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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The two secret names do not apply quite equally to the two persons mentioned, because they are connected with different places in the vidya. For the clause, ' Its secret name is ahar,' the text exhibits in connexion with the person in the solar orb, while the clause, ' Its secret name is aham,' occurs in connexion with the person in the eye. Now the pronoun ' its ' always refers to something mentioned close by ; we therefore conclude that the text teaches each secret name as belonging to one special abode of Brahman only. How then can both names be valid for both ? — But, an objection is raised, the person wnthin the orb of the sun and the person within the eye are one only ; for the text teaches them both to be abodes of the one true Brahman ! — True, we reply ; but as each secret name is taught only with reference to the one Brahman as conditioned by a particular state, the name applies to Brahman only in so far as it is in that state. We on our part also illustrate the case by a comparison. The teacher always remains the teacher ; yet those kinds of services which the pupil has to do to the teacher when sitting have not to be 2 1 8 vedanta-sOtras.
2done when he stands ; and vice versa. — The comparison, on the other hand, instituted by the purvapakshin is ill chosen, since the duties of the disciple towards his teacher depend on the latter's character as teacher, and that is not changed by his being either in the village or the forest. — Hence the two secret names have to be held apart. 2 2. (Scripture) also declares that. Scripture moreover contains a distinct intimation that the attributes under discussion are to be held apart. We read, Kh. Up. I, 8, 5, ' The form of that person is the same as the form of the other person, the joints of the one are the joints of the other, the name of the one is the name of the other.' — But how does this passage convey the desired intimation? — By expressly transferring the attributes of the person within the sun to the person within the eye ; for this express transfer shows that the text looks upon the attributes of the two as separated by the difference of abode and therefore not to be combined (unless specially enjoined to be so combined). — The conclusion therefore is that the two secret names are to be held apart. 23. And for the-same reason the holding together and the pervading the sky (attributed to Brahman in the Ra;/ayaniya-khila) (are not to be inserted in other vidyas).
3In the khilas (supplementary writings) of the Ra«ayaniyas we meet with a passage, ' Held together are the powers among which Brahman is the best ; the best Brahman in the beginning stretched out the sky \' which mentions certain energies of Brahman, such as holding together its powers, entering into the sky^ &c. And in the ^ Virya viryawi parakramabheda//, anye hi purusha^ sahayan apekshya vikraman bibhrati tena tatparakramawam na ta eva niyatapurvatvarupakara«atvena ^yesh//za bhavanti Ywi tu tatsahakariwo :ipi, brahmavirya;/a7;i tu brahmaiva gyQ.shthd.jn brahma ^yesh/^am yeshaw tani tatha brahma khalv ananyapeksha??z ^aga^^anmadi karoti. Ki/;/ Mnj-eshaOT parakrama«am balavadbhir madhye bhahga^ sambhavati tena te svaviryawi na bibhrati, brahmaviryawi tu brahmawa sambhr/tani avighnena sambh/vtany ity artha/z. An. Gi. Ill ADHYAYA, 3 PADA, 23. 219
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 two secret names do not apply quite equally to the two persons mentioned, because they are connected with different places in the vidya. For the clause, ' Its secret name is ahar,' the text exhibits in connexion with the person in the solar orb, while the clause, ' Its secret name is aham,' occurs in connexion with the person in the eye. Now the pronoun ' its ' always refers to something mentioned close by ; we therefore conclude that the text teaches each secret name as belonging to one special abode of Brahman only. How then can both names be valid for both ? — But, an objection is raised, the person wnthin the orb of the sun and the person within the eye are one only ; for the text teaches them both to be abodes of the one true Brahman ! — True, we reply ; but as each secret name is taught only with reference to the one Brahman as conditioned by a particular state, the name applies to Brahman only in so far as it is in that state. We on our part also illustrate the case by a comparison. The teacher always remains the teacher ; yet those kinds of services which the pupil has to do to the teacher when sitting have not to be 2 1 8 vedanta-sOtras.
2done when he stands ; and vice versa. — The comparison, on the other hand, instituted by the purvapakshin is ill chosen, since the duties of the disciple towards his teacher depend on the latter's character as teacher, and that is not changed by his being either in the village or the forest. — Hence the two secret names have to be held apart. 2 2. (Scripture) also declares that. Scripture moreover contains a distinct intimation that the attributes under discussion are to be held apart. We read, Kh. Up. I, 8, 5, ' The form of that person is the same as the form of the other person, the joints of the one are the joints of the other, the name of the one is the name of the other.' — But how does this passage convey the desired intimation? — By expressly transferring the attributes of the person within the sun to the person within the eye ; for this express transfer shows that the text looks upon the attributes of the two as separated by the difference of abode and therefore not to be combined (unless specially enjoined to be so combined). — The conclusion therefore is that the two secret names are to be held apart. 23. And for the-same reason the holding together and the pervading the sky (attributed to Brahman in the Ra;/ayaniya-khila) (are not to be inserted in other vidyas).
3In the khilas (supplementary writings) of the Ra«ayaniyas we meet with a passage, ' Held together are the powers among which Brahman is the best ; the best Brahman in the beginning stretched out the sky \' which mentions certain energies of Brahman, such as holding together its powers, entering into the sky^ &c. And in the ^ Virya viryawi parakramabheda//, anye hi purusha^ sahayan apekshya vikraman bibhrati tena tatparakramawam na ta eva niyatapurvatvarupakara«atvena ^yesh//za bhavanti Ywi tu tatsahakariwo :ipi, brahmavirya;/a7;i tu brahmaiva gyQ.shthd.jn brahma ^yesh/^am yeshaw tani tatha brahma khalv ananyapeksha??z ^aga^^anmadi karoti. Ki/;/ Mnj-eshaOT parakrama«am balavadbhir madhye bhahga^ sambhavati tena te svaviryawi na bibhrati, brahmaviryawi tu brahmawa sambhr/tani avighnena sambh/vtany ity artha/z. An. Gi. Ill ADHYAYA, 3 PADA, 23. 219
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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