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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A doubt here arises whether that soul of which the text says, ' Having entered the highest light it manifests itself by its true nature,' remains separate from the highest Self, or abides in the state of non-division from it. — Somebody might be inclined to think that — because in the passage, ' He moves about there." a distinction is made between the abode and him who abides ; and because the clause, ' Having entered the highest light,' mentions an agent and an object (of the agent's activity) — the soul remains distinct from the highest Self — This view the Sutra sets aside. The released soul is non-separate from the highest Self. — Why so ? — Because 408 VEDANTA-SUTRAS.
2that is seen from scripture. For passages such as ' Thou art that' [Kh. Up. VI, 8, 7); 'I am Brahman' (Br/. Up. I, 4, 10) ; 'Where he sees nothing else' {Kh. Up. VII, 24, 1) ; ' But there is then nothing second, nothing else different that he could see ' (B;-/. Up. IV, 3, 23), show that the highest Self abides in the state of non-division. And the fruit must be assumed to correspond to the cognition, according to what was explained under IV, 3, 15. And also such passages as 'Just as pure water poured into pure water remains the same, thus, O Gautama, is the Self of a thinker who knows " (Ka. Up. II, 4. 15). whose object it is to describe the nature of the released soul, declare that there is nonseparation only. The same follows from the comparisons (of the soul entering Brahman) to rivers falling into the sea. Passages where separation (of abode and abiding thing, &c.) is expressed, may be explained as, in a secondary sense, expressing non-separation; so e.g. Kh. Up. VII, 24, I, 'In what does the Infinite rest? — In its own greatness;' and Kh. Up. VII. 25, 2, 'Loving the Self, playing with the Self.' 5. By (a nature) like that of Brahman (the soul manifests itself) ; (thus) 6^aimini (opines); on account of reference and the rest.
3It has been concluded that the clause, ' by its own nature,' means that the soul manifests itself by its own Self only, not by some other adventitious character. What has now to be inquired into is the specific qualities of that nature. Here the Sutra at first states the opinion of the teacher 6^aimini. According to him the soul's own nature is ' like that of Brahman,' i.e. it comprises all the qualities beginning with freeness from sin and concluding with truthfulness of conception (i.e. the qualities enumerated in Kh. Up. VIII, 7, i), and also omniscience and omnipotence; and in this nature the soul manifests itself.— Why so ? — Because this is known from reference' and the rest. For the reference ^ The commentators say that the ' and the rest ' of the Sutra comprises vidhi and vjapade^a, and give the following definitions. IV ADHVAYA, 4 PADA, 6. 4O9 to certain qualities made in VIII, 7, 1, teaches that the Selfhood of the Self is such (i.e. such as made up of those qualities). — Again, the passage, ' He there moves about eating, playing, rejoicing,' shows that the Self possesses lordly power ; so also the passage, ' For him there is free movement in all worlds ' {Kh. Up. VIII, i, 6). — And thus also there is justification for such designations as 'Allknowing ; all-powerful.' 6. By the sole nature of intelligence (the soul manifests itself), as that is its Self; thus Au^^ulomi (opines).
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.
1A doubt here arises whether that soul of which the text says, ' Having entered the highest light it manifests itself by its true nature,' remains separate from the highest Self, or abides in the state of non-division from it. — Somebody might be inclined to think that — because in the passage, ' He moves about there." a distinction is made between the abode and him who abides ; and because the clause, ' Having entered the highest light,' mentions an agent and an object (of the agent's activity) — the soul remains distinct from the highest Self — This view the Sutra sets aside. The released soul is non-separate from the highest Self. — Why so ? — Because 408 VEDANTA-SUTRAS.
2that is seen from scripture. For passages such as ' Thou art that' [Kh. Up. VI, 8, 7); 'I am Brahman' (Br/. Up. I, 4, 10) ; 'Where he sees nothing else' {Kh. Up. VII, 24, 1) ; ' But there is then nothing second, nothing else different that he could see ' (B;-/. Up. IV, 3, 23), show that the highest Self abides in the state of non-division. And the fruit must be assumed to correspond to the cognition, according to what was explained under IV, 3, 15. And also such passages as 'Just as pure water poured into pure water remains the same, thus, O Gautama, is the Self of a thinker who knows " (Ka. Up. II, 4. 15). whose object it is to describe the nature of the released soul, declare that there is nonseparation only. The same follows from the comparisons (of the soul entering Brahman) to rivers falling into the sea. Passages where separation (of abode and abiding thing, &c.) is expressed, may be explained as, in a secondary sense, expressing non-separation; so e.g. Kh. Up. VII, 24, I, 'In what does the Infinite rest? — In its own greatness;' and Kh. Up. VII. 25, 2, 'Loving the Self, playing with the Self.' 5. By (a nature) like that of Brahman (the soul manifests itself) ; (thus) 6^aimini (opines); on account of reference and the rest.
3It has been concluded that the clause, ' by its own nature,' means that the soul manifests itself by its own Self only, not by some other adventitious character. What has now to be inquired into is the specific qualities of that nature. Here the Sutra at first states the opinion of the teacher 6^aimini. According to him the soul's own nature is ' like that of Brahman,' i.e. it comprises all the qualities beginning with freeness from sin and concluding with truthfulness of conception (i.e. the qualities enumerated in Kh. Up. VIII, 7, i), and also omniscience and omnipotence; and in this nature the soul manifests itself.— Why so ? — Because this is known from reference' and the rest. For the reference ^ The commentators say that the ' and the rest ' of the Sutra comprises vidhi and vjapade^a, and give the following definitions. IV ADHVAYA, 4 PADA, 6. 4O9 to certain qualities made in VIII, 7, 1, teaches that the Selfhood of the Self is such (i.e. such as made up of those qualities). — Again, the passage, ' He there moves about eating, playing, rejoicing,' shows that the Self possesses lordly power ; so also the passage, ' For him there is free movement in all worlds ' {Kh. Up. VIII, i, 6). — And thus also there is justification for such designations as 'Allknowing ; all-powerful.' 6. By the sole nature of intelligence (the soul manifests itself), as that is its Self; thus Au^^ulomi (opines).
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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