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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A doubt here arises whether these two passages constitute one vidya, and whether the particulars stated in one text are to be comprehended within the other text also. There is oneness of vidya ^ — Here (the Sutrakara) says, ' Wishes and so on,' i. e. ' The quality of having true wishes and so on' (the word kama standing for satyakama, just ^ This clause must apparently be taken as stating the siddhantaview, although later on it is said that the two vidyas are distinct (that, however, in spite of their distinctness, their details have to be combined). 248 VEDANTA-SUTRAS.
2as people occasionally say Datta for Devadatta and Bhama for Satyabhama). This quality and the other qualities, which the K/ia.ndogya. attributes to the ether within the heart, have to be combined with the Va^asaneyaka-passage, and vice versa the qualities stated in the Va^asaneyaka, such as being the ruler of all, have also to be ascribed to the Self free from sin, proclaimed in the KAandogya.. The reason for this is that the two passages display a number of common features. Common to both is the heart viewed as abode, common again is the Lord as object of knowledge, common also is the Lord being viewed as a bank preventing these worlds from being confounded ; and several other points. — But, an objection is raised, there are also differences. In the K/iandogya. the qualities are attributed to the ether within the heart, while in the Va^asaneyaka they are ascribed to Brahman abiding in that ether. — This objection, we reply, is unfounded, for we have shown under I, 3, 14 that the term 'ether' in the K/ia.ndogya. designates Brahman.
3There is, however, the following difference between the two passages. The iT/^andogya-vidya has for its object the qualified Brahman, as we see from the passage VIII, i, 6, ' But those who depart from hence after having discovered the Self and those true desires,' in which certain desires are represented as objects of knowledge equally as the Self. In the Va^asaneyaka, on the other hand, the highest Brahman devoid of all qualities forms the object of instruction, as we conclude from the consideration of the request made by G^anaka, ' Speak on for the sake of emancipation,' and the reply given by Yac^;^avalkya, ' For that person is not attached to anything ' (Br/. Up. IV, 3, 14 ; 15). That the text ascribes to the Self such qualities as being the Lord of all and the like is (not for the purpose of teaching that the Self really possesses those qualities, but is) merely meant to glorify the Self Later on also (IV, 5) 15) the chapter winds up with a passage clearly referring to the Self devoid of all qualities, ' That Self is to be described by No, no ! ' But as the qualified Brahman is (fundamentally) one (with the unqualified Brahman), we Ill ADHYAYA, 3 PADA, 4O. 249 must conclude that the Sutra teaches the combination of the qualities to the end of setting forth the glory of Brahman, not for the purpose of devout meditation.
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.
1A doubt here arises whether these two passages constitute one vidya, and whether the particulars stated in one text are to be comprehended within the other text also. There is oneness of vidya ^ — Here (the Sutrakara) says, ' Wishes and so on,' i. e. ' The quality of having true wishes and so on' (the word kama standing for satyakama, just ^ This clause must apparently be taken as stating the siddhantaview, although later on it is said that the two vidyas are distinct (that, however, in spite of their distinctness, their details have to be combined). 248 VEDANTA-SUTRAS.
2as people occasionally say Datta for Devadatta and Bhama for Satyabhama). This quality and the other qualities, which the K/ia.ndogya. attributes to the ether within the heart, have to be combined with the Va^asaneyaka-passage, and vice versa the qualities stated in the Va^asaneyaka, such as being the ruler of all, have also to be ascribed to the Self free from sin, proclaimed in the KAandogya.. The reason for this is that the two passages display a number of common features. Common to both is the heart viewed as abode, common again is the Lord as object of knowledge, common also is the Lord being viewed as a bank preventing these worlds from being confounded ; and several other points. — But, an objection is raised, there are also differences. In the K/iandogya. the qualities are attributed to the ether within the heart, while in the Va^asaneyaka they are ascribed to Brahman abiding in that ether. — This objection, we reply, is unfounded, for we have shown under I, 3, 14 that the term 'ether' in the K/ia.ndogya. designates Brahman.
3There is, however, the following difference between the two passages. The iT/^andogya-vidya has for its object the qualified Brahman, as we see from the passage VIII, i, 6, ' But those who depart from hence after having discovered the Self and those true desires,' in which certain desires are represented as objects of knowledge equally as the Self. In the Va^asaneyaka, on the other hand, the highest Brahman devoid of all qualities forms the object of instruction, as we conclude from the consideration of the request made by G^anaka, ' Speak on for the sake of emancipation,' and the reply given by Yac^;^avalkya, ' For that person is not attached to anything ' (Br/. Up. IV, 3, 14 ; 15). That the text ascribes to the Self such qualities as being the Lord of all and the like is (not for the purpose of teaching that the Self really possesses those qualities, but is) merely meant to glorify the Self Later on also (IV, 5) 15) the chapter winds up with a passage clearly referring to the Self devoid of all qualities, ' That Self is to be described by No, no ! ' But as the qualified Brahman is (fundamentally) one (with the unqualified Brahman), we Ill ADHYAYA, 3 PADA, 4O. 249 must conclude that the Sutra teaches the combination of the qualities to the end of setting forth the glory of Brahman, not for the purpose of devout meditation.
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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