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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1be taken in a secondary sense. — What then is that thing to which those words apply in their primary sense, and with reference to Avhich we can speak of a secondary sense ? — ■ They apply, we answer, to whatever moves and whatever does not move. The words ' birth ' and ' death ' have reference to the bodies of moving and non-moving beings ; for such beings are born (produced) and die. To them the terms 'birth' and 'death' apply in their primary sense; while they are used metaphorically only with reference to the soul dwelling in them. For their existence (i. e. their being used) depends on the existence of the body ; i. e. the words ' birth ' and ' death ' are used where there take place the manifestation and disappearance of bodies, not where they are absent. For nobody ever observes a soul being born or dying, apart from its connexion with a body. That the words ' birth ' and ' death ' have reference to the conjunction with — and separation from — a body merely, is also shown by the following passage : ' On being born that person assuming his body, &:c. ; when he passes out (of the body) and dies,' &c. (Bri. Up. IV, 3, 8). The ^ata-ceremony also is to be viewed as having reference to the manifestation of the body only ; for the soul is not manifested. — Whether the individual soul is produced from the highest Self like ether, &c. or not, will be discussed in the next Sutra ; the present Sutra merely states that the gross origination and dissolution which belong to the body do not affect the soul.
21 7. The (living) Self is not (produced) as there is no scriptural statement, and as it is eternal according to them (i. e. scriptural passages). There is a Self called the living one (the individual soul), which rules the body and the senses, and is connected with the fruits of actions. With regard to that Self the conflict of scriptural passages suggests the doubt, whether it is produced from Brahman like ether and the other elements, or if, like Brahman itself, it is unproduced. Some scriptural passages, by comparing it to sparks proceeding from a fire and so on, intimate that the living soul is produced 30 VEDANTA-SUTRAS. from Brahman ; from others again we learn that the highest Brahman, without undergoing any modification, passes, by entering into its effects (the elements), into the condition of the individual soul. These latter passages do not thus record an origination of the individual soul.
3The purvapakshin maintains that the individual soul is produced, because on that view the general promissory statement is not contradicted. For the general assertion that ' by one thing being known all this is known ' is not contradicted, only if the entire aggregate of things springs from Brahman ; while it would be contradicted by the assumption of the individual soul being a thing of a different kind. Nor can the individual soul be conceived as mere unmodified highest Self, on account of the difference of their respective characteristics. For the highest Self is characterised by freedom from sin and so on, while the individual soul possesses the opposite attributes. That it is an effect, follows moreover from its being divided. For ether and all other things, in so far as divided, are effects, and we have concluded therefrom that they have an origin. Hence the soul also, which is distributed through all the bodies, doing good and evil and experiencing pleasure and pain, must be considered to originate at the time when the entire world is produced. We have moreover the following scriptural passage, ' As small sparks come forth from fire, thus from that Self all vital airs,' &c. (Brz. Up. II, 1, 20). This text teaches first the creation of the aggregate of objects of fruition, beginning with the vital airs, and then (in the words, ' all the Selfs ') separately teaches the creation of all the enjoying souls. Again we have the passage, 'As from a blazing fire sparks, being of the same nature as fire, fly forth a thousandfold, thus are various beings brought forth from the Imperishable, my friend, and return hither also ' (Mu. Up. II, i, 1) ; a passage descriptive of the origin and the retractation of the souls, as we infer from the statement about the sameness of nature^.
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.
1be taken in a secondary sense. — What then is that thing to which those words apply in their primary sense, and with reference to Avhich we can speak of a secondary sense ? — ■ They apply, we answer, to whatever moves and whatever does not move. The words ' birth ' and ' death ' have reference to the bodies of moving and non-moving beings ; for such beings are born (produced) and die. To them the terms 'birth' and 'death' apply in their primary sense; while they are used metaphorically only with reference to the soul dwelling in them. For their existence (i. e. their being used) depends on the existence of the body ; i. e. the words ' birth ' and ' death ' are used where there take place the manifestation and disappearance of bodies, not where they are absent. For nobody ever observes a soul being born or dying, apart from its connexion with a body. That the words ' birth ' and ' death ' have reference to the conjunction with — and separation from — a body merely, is also shown by the following passage : ' On being born that person assuming his body, &:c. ; when he passes out (of the body) and dies,' &c. (Bri. Up. IV, 3, 8). The ^ata-ceremony also is to be viewed as having reference to the manifestation of the body only ; for the soul is not manifested. — Whether the individual soul is produced from the highest Self like ether, &c. or not, will be discussed in the next Sutra ; the present Sutra merely states that the gross origination and dissolution which belong to the body do not affect the soul.
21 7. The (living) Self is not (produced) as there is no scriptural statement, and as it is eternal according to them (i. e. scriptural passages). There is a Self called the living one (the individual soul), which rules the body and the senses, and is connected with the fruits of actions. With regard to that Self the conflict of scriptural passages suggests the doubt, whether it is produced from Brahman like ether and the other elements, or if, like Brahman itself, it is unproduced. Some scriptural passages, by comparing it to sparks proceeding from a fire and so on, intimate that the living soul is produced 30 VEDANTA-SUTRAS. from Brahman ; from others again we learn that the highest Brahman, without undergoing any modification, passes, by entering into its effects (the elements), into the condition of the individual soul. These latter passages do not thus record an origination of the individual soul.
3The purvapakshin maintains that the individual soul is produced, because on that view the general promissory statement is not contradicted. For the general assertion that ' by one thing being known all this is known ' is not contradicted, only if the entire aggregate of things springs from Brahman ; while it would be contradicted by the assumption of the individual soul being a thing of a different kind. Nor can the individual soul be conceived as mere unmodified highest Self, on account of the difference of their respective characteristics. For the highest Self is characterised by freedom from sin and so on, while the individual soul possesses the opposite attributes. That it is an effect, follows moreover from its being divided. For ether and all other things, in so far as divided, are effects, and we have concluded therefrom that they have an origin. Hence the soul also, which is distributed through all the bodies, doing good and evil and experiencing pleasure and pain, must be considered to originate at the time when the entire world is produced. We have moreover the following scriptural passage, ' As small sparks come forth from fire, thus from that Self all vital airs,' &c. (Brz. Up. II, 1, 20). This text teaches first the creation of the aggregate of objects of fruition, beginning with the vital airs, and then (in the words, ' all the Selfs ') separately teaches the creation of all the enjoying souls. Again we have the passage, 'As from a blazing fire sparks, being of the same nature as fire, fly forth a thousandfold, thus are various beings brought forth from the Imperishable, my friend, and return hither also ' (Mu. Up. II, i, 1) ; a passage descriptive of the origin and the retractation of the souls, as we infer from the statement about the sameness of nature^.
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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