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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1e. the being which constitutes the topic of the section) where he is?* clearly shows that we have to recognise here the Self of which it had previously been said that it is hard to know unless it assists us with its grace. To this conclusion a new objection presents itself. — Further on in the same Upanishad (I, 3, 1) we meet with the following text : c There are two, drinking their reward in the world of their own works, entered into the cave, dwell- ing on the highest summit ; those who know Brahman call them shade and light, likewise those householders who perform the Trka^iketa-sacrifice.' Now this text clearly refers to the individual soul which enjoys the reward of its works, together with an associate coupled to it. And this associate is either the vital breath, or the organ of knowledge (buddhi). For the drinking of 'rzta' is the enjoyment of the fruit of works, and such enjoyment does not suit the highest Self. The buddhi, or the vital breath, on the other hand, which are instruments of the enjoying embodied soul, may somehow be brought into connexion with the enjoyment of the fruit of works. As the text is thus seen to refer to the embodied soul coupled with some associate, we infer, on the ground of the two texts belong- ing to one section, that also the ' eater ' described in the 268 vedAnta-s6tras. former text is none other than the individual soul. — To this objection the next Sutra replies. ii. The 'two entered into the cave' are the two Selfs ; on account of this being seen.
2former text is none other than the individual soul. — To this objection the next Sutra replies. ii. The 'two entered into the cave' are the two Selfs ; on account of this being seen. The two, entered into the cave and drinking their reward, are neither the embodied soul together with the vital breath, nor the embodied soul together with the buddhi ; it is rather the embodied Self and the highest Self which are designated by those terms. For this is seen, i. e. it is seen that in that section the individual Self and the highest Self only are spoken of as entered into the cave. To the highest Self there refers I, 2, 12, 'The wise who by medi- tation on his Self recognises the Ancient who is difficult to see, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind/ And to the individual soul there refers I, 4, 7, ' Who is together with the vital breath, who is Aditi, who is made of the deities, who entering into' the cave abides therein, who was born variously through the elements.' Aditi here means the individual soul which enjoys (atti) the fruits of its works ; which is associated with the vital breath ; which is made of the deities, i. e. whose enjoyment is dependent on the different sense- organs ; which abides in the hollow of the heart ; and which, being connected with the elementary substances, earth, and so on, is born in various forms — human, divine, &c. — That the text speaks of the two Selfs as drinking their reward (while actually the individual soul only does so) is to be understood in the same way as the phrase 'there go the umbrella-bearers ' (one of whom only carries the umbrella). Or else we may account for this on the ground that both are agents with regard to the drinking, in so far as the ' drinking ' individual soul is caused to drink by the highest Self. 12. And on account of distinctive qualities. Everywhere in that section we meet with statements of distinctive attributes of the two Selfs, the highest Self I ADHYAYA, 2 PADA, 12. 269
312. And on account of distinctive qualities. Everywhere in that section we meet with statements of distinctive attributes of the two Selfs, the highest Self I ADHYAYA, 2 PADA, 12. 269 being represented as the object of meditation and attain- ment, and the individual Self as the meditating and attaining subject. The passage ' When he has known and understood that which is born from Brahman, the intelli- gent, to be divine and venerable, then he obtains everlast- ing peace' (1, 1, 17) refers to the meditating individual soul which recognises itself as being of the nature of Brahman. On the other hand, I, 2, 3, ' That which is a bridge for sacrificers, the highest imperishable Brahman for those who wish to cross over to the fearless shore, the Na^iketa, may we be able to know that,' refers to the highest Self as the object of meditation ; * Na^iketa ' here meaning that which is to be reached through the Na^iketa-rite, Again, the passage ' Know the Self to be sitting in the chariot and the body to be the chariot ' (I, 3, 3) refers to the meditating individual soul; and the verse, I, 3, 9, 'But he who has understanding for his charioteer, and holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishnu/ refers to the embodied and the highest Selfs as that which attains and that which is to be attained. And in the text under discussion also (I, 3, 1), the two Selfs are distinctly designated as light and shade, the one being all-knowing, the other devoid of knowledge. But, a new objection is raised, the initial passage, 1, 1, 20, c That doubt which there is when a man is dead — some saying, he is ; others, he is not,' clearly asks a question as to the true nature of the individual soul, and we hence conclude that that soul forms the topic of the whole chapter. — Not so, we reply. That question does not spring from any doubt as to the existence or non-existence of the soul apart from the body ; for if this were so the two first boons chosen by Na^iketas would be unsuitable. For the story runs as follows : When the sacrifice offered by the father of Na^iketas — at which all the possessions of the sacrificer were to be given to the priests — is drawing towards its close, the boy, feeling afraid that some deficiency on the part of the gifts might render the sacrifice unavail- ing, and dutifully wishing to render his father's sacrifice complete by giving his own person also, repeatedly asks 2 70 VEDANTA-S^TRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1e. the being which constitutes the topic of the section) where he is?* clearly shows that we have to recognise here the Self of which it had previously been said that it is hard to know unless it assists us with its grace. To this conclusion a new objection presents itself. — Further on in the same Upanishad (I, 3, 1) we meet with the following text : c There are two, drinking their reward in the world of their own works, entered into the cave, dwell- ing on the highest summit ; those who know Brahman call them shade and light, likewise those householders who perform the Trka^iketa-sacrifice.' Now this text clearly refers to the individual soul which enjoys the reward of its works, together with an associate coupled to it. And this associate is either the vital breath, or the organ of knowledge (buddhi). For the drinking of 'rzta' is the enjoyment of the fruit of works, and such enjoyment does not suit the highest Self. The buddhi, or the vital breath, on the other hand, which are instruments of the enjoying embodied soul, may somehow be brought into connexion with the enjoyment of the fruit of works. As the text is thus seen to refer to the embodied soul coupled with some associate, we infer, on the ground of the two texts belong- ing to one section, that also the ' eater ' described in the 268 vedAnta-s6tras. former text is none other than the individual soul. — To this objection the next Sutra replies. ii. The 'two entered into the cave' are the two Selfs ; on account of this being seen.
2former text is none other than the individual soul. — To this objection the next Sutra replies. ii. The 'two entered into the cave' are the two Selfs ; on account of this being seen. The two, entered into the cave and drinking their reward, are neither the embodied soul together with the vital breath, nor the embodied soul together with the buddhi ; it is rather the embodied Self and the highest Self which are designated by those terms. For this is seen, i. e. it is seen that in that section the individual Self and the highest Self only are spoken of as entered into the cave. To the highest Self there refers I, 2, 12, 'The wise who by medi- tation on his Self recognises the Ancient who is difficult to see, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind/ And to the individual soul there refers I, 4, 7, ' Who is together with the vital breath, who is Aditi, who is made of the deities, who entering into' the cave abides therein, who was born variously through the elements.' Aditi here means the individual soul which enjoys (atti) the fruits of its works ; which is associated with the vital breath ; which is made of the deities, i. e. whose enjoyment is dependent on the different sense- organs ; which abides in the hollow of the heart ; and which, being connected with the elementary substances, earth, and so on, is born in various forms — human, divine, &c. — That the text speaks of the two Selfs as drinking their reward (while actually the individual soul only does so) is to be understood in the same way as the phrase 'there go the umbrella-bearers ' (one of whom only carries the umbrella). Or else we may account for this on the ground that both are agents with regard to the drinking, in so far as the ' drinking ' individual soul is caused to drink by the highest Self. 12. And on account of distinctive qualities. Everywhere in that section we meet with statements of distinctive attributes of the two Selfs, the highest Self I ADHYAYA, 2 PADA, 12. 269
312. And on account of distinctive qualities. Everywhere in that section we meet with statements of distinctive attributes of the two Selfs, the highest Self I ADHYAYA, 2 PADA, 12. 269 being represented as the object of meditation and attain- ment, and the individual Self as the meditating and attaining subject. The passage ' When he has known and understood that which is born from Brahman, the intelli- gent, to be divine and venerable, then he obtains everlast- ing peace' (1, 1, 17) refers to the meditating individual soul which recognises itself as being of the nature of Brahman. On the other hand, I, 2, 3, ' That which is a bridge for sacrificers, the highest imperishable Brahman for those who wish to cross over to the fearless shore, the Na^iketa, may we be able to know that,' refers to the highest Self as the object of meditation ; * Na^iketa ' here meaning that which is to be reached through the Na^iketa-rite, Again, the passage ' Know the Self to be sitting in the chariot and the body to be the chariot ' (I, 3, 3) refers to the meditating individual soul; and the verse, I, 3, 9, 'But he who has understanding for his charioteer, and holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishnu/ refers to the embodied and the highest Selfs as that which attains and that which is to be attained. And in the text under discussion also (I, 3, 1), the two Selfs are distinctly designated as light and shade, the one being all-knowing, the other devoid of knowledge. But, a new objection is raised, the initial passage, 1, 1, 20, c That doubt which there is when a man is dead — some saying, he is ; others, he is not,' clearly asks a question as to the true nature of the individual soul, and we hence conclude that that soul forms the topic of the whole chapter. — Not so, we reply. That question does not spring from any doubt as to the existence or non-existence of the soul apart from the body ; for if this were so the two first boons chosen by Na^iketas would be unsuitable. For the story runs as follows : When the sacrifice offered by the father of Na^iketas — at which all the possessions of the sacrificer were to be given to the priests — is drawing towards its close, the boy, feeling afraid that some deficiency on the part of the gifts might render the sacrifice unavail- ing, and dutifully wishing to render his father's sacrifice complete by giving his own person also, repeatedly asks 2 70 VEDANTA-S^TRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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