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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1perfect Lord only. — Why so ? — Because there (where the origination and so on of the world are referred to) the Lord forms the general topic, and because the other (souls) do not stand near (to the world-business). The highest Lord only is appointed to do all work referring to the entire world ; for the world's origination and so on are taught only where he constitutes the general subject-matter, and moreover he (only) is eternal; and described in scripture (as the creator, &c. of the world) ^ The lordly power of the other souls, on the contrary, scripture shows to have a beginning, because it depends on their searching for and striving to know the Lord. They are therefore remote from all world-business. And just because they have minds, they might be of different minds, and one might have the intention of preserving the world while another might wish to destroy it. Such conflicts can only be avoided by assuming that the wishes of one should conform to those of another, and from this it follows that all other souls (but the Lord) depend on the highest Lord. 1 8. (Should it be said that the souls must possess unlimited power) On account of manifest teaching ; we reply No, because scripture states him who, entrusted with office, abides in the spheres (of the sun and so on), (to be that one on whom the soul's obtaining lordly power depends).
2It remains to refute the remark, made by the purvapakshin, that absolute power on the part of those who know must be inferred from texts directly asserting such power, as e.g. 'He obtains self-lordship.' — This refutation the above Sutra undertakes. Scripture declares that the obtainment of rulership on the soul's part, depends on the ^ Kim ka paraisyaiva nityatvena svahetvanapekshawasya k/z'ptajaktitva^_§'agatsar^ana/« prati kalpyasamarthya>^ H vidusham uvaravishayaiva ^agatsr/sh/ir esh/av}a, ki?;; ^a. paurvaparyaloX'anayam uvarasyaiva ^agatsarga>^ jabdad gamyate ^anmadisutram arabhya ^aitad upapaditam. An. Gi. IV ADHYAYA, 4 PADA, 20. 417 highest Lord who, as entrusted with definite offices, abides in certain definite abodes, such as the sphere of the sun, &c. This is shown by the text going on to say (after the clause quoted above), ' He obtains the lord of Mind.' For that means that he obtains the lord known to be the lord of all minds. In accordance herewith the text later on says that he becomes lord of speech, lord of the eye, lord of the ear, lord of understanding. — Similarly in other passages also the lordly power of the other souls has to be viewed, according to circumstances, as depending on the eternally perfect Lord. 19. And (there is also a form of the highest Lord) not abiding in effected things ; for thus scripture declares his abiding.
3Moreover, according to scripture, there is also an eternal form of the highest Lord which does not abide in effects ; he is not only the ruling soul of the spheres of the sun and so on which lie within the sphere of what is effected. For the text declares his abiding in a twofold form, as follows : ' Such is the greatness of it ; greater than it is the Person. One foot of him are all beings ; three feet of him is what is immortal in heaven' [Kh. Up. Ill, 12, 6). And it cannot be maintained that that form of him which is divorced from all effects is reached by those who put their trust on his other form ; for their minds are not set on the former. Hence as he who does not reach that form of the doublenatured highest Lord which is divorced from all qualities stops at that form which is distinguished by qualities, so also, unable to reach unlimited power within the latter form, he stops at limited lordly power. 20. And thus perception and inference shov;^. Scripture and Smrzti both declare that the highest light does not abide within effected things, ' The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire' (Mu. Up. II, 2, 10). 'The sun does not illume it, nor the moon^ nor fire' (Bha. Gita XV, 6). — The Sutra is meant to show that the non-abiding of the [383 E e 4l8 VEDANTA-StjTRAS. highest Hght within effected things is a well-known circumstance.
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.
1perfect Lord only. — Why so ? — Because there (where the origination and so on of the world are referred to) the Lord forms the general topic, and because the other (souls) do not stand near (to the world-business). The highest Lord only is appointed to do all work referring to the entire world ; for the world's origination and so on are taught only where he constitutes the general subject-matter, and moreover he (only) is eternal; and described in scripture (as the creator, &c. of the world) ^ The lordly power of the other souls, on the contrary, scripture shows to have a beginning, because it depends on their searching for and striving to know the Lord. They are therefore remote from all world-business. And just because they have minds, they might be of different minds, and one might have the intention of preserving the world while another might wish to destroy it. Such conflicts can only be avoided by assuming that the wishes of one should conform to those of another, and from this it follows that all other souls (but the Lord) depend on the highest Lord. 1 8. (Should it be said that the souls must possess unlimited power) On account of manifest teaching ; we reply No, because scripture states him who, entrusted with office, abides in the spheres (of the sun and so on), (to be that one on whom the soul's obtaining lordly power depends).
2It remains to refute the remark, made by the purvapakshin, that absolute power on the part of those who know must be inferred from texts directly asserting such power, as e.g. 'He obtains self-lordship.' — This refutation the above Sutra undertakes. Scripture declares that the obtainment of rulership on the soul's part, depends on the ^ Kim ka paraisyaiva nityatvena svahetvanapekshawasya k/z'ptajaktitva^_§'agatsar^ana/« prati kalpyasamarthya>^ H vidusham uvaravishayaiva ^agatsr/sh/ir esh/av}a, ki?;; ^a. paurvaparyaloX'anayam uvarasyaiva ^agatsarga>^ jabdad gamyate ^anmadisutram arabhya ^aitad upapaditam. An. Gi. IV ADHYAYA, 4 PADA, 20. 417 highest Lord who, as entrusted with definite offices, abides in certain definite abodes, such as the sphere of the sun, &c. This is shown by the text going on to say (after the clause quoted above), ' He obtains the lord of Mind.' For that means that he obtains the lord known to be the lord of all minds. In accordance herewith the text later on says that he becomes lord of speech, lord of the eye, lord of the ear, lord of understanding. — Similarly in other passages also the lordly power of the other souls has to be viewed, according to circumstances, as depending on the eternally perfect Lord. 19. And (there is also a form of the highest Lord) not abiding in effected things ; for thus scripture declares his abiding.
3Moreover, according to scripture, there is also an eternal form of the highest Lord which does not abide in effects ; he is not only the ruling soul of the spheres of the sun and so on which lie within the sphere of what is effected. For the text declares his abiding in a twofold form, as follows : ' Such is the greatness of it ; greater than it is the Person. One foot of him are all beings ; three feet of him is what is immortal in heaven' [Kh. Up. Ill, 12, 6). And it cannot be maintained that that form of him which is divorced from all effects is reached by those who put their trust on his other form ; for their minds are not set on the former. Hence as he who does not reach that form of the doublenatured highest Lord which is divorced from all qualities stops at that form which is distinguished by qualities, so also, unable to reach unlimited power within the latter form, he stops at limited lordly power. 20. And thus perception and inference shov;^. Scripture and Smrzti both declare that the highest light does not abide within effected things, ' The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire' (Mu. Up. II, 2, 10). 'The sun does not illume it, nor the moon^ nor fire' (Bha. Gita XV, 6). — The Sutra is meant to show that the non-abiding of the [383 E e 4l8 VEDANTA-StjTRAS. highest Hght within effected things is a well-known circumstance.
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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