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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But are there really two Brahmans,a higher one and a lower one? — Certainly there are two! For scripture declares this, as e.g. in the passage, ' O Satyakama, the syllable Om is the higher and also the lower Brahman ' (Pr. Up. V, 2). — What then is the higher Brahman, and what the lower ? — Listen ! Where the texts, negativing all distinctions founded on name, form, and the like, designate Brahman by such terms as that which is not coarse and so on, the higher Brahman is spoken of. Where, again, for the purpose of pious meditation, the texts teach Brahman as qualified by some distinction depending on name, form, and so on, using terms such as [38] D d 402 VEDANTA-SUTRAS.
2' He who consists of mind, whose body is pra;^a, whose shape is light' [Kh. Up. Ill, 14, 2), that is the lower Brahman.— But is there not room here for the objection that this distinction of a higher and a lower Brahman stultifies the scriptural texts asserting aduality ? — Not so, we reply. That objection is removed by the consideration that name and form, the adjuncts (of the one real Brahman), are due to Nescience. Passages such as 'If he desires the world of the fathers ' {Kh. Up. VIII, 2, i), which the text exhibits in proximity to a meditation on the lower Brahman, show that the fruit of such meditation is lordship over the worlds ; a fruit falling within the sphere of the Sawsara, Nescience having not as yet been discarded. And as that fruit is bound to a special locality, there is nothing contradictory in the souls going there in order to reach it. That the soul, although all-pervading, is viewed as going because it enters into connexion with the buddhi and the rest of its adjuncts, just as general space enters into connexion with jars and the like, we have explained under II, 3, 29. For all these reasons the view of Badari as set forth in Sutra 7 is the final one; while Sutra 12, which states Caimini's opinion, merely sets forth another view, to the end of the illumination of the learner's understanding.
315. Those who do not take their stand on symbols he leads, thus Badaraya;^a (opines); there being no fault in the twofold relation (resulting from this opinion) ; and the meditation on that (i. e. Brahman) (is the reason of this twofold relation). It is a settled conclusion that all going has reference to the effected Brahman, not to the highest Brahman. Another doubt now arises here. Does that person who is not a man lead to the world of Brahman all those who take their stand on the effected Brahman, without any difiference ; or only some of them ? The purvapakshin maintains that all those who possess knowledge — provided that knowledge be not of the highest Brahman — go to the world of Brahman. For in Sutra III, I IV ADHYAYA, 3 PADA, 1 6. 403 3, 31 that going was put in connexion with all the different vidyas (of the qualified Brahmans), without any distinction.
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.
1But are there really two Brahmans,a higher one and a lower one? — Certainly there are two! For scripture declares this, as e.g. in the passage, ' O Satyakama, the syllable Om is the higher and also the lower Brahman ' (Pr. Up. V, 2). — What then is the higher Brahman, and what the lower ? — Listen ! Where the texts, negativing all distinctions founded on name, form, and the like, designate Brahman by such terms as that which is not coarse and so on, the higher Brahman is spoken of. Where, again, for the purpose of pious meditation, the texts teach Brahman as qualified by some distinction depending on name, form, and so on, using terms such as [38] D d 402 VEDANTA-SUTRAS.
2' He who consists of mind, whose body is pra;^a, whose shape is light' [Kh. Up. Ill, 14, 2), that is the lower Brahman.— But is there not room here for the objection that this distinction of a higher and a lower Brahman stultifies the scriptural texts asserting aduality ? — Not so, we reply. That objection is removed by the consideration that name and form, the adjuncts (of the one real Brahman), are due to Nescience. Passages such as 'If he desires the world of the fathers ' {Kh. Up. VIII, 2, i), which the text exhibits in proximity to a meditation on the lower Brahman, show that the fruit of such meditation is lordship over the worlds ; a fruit falling within the sphere of the Sawsara, Nescience having not as yet been discarded. And as that fruit is bound to a special locality, there is nothing contradictory in the souls going there in order to reach it. That the soul, although all-pervading, is viewed as going because it enters into connexion with the buddhi and the rest of its adjuncts, just as general space enters into connexion with jars and the like, we have explained under II, 3, 29. For all these reasons the view of Badari as set forth in Sutra 7 is the final one; while Sutra 12, which states Caimini's opinion, merely sets forth another view, to the end of the illumination of the learner's understanding.
315. Those who do not take their stand on symbols he leads, thus Badaraya;^a (opines); there being no fault in the twofold relation (resulting from this opinion) ; and the meditation on that (i. e. Brahman) (is the reason of this twofold relation). It is a settled conclusion that all going has reference to the effected Brahman, not to the highest Brahman. Another doubt now arises here. Does that person who is not a man lead to the world of Brahman all those who take their stand on the effected Brahman, without any difiference ; or only some of them ? The purvapakshin maintains that all those who possess knowledge — provided that knowledge be not of the highest Brahman — go to the world of Brahman. For in Sutra III, I IV ADHYAYA, 3 PADA, 1 6. 403 3, 31 that going was put in connexion with all the different vidyas (of the qualified Brahmans), without any distinction.
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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