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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1To this the Sutra replies that fire was produced thence, i. e. from air, because the text declares it to be so — ' from air sprang fire.' For if fire had sprung directly from Brahman and not from air, the scriptural statement that ' fire sprang from air ' would be contradicted thereby. That that statement should intimate the order of succession merely, as maintained by the purvapakshin, we cannot admit. For as in the preceding sentence ('from that Self sprang ether ') the fifth case (atmana/^) denotes the Self as that from which the origination proceeds, and as the same verb (' sprang ') governs our sentence also, and as in the following sentences also — such as 'from earth the herbs' — the fifth case (przthivya/^) denotes that from which something proceeds, we understand that in our sentence also the fifth case (vayo/z) denotes that from which fire proceeds. Moreover, if we should explain our sentence to mean ' after air fire was produced,' we should have to supply some preposition (or adverb as 'after,' 'subsequently '), while that construction which rests on the proper sense of the fifth case-affix is ready made at hand and does not require anything to be supplied. The passage therefore intimates that fire springs from air. — But, it may be said, the other scriptural passage ('it sent forth fire') intimates that fire springs from Brahman. — Not so, we reply ; for this latter passage remains uncontradicted, even if we assume that fire sprang from Brahman only through intermediate links (not directly).
2Even the supposition that Brahman, after having created ether and air, assumed the form of air and thus created fire would not be opposed to fire having sprung from Brahman ; for we may say equally that milk comes from the cow, that curds come from the cow, that cheese comes from the cow. There is, moreover, a scriptural passage declaring that Brahman abides as the Self of its effects, viz. Taitt. Up. II, 7, ' That made itself its Self.' And analogously Smrz'ti — in the passage beginning ' Cognition, knowledge^ steadiness of mind ' (Bha. Gi. X, 4) — says about the Lord, ' From me only spring the manifold states of the beings.' For although cognition and so on are observed to spring directly from their immediate causes, yet (the assertion made in the passage quoted holds good), since the entire aggregate of beings is, directly or indirectly, derived from the Lord. — Thereby those scriptural passages are accounted for which speak of the creation (on the whole) without specifying the order of succession^; for they may be explained anyhow, while on the other hand the passages specifying the order of creation cannot be turned in any other way (i.e. not away from their direct sense). The general assertion, nioreover, of everything springing from Brahman requires only that all things should ultimately proceed from that which is, not that they should be its immediate effects. — Thus there remains no difficulty. 1 1 . Water (is produced from fire).
3We have to supply from the preceding Sutra the words ' thence ' and ' for thus the text declares.' — Water is produced from fire ; for the text says, ' it sent forth water ' {Kh. Up. VI, 2, 3), and ' from fire (sprang) water ' (Taitt. Up. II, i). These explicit statements allow no room for doubt'-. The Sutrakara, however, having explained the creation of fire, and being about to explain the creation of ^ I.e. it appears from the preceding discussion that those passages have to be explained in such a way as to agree with those other passages which state the order of the created beings. "^ So that the Sfitra might possibly be looked upon as not called for. II ADHYAYA, 3 PADA, 12. 23 earth, propounds this Sutra in order to insert water (and thus to point out its position in the sr/sh/ikrama). 1 2. The earth (is meant by the word ' anna '), on account of the subject-matter, the colour, and other passages. We read, ' Water thought, may I be many, may I grow forth. It sent forth food (anna) ' [Kh. Up. VI, 3, 4). — Here a doubt arises, whether the word ' anna ' denotes things fit to be used as food, such as rice, barley and the like ; or cooked food ; or else the earth.
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.
1To this the Sutra replies that fire was produced thence, i. e. from air, because the text declares it to be so — ' from air sprang fire.' For if fire had sprung directly from Brahman and not from air, the scriptural statement that ' fire sprang from air ' would be contradicted thereby. That that statement should intimate the order of succession merely, as maintained by the purvapakshin, we cannot admit. For as in the preceding sentence ('from that Self sprang ether ') the fifth case (atmana/^) denotes the Self as that from which the origination proceeds, and as the same verb (' sprang ') governs our sentence also, and as in the following sentences also — such as 'from earth the herbs' — the fifth case (przthivya/^) denotes that from which something proceeds, we understand that in our sentence also the fifth case (vayo/z) denotes that from which fire proceeds. Moreover, if we should explain our sentence to mean ' after air fire was produced,' we should have to supply some preposition (or adverb as 'after,' 'subsequently '), while that construction which rests on the proper sense of the fifth case-affix is ready made at hand and does not require anything to be supplied. The passage therefore intimates that fire springs from air. — But, it may be said, the other scriptural passage ('it sent forth fire') intimates that fire springs from Brahman. — Not so, we reply ; for this latter passage remains uncontradicted, even if we assume that fire sprang from Brahman only through intermediate links (not directly).
2Even the supposition that Brahman, after having created ether and air, assumed the form of air and thus created fire would not be opposed to fire having sprung from Brahman ; for we may say equally that milk comes from the cow, that curds come from the cow, that cheese comes from the cow. There is, moreover, a scriptural passage declaring that Brahman abides as the Self of its effects, viz. Taitt. Up. II, 7, ' That made itself its Self.' And analogously Smrz'ti — in the passage beginning ' Cognition, knowledge^ steadiness of mind ' (Bha. Gi. X, 4) — says about the Lord, ' From me only spring the manifold states of the beings.' For although cognition and so on are observed to spring directly from their immediate causes, yet (the assertion made in the passage quoted holds good), since the entire aggregate of beings is, directly or indirectly, derived from the Lord. — Thereby those scriptural passages are accounted for which speak of the creation (on the whole) without specifying the order of succession^; for they may be explained anyhow, while on the other hand the passages specifying the order of creation cannot be turned in any other way (i.e. not away from their direct sense). The general assertion, nioreover, of everything springing from Brahman requires only that all things should ultimately proceed from that which is, not that they should be its immediate effects. — Thus there remains no difficulty. 1 1 . Water (is produced from fire).
3We have to supply from the preceding Sutra the words ' thence ' and ' for thus the text declares.' — Water is produced from fire ; for the text says, ' it sent forth water ' {Kh. Up. VI, 2, 3), and ' from fire (sprang) water ' (Taitt. Up. II, i). These explicit statements allow no room for doubt'-. The Sutrakara, however, having explained the creation of fire, and being about to explain the creation of ^ I.e. it appears from the preceding discussion that those passages have to be explained in such a way as to agree with those other passages which state the order of the created beings. "^ So that the Sfitra might possibly be looked upon as not called for. II ADHYAYA, 3 PADA, 12. 23 earth, propounds this Sutra in order to insert water (and thus to point out its position in the sr/sh/ikrama). 1 2. The earth (is meant by the word ' anna '), on account of the subject-matter, the colour, and other passages. We read, ' Water thought, may I be many, may I grow forth. It sent forth food (anna) ' [Kh. Up. VI, 3, 4). — Here a doubt arises, whether the word ' anna ' denotes things fit to be used as food, such as rice, barley and the like ; or cooked food ; or else the earth.
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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