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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
121. And on account of the indications of equality of enjoyment only. The lordly power of those who take their stand on the effected Brahman is not absolute, for that reason also that scripture teaches that their enjoyment only is equal to that of the eternally-perfect Lord. For scripture contains statements and indications of the difference (of the Lord and the released soul) ; compare ' To him he says, Water indeed is enjoyed^ (by me); that world (is to be enjoyed by thee also) ' (Kau. Up. I, 7) ; ' As all beings honour that deity, so do all beings honour him who knows that ' (Br/. Up. I, 5, 20) ; ' He obtains through it equality (in body) and sameness of abode with that deity ' (Brz. Up. I, 5, 23). But from the circumstance of the lordly power of the released souls not being absolute it follows that it comes to an end, and then they will have to return from the world of Brahman ! — To this objection the reverend Badaraya«a replies in the following Sutra. 22. (Of them) there is non-return, according to scripture ; non-return, according to scripture.
2Those who, in following the road of the gods, to which the vein and the ray are leading, and on which light is the first stage, reach the world of Brahman as described by scripture — where ' there are the two lakes Ara and TVya in the world of Brahman, in the third heaven from hence,' and where ' there is the lake Airammadiya and the Aj-vattha tree showering down Soma, and the city of Brahman Apara^ita and the golden hall built by Prabhu ' {Kh. Up. VIII, 5, 3) — and set forth at length in mantras, ^ All the commenlators explain the reading ' miyante.' — An. Gi. says — \2.m brahmalokagatam upasaka^/i hirawyagarbha^ svasamipam upagata^/z sanunayam aha maya khalv apa evamr/tamayyo miyante dmyante bhu^yante tavap}' asav am;7'tarupodakalaksha;?o loko bhogyo yathasukha;^ bhu^yalam. IV ADHYAYA, 4 PADA, 2 2. 419
3arthavadas, and so on ; those, we say, who reach that world do not return from there after having finished the enjoyment of their deeds ; as those do who have gone to the world of the moon and other places. — Why so ? — Because scriptural passages teach that they do not so return. Compare ' Moving upwards by it he reaches the immortal ' {Kh. Up. VIII, 6, 6); 'For them there is no return' (Brz. Up. VI, 2, 15) ; ' Those who proceed on that path do not return to the life of man' {KJi. Up. IV, 15, 6); 'He reaches the world of Brahman and does not return' {Kh. Up. VIII. 15, i). That the finality of their lordly power does not imply their return to the life of man, we have shown under IV, 3, 10. It is a settled matter that those who through perfect knowledge have dispelled all mental darkness and are devoted to the eternally perfect Nirva;^a do not return. And as those also who rely on the knowledge of the qualified Brahman in the end have recourse to that (Nirva;/a), it follows that they also do not return. — The repetition of the words, ' Non-return, according to scripture,' indicates the conclusion of this body of doctrine. £62 INDEX OF QUOTATIONS TO VOLUMES XXXIV (i) AND XXXVIII (ii). AitareyaIV, II . . . i, 359 arawyaka V, 14; 15 . i, 330 II, I, 2, I . . ii, 272, 303 17 . . ii, 302 I, 2, 6 . . i, 56 ; ii, 304 VI, II . . . ii, 350 I, 3, I . . ii, 206 45 . • ii, 316 2, 4, 6 . . i, p. Ixxii ; ii, 244 VII, 6 . . i, 293 3, 2, I . i, 63
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.
121. And on account of the indications of equality of enjoyment only. The lordly power of those who take their stand on the effected Brahman is not absolute, for that reason also that scripture teaches that their enjoyment only is equal to that of the eternally-perfect Lord. For scripture contains statements and indications of the difference (of the Lord and the released soul) ; compare ' To him he says, Water indeed is enjoyed^ (by me); that world (is to be enjoyed by thee also) ' (Kau. Up. I, 7) ; ' As all beings honour that deity, so do all beings honour him who knows that ' (Br/. Up. I, 5, 20) ; ' He obtains through it equality (in body) and sameness of abode with that deity ' (Brz. Up. I, 5, 23). But from the circumstance of the lordly power of the released souls not being absolute it follows that it comes to an end, and then they will have to return from the world of Brahman ! — To this objection the reverend Badaraya«a replies in the following Sutra. 22. (Of them) there is non-return, according to scripture ; non-return, according to scripture.
2Those who, in following the road of the gods, to which the vein and the ray are leading, and on which light is the first stage, reach the world of Brahman as described by scripture — where ' there are the two lakes Ara and TVya in the world of Brahman, in the third heaven from hence,' and where ' there is the lake Airammadiya and the Aj-vattha tree showering down Soma, and the city of Brahman Apara^ita and the golden hall built by Prabhu ' {Kh. Up. VIII, 5, 3) — and set forth at length in mantras, ^ All the commenlators explain the reading ' miyante.' — An. Gi. says — \2.m brahmalokagatam upasaka^/i hirawyagarbha^ svasamipam upagata^/z sanunayam aha maya khalv apa evamr/tamayyo miyante dmyante bhu^yante tavap}' asav am;7'tarupodakalaksha;?o loko bhogyo yathasukha;^ bhu^yalam. IV ADHYAYA, 4 PADA, 2 2. 419
3arthavadas, and so on ; those, we say, who reach that world do not return from there after having finished the enjoyment of their deeds ; as those do who have gone to the world of the moon and other places. — Why so ? — Because scriptural passages teach that they do not so return. Compare ' Moving upwards by it he reaches the immortal ' {Kh. Up. VIII, 6, 6); 'For them there is no return' (Brz. Up. VI, 2, 15) ; ' Those who proceed on that path do not return to the life of man' {KJi. Up. IV, 15, 6); 'He reaches the world of Brahman and does not return' {Kh. Up. VIII. 15, i). That the finality of their lordly power does not imply their return to the life of man, we have shown under IV, 3, 10. It is a settled matter that those who through perfect knowledge have dispelled all mental darkness and are devoted to the eternally perfect Nirva;^a do not return. And as those also who rely on the knowledge of the qualified Brahman in the end have recourse to that (Nirva;/a), it follows that they also do not return. — The repetition of the words, ' Non-return, according to scripture,' indicates the conclusion of this body of doctrine. £62 INDEX OF QUOTATIONS TO VOLUMES XXXIV (i) AND XXXVIII (ii). AitareyaIV, II . . . i, 359 arawyaka V, 14; 15 . i, 330 II, I, 2, I . . ii, 272, 303 17 . . ii, 302 I, 2, 6 . . i, 56 ; ii, 304 VI, II . . . ii, 350 I, 3, I . . ii, 206 45 . • ii, 316 2, 4, 6 . . i, p. Ixxii ; ii, 244 VII, 6 . . i, 293 3, 2, I . i, 63
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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