Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1digested. 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. have made the Agni Vauvanara a sign of the days.' — It also denotes a divinity, so Ri. Sawh. I, 98, 1, ' May we be in the favour of Vairvanara, for he is the king of the kings/ &c. And finally it denotes the highest Self, as in the passage, ' He offered it in the Self, in the heart, in Agni Vauvanara ' ; and in Pra. Up. I, 7, ' Thus he rises as VaLsvanara, assuming all forms, as breath of life, as fire.' — And the characteristic marks mentioned in the introductory clauses of the .Oandogya-text under discus- sion admit of interpretations agreeing with every one of these meanings of the word Vaiivanara. Against this prima facie view the Sutra declares itself. The term c VaLsvanara ' in the .ATMndogya-text denotes the highest Self, because the c common ' term is there qualified by attributes specially belonging to the highest Self. For the passage tells us how Aupamanyava and four other great i^zshis, having met and discussed the question as to what was their Self and Brahman, come to the conclusion to go to Uddalaka because he is reputed to know the Vai^vanara Self. Uddalaka, recognising their anxiety to know the Vauvanara Self, and deeming himself not to be fully informed on this point, refers them to A^vapati Kaikeya as thoroughly knowing the Vauvanara Self ; and they thereupon, together with Uddalaka, approach Am- pati. The king duly honours them with presents, and as they appear unwilling to receive them, explains that they may suitably do so, he himself being engaged in the per- formance of a religious vow; and at the same time instructs them that even men knowing Brahman must avoid what is forbidden and do what is prescribed. When thereupon he adds that he will give them as much wealth as to the priests engaged in his sacrifice, they, desirous of Release and of knowing the Vauvanara Self, request him to explain that Self to them. Now it clearly appears that as the -ftz'shis are said to be desirous of knowing that Brahman which is the Self of the individual souls (' what is our Self, what is Brahman'), and therefore search for some one to instruct them on that point, the Vauvanara Self— to a person acquainted with which they address themselves — I ADHYAYA, 2 PADA, 26. 289
2289 can be the highest Self only. In the earlier clauses the terms used are 'Self and ' Brahman/ in the later 'Self* and ' VaLrvanara ' ; from this it appears also that the term 1 VaLrvanara/ which takes the place of ' Brahman/ denotes none other but the highest Self. The results, moreover, of the knowledge of the VaLrvanara Self, which are stated in subsequent passages, show that the VaLrvanara Self is the highest Brahman. ' He eats food in all worlds, in all beings, in all Selfs ' ; ; as the fibres of the Ishika reed when thrown into the fire are burnt, thus all his sins are burned' (V, 18, 1 ; 24, 3). The next Sutra supplies a further reason for the same conclusion. 26. That which the text refers to is an inferential mark — thus. The text describes the shape of Vauvanara, of whom heaven, &c, down to earth constitute the several limbs ; and it is known from Scripture and Smriti that such is the shape of the highest Self. When, therefore, we recog- nise that shape as referred to in the text, this supplies an inferential mark of Vairvanara being the highest Self. — The ' thus ' (iti) in the Sutra denotes a certain mode, that is to say, ' a shape of such a kind being recognised in the text enables us to infer that Vauvanara is the highest Self.' For in Scripture and Smrzti alike the highest Person is declared to have such a shape. Cp. e.g. the text of the Atharva^as. ' Agni is his head, the sun and moon his eyes, 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 ' (Mu. Up. II, 1, 4). 'Agni' in this passage denotes the heavenly world, in agreement with the text ' that world indeed is Agni.' And the following Smrz'ti texts : ' He of whom the wise declare the heavenly world to be the head, the ether the navel, sun and moon the eyes, the regions the ears, the earth the feet ; he whose Self is unfathomable is the leader of all beings ' ; and ' of whom Agni is the mouth, heaven the head, the ether the navel, the earth the U8] U 290 vedanta-s6tras.
3feet, the sun the eye, the regions the ear ; worship to him, the Self of the Universe!' — Now our text declares the heavenly world and so on to constitute the head and the other limbs of Vauvanara. For Kaikeya on being asked by the iv?zshis to instruct them as to the VaLrvanara Self recognises that they all know something about the Vai- .svanara Self while something they do not know (for thus only we can explain his special questions), and then in order to ascertain what each knows and what not, questions them separately. When thereupon Aupamanyava replies that he meditates on heaven only as the Self, Kaikeya, in order to disabuse him from the notion that heaven is the whole VaLsvanara Self, teaches him that heaven is the head of VaLsvanara, and that of heaven which thus is a part only of Vai^vanara, Sute^as is the special name. Similarly he is thereupon told by the other .ftzshis that they meditate only on sun, air, ether, and earth, and informs them in return that the special names of these beings are * the omniform/ ' he who moves in various ways/ ' the full one/ ' wealth/ and ' firm rest/ and that these all are mere members of the Vauvanara Self, viz. its eyes9 breath, trunk, bladder, and feet. The shape thus described in detail can belong to the highest Self only, and hence Vauvanara is none other but the highest Self. The next Sutra meets a further doubt as to this decision not yet being well established. 2 J. Should it be said that it is not so, on account of the word, &c, and on account of the abiding within ; we say, no ; on account of meditation being taught thus, on account of impossibility ; and be- cause they read of him as person. An objection is raised. VaLrvanara cannot be ascer- tained to be the highest Self, because, on the account of the text and of the abiding within, we can understand by the Vauvanara in our text the intestinal fire also. The text to which we refer occurs in the VaLrvanara-vidya of the Va^asaneyins, ' This one is the Agni VaLrvanara/ where the two words ' Agni ' and ' Vauvinara ' are exhibited in I ADHYAYA, 2 PADA, 2J. 29 1
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.
1digested. 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. have made the Agni Vauvanara a sign of the days.' — It also denotes a divinity, so Ri. Sawh. I, 98, 1, ' May we be in the favour of Vairvanara, for he is the king of the kings/ &c. And finally it denotes the highest Self, as in the passage, ' He offered it in the Self, in the heart, in Agni Vauvanara ' ; and in Pra. Up. I, 7, ' Thus he rises as VaLsvanara, assuming all forms, as breath of life, as fire.' — And the characteristic marks mentioned in the introductory clauses of the .Oandogya-text under discus- sion admit of interpretations agreeing with every one of these meanings of the word Vaiivanara. Against this prima facie view the Sutra declares itself. The term c VaLsvanara ' in the .ATMndogya-text denotes the highest Self, because the c common ' term is there qualified by attributes specially belonging to the highest Self. For the passage tells us how Aupamanyava and four other great i^zshis, having met and discussed the question as to what was their Self and Brahman, come to the conclusion to go to Uddalaka because he is reputed to know the Vai^vanara Self. Uddalaka, recognising their anxiety to know the Vauvanara Self, and deeming himself not to be fully informed on this point, refers them to A^vapati Kaikeya as thoroughly knowing the Vauvanara Self ; and they thereupon, together with Uddalaka, approach Am- pati. The king duly honours them with presents, and as they appear unwilling to receive them, explains that they may suitably do so, he himself being engaged in the per- formance of a religious vow; and at the same time instructs them that even men knowing Brahman must avoid what is forbidden and do what is prescribed. When thereupon he adds that he will give them as much wealth as to the priests engaged in his sacrifice, they, desirous of Release and of knowing the Vauvanara Self, request him to explain that Self to them. Now it clearly appears that as the -ftz'shis are said to be desirous of knowing that Brahman which is the Self of the individual souls (' what is our Self, what is Brahman'), and therefore search for some one to instruct them on that point, the Vauvanara Self— to a person acquainted with which they address themselves — I ADHYAYA, 2 PADA, 26. 289
2289 can be the highest Self only. In the earlier clauses the terms used are 'Self and ' Brahman/ in the later 'Self* and ' VaLrvanara ' ; from this it appears also that the term 1 VaLrvanara/ which takes the place of ' Brahman/ denotes none other but the highest Self. The results, moreover, of the knowledge of the VaLrvanara Self, which are stated in subsequent passages, show that the VaLrvanara Self is the highest Brahman. ' He eats food in all worlds, in all beings, in all Selfs ' ; ; as the fibres of the Ishika reed when thrown into the fire are burnt, thus all his sins are burned' (V, 18, 1 ; 24, 3). The next Sutra supplies a further reason for the same conclusion. 26. That which the text refers to is an inferential mark — thus. The text describes the shape of Vauvanara, of whom heaven, &c, down to earth constitute the several limbs ; and it is known from Scripture and Smriti that such is the shape of the highest Self. When, therefore, we recog- nise that shape as referred to in the text, this supplies an inferential mark of Vairvanara being the highest Self. — The ' thus ' (iti) in the Sutra denotes a certain mode, that is to say, ' a shape of such a kind being recognised in the text enables us to infer that Vauvanara is the highest Self.' For in Scripture and Smrzti alike the highest Person is declared to have such a shape. Cp. e.g. the text of the Atharva^as. ' Agni is his head, the sun and moon his eyes, 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 ' (Mu. Up. II, 1, 4). 'Agni' in this passage denotes the heavenly world, in agreement with the text ' that world indeed is Agni.' And the following Smrz'ti texts : ' He of whom the wise declare the heavenly world to be the head, the ether the navel, sun and moon the eyes, the regions the ears, the earth the feet ; he whose Self is unfathomable is the leader of all beings ' ; and ' of whom Agni is the mouth, heaven the head, the ether the navel, the earth the U8] U 290 vedanta-s6tras.
3feet, the sun the eye, the regions the ear ; worship to him, the Self of the Universe!' — Now our text declares the heavenly world and so on to constitute the head and the other limbs of Vauvanara. For Kaikeya on being asked by the iv?zshis to instruct them as to the VaLrvanara Self recognises that they all know something about the Vai- .svanara Self while something they do not know (for thus only we can explain his special questions), and then in order to ascertain what each knows and what not, questions them separately. When thereupon Aupamanyava replies that he meditates on heaven only as the Self, Kaikeya, in order to disabuse him from the notion that heaven is the whole VaLsvanara Self, teaches him that heaven is the head of VaLsvanara, and that of heaven which thus is a part only of Vai^vanara, Sute^as is the special name. Similarly he is thereupon told by the other .ftzshis that they meditate only on sun, air, ether, and earth, and informs them in return that the special names of these beings are * the omniform/ ' he who moves in various ways/ ' the full one/ ' wealth/ and ' firm rest/ and that these all are mere members of the Vauvanara Self, viz. its eyes9 breath, trunk, bladder, and feet. The shape thus described in detail can belong to the highest Self only, and hence Vauvanara is none other but the highest Self. The next Sutra meets a further doubt as to this decision not yet being well established. 2 J. Should it be said that it is not so, on account of the word, &c, and on account of the abiding within ; we say, no ; on account of meditation being taught thus, on account of impossibility ; and be- cause they read of him as person. An objection is raised. VaLrvanara cannot be ascer- tained to be the highest Self, because, on the account of the text and of the abiding within, we can understand by the Vauvanara in our text the intestinal fire also. The text to which we refer occurs in the VaLrvanara-vidya of the Va^asaneyins, ' This one is the Agni VaLrvanara/ where the two words ' Agni ' and ' Vauvinara ' are exhibited in I ADHYAYA, 2 PADA, 2J. 29 1
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.
No commentary for this page.