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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1To this we make the following reply — 'The absence of that,' i.e. the absence of dreams — which absence constitutes the essence of deep sleep — takes place 'in the na^is and in the Self;' i.e. in deep sleep the soul goes into both together, not optionally into either. — How is this known? — ' From scripture.' — Scripture says of all those things, the na^is, &c., that they are the place of deep sleep ; and those statements we must combine into one, as the hypothesis of option would involve partial refutation^. The assertion ^ The argument of the purvapakshin is that the different places in which the soul is said to abide in the state of deep sleep are all exhibited by the text in the same case and are on that account co-ordinate. Mutual relation implying subordination would require them to be exhibited in different cases enabling us to infer the exact manner and degree of relation. ^ By allowing option between two Vedic statements we lessen the Ill ADHYAYA, 2 PADA, 7. 1 43
2made above that we are compelled to allow option because the na^is, &c., serve one and the same purpose, is without foundation ; for from the mere fact of two things being exhibited in the same case it does not follow by any means that they serve the same purpose, and that for that reason we have to choose between them. We on the contrary see that one and the same case is employed even where things serve different purposes and have to be combined ; we say, e.g. ' he sleeps in the palace, he sleeps on the couch ^. ' So in the present case also the different statements can be combined into one, ' He sleeps in the na<^is, in the surrounding body, in Brahman.' Moreover, the scriptural passage, ' In these the person is when sleeping he sees no dream ; then he becomes one with the prana. alone,' declares, by mentioning them together in one sentence, that the na^is and the pra;/a are to be combined in the state of deep sleep. That by pra«a Brahman is meant we have already shown (I, i, 28). Although in another text the naa^is are spoken of as an independent place of deep sleep as it were (' then he has entered into those na^is '), yet, in order not to contradict other passages in which Brahman is spoken of as the place of deep sleep, we must explain that text to mean that the soul abides in Brahman through the na^is. Nor is this interpretation opposed to the employment of the locative case (' into — or in — those na<^is ') ; for if the soul enters into Brahman by means of the na.d\s it is at the same time in the na^^is ; just as a man who descends to the sea by means of the river Ganga is at the same time on the Ganga. — Moreover that passage about the na^is, because its purpose is to describe the road, consisting of the rays and na^^is, to the Brahma world, mentions the entering of the soul into the nkdis in order to glorify the latter (not in order to describe the state of deep sleep) ; for the clause following upon the one which refers to the enterauthority of the Veda; for the adoption of either alternative sublates, for the time, the other alternative.
3ing praises the na^is, ' There no evil touches him.' The text, moreover, adds a reason for the absence of all evil, in the words, ' For then he has become united with the light.' That means that on account of the light contained in the na^is (which is called bile) having overpowered the organs the person no longer sees the sense-objects. Or else Brahman may be meant by the 'light;' which term is applied to Brahman in another passage also, ' It is Brahman only, light only ' (Brz. Up. IV, 4, 7). The passage would then mean that the soul becomes, by means of the na^is, united with Brahman, and that hence no evil touches it. That the union with Brahman is the reason for the absence of all contact with evil, is known from other scriptural passages, such as, ' All evils turn back from it ; for the world of Brahman is free from all evil ' [Kh. Up. VIII, 4, i). On that account we have to combine the na^is with Brahman, which from other passages is known to be the place of deep sleep. — Analogously we conclude that the pericardium also, because it is mentioned in a passage treating of Brahman, is a place of deep sleep only in subordination to Brahman. For the ether within the heart is at first spoken of as the place of sleep (' He lies in the ether which is in the heart,' Brz. Up. II, I, 17), and with reference thereto it is said later on, ' He rests in the pericardium ' (II, i, 19). Pericardium (puritat) is a name of that which envelops the heart ; hence that which rests within the ether of the heart — which is contained in the pericardium — can itself be said to rest within the pericardium ; just as a man living in a town surrounded by walls is said to live within the walls. That the ether within the heart is Brahman has already been shown (I, 3, 14). — That again the na^is and the pericardium have to be combined as places of deep sleep appears from their being mentioned together in one sentence (' Through them he moves forth and rests in the puritat). That that which is (sat) and the intelligent Self (pra^«a) are only names of Brahman is well known; hence scripture mentions only three places of deep sleep, viz. the na^is, the pericardium, and Brahman. Among these three again Brahman alone is the lasting place of deep sleep ; the
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.
1To this we make the following reply — 'The absence of that,' i.e. the absence of dreams — which absence constitutes the essence of deep sleep — takes place 'in the na^is and in the Self;' i.e. in deep sleep the soul goes into both together, not optionally into either. — How is this known? — ' From scripture.' — Scripture says of all those things, the na^is, &c., that they are the place of deep sleep ; and those statements we must combine into one, as the hypothesis of option would involve partial refutation^. The assertion ^ The argument of the purvapakshin is that the different places in which the soul is said to abide in the state of deep sleep are all exhibited by the text in the same case and are on that account co-ordinate. Mutual relation implying subordination would require them to be exhibited in different cases enabling us to infer the exact manner and degree of relation. ^ By allowing option between two Vedic statements we lessen the Ill ADHYAYA, 2 PADA, 7. 1 43
2made above that we are compelled to allow option because the na^is, &c., serve one and the same purpose, is without foundation ; for from the mere fact of two things being exhibited in the same case it does not follow by any means that they serve the same purpose, and that for that reason we have to choose between them. We on the contrary see that one and the same case is employed even where things serve different purposes and have to be combined ; we say, e.g. ' he sleeps in the palace, he sleeps on the couch ^. ' So in the present case also the different statements can be combined into one, ' He sleeps in the na<^is, in the surrounding body, in Brahman.' Moreover, the scriptural passage, ' In these the person is when sleeping he sees no dream ; then he becomes one with the prana. alone,' declares, by mentioning them together in one sentence, that the na^is and the pra;/a are to be combined in the state of deep sleep. That by pra«a Brahman is meant we have already shown (I, i, 28). Although in another text the naa^is are spoken of as an independent place of deep sleep as it were (' then he has entered into those na^is '), yet, in order not to contradict other passages in which Brahman is spoken of as the place of deep sleep, we must explain that text to mean that the soul abides in Brahman through the na^is. Nor is this interpretation opposed to the employment of the locative case (' into — or in — those na<^is ') ; for if the soul enters into Brahman by means of the na.d\s it is at the same time in the na^^is ; just as a man who descends to the sea by means of the river Ganga is at the same time on the Ganga. — Moreover that passage about the na^is, because its purpose is to describe the road, consisting of the rays and na^^is, to the Brahma world, mentions the entering of the soul into the nkdis in order to glorify the latter (not in order to describe the state of deep sleep) ; for the clause following upon the one which refers to the enterauthority of the Veda; for the adoption of either alternative sublates, for the time, the other alternative.
3ing praises the na^is, ' There no evil touches him.' The text, moreover, adds a reason for the absence of all evil, in the words, ' For then he has become united with the light.' That means that on account of the light contained in the na^is (which is called bile) having overpowered the organs the person no longer sees the sense-objects. Or else Brahman may be meant by the 'light;' which term is applied to Brahman in another passage also, ' It is Brahman only, light only ' (Brz. Up. IV, 4, 7). The passage would then mean that the soul becomes, by means of the na^is, united with Brahman, and that hence no evil touches it. That the union with Brahman is the reason for the absence of all contact with evil, is known from other scriptural passages, such as, ' All evils turn back from it ; for the world of Brahman is free from all evil ' [Kh. Up. VIII, 4, i). On that account we have to combine the na^is with Brahman, which from other passages is known to be the place of deep sleep. — Analogously we conclude that the pericardium also, because it is mentioned in a passage treating of Brahman, is a place of deep sleep only in subordination to Brahman. For the ether within the heart is at first spoken of as the place of sleep (' He lies in the ether which is in the heart,' Brz. Up. II, I, 17), and with reference thereto it is said later on, ' He rests in the pericardium ' (II, i, 19). Pericardium (puritat) is a name of that which envelops the heart ; hence that which rests within the ether of the heart — which is contained in the pericardium — can itself be said to rest within the pericardium ; just as a man living in a town surrounded by walls is said to live within the walls. That the ether within the heart is Brahman has already been shown (I, 3, 14). — That again the na^is and the pericardium have to be combined as places of deep sleep appears from their being mentioned together in one sentence (' Through them he moves forth and rests in the puritat). That that which is (sat) and the intelligent Self (pra^«a) are only names of Brahman is well known; hence scripture mentions only three places of deep sleep, viz. the na^is, the pericardium, and Brahman. Among these three again Brahman alone is the lasting place of deep sleep ; the
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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