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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the second adhyaya we have refuted the objections raised against the Vedantic view of Brahman on the ground of Smrz'ti and reasoning ; we have shown that all other opinions are devoid of foundation, and that the alleged mutual contradictions of Vedic texts do not exist. Further we have demonstrated that the entities different from — but subordinate to — the individual soul (such as pra/^a, &c.) spring from Brahman. — Now in the third adhyaya we shall discuss the following subjects: the manner in which the soul together with its subordinate adjuncts passes through the sa;;zsara (III, i); the different states of the soul and the nature of Brahman (III, 2) ; the separateness or nonseparateness of the vidyas and the question whether the qualities (of Brahman) have to be cumulated or not (III, 3); the accomplishment of man's highest end by means of perfect knowledge (sa;/zyagdar.$-ana), the different injunctions as to the means of perfect knowledge and the absence of certain rules as to release which is the fruit (of perfect knowledge ^) (III, 4). As occasion leads some other matters also will be explained. — The first pada explains, on the ground of the so-called vidya of the five fires [Kh. Up. V, 3-10), the different modes of the soul's passing through the sawsara ; the reason of that doctrine being (the inculcation of) absence
2of all desire (vairagya), in accordance with the scriptural remark at the end (of the vidya), ' hence let a man take care to himself.' — The soul accompanied by the chief vital air, the sense-organs and the mind, and taking with itself nescience (avidya), moral good or ill-desert (karman), and the impressions left by its previous existences ^, leaves its former body and obtains a new body; this is known from the scriptural passage extending from Bri. Up. IV, 4, i (' Then those prawas gather around him ') up to IV, 4, 4 (' It makes to itself another newer and more beautiful shape'); which passage forms part of a chapter treating of the sa;«sara-state. And it moreover follows from the possibility (thus resulting) of the soul enjoying the fruits of good and evil actions. — Here the question arises whether the soul when going to the new body is enveloped or not by subtle parts of the elements constituting the seeds of the body. — It is not so enveloped; the purvapakshin says. — Why? — Because scripture, while stating that the soul takes the organs with itself, does not state the same with regard to the elements. For the expression ' those parts of light ' (te^omatra//) which occurs in the passage ' He taking with him those parts of light,' &c., intimates that the organs only are taken (and not the elements), since in the complementary portion of the passage the eye, &c., are spoken of, and not the subtle parts of the elements. The subtle parts of the elements can moreover easily be procured anywhere ; for wherever a new body is to be originated they are present, and the soul's taking them with itself would, therefore, be useless. Hence we conclude that the soul when going is not enveloped by them.
3To this the teacher replies, ' in obtaining another it goes enveloped.' That means : we must understand that the soul when passing from one body to another is enveloped by the subtle parts of the elements which are the seeds of the new ' I read avidya with the commentators (Go. An., however, mentions the reading ' vidya ' also) ; although vidya appears preferable. Cp. Max Mailer's note 2, p. 175, Upan. 11; Deussen, p. 405. — Purvapra^wa ^anmantariya-sawzskara.^. An. Gi. Ill ADHYAYA, I PADA, I. IO3
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.
1In the second adhyaya we have refuted the objections raised against the Vedantic view of Brahman on the ground of Smrz'ti and reasoning ; we have shown that all other opinions are devoid of foundation, and that the alleged mutual contradictions of Vedic texts do not exist. Further we have demonstrated that the entities different from — but subordinate to — the individual soul (such as pra/^a, &c.) spring from Brahman. — Now in the third adhyaya we shall discuss the following subjects: the manner in which the soul together with its subordinate adjuncts passes through the sa;;zsara (III, i); the different states of the soul and the nature of Brahman (III, 2) ; the separateness or nonseparateness of the vidyas and the question whether the qualities (of Brahman) have to be cumulated or not (III, 3); the accomplishment of man's highest end by means of perfect knowledge (sa;/zyagdar.$-ana), the different injunctions as to the means of perfect knowledge and the absence of certain rules as to release which is the fruit (of perfect knowledge ^) (III, 4). As occasion leads some other matters also will be explained. — The first pada explains, on the ground of the so-called vidya of the five fires [Kh. Up. V, 3-10), the different modes of the soul's passing through the sawsara ; the reason of that doctrine being (the inculcation of) absence
2of all desire (vairagya), in accordance with the scriptural remark at the end (of the vidya), ' hence let a man take care to himself.' — The soul accompanied by the chief vital air, the sense-organs and the mind, and taking with itself nescience (avidya), moral good or ill-desert (karman), and the impressions left by its previous existences ^, leaves its former body and obtains a new body; this is known from the scriptural passage extending from Bri. Up. IV, 4, i (' Then those prawas gather around him ') up to IV, 4, 4 (' It makes to itself another newer and more beautiful shape'); which passage forms part of a chapter treating of the sa;«sara-state. And it moreover follows from the possibility (thus resulting) of the soul enjoying the fruits of good and evil actions. — Here the question arises whether the soul when going to the new body is enveloped or not by subtle parts of the elements constituting the seeds of the body. — It is not so enveloped; the purvapakshin says. — Why? — Because scripture, while stating that the soul takes the organs with itself, does not state the same with regard to the elements. For the expression ' those parts of light ' (te^omatra//) which occurs in the passage ' He taking with him those parts of light,' &c., intimates that the organs only are taken (and not the elements), since in the complementary portion of the passage the eye, &c., are spoken of, and not the subtle parts of the elements. The subtle parts of the elements can moreover easily be procured anywhere ; for wherever a new body is to be originated they are present, and the soul's taking them with itself would, therefore, be useless. Hence we conclude that the soul when going is not enveloped by them.
3To this the teacher replies, ' in obtaining another it goes enveloped.' That means : we must understand that the soul when passing from one body to another is enveloped by the subtle parts of the elements which are the seeds of the new ' I read avidya with the commentators (Go. An., however, mentions the reading ' vidya ' also) ; although vidya appears preferable. Cp. Max Mailer's note 2, p. 175, Upan. 11; Deussen, p. 405. — Purvapra^wa ^anmantariya-sawzskara.^. An. Gi. Ill ADHYAYA, I PADA, I. IO3
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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