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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1neither warmth nor breathy they conclude that he is dead, and carry off his body into the forest in order to burn it ; if, on the other hand, they do perceive warmth and breath, they decide that he is not dead, and begin to sprinkle him with cold water so that he may recover consciousness. — That a man who has swooned away is not dead follows, moreover, from the fact of his rising again (to conscious life); for from Yama's realm none ever return. — Let us then say that a man who has swooned lies in deep sleep, as he is unconscious, and, at the same time, not dead ! — No, we reply ; this also is impossible, on account of the different characteristics of the two states. A man who has become senseless does sometimes not breathe for a long time ; his body trembles ; his face has a frightful expression ; his eyes are staring wide open. The countenance of a sleeping person, on the other hand, is peaceful, he draws his breath at regular intervals ; his eyes are closed, his body does not tremble. A sleeping person again may be waked by a gentle stroking with the hand ; a person lying in a swoon not even by a blow with a club. Moreover, senselessness and sleep have different causes ; the former is produced by a blow on the head with a club or the like, the latter by weariness. Nor, finally, is it the common opinion that stunned or swooning people are asleep. — It thus remains for us to assume that the state of senselessness (in swooning, &c.) is a half-union (or half-coincidence) \ as it coincides in so far as it is an unconscious state and does not coincide in so far as it has different characteristics. — But how can absence of consciousness in a swoon, &c., be called half-coincidence (with deep sleep) ? With regard to deep sleep scripture says, ' He becomes united with the True ' {Kh. Up. VI, 8, i) ; 'Then a thief is not a thief (Br/. Up. IV, 3, 22) ; ' Day and night do not pass that bank, nor old age, death, and grief, neither good nor evil deeds ' [Kh. Up. VIII, 4, i). For the good and evil deeds reach the soul in that way that there arise in it the ideas of being affected by pleasure or pain. Those ideas are absent in deep sleep, but
2^ Vi25. with deep sleep, as will be explained below. 152 vedanta-sOtras. they are likewise absent in the case of a person lying in a swoon ; hence we must maintain that, on account of the cessation of the limiting adjuncts, in the case of a senseless person as well as of one asleep, complete union takes place, not only half-union. — To this we make the following reply. — We do not mean to say that in the case of a man who lies in a swoon the soul becomes half united with Brahman ; but rather that senselessness belongs with one half to the side of deep sleep, with the other half to the side of the other state (i.e. death). In how far it is equal and not equal to sleep has already been shown. It belongs to death in so far as it is the door of death. If there remains (unrequited) work of the soul, speech and mind return (to the senseless person) ; if no work remains, breath and warmth depart from him. Therefore those who know Brahman declare a swoon and the like to be a half-union. — The objection that no fifth state is commonly acknowledged, is without much weight ; for as that state occurs occasionally only it may not be generally known. All the same it is known from ordinary experience as well as from the Ayurveda (medicine). That it is not considered a separate fifth state is due to its being avow^edly compounded of other states.
3II, Not on account of (difference of) place also twofold characteristics can belong- to the highest ; for everywhere (scripture teaches it to be without any difference). We now attempt to ascertain, on the ground of vSruti, the nature of that Brahman with which the individual soul becomes united in the state of deep sleep and so on, in consequence of the cessation of the limiting adjuncts. — The scriptural passages which refer to Brahman are of a double character ; some indicate that Brahman is affected by difference, so, e.g. ' He to whom belong all works, all desires, all sweet odours and tastes' {Kh. Up. Ill, 14,2); others, that it is without difference, so, e.g. ' It is neither coarse nor fine, neither short nor long,' &c. (Br?. Up. Ill, 8, 8). Have we, on the ground of these passages, to assume that BrahIll ADHYAYA, 2 PADA, 12. I 5 ;; man has a double nature, or either nature, and, if either, that it is affected with difference, or without difference ? This is the point to be discussed. The purvapakshin maintains that, in conformity with the scriptural passages which indicate a double nature, a double nature is to be ascribed to Brahman.
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.
1neither warmth nor breathy they conclude that he is dead, and carry off his body into the forest in order to burn it ; if, on the other hand, they do perceive warmth and breath, they decide that he is not dead, and begin to sprinkle him with cold water so that he may recover consciousness. — That a man who has swooned away is not dead follows, moreover, from the fact of his rising again (to conscious life); for from Yama's realm none ever return. — Let us then say that a man who has swooned lies in deep sleep, as he is unconscious, and, at the same time, not dead ! — No, we reply ; this also is impossible, on account of the different characteristics of the two states. A man who has become senseless does sometimes not breathe for a long time ; his body trembles ; his face has a frightful expression ; his eyes are staring wide open. The countenance of a sleeping person, on the other hand, is peaceful, he draws his breath at regular intervals ; his eyes are closed, his body does not tremble. A sleeping person again may be waked by a gentle stroking with the hand ; a person lying in a swoon not even by a blow with a club. Moreover, senselessness and sleep have different causes ; the former is produced by a blow on the head with a club or the like, the latter by weariness. Nor, finally, is it the common opinion that stunned or swooning people are asleep. — It thus remains for us to assume that the state of senselessness (in swooning, &c.) is a half-union (or half-coincidence) \ as it coincides in so far as it is an unconscious state and does not coincide in so far as it has different characteristics. — But how can absence of consciousness in a swoon, &c., be called half-coincidence (with deep sleep) ? With regard to deep sleep scripture says, ' He becomes united with the True ' {Kh. Up. VI, 8, i) ; 'Then a thief is not a thief (Br/. Up. IV, 3, 22) ; ' Day and night do not pass that bank, nor old age, death, and grief, neither good nor evil deeds ' [Kh. Up. VIII, 4, i). For the good and evil deeds reach the soul in that way that there arise in it the ideas of being affected by pleasure or pain. Those ideas are absent in deep sleep, but
2^ Vi25. with deep sleep, as will be explained below. 152 vedanta-sOtras. they are likewise absent in the case of a person lying in a swoon ; hence we must maintain that, on account of the cessation of the limiting adjuncts, in the case of a senseless person as well as of one asleep, complete union takes place, not only half-union. — To this we make the following reply. — We do not mean to say that in the case of a man who lies in a swoon the soul becomes half united with Brahman ; but rather that senselessness belongs with one half to the side of deep sleep, with the other half to the side of the other state (i.e. death). In how far it is equal and not equal to sleep has already been shown. It belongs to death in so far as it is the door of death. If there remains (unrequited) work of the soul, speech and mind return (to the senseless person) ; if no work remains, breath and warmth depart from him. Therefore those who know Brahman declare a swoon and the like to be a half-union. — The objection that no fifth state is commonly acknowledged, is without much weight ; for as that state occurs occasionally only it may not be generally known. All the same it is known from ordinary experience as well as from the Ayurveda (medicine). That it is not considered a separate fifth state is due to its being avow^edly compounded of other states.
3II, Not on account of (difference of) place also twofold characteristics can belong- to the highest ; for everywhere (scripture teaches it to be without any difference). We now attempt to ascertain, on the ground of vSruti, the nature of that Brahman with which the individual soul becomes united in the state of deep sleep and so on, in consequence of the cessation of the limiting adjuncts. — The scriptural passages which refer to Brahman are of a double character ; some indicate that Brahman is affected by difference, so, e.g. ' He to whom belong all works, all desires, all sweet odours and tastes' {Kh. Up. Ill, 14,2); others, that it is without difference, so, e.g. ' It is neither coarse nor fine, neither short nor long,' &c. (Br?. Up. Ill, 8, 8). Have we, on the ground of these passages, to assume that BrahIll ADHYAYA, 2 PADA, 12. I 5 ;; man has a double nature, or either nature, and, if either, that it is affected with difference, or without difference ? This is the point to be discussed. The purvapakshin maintains that, in conformity with the scriptural passages which indicate a double nature, a double nature is to be ascribed to Brahman.
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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