Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1To this we make the following reply. That departure which is described in the passage, ' speech is merged in mind,' &c., must be ' common ' to him who knows and him who does not know ' up to the beginning of the way ; ' because scripture records no distinction. The soul destitute of true knowledge having taken its abode in the subtle elements which constitute the seed of the body and being impelled by its works, migrates into a new body ; while the soul of him who knows passes into the vein, revealed by true knowledge, which is the door of release. In this sense the Sutra says 'up to the beginning of the way.' — But he who knows reaches immortality, and immortality does not depend on a change of place ; why then should the soul take its abode in the elements or set out on a journey? — That immortality, we reply, is 'without having burned,' i. e. for him who, without having altogether burned nescience and the other afflictions, is about to obtain, through the power of the lower knowledge, a relative immortality only, there take place the entering on the way and the abiding in the elements. For without a substratum the pra;/as could not move. There is thus no difficulty. IV ADHYAYA, 2 PADA, 9. 37I 8. This (aggregate of the elements) (conthiues to exist) up to the (final absolute) union (with Brahman) ; on account of the declarations of the sa;;/sara state (made by scripture).
2With regard to the final clause, ' Heat in the highest deity,' the force of its connexion with what precedes shows that the meaning is 'the heat of the dying man is — together with the individual soul, the prawa, the aggregate of the organs and the other elements — merged in Brahman.' — We now have to consider of what kind that merging is. — The purvapakshin maintains that it is an absolute absorption of the things merged, since it is proved that those things have the highest deity for their causal matter. For it has been established that the deity is the causal substance of all things that have an origin. Hence that passing into the state of non-separation is an absolute one.
3To this we reply as follows. Those subtle elements — heat and so on — which constitute the abode of hearing and the other organs persist up to the ' union,' i. e. up to final release from the sawsara, which is caused by perfect knowledge. 'On account of the declarations of the sa;«sara state ' made in passages such as ' Some enter the womb, for embodied existence as organic beings ; others go into inorganic matter, according to their work and according to their knowledge'' (Ka. Up. H, 5, 7). Otherwise the limiting adjuncts of every soul would, at the time of death, be absorbed and the soul would enter into absolute union with Brahman; which would render all scriptural injunction and scriptural doctrine equally purportless. Moreover bondage, which is due to wrong knowledge, cannot be dissolved but through perfect knowledge. Hence, although Brahman is the causal substance of those elements, they are at the time of death — as in the case of deep sleep and a pralaya of the world — merged in it only in such a way as to continue to exist in a seminal condition. 9. And (heat is) subtle in measure ; as this is thus observed. The elementary matter of heat and the other elements B b 2 72 VEDANTA-SUTRAS.
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.
1To this we make the following reply. That departure which is described in the passage, ' speech is merged in mind,' &c., must be ' common ' to him who knows and him who does not know ' up to the beginning of the way ; ' because scripture records no distinction. The soul destitute of true knowledge having taken its abode in the subtle elements which constitute the seed of the body and being impelled by its works, migrates into a new body ; while the soul of him who knows passes into the vein, revealed by true knowledge, which is the door of release. In this sense the Sutra says 'up to the beginning of the way.' — But he who knows reaches immortality, and immortality does not depend on a change of place ; why then should the soul take its abode in the elements or set out on a journey? — That immortality, we reply, is 'without having burned,' i. e. for him who, without having altogether burned nescience and the other afflictions, is about to obtain, through the power of the lower knowledge, a relative immortality only, there take place the entering on the way and the abiding in the elements. For without a substratum the pra;/as could not move. There is thus no difficulty. IV ADHYAYA, 2 PADA, 9. 37I 8. This (aggregate of the elements) (conthiues to exist) up to the (final absolute) union (with Brahman) ; on account of the declarations of the sa;;/sara state (made by scripture).
2With regard to the final clause, ' Heat in the highest deity,' the force of its connexion with what precedes shows that the meaning is 'the heat of the dying man is — together with the individual soul, the prawa, the aggregate of the organs and the other elements — merged in Brahman.' — We now have to consider of what kind that merging is. — The purvapakshin maintains that it is an absolute absorption of the things merged, since it is proved that those things have the highest deity for their causal matter. For it has been established that the deity is the causal substance of all things that have an origin. Hence that passing into the state of non-separation is an absolute one.
3To this we reply as follows. Those subtle elements — heat and so on — which constitute the abode of hearing and the other organs persist up to the ' union,' i. e. up to final release from the sawsara, which is caused by perfect knowledge. 'On account of the declarations of the sa;«sara state ' made in passages such as ' Some enter the womb, for embodied existence as organic beings ; others go into inorganic matter, according to their work and according to their knowledge'' (Ka. Up. H, 5, 7). Otherwise the limiting adjuncts of every soul would, at the time of death, be absorbed and the soul would enter into absolute union with Brahman; which would render all scriptural injunction and scriptural doctrine equally purportless. Moreover bondage, which is due to wrong knowledge, cannot be dissolved but through perfect knowledge. Hence, although Brahman is the causal substance of those elements, they are at the time of death — as in the case of deep sleep and a pralaya of the world — merged in it only in such a way as to continue to exist in a seminal condition. 9. And (heat is) subtle in measure ; as this is thus observed. The elementary matter of heat and the other elements B b 2 72 VEDANTA-SUTRAS.
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.
No commentary for this page.