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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1pra;/as is to be taken in its literal sense just as the statements about the ether, &c., appears from that circumstance also that the one word which (in the passage from the Mu. Up.) indicates origination, viz. ' is born ' (^ayate), is in the first place connected with the pra;/as and has afterwards to be joined with ether, &c., also (' from him is born breath, mind, and all organs of sense, ether, air,' &c.). Now as it is a settled matter that the phrase ' is born ' must be taken in its primary sense with reference to ether and so on, it follows that the origin of the pra;zas also to which the same word is applied must be understood as a real origin. For it would be impossible to decide that a word enunciated once only in one chapter and one sentence, and connected wnth many other words, has in some cases to be taken in its primary sense, and in others in a secondary sense ; for such a decision would imply want of uniformity. — So likewise in the passage, ' He sent forth pra//a, from pra;/a jraddha,' &c. (Pr. Up. VI, 4), the phrase 'he sent forth' which the text exhibits in conjunction with the pra;?as has to be carried on to j-raddha and the other things which have an origin. — The same reasoning holds good in those cases where the word expressing origination occurs at the end and has to be connected with the preceding words ; as e. g. in the passage ending ' all beings come forth from the Self,' where the word ' come forth ' must be connected with the pra;/as, &c., mentioned in the earlier part of the sentence.
24. Because speech is preceded by that (viz, fire and the other elements). Although in the chapter, ' That sent forth fire,' &c., the origin of the pra;/as is not mentioned, the origin of the three elements, fire, water, and earth only being stated, nevertheless, the fact of the text declaring that speech, pra;/a, and mind presuppose fire, water, and earth — which in their turn have Brahman for their causal substance — proves that they — and, by parity of reasoning, all pra;/as — have sprung from Brahman. That speech, prawa, and mind presuppose fire, water, and earth is told in the same chapter, ' For truly, my child, mind consists of earth, breath of water. II ADHYAYA, 4 PADA, 5. 79
3speech of fire ' {Kh. Up. VI, 5, 4). If their consisting of earth and so on is taken literally, it follows at once that they have sprung from Brahman. And if it be taken in a metaphorical sense only, yet, as the sentence forms part of the chapter which treats of the evolution of names and forms effected by Brahman ; and as the introductory phrase runs, ' That by which we hear what is not heard ' {Kh. Up. VI, I, 3) ; and as the concluding passage is 'In it all that exists has its Self [Kh. Up. VI, 8, 7); and as the matter is moreover known from other scriptural passages ; we understand that also the statement about mind and so on consisting of earth, &c., is meant to teach that they are products of Brahman. — It is therefore an established conclusion that the pra/^as also are effects of Brahman. 5. (The pra/^as are) seven, on account of this being understood (from scriptural passages) and of the specification (of those seven).
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.
1pra;/as is to be taken in its literal sense just as the statements about the ether, &c., appears from that circumstance also that the one word which (in the passage from the Mu. Up.) indicates origination, viz. ' is born ' (^ayate), is in the first place connected with the pra;/as and has afterwards to be joined with ether, &c., also (' from him is born breath, mind, and all organs of sense, ether, air,' &c.). Now as it is a settled matter that the phrase ' is born ' must be taken in its primary sense with reference to ether and so on, it follows that the origin of the pra;zas also to which the same word is applied must be understood as a real origin. For it would be impossible to decide that a word enunciated once only in one chapter and one sentence, and connected wnth many other words, has in some cases to be taken in its primary sense, and in others in a secondary sense ; for such a decision would imply want of uniformity. — So likewise in the passage, ' He sent forth pra//a, from pra;/a jraddha,' &c. (Pr. Up. VI, 4), the phrase 'he sent forth' which the text exhibits in conjunction with the pra;?as has to be carried on to j-raddha and the other things which have an origin. — The same reasoning holds good in those cases where the word expressing origination occurs at the end and has to be connected with the preceding words ; as e. g. in the passage ending ' all beings come forth from the Self,' where the word ' come forth ' must be connected with the pra;/as, &c., mentioned in the earlier part of the sentence.
24. Because speech is preceded by that (viz, fire and the other elements). Although in the chapter, ' That sent forth fire,' &c., the origin of the pra;/as is not mentioned, the origin of the three elements, fire, water, and earth only being stated, nevertheless, the fact of the text declaring that speech, pra;/a, and mind presuppose fire, water, and earth — which in their turn have Brahman for their causal substance — proves that they — and, by parity of reasoning, all pra;/as — have sprung from Brahman. That speech, prawa, and mind presuppose fire, water, and earth is told in the same chapter, ' For truly, my child, mind consists of earth, breath of water. II ADHYAYA, 4 PADA, 5. 79
3speech of fire ' {Kh. Up. VI, 5, 4). If their consisting of earth and so on is taken literally, it follows at once that they have sprung from Brahman. And if it be taken in a metaphorical sense only, yet, as the sentence forms part of the chapter which treats of the evolution of names and forms effected by Brahman ; and as the introductory phrase runs, ' That by which we hear what is not heard ' {Kh. Up. VI, I, 3) ; and as the concluding passage is 'In it all that exists has its Self [Kh. Up. VI, 8, 7); and as the matter is moreover known from other scriptural passages ; we understand that also the statement about mind and so on consisting of earth, &c., is meant to teach that they are products of Brahman. — It is therefore an established conclusion that the pra/^as also are effects of Brahman. 5. (The pra/^as are) seven, on account of this being understood (from scriptural passages) and of the specification (of those seven).
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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