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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In ordinary language also we meet with similar variations of expression ; the two sentences, for instance, ' the warriors fight ' and ' the king fights by means of his warriors,' really have the same meaning. Moreover, the statement about the taking means to express only the cessation of activity on the part of the instruments, not the independent activity of any one. — The passage referred to above, ' understanding performs the sacrifice,' establishes the agentship of the buddhi merely, as the word ' understanding ' is known to II ADHYAYA, 3 PADA, 40. 57
2have that sense, and as the mind is mentioned close by, and as in the passage, ' Faith is its head,' &c., faith and so on are declared to be the members of the Self which consists of understanding, and as faith, &c., are known to be attributes of the buddhi. Another reason is furnished by the complementary sentence, ' All gods worship understanding as the oldest, as Brahman' (Taitt. Up. II, 5); for buddhi is known to be the oldest^ i. e, the first produced ^ Another scriptural passage also avers that that sacrifice is accomplished by means of speech and buddhi, ' The sacrifice is what results from speech and mind.' Nor can it rightly be maintained (cp. Stitra 38) that to view the instruments as agents would lead to an exchange of power on the part of the buddhi ; for all instruments must necessarily be considered as agents in regard of their special functions 2. But with reference to perception (upalabdhi) those instruments are (not agents, but) mere instruments, and perception belongs to the Self. Nor can agentship be ascribed to the Self on account of perception, since permanent perception constitutes its nature (and hence cannot be viewed as a mere transitory activity). Nor can the agentship which has self-consciousness for its antecedent belong to the perceiving principle (upalabdhr/) ; for selfconsciousness itself is an object of perception (on the part of the upalabdhrz, i. e. the pure, isolated, intelligent Self). And on this doctrine there is no occasion for assuming a further instrument, as we maintain the buddhi itself to be the instrument.
3The objection founded on the impossibility of meditation (Sfitra 39) is already refuted by the fact, pointed out above, of scripture having a purport, meditation being enjoined by scripture with reference to such agentship as is already established by other passages. — The result of all this is ' According to the jruti : mahad yaksham prathamagaw veda yo ha vai gyQ^Yiih^m kz, jreshMa/ra /ta veda. ^ Wood, for instance, is an ' agent ' in regard of the function of burning, while it is a mere instrument with reference to the action of cookins:. 5S VEDANTA-SUTRAS. that the agentship of the Self is due to its limiting adjuncts only. 41. But from the highest (Lord there result sawsara and moksha). because scripture teaches that. We now enter on the discussion whether the agentship, characterising the individual soul in the state of Nescience and founded on its limiting adjuncts, is independent of the Lord or dependent on him.
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.
1In ordinary language also we meet with similar variations of expression ; the two sentences, for instance, ' the warriors fight ' and ' the king fights by means of his warriors,' really have the same meaning. Moreover, the statement about the taking means to express only the cessation of activity on the part of the instruments, not the independent activity of any one. — The passage referred to above, ' understanding performs the sacrifice,' establishes the agentship of the buddhi merely, as the word ' understanding ' is known to II ADHYAYA, 3 PADA, 40. 57
2have that sense, and as the mind is mentioned close by, and as in the passage, ' Faith is its head,' &c., faith and so on are declared to be the members of the Self which consists of understanding, and as faith, &c., are known to be attributes of the buddhi. Another reason is furnished by the complementary sentence, ' All gods worship understanding as the oldest, as Brahman' (Taitt. Up. II, 5); for buddhi is known to be the oldest^ i. e, the first produced ^ Another scriptural passage also avers that that sacrifice is accomplished by means of speech and buddhi, ' The sacrifice is what results from speech and mind.' Nor can it rightly be maintained (cp. Stitra 38) that to view the instruments as agents would lead to an exchange of power on the part of the buddhi ; for all instruments must necessarily be considered as agents in regard of their special functions 2. But with reference to perception (upalabdhi) those instruments are (not agents, but) mere instruments, and perception belongs to the Self. Nor can agentship be ascribed to the Self on account of perception, since permanent perception constitutes its nature (and hence cannot be viewed as a mere transitory activity). Nor can the agentship which has self-consciousness for its antecedent belong to the perceiving principle (upalabdhr/) ; for selfconsciousness itself is an object of perception (on the part of the upalabdhrz, i. e. the pure, isolated, intelligent Self). And on this doctrine there is no occasion for assuming a further instrument, as we maintain the buddhi itself to be the instrument.
3The objection founded on the impossibility of meditation (Sfitra 39) is already refuted by the fact, pointed out above, of scripture having a purport, meditation being enjoined by scripture with reference to such agentship as is already established by other passages. — The result of all this is ' According to the jruti : mahad yaksham prathamagaw veda yo ha vai gyQ^Yiih^m kz, jreshMa/ra /ta veda. ^ Wood, for instance, is an ' agent ' in regard of the function of burning, while it is a mere instrument with reference to the action of cookins:. 5S VEDANTA-SUTRAS. that the agentship of the Self is due to its limiting adjuncts only. 41. But from the highest (Lord there result sawsara and moksha). because scripture teaches that. We now enter on the discussion whether the agentship, characterising the individual soul in the state of Nescience and founded on its limiting adjuncts, is independent of the Lord or dependent on him.
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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