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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When the reabsorption of the effected Brahman world draws near, the souls in which meanwhile perfect knowledge has sprung up proceed, together with Hira;/yagarbha the ruler of that world, to 'what is higher than that/ i.e. to the pure highest place of Vish;m. This is the release by successive steps which we have to accept on the basis of the scriptural declarations about the non-return of the souls. For we have shown that the Highest cannot be directly reached by the act of going. ;92 VEDANTA-SUTRAS. 11. And on account of Smr/ti. Smrz'ti also agrees with this view ; cp. the following passage, ' When the pralaya has come and the end of the highest (i.e. Hirawyagarbha), then they all, together with Brahman, with purified minds enter the highest place.' — The final conclusion (siddhanta) therefore is that the going of the souls, of which scripture speaks, has for its goal the effected Brahman. — But what is the prima facie view, with regard to which this final conclusion has been established in Sutras 7-11 ? — This required prima facie view is now set forth in the following Sutras. 12. To the highest (Brahman) (the souls are led) ; 6^aimini (opines) ; owing to this being the principal sense (of the word ' Brahman ').
2The teacher Caimini is of opinion that the passage, ' He leads them to Brahman,' refers to the highest Brahman. For the highest Brahman constitutes the principal, primary sense, of the word ' Brahman,' which denotes the lower Brahman only in a secondary, metaphorical way. And where both senses are possible, the primary sense has to be preferred. 1 3. And because scripture declares that. The text, 'Going upwards by that he reaches immortality,' declares that immortality is reached by going. But immortality is possible only in the highest Brahman, not in the effected one, because the latter is transitory. So scripture says, ' Where one sees something else, that is little, that is mortal' (AV/. Up. VII, 24, i). According to the text of the Ka//^a-upanishad also the going of the soul is towards the highest Brahman ; for after the highest Brahman has been introduced there as general subjectmatter — in the passage, ' That which thou seest,' Slc, I, 2, 14, no other kind of knowledge is taken up later on. 14. And the intention of entering (can) not (be referred) to the effected (Brahman). Moreover the intention of entering into which is expressed IV ADHYAYA, 3 PADA, 1 4. 393
3in the passage, ' I enter the hall of Pra^apati, the house ' {Kh. Up. VIII, 14, i), cannot have the lower Brahman for its object. For the immediately preceding passage, ' That within which these forms and names are contained is the Brahman/ shows that the highest Brahman, different in nature from the effected one, is the general subject-matter ; and the subsequent passage, 'I am the glory of the Brahmans,' represents the soul as the Self of all ; it being known from another scriptural passage that ' Glory ' is a name of the highest Brahman, 'There is no likeness of him whose name is great glory' (Va^. Sa;/^h. XXXIl, 3). And in the vidya of Brahman within the heart it is said of this same entering the house that it is preceded by going \ ' There is the city of Brahman Apara^ita, and the golden hall built by Prabhu ' {Kh. Up. VIII, 5, 3). And that the performing of a journey is intended follows also from the use of the verb ' pad,' which denotes going (prapadye, I enter). — The other (prima facie) view therefore is that all the passages about the soul's going refer to the highest Brahman.
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.
1When the reabsorption of the effected Brahman world draws near, the souls in which meanwhile perfect knowledge has sprung up proceed, together with Hira;/yagarbha the ruler of that world, to 'what is higher than that/ i.e. to the pure highest place of Vish;m. This is the release by successive steps which we have to accept on the basis of the scriptural declarations about the non-return of the souls. For we have shown that the Highest cannot be directly reached by the act of going. ;92 VEDANTA-SUTRAS. 11. And on account of Smr/ti. Smrz'ti also agrees with this view ; cp. the following passage, ' When the pralaya has come and the end of the highest (i.e. Hirawyagarbha), then they all, together with Brahman, with purified minds enter the highest place.' — The final conclusion (siddhanta) therefore is that the going of the souls, of which scripture speaks, has for its goal the effected Brahman. — But what is the prima facie view, with regard to which this final conclusion has been established in Sutras 7-11 ? — This required prima facie view is now set forth in the following Sutras. 12. To the highest (Brahman) (the souls are led) ; 6^aimini (opines) ; owing to this being the principal sense (of the word ' Brahman ').
2The teacher Caimini is of opinion that the passage, ' He leads them to Brahman,' refers to the highest Brahman. For the highest Brahman constitutes the principal, primary sense, of the word ' Brahman,' which denotes the lower Brahman only in a secondary, metaphorical way. And where both senses are possible, the primary sense has to be preferred. 1 3. And because scripture declares that. The text, 'Going upwards by that he reaches immortality,' declares that immortality is reached by going. But immortality is possible only in the highest Brahman, not in the effected one, because the latter is transitory. So scripture says, ' Where one sees something else, that is little, that is mortal' (AV/. Up. VII, 24, i). According to the text of the Ka//^a-upanishad also the going of the soul is towards the highest Brahman ; for after the highest Brahman has been introduced there as general subjectmatter — in the passage, ' That which thou seest,' Slc, I, 2, 14, no other kind of knowledge is taken up later on. 14. And the intention of entering (can) not (be referred) to the effected (Brahman). Moreover the intention of entering into which is expressed IV ADHYAYA, 3 PADA, 1 4. 393
3in the passage, ' I enter the hall of Pra^apati, the house ' {Kh. Up. VIII, 14, i), cannot have the lower Brahman for its object. For the immediately preceding passage, ' That within which these forms and names are contained is the Brahman/ shows that the highest Brahman, different in nature from the effected one, is the general subject-matter ; and the subsequent passage, 'I am the glory of the Brahmans,' represents the soul as the Self of all ; it being known from another scriptural passage that ' Glory ' is a name of the highest Brahman, 'There is no likeness of him whose name is great glory' (Va^. Sa;/^h. XXXIl, 3). And in the vidya of Brahman within the heart it is said of this same entering the house that it is preceded by going \ ' There is the city of Brahman Apara^ita, and the golden hall built by Prabhu ' {Kh. Up. VIII, 5, 3). And that the performing of a journey is intended follows also from the use of the verb ' pad,' which denotes going (prapadye, I enter). — The other (prima facie) view therefore is that all the passages about the soul's going refer to the highest Brahman.
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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