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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The purvapakshin maintains the former alternative, for the reason that the text expressly declares the objects to be higher than the senses, the mind higher than the objects and so on. The objection that the assumption of the passage intending to represent many things as successively superior to their antecedents would involve a so-called split of the sentence, he meets by the remark that the passage may be viewed as containing a plurality of sentences. Many sentences may represent many things as superior to their antecedents, and hence each clause of the passage must be viewed as containing a separate statement of the superiority of something to other things. To this we reply as follows. We must assume that the whole passage aims at intimating only that the person is higher than everything. Any information as to the relative superiority of the preceding members of the series would be devoid of all purpose ; for of the knowledge derived from such observation a use is neither to be seen nor declared by scripture. Of the knowledge, on the other hand, of the person being higher than the senses and everything else, raised above all evil, we do see a purpose, viz. the accomplishment of final release. And so scripture also says, ' He who has perceived that is freed Ill ADHYAYA, 3 PADA, 1 6. 205
2from the jaws of death' (I, 3, 15). Moreover, the text by declaring that nothing is higher than the person and that he is the highest goal intimates reverence for the person, and thereby shows that the whole series of objects is enumerated only to the end of giving information about the person. — ' For the purpose of pious meditation,' i.e. for the purpose of perfect knowledge which has pious meditation for its antecedent. For the passage under consideration does not teach pious meditation by itself. 15. And on account of the word ' Self.'
3The above conclusion is confirmed by the circumstance that the person under discussion is called the Self in I, 3, 12, 'That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect.' From this we conclude that the text wishes to represent the other beings enumerated as the Non-Self. The passage quoted, moreover, indicates that the person is hard to know, and to be reached by sharp minds only. — Again, the passage (I, 3, 13), 'A wise man should keep down speech and mind,' enjoins pious meditation as a means of the knowledge of the highest person, as we have explained under I, 4, i. — It thus follows that scripture indicates various excellences in the case of the purusha only, and not in that of the other beings enumerated.— The passage, moreover, ' He reaches the end of his journey and that is the highest place of Vish/m,' suggests the question as to who is the end of the journey and so on, and we therefore conclude that the enumeration of the senses, objects, &c., has merely the purpose of teaching the highest place of Vish;/u (not of teaching anything about the relation of the senses, objects, and so on). 16. The (highest) Self has to be understood (in Ait. Ar. II, 4, i), as in other places; on account of the subsequent (qualification). We read in the Aitareyaka (II, 4, i), 'Verily, in the beginning all this was Self, one only ; there was nothing 206 VEDANTA-SUTRAS.
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.
1The purvapakshin maintains the former alternative, for the reason that the text expressly declares the objects to be higher than the senses, the mind higher than the objects and so on. The objection that the assumption of the passage intending to represent many things as successively superior to their antecedents would involve a so-called split of the sentence, he meets by the remark that the passage may be viewed as containing a plurality of sentences. Many sentences may represent many things as superior to their antecedents, and hence each clause of the passage must be viewed as containing a separate statement of the superiority of something to other things. To this we reply as follows. We must assume that the whole passage aims at intimating only that the person is higher than everything. Any information as to the relative superiority of the preceding members of the series would be devoid of all purpose ; for of the knowledge derived from such observation a use is neither to be seen nor declared by scripture. Of the knowledge, on the other hand, of the person being higher than the senses and everything else, raised above all evil, we do see a purpose, viz. the accomplishment of final release. And so scripture also says, ' He who has perceived that is freed Ill ADHYAYA, 3 PADA, 1 6. 205
2from the jaws of death' (I, 3, 15). Moreover, the text by declaring that nothing is higher than the person and that he is the highest goal intimates reverence for the person, and thereby shows that the whole series of objects is enumerated only to the end of giving information about the person. — ' For the purpose of pious meditation,' i.e. for the purpose of perfect knowledge which has pious meditation for its antecedent. For the passage under consideration does not teach pious meditation by itself. 15. And on account of the word ' Self.'
3The above conclusion is confirmed by the circumstance that the person under discussion is called the Self in I, 3, 12, 'That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect.' From this we conclude that the text wishes to represent the other beings enumerated as the Non-Self. The passage quoted, moreover, indicates that the person is hard to know, and to be reached by sharp minds only. — Again, the passage (I, 3, 13), 'A wise man should keep down speech and mind,' enjoins pious meditation as a means of the knowledge of the highest person, as we have explained under I, 4, i. — It thus follows that scripture indicates various excellences in the case of the purusha only, and not in that of the other beings enumerated.— The passage, moreover, ' He reaches the end of his journey and that is the highest place of Vish/m,' suggests the question as to who is the end of the journey and so on, and we therefore conclude that the enumeration of the senses, objects, &c., has merely the purpose of teaching the highest place of Vish;/u (not of teaching anything about the relation of the senses, objects, and so on). 16. The (highest) Self has to be understood (in Ait. Ar. II, 4, i), as in other places; on account of the subsequent (qualification). We read in the Aitareyaka (II, 4, i), 'Verily, in the beginning all this was Self, one only ; there was nothing 206 VEDANTA-SUTRAS.
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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