Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II ADHYAYA, 3 PADA, 4O. 55 the State of deep sleep. And in the state of final release also, the Self, having dispelled the darkness of ignorance by the light of knowledge, and having reached the state of absolute isolation and rest, enjoys full ease. — The case of the carpenter must be considered as being parallel to the following extent. The carpenter is, in certain kinds of work, such as cutting wood, &c., an agent with regard to certain definite tools, such as the axe and so on^ but a nonagent with his mere body ; so this Self also is an agent in all its functions with regard to its instruments, such as the mind, &c., but is a non-agent by its own Self. On the other hand, the Self has no parts corresponding to the hands and other limbs of the carpenter, by means of which it could take up or put aside its instruments, as the carpenter takes up and puts aside his tools.
2In reply to the reasons brought forward in favour of the soul's agentship being natural, as, for instance, the reason based on scripture having a purport, we remark that the scriptural injunctions in prescribing certain acts presuppose an agentship established somehow, but do not themselves aim at establishing the (direct) agentship of the Self Now we have shown that the agentship of the Self does not constitute part of its real nature because scripture teaches that its true Self is Brahman ; we therefore conclude that the Vedic injunctions are operative with reference to that agentship of the soul which is due to Nescience. Such scriptural passages also as ' The agent, the person whose Self is understanding "" (Pr. Up. IV, 9), must be assumed, because being of the nature of anuvadas ^, to refer to an agentship already established elsewhere, and being the product of Nescience. The preceding remarks refute also the reasons founded on ' the wandering about ' and the ' taking ' (Sutras 34, ^^), as the statements about them also are mere anuvadas. — -But, an objection may be raised, the passage which teaches that the soul while its instruments are asleep, ' moves about, ^ I.e. being only incidental remarks about matters established or taught elsewhere. 56 VEDANTA-SUTRAS.
3according to its pleasure, within its own body' (B;x Up. II. I, 18), clearly implies that the pure Self is an agent. And in the passage relative to the taking (' (the purusha) having through the intelligence of the senses absorbed all intelligence '), the fact of the instruments appearing in the objective and instrumental cases likewise intimates that the pure Self is the agent. — To this we reply that even in the state of dream the instruments of the Self are not altogether at rest ; for scripture states that even then it is connected with the buddhi, ' Having become a dream, together with buddhi it passes beyond this world.' Smrzti also says, ' When, the senses being at rest, the mind not being at rest is occupied with the objects, that state know to be a dream.' And scripture says that desire, &c., are modifications of the mind (cp. Bri. Up. I, 5, 3). Now these are observed in dreams ; therefore the Self wanders about in dreams together with the mind only. That wandering about moreover is founded on the mental impressions (vasana) only, is not real. Thus scripture also in describing our doings in dreams qualifies them by an 'as it were:' ' As it were rejoicing together with women, or laughing as it were, or seeing terrible sights' {Bri Up. IV, 3, 13). Ordinary people also describe their dreams in the same manner, 'I ascended as it were the summit of a mountain,' ' I saw a tree as it were.' — And although it is true that, in the statement about the taking, the instruments are exhibited in the objective and instrumental cases, still the agentship of the Self must be considered as connected with those instruments, since we have shown that the pure Self cannot be an agent.
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.
1II ADHYAYA, 3 PADA, 4O. 55 the State of deep sleep. And in the state of final release also, the Self, having dispelled the darkness of ignorance by the light of knowledge, and having reached the state of absolute isolation and rest, enjoys full ease. — The case of the carpenter must be considered as being parallel to the following extent. The carpenter is, in certain kinds of work, such as cutting wood, &c., an agent with regard to certain definite tools, such as the axe and so on^ but a nonagent with his mere body ; so this Self also is an agent in all its functions with regard to its instruments, such as the mind, &c., but is a non-agent by its own Self. On the other hand, the Self has no parts corresponding to the hands and other limbs of the carpenter, by means of which it could take up or put aside its instruments, as the carpenter takes up and puts aside his tools.
2In reply to the reasons brought forward in favour of the soul's agentship being natural, as, for instance, the reason based on scripture having a purport, we remark that the scriptural injunctions in prescribing certain acts presuppose an agentship established somehow, but do not themselves aim at establishing the (direct) agentship of the Self Now we have shown that the agentship of the Self does not constitute part of its real nature because scripture teaches that its true Self is Brahman ; we therefore conclude that the Vedic injunctions are operative with reference to that agentship of the soul which is due to Nescience. Such scriptural passages also as ' The agent, the person whose Self is understanding "" (Pr. Up. IV, 9), must be assumed, because being of the nature of anuvadas ^, to refer to an agentship already established elsewhere, and being the product of Nescience. The preceding remarks refute also the reasons founded on ' the wandering about ' and the ' taking ' (Sutras 34, ^^), as the statements about them also are mere anuvadas. — -But, an objection may be raised, the passage which teaches that the soul while its instruments are asleep, ' moves about, ^ I.e. being only incidental remarks about matters established or taught elsewhere. 56 VEDANTA-SUTRAS.
3according to its pleasure, within its own body' (B;x Up. II. I, 18), clearly implies that the pure Self is an agent. And in the passage relative to the taking (' (the purusha) having through the intelligence of the senses absorbed all intelligence '), the fact of the instruments appearing in the objective and instrumental cases likewise intimates that the pure Self is the agent. — To this we reply that even in the state of dream the instruments of the Self are not altogether at rest ; for scripture states that even then it is connected with the buddhi, ' Having become a dream, together with buddhi it passes beyond this world.' Smrzti also says, ' When, the senses being at rest, the mind not being at rest is occupied with the objects, that state know to be a dream.' And scripture says that desire, &c., are modifications of the mind (cp. Bri. Up. I, 5, 3). Now these are observed in dreams ; therefore the Self wanders about in dreams together with the mind only. That wandering about moreover is founded on the mental impressions (vasana) only, is not real. Thus scripture also in describing our doings in dreams qualifies them by an 'as it were:' ' As it were rejoicing together with women, or laughing as it were, or seeing terrible sights' {Bri Up. IV, 3, 13). Ordinary people also describe their dreams in the same manner, 'I ascended as it were the summit of a mountain,' ' I saw a tree as it were.' — And although it is true that, in the statement about the taking, the instruments are exhibited in the objective and instrumental cases, still the agentship of the Self must be considered as connected with those instruments, since we have shown that the pure Self cannot be an agent.
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.
No commentary for this page.