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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. And for the same reason all (sense-organs) (follow) after (mind). ' Therefore he whose light has gone out comes to a new birth with his senses merged in the mind ' (Pr. Up. Ill, 9) ; this passage states that all senses without difference are merged in the mind. 'For the same reason,' i.e. because there also as in the case of speech, it is observed that the eye and so on discontinue their functions, while the mind together with its functions persists, and because the organs ^66 vedanta-sOtras. ihemselves cannot be absorbed, and because the text admits of that interpretation ; we conclude that the dififerent organs follow after, i.e. are merged in. the mind only as far as their functions are concerned. — As all organs^ without difference are merged in the mind, the special mention made of speech (in Sutra i) must be viewed as made in agreement with the special example referred to by scripture. ' Speech is merged in mind.' 3. That mind (is merged) in breath, owing to the subsequent clause.
2It has been shown that the passage, ' Speech is merged in mind,' means a merging of the function only. — A doubt here arises whether the subsequent clause, ' mind in breath,' also means to intimate a merging of the function only or of that to which the function belongs. — The purvapakshin maintains the latter alternative. For that, he says, agrees with scripture, and moreover breath may be viewed as the causal substance of mind. For scripture — ■ Mind is made of earth, breath of water ' [Kh. Up. VI, 6, 5) — states that mind comes from earth and breath from water, and scripture further states that ' Water sent forth earth ' [Kh. Up. VI, 2, 4). When mind therefore is merged in breath, it is the same as earth being merged in water ; for mind is earth and breath is water, causal substance and effect being nondifferent. To this we reply as follows. ' The subsequent clause ' intimates that the mind, after having absorbed within itself the functions of the outer senses, is merged in breath only in the way of its function being so merged. For we observe in the case of persons lying in deep sleep or about to die that, while the function of breath persists, the functions of the mind are stopped. Nor is the mind capable of being itself merged in breath, since breath does not constitute its causal substance. — But it has been shown above that breath is the causal substance of mind! — This is not valid, ^ I. e. the functions of all or;?ans.
3IV ADHYAYA, 2 PADA, 4. 367 we reply. For the relation of causality, made out in such an indirect way, does not suffice to show that mind is really merged in breath. Were it so, then mind would also be merged in earth, earth in water, breath in water. Nor is there, on the alternative contemplated, any proof of mind having originated from that water which had passed over into breath. — Mind cannot therefore, in itself, be merged in breath. And that the scriptural statement is satisfied by a mere merging of the function — the function and that to which the function belongs being viewed as identical — has been shown already under the preceding Sutra. 4. That (viz. breath) (is merged) in the ruler (i. e. the individual soul), on account of the (statements as to the pra;^as) coming to it and so on.
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.
12. And for the same reason all (sense-organs) (follow) after (mind). ' Therefore he whose light has gone out comes to a new birth with his senses merged in the mind ' (Pr. Up. Ill, 9) ; this passage states that all senses without difference are merged in the mind. 'For the same reason,' i.e. because there also as in the case of speech, it is observed that the eye and so on discontinue their functions, while the mind together with its functions persists, and because the organs ^66 vedanta-sOtras. ihemselves cannot be absorbed, and because the text admits of that interpretation ; we conclude that the dififerent organs follow after, i.e. are merged in. the mind only as far as their functions are concerned. — As all organs^ without difference are merged in the mind, the special mention made of speech (in Sutra i) must be viewed as made in agreement with the special example referred to by scripture. ' Speech is merged in mind.' 3. That mind (is merged) in breath, owing to the subsequent clause.
2It has been shown that the passage, ' Speech is merged in mind,' means a merging of the function only. — A doubt here arises whether the subsequent clause, ' mind in breath,' also means to intimate a merging of the function only or of that to which the function belongs. — The purvapakshin maintains the latter alternative. For that, he says, agrees with scripture, and moreover breath may be viewed as the causal substance of mind. For scripture — ■ Mind is made of earth, breath of water ' [Kh. Up. VI, 6, 5) — states that mind comes from earth and breath from water, and scripture further states that ' Water sent forth earth ' [Kh. Up. VI, 2, 4). When mind therefore is merged in breath, it is the same as earth being merged in water ; for mind is earth and breath is water, causal substance and effect being nondifferent. To this we reply as follows. ' The subsequent clause ' intimates that the mind, after having absorbed within itself the functions of the outer senses, is merged in breath only in the way of its function being so merged. For we observe in the case of persons lying in deep sleep or about to die that, while the function of breath persists, the functions of the mind are stopped. Nor is the mind capable of being itself merged in breath, since breath does not constitute its causal substance. — But it has been shown above that breath is the causal substance of mind! — This is not valid, ^ I. e. the functions of all or;?ans.
3IV ADHYAYA, 2 PADA, 4. 367 we reply. For the relation of causality, made out in such an indirect way, does not suffice to show that mind is really merged in breath. Were it so, then mind would also be merged in earth, earth in water, breath in water. Nor is there, on the alternative contemplated, any proof of mind having originated from that water which had passed over into breath. — Mind cannot therefore, in itself, be merged in breath. And that the scriptural statement is satisfied by a mere merging of the function — the function and that to which the function belongs being viewed as identical — has been shown already under the preceding Sutra. 4. That (viz. breath) (is merged) in the ruler (i. e. the individual soul), on account of the (statements as to the pra;^as) coming to it and so on.
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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