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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the doubt arises whether that person leads the souls to the effected, lower, Brahman, or to the highest, non-modified, chief Brahman. — Whence the doubt ? — Because the (ambiguous) word Brahman is used, and because scripture speaks of going. — The opinion of the teacher Badari is that the person, who is not a man, leads them to the lower, qualified, effected Brahman : because it is possible to go to that. For the effected Brahman which occupies a definite place can be the goal of a journey. With the highest Brahman, on the other hand, we cannot connect the ideas of one who goes, or object of going, or act of going ; for that Brahman is present everywhere and is the inner Self of all. 8. And on account of (the Brahman to which the souls are led) being qualified (in another passage).
2That the soul's going has for its object the effected Brahman, we conclude from another scriptural passage also which qualifies Brahman in a certain way, ' He leads them to the worlds of Brahman ; in these worlds of Brahman they live for ever and ever' (Br/. Up. VI, 2, 15). For it would be impossible to qualify the highest Brahman by means of the plural number (• worlds J ; while the plural number may be applied to the lower Brahman which may abide in different conditions. — The term ' world ' also can directly denote only some place of enjoyment falling within the sphere of effects and possessing the quality of being entered into, while it must be understood in a metaphorical sense in passages ^ such as ' Brahman is that world ' (Brz. Up. IV, 4, 23). — And also what the text says concerning an abode and some one abiding within it (-in these worlds of Brahman,' &c.), cannot be directly understood of the highest Brahman. — For all these reasons the leading of the souls has the lower Brahman for its goal. But even on this interpretation the word ' Brahman ' is inappropriate, as it has been proved that Brahman is the ' Where ihe term 'world' is applied to the highest Brahman. IV ADHYAYA, 3 PADA, lO. 39 1 cause of the origination and so on of the entire world. — To this objection the next Sutra replies. 9. But on account of its proximity (to the higher Brahman) there is designation (of the lower Brahman) as that.
3The word 'but' indicates the setting aside of the doubt. — As the lower Brahman is in proximity to the higher one, there is nothing unreasonable in the word ' Brahman' being applied to the former also. For when the higher Brahman is, for the purposes of pious meditation, described as possessing certain effected qualities — such as consisting of mind and the rest — which qualities depend on its connexion with certain pure limiting adjuncts ; then it is what we call the lower Brahman. — But with the assumption of the lower Brahman there does not agree what scripture says about the souls not returning ; for there is no permanence anywhere apart from the highest Brahman. And scripture declares that those who have set out on the road of the gods do not return, ' They who proceed on that path do not return to the life of man ' [KJi. Up. IV, 15, 6) ; ' For them there is no return here ' (B;-/. Up. VI, 2, 15) ; ' Moving upwards by that a man reaches immortality' [KJi. Up. VIII. 6, 5). To this objection we make the following reply. 10. On the passing away of the effected (world of Brahman) (the souls go) together with the ruler of that (world) to what is higher than that ; on account of scriptural declaration.
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 doubt arises whether that person leads the souls to the effected, lower, Brahman, or to the highest, non-modified, chief Brahman. — Whence the doubt ? — Because the (ambiguous) word Brahman is used, and because scripture speaks of going. — The opinion of the teacher Badari is that the person, who is not a man, leads them to the lower, qualified, effected Brahman : because it is possible to go to that. For the effected Brahman which occupies a definite place can be the goal of a journey. With the highest Brahman, on the other hand, we cannot connect the ideas of one who goes, or object of going, or act of going ; for that Brahman is present everywhere and is the inner Self of all. 8. And on account of (the Brahman to which the souls are led) being qualified (in another passage).
2That the soul's going has for its object the effected Brahman, we conclude from another scriptural passage also which qualifies Brahman in a certain way, ' He leads them to the worlds of Brahman ; in these worlds of Brahman they live for ever and ever' (Br/. Up. VI, 2, 15). For it would be impossible to qualify the highest Brahman by means of the plural number (• worlds J ; while the plural number may be applied to the lower Brahman which may abide in different conditions. — The term ' world ' also can directly denote only some place of enjoyment falling within the sphere of effects and possessing the quality of being entered into, while it must be understood in a metaphorical sense in passages ^ such as ' Brahman is that world ' (Brz. Up. IV, 4, 23). — And also what the text says concerning an abode and some one abiding within it (-in these worlds of Brahman,' &c.), cannot be directly understood of the highest Brahman. — For all these reasons the leading of the souls has the lower Brahman for its goal. But even on this interpretation the word ' Brahman ' is inappropriate, as it has been proved that Brahman is the ' Where ihe term 'world' is applied to the highest Brahman. IV ADHYAYA, 3 PADA, lO. 39 1 cause of the origination and so on of the entire world. — To this objection the next Sutra replies. 9. But on account of its proximity (to the higher Brahman) there is designation (of the lower Brahman) as that.
3The word 'but' indicates the setting aside of the doubt. — As the lower Brahman is in proximity to the higher one, there is nothing unreasonable in the word ' Brahman' being applied to the former also. For when the higher Brahman is, for the purposes of pious meditation, described as possessing certain effected qualities — such as consisting of mind and the rest — which qualities depend on its connexion with certain pure limiting adjuncts ; then it is what we call the lower Brahman. — But with the assumption of the lower Brahman there does not agree what scripture says about the souls not returning ; for there is no permanence anywhere apart from the highest Brahman. And scripture declares that those who have set out on the road of the gods do not return, ' They who proceed on that path do not return to the life of man ' [KJi. Up. IV, 15, 6) ; ' For them there is no return here ' (B;-/. Up. VI, 2, 15) ; ' Moving upwards by that a man reaches immortality' [KJi. Up. VIII. 6, 5). To this objection we make the following reply. 10. On the passing away of the effected (world of Brahman) (the souls go) together with the ruler of that (world) to what is higher than that ; on account of scriptural declaration.
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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