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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1purvapaksha is as follows. — In addition to the seven senses, other prawas also, such as the hands, are known to exist, as we see from such passages as ' The hands are one graha,' &c. (Bri. Up. Ill, 2, 8). By their being a graha (seizer) is meant that they are bonds by which the individual soul (kshetra^;/a) is tied. Now the individual soul is tied not in one body only, but is equally tied in other bodies also. Hence it follows that that bond called graha (i.e. among other things the hands) moves over into other bodies also. Smrzti also (' He— the Self — is joined with the aggregate of eight, comprising breath, &c. ^, as his mark ; his bondage consists in being bound by it, his release in being freed from it ') shows that the Self is, previous to final release, not freed from the bonds called grahas. And also in the enumeration of the senses and their objects given by the Atharva;/a Upanishad (' The eye and what can be seen,' &c., Pr. Up. IV, 8), the organs of action such as the hands and so on, together with their objects, are specified as well, 'the hands and what can be grasped ; the member and what can be delighted ; the anus and what can be evacuated ; the feet and what can be walked.' Moreover the passage, * These ten vital breaths and atman as the eleventh ; when they depart from this mortal body they make us cry' (Bri. Up. Ill, 9,4), shows that eleven pra«as depart from the body. — Moreover the word ' all ' (which occurs in the passage, Br/. Up. IV, 4,2) must, because connected with the word 'prawas,' denote all pr^/^as, and cannot, on the ground of general subject-matter, be limited to the seven prawas ; for a direct statement has greater force than the subject-matter. Even in the analogous sentence, 'all Brahmawas have been fed,' we have, on the ground of the words, to understand all Brahmawas living on the earth ; but because it is impossible to feed all Brahma;^as in the latter sense, we accept that meaning of
2^ The eightfold aggregate of which the Self is freed in final release only comprises the five pra7zas (vital airs), the pentad of the five subtle elements, the pentad of the organs of intellect, the pentad of the organs of action, the tetrad of internal organs (manas, &c.), avidya, desire (kama), and karman. G 2 84 vedanta-siDtras. 'all,' according to which it denotes all invited Brahma;/as. In our case on the other hand there is no reason whatever for narrowing the meaning of 'all.' — Hence the word 'all ' includes all pra;/as without exception. Nothing on the other hand prevents the enumeration of seven prawas being taken as illustrative only. It is therefore an established conclusion, resting on the number of the effects as well as on Vedic statement, that there are eleven pra;/as. 7. And (they are) minute.
3The author of the Sutras adds another characteristic quality of the pra;/as. The pra;/as under discussion must be viewed as minute. By their minuteness we have to understand subtilty and limited size ; but not atomic size, as otherwise they would be incapable of producing effects which extend over the whole body. They must be subtle ; for if they were big the persons surrounding a dying man would see them coming out from the body at the moment of death, as a snake comes out of its hole. They must be limited ; for if they were all-pervading the scriptural statements as to their passing out of the body, going and coming, would be contradicted thereby, and it could not be established that the individual soul is ' the essence of the qualities of that ' (i. e. the manas ; cp. II, 3, 29). Should it be said that they may be all-pervading, but at the same time appear as functions (vr/tti) in the body only, we rejoin that only a function can constitute an instrument. Whatever effects perception, may it be a function or something else, just that is an instrument for us. The disagreement is therefore about a name only, and the assumption of the instruments (prawas) being all-pervading is thus purposeless. — Hence we decide that the pra;ms are subtle and of limited size. 8. And the best (i.e. the chief vital air).
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.
1purvapaksha is as follows. — In addition to the seven senses, other prawas also, such as the hands, are known to exist, as we see from such passages as ' The hands are one graha,' &c. (Bri. Up. Ill, 2, 8). By their being a graha (seizer) is meant that they are bonds by which the individual soul (kshetra^;/a) is tied. Now the individual soul is tied not in one body only, but is equally tied in other bodies also. Hence it follows that that bond called graha (i.e. among other things the hands) moves over into other bodies also. Smrzti also (' He— the Self — is joined with the aggregate of eight, comprising breath, &c. ^, as his mark ; his bondage consists in being bound by it, his release in being freed from it ') shows that the Self is, previous to final release, not freed from the bonds called grahas. And also in the enumeration of the senses and their objects given by the Atharva;/a Upanishad (' The eye and what can be seen,' &c., Pr. Up. IV, 8), the organs of action such as the hands and so on, together with their objects, are specified as well, 'the hands and what can be grasped ; the member and what can be delighted ; the anus and what can be evacuated ; the feet and what can be walked.' Moreover the passage, * These ten vital breaths and atman as the eleventh ; when they depart from this mortal body they make us cry' (Bri. Up. Ill, 9,4), shows that eleven pra«as depart from the body. — Moreover the word ' all ' (which occurs in the passage, Br/. Up. IV, 4,2) must, because connected with the word 'prawas,' denote all pr^/^as, and cannot, on the ground of general subject-matter, be limited to the seven prawas ; for a direct statement has greater force than the subject-matter. Even in the analogous sentence, 'all Brahmawas have been fed,' we have, on the ground of the words, to understand all Brahmawas living on the earth ; but because it is impossible to feed all Brahma;^as in the latter sense, we accept that meaning of
2^ The eightfold aggregate of which the Self is freed in final release only comprises the five pra7zas (vital airs), the pentad of the five subtle elements, the pentad of the organs of intellect, the pentad of the organs of action, the tetrad of internal organs (manas, &c.), avidya, desire (kama), and karman. G 2 84 vedanta-siDtras. 'all,' according to which it denotes all invited Brahma;/as. In our case on the other hand there is no reason whatever for narrowing the meaning of 'all.' — Hence the word 'all ' includes all pra;/as without exception. Nothing on the other hand prevents the enumeration of seven prawas being taken as illustrative only. It is therefore an established conclusion, resting on the number of the effects as well as on Vedic statement, that there are eleven pra;/as. 7. And (they are) minute.
3The author of the Sutras adds another characteristic quality of the pra;/as. The pra;/as under discussion must be viewed as minute. By their minuteness we have to understand subtilty and limited size ; but not atomic size, as otherwise they would be incapable of producing effects which extend over the whole body. They must be subtle ; for if they were big the persons surrounding a dying man would see them coming out from the body at the moment of death, as a snake comes out of its hole. They must be limited ; for if they were all-pervading the scriptural statements as to their passing out of the body, going and coming, would be contradicted thereby, and it could not be established that the individual soul is ' the essence of the qualities of that ' (i. e. the manas ; cp. II, 3, 29). Should it be said that they may be all-pervading, but at the same time appear as functions (vr/tti) in the body only, we rejoin that only a function can constitute an instrument. Whatever effects perception, may it be a function or something else, just that is an instrument for us. The disagreement is therefore about a name only, and the assumption of the instruments (prawas) being all-pervading is thus purposeless. — Hence we decide that the pra;ms are subtle and of limited size. 8. And the best (i.e. the chief vital air).
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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