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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Just as the light of the sun or the moon after having passed through space enters into contact with a finger or some otiier Hmiting adjunct, and, according as the latter is straight or bent, itself becomes straight or bent as it were ; so Brahman also assumes, as it were, the form of the earth and the other limiting adjuncts with which it enters into connexion. Hence there is no reason why certain texts should not teach, with a view to meditative worship, that Brahman has that and that form. We thus escape the conclusion that those Vedic passages which ascribe form to Brahman are devoid of sense ; a conclusion altogether unacceptable since all parts of the Veda are equally authoritative, and hence must all be assumed to have a meaning. — But does this not imply a contradiction of the tenet maintained above, viz. that Brahman does not possess double characteristics although it is connected with limiting adjuncts ? — By no means, we reply. What is merely due to a limiting adjunct cannot constitute an attribute of a substance, and the limiting adjuncts are, moreover, presented by Nescience only. That the primeval natural Nescience leaves room for all practical life and activity — whether ordinary or based on the Veda — we have explained more than once. 16. And (scripture) declares (Brahman) to consist of that (i.e. intelligence).
2And scripture declares that Brahman consists of intelligence, is devoid of any other characteristics, and is altogether without difference; 'As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus, indeed, has that Self neither inside nor outside, but is altoIll ADHYAYA, 2 PADA, 1 8. 1 57 gether a mass of knowledge' (Br/. Up. IV, 5, 13). That means : That Self has neither inside nor outside any characteristic form but intelligence ; simple non-differentiated intelligence constitutes its nature ; just as a lump of salt has inside as well as outside one and the same saltish taste, not any other taste. 1 7. (This scripture) also shows, and it is likewise stated in Smr/ti.
3That Brahman is without any difference is proved by those scriptural passages also which expressly deny that it possesses any other characteristics; so, e.g. 'Next follows the teaching by No, no' (Brz. Up. II, ^^ ^) > ' I^ is different from the known, it is also above the unknown ' (Ke. Up. I, 4) ; ' From whence all speech, with the mind, turns away unable to reach it ' (Taitt. Up. II, 9). Of a similar purport is that scriptural passage which relates how Bahva, being questioned about Brahman by Vashkalin, explained it to him by silence, 'He said to him, "Learn Brahman, O friend," and became silent. Then, on a second and third question, he replied, " I am teaching you indeed, but you do not understand. Silent is that Self." ' The same teaching is conveyed by those Smr/ti-texts which deny of Brahman all other characteristics; so, e.g. 'I will proclaim that which is the object of knowledge, knowing which one reaches immortality ; the highest Brahman without either beginning or end, which cannot be said either to be or not to be' (Bha. Gita XIII, 12). Of a similar purport is another Smrz'ti-passage, according to which the omniform Naraya;/a instructed Narada, ' The cause, O Narada, of your seeing me endowed with the qualities of all beings is the Maya emitted by me ; do not cognize me as being such (in reality).' 18. For this very reason (there are applied to Brahman) comparisons such as that of the images of the sun and the like.
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.
1Just as the light of the sun or the moon after having passed through space enters into contact with a finger or some otiier Hmiting adjunct, and, according as the latter is straight or bent, itself becomes straight or bent as it were ; so Brahman also assumes, as it were, the form of the earth and the other limiting adjuncts with which it enters into connexion. Hence there is no reason why certain texts should not teach, with a view to meditative worship, that Brahman has that and that form. We thus escape the conclusion that those Vedic passages which ascribe form to Brahman are devoid of sense ; a conclusion altogether unacceptable since all parts of the Veda are equally authoritative, and hence must all be assumed to have a meaning. — But does this not imply a contradiction of the tenet maintained above, viz. that Brahman does not possess double characteristics although it is connected with limiting adjuncts ? — By no means, we reply. What is merely due to a limiting adjunct cannot constitute an attribute of a substance, and the limiting adjuncts are, moreover, presented by Nescience only. That the primeval natural Nescience leaves room for all practical life and activity — whether ordinary or based on the Veda — we have explained more than once. 16. And (scripture) declares (Brahman) to consist of that (i.e. intelligence).
2And scripture declares that Brahman consists of intelligence, is devoid of any other characteristics, and is altogether without difference; 'As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus, indeed, has that Self neither inside nor outside, but is altoIll ADHYAYA, 2 PADA, 1 8. 1 57 gether a mass of knowledge' (Br/. Up. IV, 5, 13). That means : That Self has neither inside nor outside any characteristic form but intelligence ; simple non-differentiated intelligence constitutes its nature ; just as a lump of salt has inside as well as outside one and the same saltish taste, not any other taste. 1 7. (This scripture) also shows, and it is likewise stated in Smr/ti.
3That Brahman is without any difference is proved by those scriptural passages also which expressly deny that it possesses any other characteristics; so, e.g. 'Next follows the teaching by No, no' (Brz. Up. II, ^^ ^) > ' I^ is different from the known, it is also above the unknown ' (Ke. Up. I, 4) ; ' From whence all speech, with the mind, turns away unable to reach it ' (Taitt. Up. II, 9). Of a similar purport is that scriptural passage which relates how Bahva, being questioned about Brahman by Vashkalin, explained it to him by silence, 'He said to him, "Learn Brahman, O friend," and became silent. Then, on a second and third question, he replied, " I am teaching you indeed, but you do not understand. Silent is that Self." ' The same teaching is conveyed by those Smr/ti-texts which deny of Brahman all other characteristics; so, e.g. 'I will proclaim that which is the object of knowledge, knowing which one reaches immortality ; the highest Brahman without either beginning or end, which cannot be said either to be or not to be' (Bha. Gita XIII, 12). Of a similar purport is another Smrz'ti-passage, according to which the omniform Naraya;/a instructed Narada, ' The cause, O Narada, of your seeing me endowed with the qualities of all beings is the Maya emitted by me ; do not cognize me as being such (in reality).' 18. For this very reason (there are applied to Brahman) comparisons such as that of the images of the sun and the like.
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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