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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1F 2 68 vedanta-sCtras. a fire which has consumed dead bodies, not any other fire. The sun is one only ; yet we shun only that part of his light which shines on unholy places, not that part which falls on pure ground. Some things consisting of earth are desired^ e.g. diamonds and beryls; other things likewise consisting of earth are shunned, e.g. dead bodies. The urine and dung of cows are considered pure and used as such ; those of other animals are shunned. And many similar cases. 49. And on account of the non-extension (of the individual soul), there is no confusion (of the results of actions). Well, let it be granted that injunctions and prohibitions are valid, because the Self although one is joined with particular bodies. — From the admission, however, of the unity of the Self it follows that there must be a confusion of the fruits of actions, there being only one master (i.e. one soul to enjoy the fruits of action). — This is not so, we reply, because there is no extension of the acting and enjoying Self, i.e. no connexion on its part with all bodies. For, as we have shown, the individual soul depends on its adjuncts, and owing to the non-extension of those adjuncts there is also non-extension of the soul. Hence there is no confusion of actions or fruits of actions. 50. And (the individual soul is) an appearance (reflection) only.
2And that individual s.oul is to be considered a mere appearance of the highest Self, like the reflection of the sun in the water ; it is neither directly that (i.e. the highest Self), nor a different thing. Hence just as, when one reflected image of the sun trembles, another reflected image does not on that account tremble also ; so, when one soul is connected with actions and results of actions, another soul is not on that account connected likewise. There is therefore no confusion of actions and results. And as that ' appearance ' is the efiect of Nescience, it follows that the sa;;zsara which is based on it (the appearance) is also the II ADHYAVA, 3 PADA, 50. 69 effect of Nescience, so that from the removal of the latter there results the cognition of the soul being in reality nothing but Brahman.
3For those, on the other hand, who maintain that there are many Selfs and all of them all-pervading, it follows that there must be a confusion of actions and results. — In what way? — According to the opinion of the Saiikhyas there exist many all-pervading Selfs, whose nature is pure intelligence, devoid of qualities and of unsurpassable excellence. For the common purpose of all of them there exists the pradhana, through which the souls obtain enjoyment and release. — According to the followers of Kawada there exist many all-pervading Selfs, but they are, like so many jars or stools, mere substances and unintelligent in themselves. With those Selfs there co-operate the internal organs (manas), atomic and also unintelligent. From the conjunction of these two classes of substances, viz. the Selfs and the internal organs, there spring the nine special qualities of the Selfs, viz. desire, &c. ^ These qualities inhere in the individual Selfs separately, without any confusion, and that constitutes the sa;;/sara- state. Final release, on the other hand, consists in the absolute nonorigination of those nine qualities.
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.
1F 2 68 vedanta-sCtras. a fire which has consumed dead bodies, not any other fire. The sun is one only ; yet we shun only that part of his light which shines on unholy places, not that part which falls on pure ground. Some things consisting of earth are desired^ e.g. diamonds and beryls; other things likewise consisting of earth are shunned, e.g. dead bodies. The urine and dung of cows are considered pure and used as such ; those of other animals are shunned. And many similar cases. 49. And on account of the non-extension (of the individual soul), there is no confusion (of the results of actions). Well, let it be granted that injunctions and prohibitions are valid, because the Self although one is joined with particular bodies. — From the admission, however, of the unity of the Self it follows that there must be a confusion of the fruits of actions, there being only one master (i.e. one soul to enjoy the fruits of action). — This is not so, we reply, because there is no extension of the acting and enjoying Self, i.e. no connexion on its part with all bodies. For, as we have shown, the individual soul depends on its adjuncts, and owing to the non-extension of those adjuncts there is also non-extension of the soul. Hence there is no confusion of actions or fruits of actions. 50. And (the individual soul is) an appearance (reflection) only.
2And that individual s.oul is to be considered a mere appearance of the highest Self, like the reflection of the sun in the water ; it is neither directly that (i.e. the highest Self), nor a different thing. Hence just as, when one reflected image of the sun trembles, another reflected image does not on that account tremble also ; so, when one soul is connected with actions and results of actions, another soul is not on that account connected likewise. There is therefore no confusion of actions and results. And as that ' appearance ' is the efiect of Nescience, it follows that the sa;;zsara which is based on it (the appearance) is also the II ADHYAVA, 3 PADA, 50. 69 effect of Nescience, so that from the removal of the latter there results the cognition of the soul being in reality nothing but Brahman.
3For those, on the other hand, who maintain that there are many Selfs and all of them all-pervading, it follows that there must be a confusion of actions and results. — In what way? — According to the opinion of the Saiikhyas there exist many all-pervading Selfs, whose nature is pure intelligence, devoid of qualities and of unsurpassable excellence. For the common purpose of all of them there exists the pradhana, through which the souls obtain enjoyment and release. — According to the followers of Kawada there exist many all-pervading Selfs, but they are, like so many jars or stools, mere substances and unintelligent in themselves. With those Selfs there co-operate the internal organs (manas), atomic and also unintelligent. From the conjunction of these two classes of substances, viz. the Selfs and the internal organs, there spring the nine special qualities of the Selfs, viz. desire, &c. ^ These qualities inhere in the individual Selfs separately, without any confusion, and that constitutes the sa;;/sara- state. Final release, on the other hand, consists in the absolute nonorigination of those nine qualities.
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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