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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1So far we have shown that there is in reality no conflict of scriptural passages regarding the origin of the prawas. It will now be shown that there is also no conflict regarding their number. The chief vital air (mukhya pra;?a) will be discussed later on. For the present the Sutrakara defines the number of the other pra«as. A doubt arises here owing to the conflicting nature of the scriptural passages. In one place seven prawas are mentioned, ' The seven prawas spring from him' (Mu. Up. II, t, 8). In another place eight prawas are mentioned as being grahas, ' Eight grahas there are and eight atigrahas ' (Brz. Up. Ill, 2, i). In another place nine, ' Seven are the pra;zas of the head, two the lower ones ' (Taitt. Sa?«h. V, 3, 2, 5). Sometimes ten, '• Nine pra^/as indeed are in men, the navel is the tenth ' (Taitt. Sa7«h. V, 3, a, 3). Sometimes eleven, ' Ten are these prawas in man, and Atman is the eleventh' (Brz. Up. Ill, 9, 4). Sometimes twelve, ' All touches have their centre in the skin,' &c. (Br/. Up. II, 4, 11). Sometimes thirteen, '• The eye and what can be seen,' &c. (Pr. Up. IV, 8). — Thus the scriptural passages disagree about the number of the prawas. So VEDANTA-SUTRAS.
2Here the purvapakshin maintains that the pra;/as are in reality seven in number, on account of understanding, i. e. because they are understood to be so many, from passages such as ' The seven pra;/as spring from him/ &c. These seven prawas are moreover specified in the other passage quoted above, 'Seven indeed are the pra;^as of the head.' — But in the same passage we meet with the following reiteration, ' Resting in the cave they are placed there seven and seven,' which intimates that there are prawas in addition to the seven. — No matter, we reply ; that reiteration is made with reference to the plurality of men, and means that each man has seven prawas ; it does not mean that there are two sets of seven pra«as each of different nature. — But, another objection will be raised^ other scriptural passages speak of the prawas as eight in number ; how then should they be seven ? — True, we reply, the number of eight also is stated ; but on account of the contradictory nature of the statements we have to decide in favour of either of the two numbers ; hence we decide in favour of the number seven, in deference to the (simpler) assumption of a low number, and consider the statements of other numbers to refer to the difference of modifications (of the fundamental seven pra«as). — To this argumentation the next Sutra replies.
36. But (there are also, in addition to the seven pra;2as mentioned,) the hands and so on. This being a settled matter, therefore (we must) not (conclude) thus (viz. that there are seven pra;^as only). In addition to the seven prawas scripture mentions other pra^as also, such as the hands, &c., ' The hand is one graha and that is seized by work as the atigraha ; for with the hands one does work' (Br/. Up. Ill, i, 8), and similar passages. And as it is settled that there are more than seven, the number seven may be explained as being contained within the greater number. For wherever there is a conflict between a higher and a lower number, the higher number has to be accepted because the lower one is contained within it ; while the higher is not contained within the lower. We therefore must not conclude that, in deference to the lower II ADHYAYA, 4 PADA, 6.
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.
1So far we have shown that there is in reality no conflict of scriptural passages regarding the origin of the prawas. It will now be shown that there is also no conflict regarding their number. The chief vital air (mukhya pra;?a) will be discussed later on. For the present the Sutrakara defines the number of the other pra«as. A doubt arises here owing to the conflicting nature of the scriptural passages. In one place seven prawas are mentioned, ' The seven prawas spring from him' (Mu. Up. II, t, 8). In another place eight prawas are mentioned as being grahas, ' Eight grahas there are and eight atigrahas ' (Brz. Up. Ill, 2, i). In another place nine, ' Seven are the pra;zas of the head, two the lower ones ' (Taitt. Sa?«h. V, 3, 2, 5). Sometimes ten, '• Nine pra^/as indeed are in men, the navel is the tenth ' (Taitt. Sa7«h. V, 3, a, 3). Sometimes eleven, ' Ten are these prawas in man, and Atman is the eleventh' (Brz. Up. Ill, 9, 4). Sometimes twelve, ' All touches have their centre in the skin,' &c. (Br/. Up. II, 4, 11). Sometimes thirteen, '• The eye and what can be seen,' &c. (Pr. Up. IV, 8). — Thus the scriptural passages disagree about the number of the prawas. So VEDANTA-SUTRAS.
2Here the purvapakshin maintains that the pra;/as are in reality seven in number, on account of understanding, i. e. because they are understood to be so many, from passages such as ' The seven pra;/as spring from him/ &c. These seven prawas are moreover specified in the other passage quoted above, 'Seven indeed are the pra;^as of the head.' — But in the same passage we meet with the following reiteration, ' Resting in the cave they are placed there seven and seven,' which intimates that there are prawas in addition to the seven. — No matter, we reply ; that reiteration is made with reference to the plurality of men, and means that each man has seven prawas ; it does not mean that there are two sets of seven pra«as each of different nature. — But, another objection will be raised^ other scriptural passages speak of the prawas as eight in number ; how then should they be seven ? — True, we reply, the number of eight also is stated ; but on account of the contradictory nature of the statements we have to decide in favour of either of the two numbers ; hence we decide in favour of the number seven, in deference to the (simpler) assumption of a low number, and consider the statements of other numbers to refer to the difference of modifications (of the fundamental seven pra«as). — To this argumentation the next Sutra replies.
36. But (there are also, in addition to the seven pra;2as mentioned,) the hands and so on. This being a settled matter, therefore (we must) not (conclude) thus (viz. that there are seven pra;^as only). In addition to the seven prawas scripture mentions other pra^as also, such as the hands, &c., ' The hand is one graha and that is seized by work as the atigraha ; for with the hands one does work' (Br/. Up. Ill, i, 8), and similar passages. And as it is settled that there are more than seven, the number seven may be explained as being contained within the greater number. For wherever there is a conflict between a higher and a lower number, the higher number has to be accepted because the lower one is contained within it ; while the higher is not contained within the lower. We therefore must not conclude that, in deference to the lower II ADHYAYA, 4 PADA, 6.
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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