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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IV ADHYAYA, I PADA, 7. 349 Saman is woven on the pra;/as' [Kh. Up. II, ii, i). — Where again both members of the sentence are equally exhibited in the objective case, viz. in the passage, ' Let a man meditate on the sevenfold Saman (as) the sun' (A'//. Up. II, 9, i), we observe that the introductory passages — viz. ' Meditation on the whole Saman is good ; ' ' Thus for the fivefold Saman ; ' ' Next for the sevenfold Saman ' [KJi. Up. II, I, ] ; 7, 2; 8, i) — represent the Saman only as the object of meditation, and therefrom conclude that Aditya has to be .superinduced on it, and not the reverse. — From this very circumstance of the Saman being the object of meditation, it follows that even in cases where the two members of the sentence have a reverse position — such as ' The earth (is) the hinkara,' &c. — the hihkara, &c., have to be viewed as earth and so on ; and not the reverse. — From all this it follows that reflections based on things not forming constituent members of the sacrifice, such as Aditya and so on, are to be superimposed on the udgitha and the like which are such constituent members. 7. Sitting (a man is to meditate), on account of the possibility.
2As meditations connected with members of sacrificial action depend on action, we need not raise the question whether they are to be carried on in a sitting, or any other posture. The same holds good in the case of perfect intuition, since knowledge depends on its object only. With regard to all other meditations, on the other hand, the author of the Sutras raises the question whether they may be undertaken indifferently by a person standing, sitting, or lying down ; or only by a person sitting. The purvapakshin here maintains that as meditation is something mental there can be no restriction as to the attitude of the body. — No, the author of the Sutras rejoins; 'Sitting' only a man is to meditate. — Why? — 'On account of the possibility.' By meditation we understand the lengthened carrying on of an identical train of thought ; and of this a man is capable neither when going nor when running, since the act of going and so on tends to distract the mind. ,50 vedanta-sOtras. The mind of a standing man, again, is directed on maintaining the body in an erect position, and therefore incapable of reflection on any subtle matter. A man lying down, finally, is unawares overcome by slumber. A sitting person, on the other hand, may easily avoid these several untoward occurrences, and is therefore in a position to carry on meditations. 8. And on account of thoughtfulness.
3Moreover also the word 'thoughtfulness' denotes a lengthened carrying on of the same train of ideas. Now ' thoughtfulness ' we ascribe to those whose mind is concentrated on one and the same object, while their look is fixed and their limbs move only very slightly. We say e.g. that the crane is thoughtful, or that a wife whose husband has gone on a journey is thoughtful. Now such thoughtfulness is easy for those who sit ; and we therefore conclude herefrom also that meditation is the occupation of a sitting person. 9. And with reference to immobility (scripture ascribes thought to the earth, &c.). Moreover, in the passage ' The earth thinks as it were ' scripture ascribes thought to the earth, with regard to its immobility. This also helps us to infer that meditation is the occupation of one who is sitting. 10. And Smmi-passages say the same. Authoritative authors also teach in their Smr/tis that a sitting posture subserves the act of meditation : cp. e.g. Bha. Gita VI, 11, ' Having made a firm seat for one's self on a pure spot.' For the same reason the Yogajastra teaches different sitting postures, viz. the so-called lotus position and so on. 11. Where concentration of mind (is possible), there (meditation may be carried on), on account of there being no difference. A doubt here arises with regard to direction, place, and IV ADIIYAYA, I PADA, 12. 35 1
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.
1IV ADHYAYA, I PADA, 7. 349 Saman is woven on the pra;/as' [Kh. Up. II, ii, i). — Where again both members of the sentence are equally exhibited in the objective case, viz. in the passage, ' Let a man meditate on the sevenfold Saman (as) the sun' (A'//. Up. II, 9, i), we observe that the introductory passages — viz. ' Meditation on the whole Saman is good ; ' ' Thus for the fivefold Saman ; ' ' Next for the sevenfold Saman ' [KJi. Up. II, I, ] ; 7, 2; 8, i) — represent the Saman only as the object of meditation, and therefrom conclude that Aditya has to be .superinduced on it, and not the reverse. — From this very circumstance of the Saman being the object of meditation, it follows that even in cases where the two members of the sentence have a reverse position — such as ' The earth (is) the hinkara,' &c. — the hihkara, &c., have to be viewed as earth and so on ; and not the reverse. — From all this it follows that reflections based on things not forming constituent members of the sacrifice, such as Aditya and so on, are to be superimposed on the udgitha and the like which are such constituent members. 7. Sitting (a man is to meditate), on account of the possibility.
2As meditations connected with members of sacrificial action depend on action, we need not raise the question whether they are to be carried on in a sitting, or any other posture. The same holds good in the case of perfect intuition, since knowledge depends on its object only. With regard to all other meditations, on the other hand, the author of the Sutras raises the question whether they may be undertaken indifferently by a person standing, sitting, or lying down ; or only by a person sitting. The purvapakshin here maintains that as meditation is something mental there can be no restriction as to the attitude of the body. — No, the author of the Sutras rejoins; 'Sitting' only a man is to meditate. — Why? — 'On account of the possibility.' By meditation we understand the lengthened carrying on of an identical train of thought ; and of this a man is capable neither when going nor when running, since the act of going and so on tends to distract the mind. ,50 vedanta-sOtras. The mind of a standing man, again, is directed on maintaining the body in an erect position, and therefore incapable of reflection on any subtle matter. A man lying down, finally, is unawares overcome by slumber. A sitting person, on the other hand, may easily avoid these several untoward occurrences, and is therefore in a position to carry on meditations. 8. And on account of thoughtfulness.
3Moreover also the word 'thoughtfulness' denotes a lengthened carrying on of the same train of ideas. Now ' thoughtfulness ' we ascribe to those whose mind is concentrated on one and the same object, while their look is fixed and their limbs move only very slightly. We say e.g. that the crane is thoughtful, or that a wife whose husband has gone on a journey is thoughtful. Now such thoughtfulness is easy for those who sit ; and we therefore conclude herefrom also that meditation is the occupation of a sitting person. 9. And with reference to immobility (scripture ascribes thought to the earth, &c.). Moreover, in the passage ' The earth thinks as it were ' scripture ascribes thought to the earth, with regard to its immobility. This also helps us to infer that meditation is the occupation of one who is sitting. 10. And Smmi-passages say the same. Authoritative authors also teach in their Smr/tis that a sitting posture subserves the act of meditation : cp. e.g. Bha. Gita VI, 11, ' Having made a firm seat for one's self on a pure spot.' For the same reason the Yogajastra teaches different sitting postures, viz. the so-called lotus position and so on. 11. Where concentration of mind (is possible), there (meditation may be carried on), on account of there being no difference. A doubt here arises with regard to direction, place, and IV ADIIYAYA, I PADA, 12. 35 1
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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