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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1We have ascertained that a thing which has not originated from another is not itself merged in the latter, but only through its functions. A doubt now arises whether, according to the word of scripture, the function of breath is merged in heat, or in the individual soul which is the ruler of the body and senses. — According to the purvapakshin we must conclude that the breath is merged in heat only, since the scriptural statement allows no room for doubt and we are not entitled to assume something not declared by scripture. The breath under discussion persists 'in the ruler,' i.e. the intelligent Self (the individual soul) which possesses nescience, work, and former knowledge as limiting adjuncts; i.e. the function of breath has that soul for its substratum. — Why so? — 'On account of (the pra/^as) going towards him,' &c. — Another scriptural passage declares that all pra;^as without any difference go to the soul, ' All the pra;/as go to the Self at the time of death when a man is thus going to expire ' (Bri. Up. IV, 3, 38). Another passage again specially declares that the pra;/a with its five functions follows the individual soul, 'After him thus departing the pra;^a departs,' and that the other pra;/as follow that pra7?a, ' And after the pra/^a thus departing all the other pra«as depart' (BW. Up. IV, 4, 2). And the text, ' He is furnished with intelligence ' (ibid.), by declaring the individual soul to 368 VEDANTA-S^TRAS.
2be of intimately intelligent nature, suggests that in it, viz. the soul, the pra//a — into which the different organs of knowledge have been merged — has taken its abode. — But scripture also says, * The pra;/a (is merged) in heat ; ' why then make the addition implied in the doctrine — that breath is merged in the individual soul ? — We must make that addition, we reply, because in the process of departure &c. the soul is the chief agent, and because we must pay regard to specifications contained in other scriptural passages also. — How then do you explain the statement, ' Breath is merged in heat ? ' — To this question the next Sutra replies. 5. To the elements (the soul, with pra,;/a, goes), on account of the subsequent scriptural clause.
3The soul joined by the pra«a takes up its abode within the subtle elements which accompany heat and form the seed of the (gross) body. This we conclude from the clause, ' Breath in heat.' — But this passage declares, not that the soul together with the pra;/a takes up its abode in heat, but only that the pra/^a takes up its abode ! — No matter, we reply; since the preceding Sutra intercalates the soul in the interval (between prawa and te^as). Of a man who first travels from .Srughna to Mathura and then from Mathura to Pa^aliputra, we may say shortly that he travels from vSrughna to Pa/aliputra. The passage under discussion therefore means that the soul together with the pra«a abides in the elements associated with heat. — But how are you entitled to draw in the other elements also, while the text only speaks of heat? — To this question the next Sutra replies. 6. Not to one (element) (the soul goes); for both (i. e. scripture and Smmi) declare this. At the time of passing over into another body the individual soul does not abide in the one element of heat only ; for w'e see that the new body consists of various elements. This matter is declared in the question and answer about the waters called man [KJi. Up. V, 3, 3) ; as explained by us in III, i, 2. — Scripture and Sm/7ti alike IV ADHYAYA, 2 PADA, 7. 369
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.
1We have ascertained that a thing which has not originated from another is not itself merged in the latter, but only through its functions. A doubt now arises whether, according to the word of scripture, the function of breath is merged in heat, or in the individual soul which is the ruler of the body and senses. — According to the purvapakshin we must conclude that the breath is merged in heat only, since the scriptural statement allows no room for doubt and we are not entitled to assume something not declared by scripture. The breath under discussion persists 'in the ruler,' i.e. the intelligent Self (the individual soul) which possesses nescience, work, and former knowledge as limiting adjuncts; i.e. the function of breath has that soul for its substratum. — Why so? — 'On account of (the pra/^as) going towards him,' &c. — Another scriptural passage declares that all pra;^as without any difference go to the soul, ' All the pra;/as go to the Self at the time of death when a man is thus going to expire ' (Bri. Up. IV, 3, 38). Another passage again specially declares that the pra;/a with its five functions follows the individual soul, 'After him thus departing the pra;^a departs,' and that the other pra;/as follow that pra7?a, ' And after the pra/^a thus departing all the other pra«as depart' (BW. Up. IV, 4, 2). And the text, ' He is furnished with intelligence ' (ibid.), by declaring the individual soul to 368 VEDANTA-S^TRAS.
2be of intimately intelligent nature, suggests that in it, viz. the soul, the pra//a — into which the different organs of knowledge have been merged — has taken its abode. — But scripture also says, * The pra;/a (is merged) in heat ; ' why then make the addition implied in the doctrine — that breath is merged in the individual soul ? — We must make that addition, we reply, because in the process of departure &c. the soul is the chief agent, and because we must pay regard to specifications contained in other scriptural passages also. — How then do you explain the statement, ' Breath is merged in heat ? ' — To this question the next Sutra replies. 5. To the elements (the soul, with pra,;/a, goes), on account of the subsequent scriptural clause.
3The soul joined by the pra«a takes up its abode within the subtle elements which accompany heat and form the seed of the (gross) body. This we conclude from the clause, ' Breath in heat.' — But this passage declares, not that the soul together with the pra;/a takes up its abode in heat, but only that the pra/^a takes up its abode ! — No matter, we reply; since the preceding Sutra intercalates the soul in the interval (between prawa and te^as). Of a man who first travels from .Srughna to Mathura and then from Mathura to Pa^aliputra, we may say shortly that he travels from vSrughna to Pa/aliputra. The passage under discussion therefore means that the soul together with the pra«a abides in the elements associated with heat. — But how are you entitled to draw in the other elements also, while the text only speaks of heat? — To this question the next Sutra replies. 6. Not to one (element) (the soul goes); for both (i. e. scripture and Smmi) declare this. At the time of passing over into another body the individual soul does not abide in the one element of heat only ; for w'e see that the new body consists of various elements. This matter is declared in the question and answer about the waters called man [KJi. Up. V, 3, 3) ; as explained by us in III, i, 2. — Scripture and Sm/7ti alike IV ADHYAYA, 2 PADA, 7. 369
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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