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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the different attributes of the road the relation of what is determined by attributes and of determining attributes? The teacher out of kindness to us connects them as follows. — The Kaushitakins describe the road of the gods as follows, ' Having reached the path of the gods he comes to the world of Agni, to the world of Vayu, to the world of Varuwa, to the world of Indra, to the world of Pra^^pati, to the world of Brahman' (Kau. Up. I, 3). Now the world of Agni means the same as light, since both terms denote burning, and we therefore need not, with regard to them, search for the order in which they are to be combined. Vayu, on the other hand, is not mentioned in the road beginning with light ; in what place then is he to be inserted? — We read, Kh. Up. V, 10, i, 'They go to the light, from light to day, from day to the waxing half of the moon, from the waxing half of the moon to the six months when the sun goes to the north, from those months to the year, from the year to Aditya.' Here they reach Vayu after the year and before Aditya. — Why so ? — ' On account of the absence and presence of specification.' About Vayu — concerning whom the passage, ' He goes to the world of Vayu,' contains no specification — another passage does state such a specification, viz. Br/. Up. V, 10, i, 'When the person goes away from this world he comes to Vayu. Then Vayu makes room for him like the hole of a wheel, and through it he mounts higher, he comes to Aditya.' On account of this specification which shows Vayu to come before Aditya, Vayu must be inserted between the year and Aditya. — But as there is a specification showing that Vayu comes after Agni, why is he not inserted after the light? — There is no such specification, we reply. — But a scriptural passage has been quoted which runs as follows, ' Having reached the path of the gods he comes to the world of Agni, to the world of Vayu.' — In that passage, we reply, we have only two clauses, of which the text exhibits one before the other, but there is no word expressing order of succession. We have there only a simple statement of facts, ' He goes to this and to that.' But in the other text we perceive a regular order of succession ; [38] c c
27,86 vedanta-sCtras. for it intimates that after having mounted on high through an opening as large as the wheel of a chariot, granted by Vayu, he approaches the sun. The Sutra therefore rightly says, ' On account of the absence and presence of specification.'— The V^^asaneyins in their text record that he proceeds ' from the months to the world of the gods, from the world of the gods to the sun' (Bri. Up. VI, 2, 15}. Here, in order to maintain the immediate succession of Vayu and Aditya, we must suppose the souls to go from the world of the gods to Vayu. What the Sutra says about the soul going to Vayu from the year has reference to the text of the K/rkndogya.. As between the Va^asaneyaka and the K/ia.ndogya, the world of the gods is absent from one, the year from the other. As both texts are authoritative, both stages have to be inserted in each, and the distinction has to be made that, owing to its connexion with the months, the year has the first place (i.e. after the months and before the world of the gods), and the world of the gods the second place. 3. Beyond lightning (there is) Varu;^a, on account of the connexion (of the two).
3The K/i^ndogya continues, ' From Aditya to the moon, from the moon to lightning.' Here Varu;/a (mentioned in the Kaushitaki-upan.) has to be brought in so that above that lightning he goes to the world of Varu;/a. For there is a connexion between lightning and Varu«a ; the broad lightnings dance forth from the womb of the clouds with the sound of deep thunder, and then water falls down. And a Brahma//a also says, 'It lightens, it thunders, it will rain' (K/i. Up. VII, II, 1). But the lord of all water is Varu;/a, as known from 6"ruti and Smrz'ti. — And above Varu/za there come Indra and Pra^apati, as there is no other place for them, and according to the force of the text, as it stands. Varu«a and so on should be inserted at the end, for that reason also that they are merely additional, no particular place being assigned to them. And lightning is the end of the road beginning with light ^. ' So that Varu«a and so on are to be placed after lightning. i IV ADHYAYA, 3 PADA, 4. 387 4. (They are) conductors, this being indicated.
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.
1the different attributes of the road the relation of what is determined by attributes and of determining attributes? The teacher out of kindness to us connects them as follows. — The Kaushitakins describe the road of the gods as follows, ' Having reached the path of the gods he comes to the world of Agni, to the world of Vayu, to the world of Varuwa, to the world of Indra, to the world of Pra^^pati, to the world of Brahman' (Kau. Up. I, 3). Now the world of Agni means the same as light, since both terms denote burning, and we therefore need not, with regard to them, search for the order in which they are to be combined. Vayu, on the other hand, is not mentioned in the road beginning with light ; in what place then is he to be inserted? — We read, Kh. Up. V, 10, i, 'They go to the light, from light to day, from day to the waxing half of the moon, from the waxing half of the moon to the six months when the sun goes to the north, from those months to the year, from the year to Aditya.' Here they reach Vayu after the year and before Aditya. — Why so ? — ' On account of the absence and presence of specification.' About Vayu — concerning whom the passage, ' He goes to the world of Vayu,' contains no specification — another passage does state such a specification, viz. Br/. Up. V, 10, i, 'When the person goes away from this world he comes to Vayu. Then Vayu makes room for him like the hole of a wheel, and through it he mounts higher, he comes to Aditya.' On account of this specification which shows Vayu to come before Aditya, Vayu must be inserted between the year and Aditya. — But as there is a specification showing that Vayu comes after Agni, why is he not inserted after the light? — There is no such specification, we reply. — But a scriptural passage has been quoted which runs as follows, ' Having reached the path of the gods he comes to the world of Agni, to the world of Vayu.' — In that passage, we reply, we have only two clauses, of which the text exhibits one before the other, but there is no word expressing order of succession. We have there only a simple statement of facts, ' He goes to this and to that.' But in the other text we perceive a regular order of succession ; [38] c c
27,86 vedanta-sCtras. for it intimates that after having mounted on high through an opening as large as the wheel of a chariot, granted by Vayu, he approaches the sun. The Sutra therefore rightly says, ' On account of the absence and presence of specification.'— The V^^asaneyins in their text record that he proceeds ' from the months to the world of the gods, from the world of the gods to the sun' (Bri. Up. VI, 2, 15}. Here, in order to maintain the immediate succession of Vayu and Aditya, we must suppose the souls to go from the world of the gods to Vayu. What the Sutra says about the soul going to Vayu from the year has reference to the text of the K/rkndogya.. As between the Va^asaneyaka and the K/ia.ndogya, the world of the gods is absent from one, the year from the other. As both texts are authoritative, both stages have to be inserted in each, and the distinction has to be made that, owing to its connexion with the months, the year has the first place (i.e. after the months and before the world of the gods), and the world of the gods the second place. 3. Beyond lightning (there is) Varu;^a, on account of the connexion (of the two).
3The K/i^ndogya continues, ' From Aditya to the moon, from the moon to lightning.' Here Varu;/a (mentioned in the Kaushitaki-upan.) has to be brought in so that above that lightning he goes to the world of Varu;/a. For there is a connexion between lightning and Varu«a ; the broad lightnings dance forth from the womb of the clouds with the sound of deep thunder, and then water falls down. And a Brahma//a also says, 'It lightens, it thunders, it will rain' (K/i. Up. VII, II, 1). But the lord of all water is Varu;/a, as known from 6"ruti and Smrz'ti. — And above Varu/za there come Indra and Pra^apati, as there is no other place for them, and according to the force of the text, as it stands. Varu«a and so on should be inserted at the end, for that reason also that they are merely additional, no particular place being assigned to them. And lightning is the end of the road beginning with light ^. ' So that Varu«a and so on are to be placed after lightning. i IV ADHYAYA, 3 PADA, 4. 387 4. (They are) conductors, this being indicated.
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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