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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Then, subsequently to the soul having been in conjunction with a person of generative power^ generation takes place, and a body is produced in which the soul can enjoy the fruits of that remainder of works which still attaches to it. This scripture declares in the passage, ' Those whose conduct has been good,' &c. From this, also, it appears that the souls to which a remainder clings, when descending and becoming rice plants, and so on, do not enter into the state of forming the body of those plants with its attendant pleasure and pain, but are ' born as plants ' in so far only as they enter into conjunction with them. in ADHYAYA, 2 PADA, 2. SECOND pAdA. Reverence to the highest Self ! 1. In the intermediate place there is (a real) creation ; for (scripture) says (that).
2In the preceding pada we have set forth, with reference to the knowledge of the five fires, the various stages of the soul's passing through the sa;«sara. We shall now set forth the soul's different states (waking, dreaming, &c.) — Scripture says (Br/. Up. IV, 3, 9 ; 10), ' When he falls asleep — ; there are no chariots in that state, no horses, no roads, but he himself creates chariots, horses, and roads,' &c. — Here a doubt arises whether the creation thus taking place in dreams is a real one (paramarthika) like the creation seen in the waking state, or whether it consists of illusion (maya). — The purvapakshin maintains that ' in the intermediate place (or state) there is (a real) creation.' By intermediate place we have to understand the place of dreams, in which latter sense the word is used in the Veda, ' There is a third intermediate state, the state of dreams ' {Brt. Up. IV, 3, 9). That place is called the intermediate place because it lies there where the two worlds, or else the place of waking and the place of bliss (deep sleep), join. In that intermediate place the creation must be real ; because scripture, which is authoritative, declares it to be so, 'He creates chariots, horses, roads,' &c. We, moreover, infer this from the concluding clause, ' He indeed is the maker' (Brt. Up. IV, 3, 10). 2. And some (state the Self to be) the shaper (creator); sons and so on (being the lovely things which he shapes).
3Moreover the members of one .yakha state that the Self is, in that intermediate state, the shaper of lovely things, ' He, the person who is awake in us while we are asleep, shaping one lovely thing after another' (Ka. Up. II, 5, 8). i'34 vedanta-sOtras.
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.
1Then, subsequently to the soul having been in conjunction with a person of generative power^ generation takes place, and a body is produced in which the soul can enjoy the fruits of that remainder of works which still attaches to it. This scripture declares in the passage, ' Those whose conduct has been good,' &c. From this, also, it appears that the souls to which a remainder clings, when descending and becoming rice plants, and so on, do not enter into the state of forming the body of those plants with its attendant pleasure and pain, but are ' born as plants ' in so far only as they enter into conjunction with them. in ADHYAYA, 2 PADA, 2. SECOND pAdA. Reverence to the highest Self ! 1. In the intermediate place there is (a real) creation ; for (scripture) says (that).
2In the preceding pada we have set forth, with reference to the knowledge of the five fires, the various stages of the soul's passing through the sa;«sara. We shall now set forth the soul's different states (waking, dreaming, &c.) — Scripture says (Br/. Up. IV, 3, 9 ; 10), ' When he falls asleep — ; there are no chariots in that state, no horses, no roads, but he himself creates chariots, horses, and roads,' &c. — Here a doubt arises whether the creation thus taking place in dreams is a real one (paramarthika) like the creation seen in the waking state, or whether it consists of illusion (maya). — The purvapakshin maintains that ' in the intermediate place (or state) there is (a real) creation.' By intermediate place we have to understand the place of dreams, in which latter sense the word is used in the Veda, ' There is a third intermediate state, the state of dreams ' {Brt. Up. IV, 3, 9). That place is called the intermediate place because it lies there where the two worlds, or else the place of waking and the place of bliss (deep sleep), join. In that intermediate place the creation must be real ; because scripture, which is authoritative, declares it to be so, 'He creates chariots, horses, roads,' &c. We, moreover, infer this from the concluding clause, ' He indeed is the maker' (Brt. Up. IV, 3, 10). 2. And some (state the Self to be) the shaper (creator); sons and so on (being the lovely things which he shapes).
3Moreover the members of one .yakha state that the Self is, in that intermediate state, the shaper of lovely things, ' He, the person who is awake in us while we are asleep, shaping one lovely thing after another' (Ka. Up. II, 5, 8). i'34 vedanta-sOtras.
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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