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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1To this the Sutrakara replies, ' Those who do not take their stand on symbols.' That means : Excepting those who take their stand on symbols (i. e. who meditate on certain things as symbolically representing Brahman), that person who is not a man leads all others who take their stand (i. e. who meditate) on the effected Brahman, to the world of Brahman ; this is the opinion of the teacher Badaraya;^a. For in acknowledging in this way a twofold relation there is no fault ; since the argumentation as to the non-restriction of going (Sutra III, 3, 31) may be understood as referring to all meditations with the exception of those on symbols. The words, ' and the meditation on that,' state the reason for this twofold relation. For he whose meditation is fixed on Brahman reaches lordship like that of Brahman, according to the scriptural relation, ' In whatever form they meditate on him, that they become themselves.' In the case of symbols, on the other hand, the meditation is not fixed on Brahman, the symbol being the chief element in the meditation. — But scripture says also that persons whose mind is not fixed on Brahman go to it ; so in the knowledge of the five fires, ' He leads them to Brahman ' {Kh. Up. V, 10, 2). — This may be so where we observe a direct scriptural declaration. We only mean to say that where there is no such declaration the general rule is that those only whose purpose is Brahman go to it, not any others.
216. And scripture declares a difference (In the case of meditations on symbols). With reference to the meditations on symbols, such as name and so on, scripture declares that each following meditation has a different result from the preceding one, ' As far as name reaches he is lord and master : — speech is greater than name ; — as far as speech reaches he is lord and master ; — mind is greater than speech ' {Kh. Up. VII, i, ff.)- D d 2 404 VEDANTA-SUTRAS. Now this distinction of rewards is possible because the meditations depend on symbols, while there could be no such distinction if they depended on the one non-different Brahman. — Hence those who take their stand on symbols cannot have the same reward as others. IV ADHVAVA, 4 PADA, I. 4O5 FOURTH pAdA. Reverence to the highest Self ! I. (On the soul's) having entered (into the highest light), there is manifestation (of its own nature); (as we infer) from the word ' own.'
3' Thus does that serene being, having risen out of this body and entered into the highest hght. manifest itself byits own nature' [KJi. Up. VII, 12, 3). Regarding this text a doubt arises whether the Self ^ manifests itself through some adventitious distinction — as the Self (of him who possesses the lower knowledge only) does in the world of the gods and other abodes of enjoyment— or only through its own Self — The purvapakshin maintains that, as in other places, here also the manifestation takes place through some adventitious characteristic ; because release also is a fruit (like other fruits, e.g. svarga), and because ' manifestation ' means as much as origination. If the manifestation took place only through the Self's own nature, it would already appear in the Self's former states ; for a thing's own nature is never absent from it. The Self therefore manifests itself by means of some adventitious distinction. To this we make the following reply. It manifests itself through its Self only, not through any other attribute. — Why so ? — On account of the word ' own ' in the clause ' by its own nature.' For on the other view the qualification conveyed by ' own ' would be unmeaning. — But may not the term ' own ' merely indicate that that form belongs to that which manifests itself? — Not so, we reply. This is a point which would not require to be stated. For as in
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 the Sutrakara replies, ' Those who do not take their stand on symbols.' That means : Excepting those who take their stand on symbols (i. e. who meditate on certain things as symbolically representing Brahman), that person who is not a man leads all others who take their stand (i. e. who meditate) on the effected Brahman, to the world of Brahman ; this is the opinion of the teacher Badaraya;^a. For in acknowledging in this way a twofold relation there is no fault ; since the argumentation as to the non-restriction of going (Sutra III, 3, 31) may be understood as referring to all meditations with the exception of those on symbols. The words, ' and the meditation on that,' state the reason for this twofold relation. For he whose meditation is fixed on Brahman reaches lordship like that of Brahman, according to the scriptural relation, ' In whatever form they meditate on him, that they become themselves.' In the case of symbols, on the other hand, the meditation is not fixed on Brahman, the symbol being the chief element in the meditation. — But scripture says also that persons whose mind is not fixed on Brahman go to it ; so in the knowledge of the five fires, ' He leads them to Brahman ' {Kh. Up. V, 10, 2). — This may be so where we observe a direct scriptural declaration. We only mean to say that where there is no such declaration the general rule is that those only whose purpose is Brahman go to it, not any others.
216. And scripture declares a difference (In the case of meditations on symbols). With reference to the meditations on symbols, such as name and so on, scripture declares that each following meditation has a different result from the preceding one, ' As far as name reaches he is lord and master : — speech is greater than name ; — as far as speech reaches he is lord and master ; — mind is greater than speech ' {Kh. Up. VII, i, ff.)- D d 2 404 VEDANTA-SUTRAS. Now this distinction of rewards is possible because the meditations depend on symbols, while there could be no such distinction if they depended on the one non-different Brahman. — Hence those who take their stand on symbols cannot have the same reward as others. IV ADHVAVA, 4 PADA, I. 4O5 FOURTH pAdA. Reverence to the highest Self ! I. (On the soul's) having entered (into the highest light), there is manifestation (of its own nature); (as we infer) from the word ' own.'
3' Thus does that serene being, having risen out of this body and entered into the highest hght. manifest itself byits own nature' [KJi. Up. VII, 12, 3). Regarding this text a doubt arises whether the Self ^ manifests itself through some adventitious distinction — as the Self (of him who possesses the lower knowledge only) does in the world of the gods and other abodes of enjoyment— or only through its own Self — The purvapakshin maintains that, as in other places, here also the manifestation takes place through some adventitious characteristic ; because release also is a fruit (like other fruits, e.g. svarga), and because ' manifestation ' means as much as origination. If the manifestation took place only through the Self's own nature, it would already appear in the Self's former states ; for a thing's own nature is never absent from it. The Self therefore manifests itself by means of some adventitious distinction. To this we make the following reply. It manifests itself through its Self only, not through any other attribute. — Why so ? — On account of the word ' own ' in the clause ' by its own nature.' For on the other view the qualification conveyed by ' own ' would be unmeaning. — But may not the term ' own ' merely indicate that that form belongs to that which manifests itself? — Not so, we reply. This is a point which would not require to be stated. For as in
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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