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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1285 referred to in the clause ' the higher knowledge is that by which the Indestructible is apprehended.' The text next following, * That which is invisible/ &c, then sets forth the nature of the highest Brahman, which is the object of the two kinds of knowledge previously described. After this the passage cAs the spider sends forth and draws in its thread ' declares that from that indestructible highest Brahman, as characterised before, there originates the whole universe of things, sentient and non-sentient. The next sloka (tapasS, £iyate, &c.) states particulars about this origination of the universe from Brahman. 'Brahman swells through brooding' ; through brooding, i.e. thought — in agreement with a later text, 'brooding consists of thought' — Brahman swells, i.e. through thought in the form of an intention, viz. ' may I become many/ Brahman becomes ready for creation. From it there springs first 'anna/ i.e. that which is the object of fruition on the part of all enjoying agents, viz. the non-evolved subtle principles of all elements. From this ' anna ' there spring successively breath, mind, and all other effected things up to work, which is the means of producing reward in the form of the heavenly world, and Release. The last jloka of the first chapter thereupon first states the qualities, such as om- niscience and so on, which capacitate the highest Brahman for creation, and then declares that from the indestructible highest Brahman there springs the effected (karya) Brah- man, distinguished by name and form, and comprising all enjoying subjects and objects of enjoyment. — The first .yloka of the second chapter declares first that the highest Brahman is absolutely real ('That is true'), and then admonishes those who desire to reach the indestructible highest Self, which possesses all the blessed qualities stated before and exists through itself, to turn away from other rewards and to perform all those sacrificial works depending on the three sacred fires which were seen and revealed by poets in the four Vedas and are incumbent on men accord- ing to caste and asrama. The section * this is your path ' (I, 1, 1) up to ' this is the holy Brahma-world gained by your good works ' (I, 2, 6) next states the particular mode 286 VEDANTA-S^JTRAS.
2The section * this is your path ' (I, 1, 1) up to ' this is the holy Brahma-world gained by your good works ' (I, 2, 6) next states the particular mode 286 VEDANTA-S^JTRAS. of performing those works, and declares that an omission of one of the successive works enjoined in 6ruti and Smrz'ti involves fruitlessness of the works actually performed, and that something not performed in the proper way is as good as not performed at all. Stanzas 7 and ff. (' But frail in truth are those boats') declare that those who perform this lower class of works have to return again and again into the Sa//zs&ra, because they aim at worldly results and are deficient in true knowledge. Stanza 8 ('but those who practise penance and faith') then proclaims that works performed by a man possessing true knowledge, and hence not aiming at worldly rewards, result in the attainment of Brahman ; and stanzas 12 a, 13 (' having examined all these worlds ') enjoin knowledge, strengthened by due works, on the part of a man who has turned away from mere works, as the means of reaching Brahman ; and due recourse to a teacher on the part of him who is desirous of such know- ledge.— The first chapter of the second section of the Upanishad (II, 1) then clearly teaches how the imperishable highest Brahman, i.e. the highest Self — as constituting the Self of all things and having all things for its body — has all things for its outward form and emits all things from itself. The remainder of the Upanishad ('Manifest, near/ &c.) teaches how this highest Brahman, which is imperishable and higher than the soul, which itself is higher than the Unevolved ; which dwells in the highest Heaven ; and which is of the nature of supreme bliss, is to be meditated upon as within the hollow of the heart; how this meditation has the character of devout faith (bhakti); and how the devotee, freeing himself from Nescience, obtains for his reward intuition of Brahman, which renders him like Brahman. It thus clearly appears that ' on account of distinction and statement of difference ' the Upanishad does not treat of the Pradhana and the soul. For that the highest Brah- man is different from those two is declared in passages such as ' That heavenly Person is without body ; he is both without and within, not produced, without breath and without mind, pure, higher than what is higher than the I ADHYAYA, 2 PADA, 25. 287
3For that the highest Brah- man is different from those two is declared in passages such as ' That heavenly Person is without body ; he is both without and within, not produced, without breath and without mind, pure, higher than what is higher than the I ADHYAYA, 2 PADA, 25. 287 Imperishable ' (II, 1, 2); for the last words mean 'that imperishable highest Self possessing invisibility and similar qualities, which is higher than the aggregate of individual souls, which itself is higher than the non-evolved subtle elements.' The term 'akshara' (imperishable) is to be etymologically explained either as that which pervades (a.mute) or that which does not pass away (a-ksharati), and is on either of these explanations applicable to the highest Self, either because that Self pervades all its effects or because it is like the so-called Mahat (which is also called akshara), free from all passing away or decaying. — Here terminates the adhikara/za of c invisibility and so on/ 24. And on account of the description of its form. ' Fire is his head, his eyes the sun and the moon, the regions his ears, his speech the Vedas disclosed, the wind his breath, his heart the universe ; from his feet came the earth ; he is indeed the inner Self of all things' (II, 1, 4) — the outward form here described can belong to none but the highest Self; that is, the inner Self of all beings. The section therefore treats of the highest Self. 25. Vai^vanara (is the highest Self), on account of the distinctions qualifying the common term. The jOandogas read in their text, ' You know at present that Vairvanara Self, tell us that/ &c, and further on, ' But he who meditates on the Vauvanara Self as a span long/ &c. (Kk. Up. V, 11, 6 ; 18, 1). The doubt here arises whether that Vauvanara Self can be made out to be the highest Self or not. The Purvapakshin maintains the latter alternative. For, he says, the word Vauv&nara is used in the sacred texts in four different senses. It denotes in the first place the intestinal fire, so in Brz. Up. V, 9, ' That is the VaLsvanara fire by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears when one covers one's ears. When man is on the point of departing this life he does not hear that noise.' — It next denotes the third of the elements, so in Ru Sawh. X, 88, 13, 'For the whole world the gods 288 VEDANTA-sftTRAS.
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.
1285 referred to in the clause ' the higher knowledge is that by which the Indestructible is apprehended.' The text next following, * That which is invisible/ &c, then sets forth the nature of the highest Brahman, which is the object of the two kinds of knowledge previously described. After this the passage cAs the spider sends forth and draws in its thread ' declares that from that indestructible highest Brahman, as characterised before, there originates the whole universe of things, sentient and non-sentient. The next sloka (tapasS, £iyate, &c.) states particulars about this origination of the universe from Brahman. 'Brahman swells through brooding' ; through brooding, i.e. thought — in agreement with a later text, 'brooding consists of thought' — Brahman swells, i.e. through thought in the form of an intention, viz. ' may I become many/ Brahman becomes ready for creation. From it there springs first 'anna/ i.e. that which is the object of fruition on the part of all enjoying agents, viz. the non-evolved subtle principles of all elements. From this ' anna ' there spring successively breath, mind, and all other effected things up to work, which is the means of producing reward in the form of the heavenly world, and Release. The last jloka of the first chapter thereupon first states the qualities, such as om- niscience and so on, which capacitate the highest Brahman for creation, and then declares that from the indestructible highest Brahman there springs the effected (karya) Brah- man, distinguished by name and form, and comprising all enjoying subjects and objects of enjoyment. — The first .yloka of the second chapter declares first that the highest Brahman is absolutely real ('That is true'), and then admonishes those who desire to reach the indestructible highest Self, which possesses all the blessed qualities stated before and exists through itself, to turn away from other rewards and to perform all those sacrificial works depending on the three sacred fires which were seen and revealed by poets in the four Vedas and are incumbent on men accord- ing to caste and asrama. The section * this is your path ' (I, 1, 1) up to ' this is the holy Brahma-world gained by your good works ' (I, 2, 6) next states the particular mode 286 VEDANTA-S^JTRAS.
2The section * this is your path ' (I, 1, 1) up to ' this is the holy Brahma-world gained by your good works ' (I, 2, 6) next states the particular mode 286 VEDANTA-S^JTRAS. of performing those works, and declares that an omission of one of the successive works enjoined in 6ruti and Smrz'ti involves fruitlessness of the works actually performed, and that something not performed in the proper way is as good as not performed at all. Stanzas 7 and ff. (' But frail in truth are those boats') declare that those who perform this lower class of works have to return again and again into the Sa//zs&ra, because they aim at worldly results and are deficient in true knowledge. Stanza 8 ('but those who practise penance and faith') then proclaims that works performed by a man possessing true knowledge, and hence not aiming at worldly rewards, result in the attainment of Brahman ; and stanzas 12 a, 13 (' having examined all these worlds ') enjoin knowledge, strengthened by due works, on the part of a man who has turned away from mere works, as the means of reaching Brahman ; and due recourse to a teacher on the part of him who is desirous of such know- ledge.— The first chapter of the second section of the Upanishad (II, 1) then clearly teaches how the imperishable highest Brahman, i.e. the highest Self — as constituting the Self of all things and having all things for its body — has all things for its outward form and emits all things from itself. The remainder of the Upanishad ('Manifest, near/ &c.) teaches how this highest Brahman, which is imperishable and higher than the soul, which itself is higher than the Unevolved ; which dwells in the highest Heaven ; and which is of the nature of supreme bliss, is to be meditated upon as within the hollow of the heart; how this meditation has the character of devout faith (bhakti); and how the devotee, freeing himself from Nescience, obtains for his reward intuition of Brahman, which renders him like Brahman. It thus clearly appears that ' on account of distinction and statement of difference ' the Upanishad does not treat of the Pradhana and the soul. For that the highest Brah- man is different from those two is declared in passages such as ' That heavenly Person is without body ; he is both without and within, not produced, without breath and without mind, pure, higher than what is higher than the I ADHYAYA, 2 PADA, 25. 287
3For that the highest Brah- man is different from those two is declared in passages such as ' That heavenly Person is without body ; he is both without and within, not produced, without breath and without mind, pure, higher than what is higher than the I ADHYAYA, 2 PADA, 25. 287 Imperishable ' (II, 1, 2); for the last words mean 'that imperishable highest Self possessing invisibility and similar qualities, which is higher than the aggregate of individual souls, which itself is higher than the non-evolved subtle elements.' The term 'akshara' (imperishable) is to be etymologically explained either as that which pervades (a.mute) or that which does not pass away (a-ksharati), and is on either of these explanations applicable to the highest Self, either because that Self pervades all its effects or because it is like the so-called Mahat (which is also called akshara), free from all passing away or decaying. — Here terminates the adhikara/za of c invisibility and so on/ 24. And on account of the description of its form. ' Fire is his head, his eyes the sun and the moon, the regions his ears, his speech the Vedas disclosed, the wind his breath, his heart the universe ; from his feet came the earth ; he is indeed the inner Self of all things' (II, 1, 4) — the outward form here described can belong to none but the highest Self; that is, the inner Self of all beings. The section therefore treats of the highest Self. 25. Vai^vanara (is the highest Self), on account of the distinctions qualifying the common term. The jOandogas read in their text, ' You know at present that Vairvanara Self, tell us that/ &c, and further on, ' But he who meditates on the Vauvanara Self as a span long/ &c. (Kk. Up. V, 11, 6 ; 18, 1). The doubt here arises whether that Vauvanara Self can be made out to be the highest Self or not. The Purvapakshin maintains the latter alternative. For, he says, the word Vauv&nara is used in the sacred texts in four different senses. It denotes in the first place the intestinal fire, so in Brz. Up. V, 9, ' That is the VaLsvanara fire by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears when one covers one's ears. When man is on the point of departing this life he does not hear that noise.' — It next denotes the third of the elements, so in Ru Sawh. X, 88, 13, 'For the whole world the gods 288 VEDANTA-sftTRAS.
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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