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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1teach this doctrine ; compare e. g. ' Consisting of earth, water, wind, ether, heat' (Brz. Up. IV, 4, 5); and 'The subtle perishable parts of the five (elements) from them all this is produced in due succession' (Manu I, 27). — But is there not another scriptural text — beginning ' Where then is that person ? ' — which teaches that at the time of the soul attaining a new body, after speech and the other organs have been withdrawn within the soul, work constitutes the soul's abode, ' What those two said, as work they said it ; what they praised, as work they praised it ' (B;-/. Up. Ill, 2, 13)? — That passage, we reply, describes the operation of bondage consisting of the senses and their objects — there called grahas and atigrahas — and therefore work is spoken of as the abode ; here on the other hand the elements are said to be the abode because we have to do with the origination of a new body out of the matter of the elements. The expression ' they prayed ' moreover intimates only that work occupies the chief place in the process, and does not exclude another abode. The two passages therefore do not contradict each other. 7. And common {to him who knows and him who does not know) (is the departure) up to the beginning of the wa)- ; and the immortality (of him who knows) (is relative only) without having burned (nescience and so on).
2The question here arises whether the departure of the soul, as described hitherto, is the same in the case of him who knows and him who is destitute of knowledge ; or whether there is any difference. — There is a difference, the purvapakshin maintains. For the departure as described has for its abode the elements, and this abiding in the elements is for the purpose of a new birth. But he who possesses true knowledge cannot be born again, since scripture declares that 'He who knows reaches immortality.' Hence only he who is devoid of knowledge departs in the way described. — But as that departure is described in chapters treating of knowledge it can belong only to him L3«J B b 70 VEDANTA-StjTRAS.
3who knows! — Not so, the purvapakshin replies. In the same way as sleep and the like, the departure of the soul is only referred to in the texts as something established elsewhere (not as something to be taught as part of true knowledge). Passages such as ' When a man sleeps, — is hungry, — is thirsty ' {K/i. Up. VI, S), although forming part of chapters concerned with true knowledge, mention sleep and so on which are common to all living beings, because they assist the comprehension of the matter to be taught, but do not aim at enjoining them specially for those who know. Analogously the texts about the soul's departure refer to that departure only in order to teach that ' that highest deity in which the heat of the dying man is merged, that is the Self, that art thou.' Now that departure is (in other scriptural passages) specially denied of him who knows ; it therefore belongs to him only who does not know.
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.
1teach this doctrine ; compare e. g. ' Consisting of earth, water, wind, ether, heat' (Brz. Up. IV, 4, 5); and 'The subtle perishable parts of the five (elements) from them all this is produced in due succession' (Manu I, 27). — But is there not another scriptural text — beginning ' Where then is that person ? ' — which teaches that at the time of the soul attaining a new body, after speech and the other organs have been withdrawn within the soul, work constitutes the soul's abode, ' What those two said, as work they said it ; what they praised, as work they praised it ' (B;-/. Up. Ill, 2, 13)? — That passage, we reply, describes the operation of bondage consisting of the senses and their objects — there called grahas and atigrahas — and therefore work is spoken of as the abode ; here on the other hand the elements are said to be the abode because we have to do with the origination of a new body out of the matter of the elements. The expression ' they prayed ' moreover intimates only that work occupies the chief place in the process, and does not exclude another abode. The two passages therefore do not contradict each other. 7. And common {to him who knows and him who does not know) (is the departure) up to the beginning of the wa)- ; and the immortality (of him who knows) (is relative only) without having burned (nescience and so on).
2The question here arises whether the departure of the soul, as described hitherto, is the same in the case of him who knows and him who is destitute of knowledge ; or whether there is any difference. — There is a difference, the purvapakshin maintains. For the departure as described has for its abode the elements, and this abiding in the elements is for the purpose of a new birth. But he who possesses true knowledge cannot be born again, since scripture declares that 'He who knows reaches immortality.' Hence only he who is devoid of knowledge departs in the way described. — But as that departure is described in chapters treating of knowledge it can belong only to him L3«J B b 70 VEDANTA-StjTRAS.
3who knows! — Not so, the purvapakshin replies. In the same way as sleep and the like, the departure of the soul is only referred to in the texts as something established elsewhere (not as something to be taught as part of true knowledge). Passages such as ' When a man sleeps, — is hungry, — is thirsty ' {K/i. Up. VI, S), although forming part of chapters concerned with true knowledge, mention sleep and so on which are common to all living beings, because they assist the comprehension of the matter to be taught, but do not aim at enjoining them specially for those who know. Analogously the texts about the soul's departure refer to that departure only in order to teach that ' that highest deity in which the heat of the dying man is merged, that is the Self, that art thou.' Now that departure is (in other scriptural passages) specially denied of him who knows ; it therefore belongs to him only who does not know.
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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