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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Upanishad of the same (i. e. the Ra;/ayaniyas) we meet with vidyas of Brahman among which the 5a7/<^ilya-vidya is the first. — The question then arises whether the energies of Brahman just mentioned are to be inserted in those Brahma-vidyas or not. To the plarvapaksha view that they are to be so inserted because they are connected with Brahman, the Sutrakara repHes that the holding together and pervading the sky are not to be inserted in the Sandilysi-vidya. and other vidyas, for the same reason, i, e. on account of their being connected with different abodes. In the .Sa/z^ilya-vidya, Brahman is said to have its abode in the heart, ' He is the Self within the heart ' (K/i. Up. Ill, 14, 3); the same statement is made in the dahara-vidya, ' There is the palace, the small lotus (of the heart), and in it that small ether' (VIII, i, i). In the Upakoi-ala-vidya again, Brahman is said to reside within the eye, 'That person that is seen in the eye' (IV, 15, i). In all these vidyas Brahman is described as residing within the body ; it is therefore impossible to insert into them the energies of Brahman which the khila of the Ra«ayaniyas mentions, and which are connected with the Devas (i. e. external nature). — But the vidyas of the K/iindogya. likewise mention such powers of Brahman as are connected with the Devas ; cp. e.g. Ill, 14, 3, ' He is greater than the heaven, greater than these worlds;' IV, 15, 4, 'He is also Bhamani, for he shines in all worlds ;' VIII, 1, 3, 'As large as this ether is, so large is that ether within the heart. Both heaven and earth are contained within it.' And again there are other vidyas of Brahman^ such as the one which represents Brahman as comprising sixteen parts, in which not any special abode is mentioned. — True ; but there is a special reason why the attributes stated in the Rawayaniyakhila cannot be introduced into the other vidyas. Particulars mentioned in one place can indeed be inserted in vidyas met with in another place if the latter are suggested to the mind by containing some reference to agreeing particulars ; the qualities of holding together, however, on one side and those mentioned in the .SaWilya-vidya, &c., on the other side are of such a nature as to exclude each
22 20 VEDANTA-SUTRAS. Other, and therefore do not mutually suggest each other. The mere circumstance of all the particulars being connected with Brahman does not suffice to suggest vidyas occurring in other places ; for even in vidyas which are avowedly separate, all the particulars may be connected with Brahman. And it is an established fact that Brahman, although one only, is, owing to the plurality of its powers, meditated upon in more than one way, as shown under Sutra 7. — The conclusion therefore is that the attributes of holding together its powers and so on are not to be inserted in the Sa/idilya. and similar vidyas. 24. And as the record of others (viz. the Taittiriyaka) is not such as in the purusha-vidya (of the K/iandogys), (the two purusha-vidyas are not to be combined).
3In the Rahasya-brahmawa of the Ta;/<^ins and the Paingins (the K/mndogya) there is a vidya treating of man, in which man is fancifully identified with the sacrifice, the three periods of his life with the three libations, his hunger and so on, with the diksha, &c. And other particulars also are mentioned there, such as formulas of prayer, use of mantras and so on. — A similar fanciful assimilation of the sacrifice and man the Taittiriyakas exhibit, ' For him who knows thus the Self of the sacrifice is the sacrificer, Faith is the wife of the sacrificer,^ and so on (Taitt. Ar. X, 64). — The doubt here arises whether the particulars of the man-sacrifice given in the iT/zandogya are to be inserted in the Taittiriyaka or not. Against the view of the purvapakshin that they are so to be inserted because in both places we have a purushaysigndi, we maintain that they are not to be inserted because the characteristics of the purusha-ya^?/a of the AV^andogas are not recognised in the Taittiriya-text. This the Sutrakara expresses by saying, ' As (the record of the followers ■ of some vSakhas, viz. the Tkndms and Paingins, is) in the purusha-vidya, not such is the record of others,' viz. the Taittiriyakas. For the latter exhibit an identification of man with the sacrifice, in which the wife, the sacrificer, the Ill ADHYAYA, 3 PADA, 24. 221
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.
1Upanishad of the same (i. e. the Ra;/ayaniyas) we meet with vidyas of Brahman among which the 5a7/<^ilya-vidya is the first. — The question then arises whether the energies of Brahman just mentioned are to be inserted in those Brahma-vidyas or not. To the plarvapaksha view that they are to be so inserted because they are connected with Brahman, the Sutrakara repHes that the holding together and pervading the sky are not to be inserted in the Sandilysi-vidya. and other vidyas, for the same reason, i, e. on account of their being connected with different abodes. In the .Sa/z^ilya-vidya, Brahman is said to have its abode in the heart, ' He is the Self within the heart ' (K/i. Up. Ill, 14, 3); the same statement is made in the dahara-vidya, ' There is the palace, the small lotus (of the heart), and in it that small ether' (VIII, i, i). In the Upakoi-ala-vidya again, Brahman is said to reside within the eye, 'That person that is seen in the eye' (IV, 15, i). In all these vidyas Brahman is described as residing within the body ; it is therefore impossible to insert into them the energies of Brahman which the khila of the Ra«ayaniyas mentions, and which are connected with the Devas (i. e. external nature). — But the vidyas of the K/iindogya. likewise mention such powers of Brahman as are connected with the Devas ; cp. e.g. Ill, 14, 3, ' He is greater than the heaven, greater than these worlds;' IV, 15, 4, 'He is also Bhamani, for he shines in all worlds ;' VIII, 1, 3, 'As large as this ether is, so large is that ether within the heart. Both heaven and earth are contained within it.' And again there are other vidyas of Brahman^ such as the one which represents Brahman as comprising sixteen parts, in which not any special abode is mentioned. — True ; but there is a special reason why the attributes stated in the Rawayaniyakhila cannot be introduced into the other vidyas. Particulars mentioned in one place can indeed be inserted in vidyas met with in another place if the latter are suggested to the mind by containing some reference to agreeing particulars ; the qualities of holding together, however, on one side and those mentioned in the .SaWilya-vidya, &c., on the other side are of such a nature as to exclude each
22 20 VEDANTA-SUTRAS. Other, and therefore do not mutually suggest each other. The mere circumstance of all the particulars being connected with Brahman does not suffice to suggest vidyas occurring in other places ; for even in vidyas which are avowedly separate, all the particulars may be connected with Brahman. And it is an established fact that Brahman, although one only, is, owing to the plurality of its powers, meditated upon in more than one way, as shown under Sutra 7. — The conclusion therefore is that the attributes of holding together its powers and so on are not to be inserted in the Sa/idilya. and similar vidyas. 24. And as the record of others (viz. the Taittiriyaka) is not such as in the purusha-vidya (of the K/iandogys), (the two purusha-vidyas are not to be combined).
3In the Rahasya-brahmawa of the Ta;/<^ins and the Paingins (the K/mndogya) there is a vidya treating of man, in which man is fancifully identified with the sacrifice, the three periods of his life with the three libations, his hunger and so on, with the diksha, &c. And other particulars also are mentioned there, such as formulas of prayer, use of mantras and so on. — A similar fanciful assimilation of the sacrifice and man the Taittiriyakas exhibit, ' For him who knows thus the Self of the sacrifice is the sacrificer, Faith is the wife of the sacrificer,^ and so on (Taitt. Ar. X, 64). — The doubt here arises whether the particulars of the man-sacrifice given in the iT/zandogya are to be inserted in the Taittiriyaka or not. Against the view of the purvapakshin that they are so to be inserted because in both places we have a purushaysigndi, we maintain that they are not to be inserted because the characteristics of the purusha-ya^?/a of the AV^andogas are not recognised in the Taittiriya-text. This the Sutrakara expresses by saying, ' As (the record of the followers ■ of some vSakhas, viz. the Tkndms and Paingins, is) in the purusha-vidya, not such is the record of others,' viz. the Taittiriyakas. For the latter exhibit an identification of man with the sacrifice, in which the wife, the sacrificer, the Ill ADHYAYA, 3 PADA, 24. 221
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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