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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1else blinking whatsoever. He thought, shall I send forth worlds ? He sent forth these worlds, the (heavenly) waters, the rays, the mortal (earth), and water.' — Here the doubt presents itself whether the term 'Self denotes the highest Self or some other being.
2The purvapakshin maintains the latter view, which is borne out, he says, by an examination of the connected sense of the whole passage. — But, an objection is raised, an examination of that kind rather leads to the conclusion that the highest Self is meant ; for the passage says that before the creation the Self only existed and that the creation was preceded by thought. — No such conclusion is possible, the purvapakshin replies, since the passage relates the creation of the worlds. If it aimed at representing the highest Self as the creator, it would speak of the creation of the elements, of which the worlds are only certain combinations. That the worlds are meant by the terms ' water,' &c., appears from the subsequent clause (4), ' That water is above the heaven,' &c. — Now vSruti and Smr/ti teach that the creation of the worlds is accomplished by some inferior Lord different from — and superintended by— the highest Self; cp. e.g. Bri. Up. 1,4, i, '*In the beginning this was Self alone, in the shape of a person,' and the Smrz'ti-passage, ' He is the first embodied soul, he is called the person ; he the prime creator of the beings was in the beginning evolved from Brahman.' And the Aitareyins themselves record in a previous prakara;/a (II, i, 3, i, ' Next follows the origin of seed. The seed of Pra^apati are the Devas ') that this manifold creation was accomplished by Pra^apati. That to the latter being the word 'Self is sometimes applied appears from the passage quoted above from the Brz. Up. And Pra^apati also may be spoken of as being before the creation one only, if we consider that then his products did not yet exist ; and thought also may be ascribed to him as he, of course, is of an intelligent nature. Moreover, the passages, ' He led a cow towards them ; he led a horse towards them ; he led man towards them ; then they said,' &c. (11,4, 2, 2), which are in agreement with what is known about the various activities of particular qualified Selfs beIll ADHYAYA, 3 PADA, 1 7. 207
3longing to the apparent world, show that in the Aitareyaka also some such qualified Self is meant. To this we reply that the highest Self is meant in the Aitareyaka 'as in other places.' As in other accounts of the creation (' From that Self ether was produced,' Taitt. Up. II, I, &c.) the highest Self has to be understood, and, as in other cases where the term 'Self is applied to particular Selfs, the ' Self within ' (i.e. the highest Self) has to be understood in the first place ; so it is here also. — In those passages, on the other hand, where the Self is qualified by some other attribute, such as ' having the shape of a person,' we must understand that some particular Self is meant. — In the Aitareyaka, however, we meet with a qualification, subsequent to the first reference to the Self, which agrees only with the highest Self; we mean the one implied in the passage, 'He thought, shall I send forth worlds? He sent forth these worlds.' — Hence we maintain that the highest Self is meant. 1 7. Should it be said that on account of the connected meaning (of the whole passage) (the highest Self cannot be meant) ; (we reply that) it is so, on account of the assertion.
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.
1else blinking whatsoever. He thought, shall I send forth worlds ? He sent forth these worlds, the (heavenly) waters, the rays, the mortal (earth), and water.' — Here the doubt presents itself whether the term 'Self denotes the highest Self or some other being.
2The purvapakshin maintains the latter view, which is borne out, he says, by an examination of the connected sense of the whole passage. — But, an objection is raised, an examination of that kind rather leads to the conclusion that the highest Self is meant ; for the passage says that before the creation the Self only existed and that the creation was preceded by thought. — No such conclusion is possible, the purvapakshin replies, since the passage relates the creation of the worlds. If it aimed at representing the highest Self as the creator, it would speak of the creation of the elements, of which the worlds are only certain combinations. That the worlds are meant by the terms ' water,' &c., appears from the subsequent clause (4), ' That water is above the heaven,' &c. — Now vSruti and Smr/ti teach that the creation of the worlds is accomplished by some inferior Lord different from — and superintended by— the highest Self; cp. e.g. Bri. Up. 1,4, i, '*In the beginning this was Self alone, in the shape of a person,' and the Smrz'ti-passage, ' He is the first embodied soul, he is called the person ; he the prime creator of the beings was in the beginning evolved from Brahman.' And the Aitareyins themselves record in a previous prakara;/a (II, i, 3, i, ' Next follows the origin of seed. The seed of Pra^apati are the Devas ') that this manifold creation was accomplished by Pra^apati. That to the latter being the word 'Self is sometimes applied appears from the passage quoted above from the Brz. Up. And Pra^apati also may be spoken of as being before the creation one only, if we consider that then his products did not yet exist ; and thought also may be ascribed to him as he, of course, is of an intelligent nature. Moreover, the passages, ' He led a cow towards them ; he led a horse towards them ; he led man towards them ; then they said,' &c. (11,4, 2, 2), which are in agreement with what is known about the various activities of particular qualified Selfs beIll ADHYAYA, 3 PADA, 1 7. 207
3longing to the apparent world, show that in the Aitareyaka also some such qualified Self is meant. To this we reply that the highest Self is meant in the Aitareyaka 'as in other places.' As in other accounts of the creation (' From that Self ether was produced,' Taitt. Up. II, I, &c.) the highest Self has to be understood, and, as in other cases where the term 'Self is applied to particular Selfs, the ' Self within ' (i.e. the highest Self) has to be understood in the first place ; so it is here also. — In those passages, on the other hand, where the Self is qualified by some other attribute, such as ' having the shape of a person,' we must understand that some particular Self is meant. — In the Aitareyaka, however, we meet with a qualification, subsequent to the first reference to the Self, which agrees only with the highest Self; we mean the one implied in the passage, 'He thought, shall I send forth worlds? He sent forth these worlds.' — Hence we maintain that the highest Self is meant. 1 7. Should it be said that on account of the connected meaning (of the whole passage) (the highest Self cannot be meant) ; (we reply that) it is so, on account of the assertion.
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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