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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1in ordinary life that a man who has ascended a stair has, in descending, to take the steps in the reverse order. Moreover we observe that things made of clay, such as jars, dishes, &c., on being destroyed pass back into clay, and that things which have originated from water, such as snow and hailstones, again dissolve into water. Hence we rightly assume that earth which has (according to scripture) sprung from water passes back into water when the period of its subsistence comes to an end, and that water which has sprung from fire passes back into fire. In this way each particular effect passes back into its immediately antecedent cause — each cause being of a subtler nature than its effect — until in the end the last cause is refunded into Brahman, the ultimate and most subtle of all causes. It certainly would be irrational to assume that an effect, passing over its immediate cause, should at once refund itself into the cause of the cause. Smr/ti also declares that the order of retractation is the order of origination inverted, ' The earth, the basis of the world, is dissolved into water, O divine Rishi, the water into fire, the fire into air.' The order of creation is indeed stated in the sacred texts, but that statement refers to creation only, and can therefore not be extended to retractation. We, moreover, cannot even desire to apply the order in which the elements are created to their retractation also since it is clearly unsuitable in the latter case. For, as long as an effect subsists, it is impossible to assume the dissolution of the cause, since on the dissolution of the latter the effect also cannot exist. On the other hand, we may assume a continued existence of the cause although the effect be destroyed ; for that is actually observed in the case of clay (and the things made of it).
215. If it be said that between (Brahman and the elements) the intellect and mind (are mentioned ; and that therefore their origination and retractation are to be placed) somewhere in the series, on account of there being inferential signs (whereby the order of the creation of the elements is broken) ; we 11 ADHYAYA, 3 PADA, 1 5. 27 deny that, on account of the non-difference (of the organs and the elements).
3In what precedes we have said that the creation and the retractation of the elements take place in direct and reverse order ; further that the creation proceeds from the Self, and that the retractation terminates in the Self — Now Srnti as well as Smr/ti enlightens us concerning the existence of the mind (manas) together with the senses, and of the intellect (buddhi) ; compare, for instance, the indicatory marks contained in the passage, Ka. Up. 1, 3, 3. 4, ' Know the intellect to be the charioteer and the mind the reins ; the senses they call the horses,' &c. And as the whole aggregate of beings avowedly springs from Brahman, we must assume that the mind, the intellect and the senses also originate from it and are again merged in it in due order, occupying a definite place among the things created and retracted. Moreover the Atharvawa (Muw^T'aka), in the chapter treating of the creation, mentions the organs between the Self and the elements, ' From him is born breath, mind and all organs of sense, ether, air, light, water and the earth the support of all ' (II, i, 3). And from this there results a break in the previously stated order of the creation and the retractation of the elements.
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.
1in ordinary life that a man who has ascended a stair has, in descending, to take the steps in the reverse order. Moreover we observe that things made of clay, such as jars, dishes, &c., on being destroyed pass back into clay, and that things which have originated from water, such as snow and hailstones, again dissolve into water. Hence we rightly assume that earth which has (according to scripture) sprung from water passes back into water when the period of its subsistence comes to an end, and that water which has sprung from fire passes back into fire. In this way each particular effect passes back into its immediately antecedent cause — each cause being of a subtler nature than its effect — until in the end the last cause is refunded into Brahman, the ultimate and most subtle of all causes. It certainly would be irrational to assume that an effect, passing over its immediate cause, should at once refund itself into the cause of the cause. Smr/ti also declares that the order of retractation is the order of origination inverted, ' The earth, the basis of the world, is dissolved into water, O divine Rishi, the water into fire, the fire into air.' The order of creation is indeed stated in the sacred texts, but that statement refers to creation only, and can therefore not be extended to retractation. We, moreover, cannot even desire to apply the order in which the elements are created to their retractation also since it is clearly unsuitable in the latter case. For, as long as an effect subsists, it is impossible to assume the dissolution of the cause, since on the dissolution of the latter the effect also cannot exist. On the other hand, we may assume a continued existence of the cause although the effect be destroyed ; for that is actually observed in the case of clay (and the things made of it).
215. If it be said that between (Brahman and the elements) the intellect and mind (are mentioned ; and that therefore their origination and retractation are to be placed) somewhere in the series, on account of there being inferential signs (whereby the order of the creation of the elements is broken) ; we 11 ADHYAYA, 3 PADA, 1 5. 27 deny that, on account of the non-difference (of the organs and the elements).
3In what precedes we have said that the creation and the retractation of the elements take place in direct and reverse order ; further that the creation proceeds from the Self, and that the retractation terminates in the Self — Now Srnti as well as Smr/ti enlightens us concerning the existence of the mind (manas) together with the senses, and of the intellect (buddhi) ; compare, for instance, the indicatory marks contained in the passage, Ka. Up. 1, 3, 3. 4, ' Know the intellect to be the charioteer and the mind the reins ; the senses they call the horses,' &c. And as the whole aggregate of beings avowedly springs from Brahman, we must assume that the mind, the intellect and the senses also originate from it and are again merged in it in due order, occupying a definite place among the things created and retracted. Moreover the Atharvawa (Muw^T'aka), in the chapter treating of the creation, mentions the organs between the Self and the elements, ' From him is born breath, mind and all organs of sense, ether, air, light, water and the earth the support of all ' (II, i, 3). And from this there results a break in the previously stated order of the creation and the retractation of the elements.
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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