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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1^ Sawzprati /^aturthe pade paravidyaphalaikadej'O brahmabhavavirbhava^, sagu«avidyaphala;ra kz sarvcyvaratulyabhogatvam avadharayishyate, tatraparavidyaprapyam uktva paravidyaprapyam aha sa/wpadyeti. An. Gi. 406 VEUANTA-SUTRAS, whatever form a thing manifests itself that form necessarily belongs to it, the qualification ' own ' would be devoid of purport. It has a meaning, on the other hand, if it denotes the Self, the sense conveyed then being that the manifestation takes place only through the nature of the Self, not through any other, adventitious, nature. — But, as a thing cannot be without its own nature, what difference is there betv>'een the Self's former states and its present state (after the manifestation) ? — To this question the next Sutra replies. 2. (The Self whose true nature has manifested itself is) released ; according to the promise (made by scripture).
2That soul, of which the text says that it manifests itself, is released from its former bondage and abides in its own pure Self; while previously its Self was stained by the three states (i. e the state of waking, dreaming, and dreamless sleep), according to Kh. Up. VIII, 9-IT, ' It is blind ;' — 'it weeps as it were;' — 'it goes to utter annihilation.' This is the difference. — But how is it known that in its present condition the soul is released? — 'On account of the promise,' the Sutra says. For after the teacher has promised to give further instruction about the Self as free from the imperfections of the three states (' I shall explain him further to you,'' KJi. Up. VIII, 11, 3), he introduces the topic (of the released Self) in the words, ' Him being free from the body neither pleasure nor pain touches,' and concludes, ' By his own nature he manifests himself; that is the highest Person.' The words at the beginning of the tale also, 'The Self which is free from sin' (VIII, 7, i), make a promise regarding the released Self. And release is a fruit in so far only as it is a cessation of all bondage, not as implying the accession of something new. And with reference to the assertion that manifestation is the origination of something new we remark that it is so only with regard to a former condition (which ceases to be), as when we say of a convalescent person that he now manifests IV ADHYAYA, 4 PADA, 4. 407
3himself free from sickness. Hence there is no room for objections. 3. (The light uito which the soul enters is) the Self; owing- to the subject-matter of the chapter. But how can the soul be called ' released,' considering that the clause ' having entered into the highest light ' speaks of it as within the sphere of what is a mere effect ? For the word ' light,' according to general usage, denotes physical light. And none who has not passed beyond the sphere of what is effected can be released, it being known that whatever is an effect is tainted with evil. — This objection is without force, we reply ; because in the passage referred to the word ' light ' denotes the Self, in accordance with the subject-matter of the chapter. For as such the highest Self is introduced in the words, ' The Self which is free from sin, old age, death,' &c., and we therefore may not all at once pass over to physical light ; incurring thereby the fault of abandoning the topic under discussion and introducing a new one. Besides, the word ' light ' sometimes denotes the Self, as e. g. in the passage, ' That the gods meditate on as the light of lights' (B;-z. Up. IV, 4, 16). We have discussed this at length under I, 3, 40. 4. (The released soul abides) in non-division (from the highest Self) ; because that is seen from scripture.
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.
1^ Sawzprati /^aturthe pade paravidyaphalaikadej'O brahmabhavavirbhava^, sagu«avidyaphala;ra kz sarvcyvaratulyabhogatvam avadharayishyate, tatraparavidyaprapyam uktva paravidyaprapyam aha sa/wpadyeti. An. Gi. 406 VEUANTA-SUTRAS, whatever form a thing manifests itself that form necessarily belongs to it, the qualification ' own ' would be devoid of purport. It has a meaning, on the other hand, if it denotes the Self, the sense conveyed then being that the manifestation takes place only through the nature of the Self, not through any other, adventitious, nature. — But, as a thing cannot be without its own nature, what difference is there betv>'een the Self's former states and its present state (after the manifestation) ? — To this question the next Sutra replies. 2. (The Self whose true nature has manifested itself is) released ; according to the promise (made by scripture).
2That soul, of which the text says that it manifests itself, is released from its former bondage and abides in its own pure Self; while previously its Self was stained by the three states (i. e the state of waking, dreaming, and dreamless sleep), according to Kh. Up. VIII, 9-IT, ' It is blind ;' — 'it weeps as it were;' — 'it goes to utter annihilation.' This is the difference. — But how is it known that in its present condition the soul is released? — 'On account of the promise,' the Sutra says. For after the teacher has promised to give further instruction about the Self as free from the imperfections of the three states (' I shall explain him further to you,'' KJi. Up. VIII, 11, 3), he introduces the topic (of the released Self) in the words, ' Him being free from the body neither pleasure nor pain touches,' and concludes, ' By his own nature he manifests himself; that is the highest Person.' The words at the beginning of the tale also, 'The Self which is free from sin' (VIII, 7, i), make a promise regarding the released Self. And release is a fruit in so far only as it is a cessation of all bondage, not as implying the accession of something new. And with reference to the assertion that manifestation is the origination of something new we remark that it is so only with regard to a former condition (which ceases to be), as when we say of a convalescent person that he now manifests IV ADHYAYA, 4 PADA, 4. 407
3himself free from sickness. Hence there is no room for objections. 3. (The light uito which the soul enters is) the Self; owing- to the subject-matter of the chapter. But how can the soul be called ' released,' considering that the clause ' having entered into the highest light ' speaks of it as within the sphere of what is a mere effect ? For the word ' light,' according to general usage, denotes physical light. And none who has not passed beyond the sphere of what is effected can be released, it being known that whatever is an effect is tainted with evil. — This objection is without force, we reply ; because in the passage referred to the word ' light ' denotes the Self, in accordance with the subject-matter of the chapter. For as such the highest Self is introduced in the words, ' The Self which is free from sin, old age, death,' &c., and we therefore may not all at once pass over to physical light ; incurring thereby the fault of abandoning the topic under discussion and introducing a new one. Besides, the word ' light ' sometimes denotes the Self, as e. g. in the passage, ' That the gods meditate on as the light of lights' (B;-z. Up. IV, 4, 16). We have discussed this at length under I, 3, 40. 4. (The released soul abides) in non-division (from the highest Self) ; because that is seen from scripture.
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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