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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ill ADHYAYA, 4 PADA, 9. 29 1 which the transmigrating Self— hinted at by such terms as ' dear ' — is referred to as the object of knowledge, such as ' But for the love of the Self everything is dear. Verily the Self is to be seen ' {Bri. Up. II, 4, 5) ; ' He who breathes in the up-breathing he is thy Self and within all ' (Bri. Up. Ill, 4, i) ; 'The person that is seen in the eye that is thy Self,' up to ' But I shall explain him further to you' (K/i. Up. VIII, 7 ff.). But as there are at the same time complementary passages connected with the passages quoted above — viz. ' There has been breathed forth from this great Being the Rtg-veda, Ya^r-veda,' &c. (Bri. Up. II, 4, 10) ; ' He who overcomes hunger and thirst, sorrow, passion, old age and death ' (Br/. Up. Ill, 5, i) ; * Having approached the highest light he appears in his own form. That is the highest person' (K/i. Up. VIII, 12, 3) — which aim at giving instruction about the superior Self; it follows that the two sets of passages do not mean to teach an absolute difference of the two Selfs and that thus contradiction is avoided. For the Self of the highest Lord is the real nature of the embodied Self, while the state of being embodied is due to the limiting adjuncts, as appears from scriptural passages such as ' Thou art that ; ' ' There is no other seer but he.' All which has been demonstrated by us at length in the earlier parts of this commentary in more than one place.
29. But the declarations (of scripture) are equal (on the other side). In reply to the averment made in Sutra 3, we point out that there are declarations of scripture, of equal weight, in favour of the view that knowledge is not complementary to action. For there are scriptural passages such as, ' Knowing this the rz'shis descended from Kavasha said : For what purpose should we study the Veda ? for what purpose should we sacrifice ? Knowing this indeed the Ancient ones did not offer the Agnihotra ; ' and ' When Brahmawas know that Self and have risen above the desire for sons, wealth, and worlds, they wander about as mendicants' (Br/. Up. Ill, 5). Scripture moreover shows that U 2 2 92 vedanta-sOtras. Ya^/7avalkya and others who knew Brahman did not take their stand on works. 'Thus far goes immortahty. Having said so Ya^wavalkya went away into the forest ' (Br/. Up. IV, 5, 15). With reference to the indicatory sign (as to the dependence of knowledge to work) which is iniphed in the passage, ' Sirs, I am going to perform a sacrifice,' we remark that it belongs to a section which treats of Vaij-vanara. Now, the text may declare that a vidya of Brahman as limited by adjuncts is accompanied by works ; but all the same the vidya does not stand in a subordinate relation to works since 'leading subject-matter' and the other means of proof are absent. We now reply to the averment made in Sutra 4. 10. (The direct statement is) non-comprehensive.
3The direct scriptural statement implied in ' What a man does with knowledge ' &c. does not refer to all knowledge, as it is connected with the knowledge forming the subjectmatter of the section. And the latter is the knowledge of the udgitha only, ' Let a man meditate on the syllable Om (as) the udgitha.' 11. There is distribution (of the work and knowledge) as in the case of the hundred. In reply to the averment (Sutra 5) that the passage, ' Then both his knowledge and his work take hold of him,' indicates the non-independence of knowledge, we point out that the passage must be understood in a distributed sense, knowledge taking hold of one man and work of another. The case is analogous to that of the ' hundred.' When it is said, ' Let a hundred be given to these two men,' the hundred are divided in that way that fifty are given to one man and fifty to the other. — Moreover what the text says about the laying hold does not refer to him who is about to obtain final release ; for the concluding passage, ' So much for the man who desires,' indicates that the whole section refers to the soul implicated in the sa;//sara, and a new beginning is made for him who is about to be released, in the clause, ' But as to the man who does not Ill ADHYAYA, 4 PADA, 1 3. 293
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.
1Ill ADHYAYA, 4 PADA, 9. 29 1 which the transmigrating Self— hinted at by such terms as ' dear ' — is referred to as the object of knowledge, such as ' But for the love of the Self everything is dear. Verily the Self is to be seen ' {Bri. Up. II, 4, 5) ; ' He who breathes in the up-breathing he is thy Self and within all ' (Bri. Up. Ill, 4, i) ; 'The person that is seen in the eye that is thy Self,' up to ' But I shall explain him further to you' (K/i. Up. VIII, 7 ff.). But as there are at the same time complementary passages connected with the passages quoted above — viz. ' There has been breathed forth from this great Being the Rtg-veda, Ya^r-veda,' &c. (Bri. Up. II, 4, 10) ; ' He who overcomes hunger and thirst, sorrow, passion, old age and death ' (Br/. Up. Ill, 5, i) ; * Having approached the highest light he appears in his own form. That is the highest person' (K/i. Up. VIII, 12, 3) — which aim at giving instruction about the superior Self; it follows that the two sets of passages do not mean to teach an absolute difference of the two Selfs and that thus contradiction is avoided. For the Self of the highest Lord is the real nature of the embodied Self, while the state of being embodied is due to the limiting adjuncts, as appears from scriptural passages such as ' Thou art that ; ' ' There is no other seer but he.' All which has been demonstrated by us at length in the earlier parts of this commentary in more than one place.
29. But the declarations (of scripture) are equal (on the other side). In reply to the averment made in Sutra 3, we point out that there are declarations of scripture, of equal weight, in favour of the view that knowledge is not complementary to action. For there are scriptural passages such as, ' Knowing this the rz'shis descended from Kavasha said : For what purpose should we study the Veda ? for what purpose should we sacrifice ? Knowing this indeed the Ancient ones did not offer the Agnihotra ; ' and ' When Brahmawas know that Self and have risen above the desire for sons, wealth, and worlds, they wander about as mendicants' (Br/. Up. Ill, 5). Scripture moreover shows that U 2 2 92 vedanta-sOtras. Ya^/7avalkya and others who knew Brahman did not take their stand on works. 'Thus far goes immortahty. Having said so Ya^wavalkya went away into the forest ' (Br/. Up. IV, 5, 15). With reference to the indicatory sign (as to the dependence of knowledge to work) which is iniphed in the passage, ' Sirs, I am going to perform a sacrifice,' we remark that it belongs to a section which treats of Vaij-vanara. Now, the text may declare that a vidya of Brahman as limited by adjuncts is accompanied by works ; but all the same the vidya does not stand in a subordinate relation to works since 'leading subject-matter' and the other means of proof are absent. We now reply to the averment made in Sutra 4. 10. (The direct statement is) non-comprehensive.
3The direct scriptural statement implied in ' What a man does with knowledge ' &c. does not refer to all knowledge, as it is connected with the knowledge forming the subjectmatter of the section. And the latter is the knowledge of the udgitha only, ' Let a man meditate on the syllable Om (as) the udgitha.' 11. There is distribution (of the work and knowledge) as in the case of the hundred. In reply to the averment (Sutra 5) that the passage, ' Then both his knowledge and his work take hold of him,' indicates the non-independence of knowledge, we point out that the passage must be understood in a distributed sense, knowledge taking hold of one man and work of another. The case is analogous to that of the ' hundred.' When it is said, ' Let a hundred be given to these two men,' the hundred are divided in that way that fifty are given to one man and fifty to the other. — Moreover what the text says about the laying hold does not refer to him who is about to obtain final release ; for the concluding passage, ' So much for the man who desires,' indicates that the whole section refers to the soul implicated in the sa;//sara, and a new beginning is made for him who is about to be released, in the clause, ' But as to the man who does not Ill ADHYAYA, 4 PADA, 1 3. 293
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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