Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1with the body and so on, and imagines itself to be affected by the experience of pain which is due to Nescience, ' I am afflicted by the pain due to the body;' the highest Lord, on the other hand, neither identifies himself with a body, nor imagines himself to be afflicted by pain. The pain of the individual soul also is not real, but imaginary only, caused by the error consisting in the non-discrimination of (the Self from) the body, senses, and other limiting adjuncts which are due to name and form, the effects of Nescience. And as a person feels the pain of a burn or cut which affects his body by erroneously identifying himself with the latter, so he feels also the pain affecting others, such as sons or friends, by erroneously identifying himself with them, entering as it were into them through love, and imagining ' I am the son, I am the friend.' Wherefrom we infer with certainty that the feeling of pain is due merely to the error of false imagination. At the same conckision we arrive on the ground of negative instances. Let us consider the case of many men, each of whom possesses sons, friends, &c., sitting together, some of them erroneously imagining that they are connected with their sons, friends, &c., while others do not. If then somebody calls out '.the son has died,' ' the friend has died,' grief is produced in the minds of those who are under the imagination of being connected with sons and friends, but not in the minds of religious mendicants who have freed themselves from that imagination. From this it appears that perfect knowledge is of use even to an ordinary man ; of how much greater use then will it be to him (i.e. the Lord) whose nature is eternal pure intelligence, who sees nothing beside the Self for which there are no objects. Hence it follows that perfect knowledge is not purposeless. — To illustrate this view the Sutra introduces a comparison • like light,' &c. Just as the light of the sun or the moon which pervades the entire space becomes straight or bent as it were when the limiting adjuncts with which it is in contact, such as a finger, for instance, are straight or bent, but does not really become so; and just as the ether, although imagined to move as it were when jars are being moved, does not really move; and as the sun docs not tremble,
2II ADHYAYA, 3 PADA, 47. 65 although its image trembles when you shake the cup filled with water in which the sun's light is reflected ; thus the Lord also is not affected by pain, although pain be felt by that part of him which is called the individual soul, is presented by Nescience, and limited by the buddhi and other adjuncts. That also the soul's undergoing pain is due to Nescience only, we have already explained. Accordingly the Vedanta-texts teach that, when the soul's individual state, due to Nescience, is sublated, it becomes Brahman, ' Thou art that &c.' — Thus there is no occasion to conclude that the highest Self is affected by the pain of the individual soul. 47. And the Smmis state (that). Vyasa and others state in their smr/tis that the highest Self is not afflicted by the pain of the individual soul, 'That highest Self is said to be eternal, devoid of qualities, nor is it stained by the fruits of actions any more than a lotus leaf by water. But that other Self whose essence is action is connected with bondage and release ; again and again it is joined with the seventeenfold aggregate^.' — On the ground of the particle 'and' (in the Sutra) we have to supply ' and scripture also records that.' So, for instance, ' One of them eats the sweet fruit, the other looks on without eating ' (Mu. Up. Ill, I, 1), and 'The one Self within all things is never contaminated by the misery of the world, being himself without ' (Ka. Up. II, 5, 11).
3Here the purvapakshin raises a new objection. — If there is only one internal Self of all beings, what room is there for permissions and prohibitions, worldly as well as Vedic ? You must not reject this objection on the ground of your having proved that the individual soul is a part of the Lord, and that thus injunctions and prohibitions may, without any mutual interference, apply to the soul which is different from the Lord. For there are other scriptural passages which teach that the soul is not different from the Lord, and therefore not a part of him, as, for instance, the following ones : ^ I. e. the subtle body consisting of the ten sense-organs, the five pra^as, manas, and buddhi. [38] F 66 VEDANTA-S{JTRAS.
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.
1with the body and so on, and imagines itself to be affected by the experience of pain which is due to Nescience, ' I am afflicted by the pain due to the body;' the highest Lord, on the other hand, neither identifies himself with a body, nor imagines himself to be afflicted by pain. The pain of the individual soul also is not real, but imaginary only, caused by the error consisting in the non-discrimination of (the Self from) the body, senses, and other limiting adjuncts which are due to name and form, the effects of Nescience. And as a person feels the pain of a burn or cut which affects his body by erroneously identifying himself with the latter, so he feels also the pain affecting others, such as sons or friends, by erroneously identifying himself with them, entering as it were into them through love, and imagining ' I am the son, I am the friend.' Wherefrom we infer with certainty that the feeling of pain is due merely to the error of false imagination. At the same conckision we arrive on the ground of negative instances. Let us consider the case of many men, each of whom possesses sons, friends, &c., sitting together, some of them erroneously imagining that they are connected with their sons, friends, &c., while others do not. If then somebody calls out '.the son has died,' ' the friend has died,' grief is produced in the minds of those who are under the imagination of being connected with sons and friends, but not in the minds of religious mendicants who have freed themselves from that imagination. From this it appears that perfect knowledge is of use even to an ordinary man ; of how much greater use then will it be to him (i.e. the Lord) whose nature is eternal pure intelligence, who sees nothing beside the Self for which there are no objects. Hence it follows that perfect knowledge is not purposeless. — To illustrate this view the Sutra introduces a comparison • like light,' &c. Just as the light of the sun or the moon which pervades the entire space becomes straight or bent as it were when the limiting adjuncts with which it is in contact, such as a finger, for instance, are straight or bent, but does not really become so; and just as the ether, although imagined to move as it were when jars are being moved, does not really move; and as the sun docs not tremble,
2II ADHYAYA, 3 PADA, 47. 65 although its image trembles when you shake the cup filled with water in which the sun's light is reflected ; thus the Lord also is not affected by pain, although pain be felt by that part of him which is called the individual soul, is presented by Nescience, and limited by the buddhi and other adjuncts. That also the soul's undergoing pain is due to Nescience only, we have already explained. Accordingly the Vedanta-texts teach that, when the soul's individual state, due to Nescience, is sublated, it becomes Brahman, ' Thou art that &c.' — Thus there is no occasion to conclude that the highest Self is affected by the pain of the individual soul. 47. And the Smmis state (that). Vyasa and others state in their smr/tis that the highest Self is not afflicted by the pain of the individual soul, 'That highest Self is said to be eternal, devoid of qualities, nor is it stained by the fruits of actions any more than a lotus leaf by water. But that other Self whose essence is action is connected with bondage and release ; again and again it is joined with the seventeenfold aggregate^.' — On the ground of the particle 'and' (in the Sutra) we have to supply ' and scripture also records that.' So, for instance, ' One of them eats the sweet fruit, the other looks on without eating ' (Mu. Up. Ill, I, 1), and 'The one Self within all things is never contaminated by the misery of the world, being himself without ' (Ka. Up. II, 5, 11).
3Here the purvapakshin raises a new objection. — If there is only one internal Self of all beings, what room is there for permissions and prohibitions, worldly as well as Vedic ? You must not reject this objection on the ground of your having proved that the individual soul is a part of the Lord, and that thus injunctions and prohibitions may, without any mutual interference, apply to the soul which is different from the Lord. For there are other scriptural passages which teach that the soul is not different from the Lord, and therefore not a part of him, as, for instance, the following ones : ^ I. e. the subtle body consisting of the ten sense-organs, the five pra^as, manas, and buddhi. [38] F 66 VEDANTA-S{JTRAS.
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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