Reading section 34

passes through the states of dream, deep sleep and waking, and is that into which there are merged and from which there proceed speech and all the other organs, is here declared to be the abode of deep sleep 'then it (viz. the aggregate of the organs) becomes one in that prâna.' Prâna here means the individual soul in so far as supporting life; for the text continues 'when _that_ one awakes' and neither the vital breath nor the Lord (both of whom might be proposed as explanations of prâna) can be said to be asleep and to wake. Or else 'asmin prâne' might be explained as 'in the vital breath (which abides) in the individual soul,' the meaning of the clause being 'all the organs, speech and so on, become one in the vital breath which itself abides in this soul.' The word 'prâna' would thus be taken in its primary literal sense; yet all the same the soul constitutes the topic of the section, the vital breath being a mere instrument of the soul. The Brahman mentioned at the outset therefore is none other than the individual soul, and there is nothing to prove a lord different from it. And as the attributes which the texts ascribe to the general cause, viz. thought and so on, are attributes of intelligent beings only, we arrive at the conclusion that what constitutes the cause of the world is the non-intelligent Pradhâna guided by the intelligent soul.

This primâ facie view the Sûtra disposes of, by saying 'because (the work) denotes the world.' It is not the insignificant individual soul-- which is under the influence of its good and evil works, and by erroneously imputing to itself the attributes of Prakriti becomes the cause of the effects of the latter--that is the topic of our text; but rather the Supreme Person who is free from all shadow of imperfection such as Nescience and the like, who is a treasure of all possible auspicious qualities in their highest degree of perfection, who is the sole cause of this entire world. This is proved by the circumstance that the term 'work' connected with 'this' (in 'of whom this (is) the work') denotes the Universe which is an effect of the Supreme Person. For the word 'this' must, on account of its sense, the general topic of the section and so on, be taken in a non-limited meaning, and hence denotes the entire world, as presented by Perception and the other means of knowledge, with all its sentient and non-sentient beings. That the term 'work' does not here denote good and evil actions, appears from the following consideration of the context. Bâlâki at first offers to teach Brahman ('Shall I tell you Brahman?') and thereupon holds forth on various persons abiding in the sun, and so on, as being Brahman. Ajatasatru however refuses to accept this instruction as not setting forth Brahman, and finally, in order to enlighten Bâlâki, addresses him 'He, O Bâlâki, who is the maker of those persons,' &c. Now as the different personal souls abiding in the sun, &c., and connected with karman in the form of good and evil actions, are known already by Bâlâki, the term 'karman'--met with in the next clause--is clearly meant to throw light on some Person so far not known to Bâlâki, and therefore must be taken to mean not good and evil deeds or action in general, but rather the entire Universe in so far as being the outcome of activity. On this interpretation only the passage gives instruction about something not known before. Should it be said that this would be the case also if the subject to which the instruction refers were the true essential nature of the soul, indicated here by its connexion with karman, we reply that this would involve the (objectionable) assumption of so-called implication (lakshanâ), in so far namely as what the clause would directly intimate is (not the essential nature of the soul as free from karman but rather) the connexion of the soul with karman. Moreover if the intention of the passage were this, viz. to give instruction as to the soul, the latter being pointed at by means of the reference to karman, the intention would be fully accomplished by saying 'to whom karman belongs, he is to be known;' while in the text as it actually stands 'of whom this is the karman' the 'this' would be unmeaning. The meaning of the two separate clauses 'who is the maker of those persons' and 'of whom this is the work' is as follows. He who is the creator of those persons whom you called Brahman, and of whom those persons are the creatures; he of whom this entire world is the effect, and before whom all things sentient and non-sentient are equal in so far as being produced by him; he, the highest and universal cause, the Supreme Person, is the object to be known. The meaning implied here is--although the origination of the world has for its condition the deeds of individual souls, yet those souls do not independently originate the means

for their own retributive experience, but experience only what the Lord has created to that end in agreement with their works. The individual soul, hence, cannot stand in creative relation to those persons.--What the text under discussion inculcates as the object of knowledge therefore is the highest Brahman which is known from all Vedânta-texts as the universal cause.

17. Should it be said that this is not so on account of the inferential marks of the individual soul and the chief vital air; we reply that this has been explained before.

With reference to the plea urged by the Pûrvapakshin that, owing to inferential marks pointing to the individual soul, and the circumstance of mention being made of the chief vital air, we must decide that the section treats of the enjoying individual soul and not of the highest Self, the Sûtra remarks that this argumentation has already been disposed of, viz. in connexion with the Pratardana vidyâ. For there it was shown that when a text is ascertained, on the ground of a comprehensive survey of initial and concluding clauses, to refer to Brahman, all inferential marks which point to other topics must be interpreted so as to fall in with the principal topic. Now in our text Brahman is introduced at the outset 'Shall I tell you Brahman?' it is further mentioned in the middle of the section, for the clause 'of whom this is the work' does not refer to the soul in general but to the highest Person who is the cause of the whole world; and at the end again we hear of a reward which connects itself only with meditations on Brahman, viz. supreme sovereignty preceded by the conquest of all evil. 'Having overcome all evil he obtains pre-eminence among all beings, sovereignty and supremacy--yea, he who knows this.' The section thus being concerned with Brahman, the references to the individual soul and to the chief vital air must also be interpreted so as to fall in with Brahman. In the same way it was shown above that the references to the individual soul and the chief vital air which are met with in the Pratardana vidyâ really explain themselves in connexion with a threefold meditation on Brahman. As in the passage 'Then with this prâna alone he becomes one' the two words 'this' and 'prâna' may be taken as co- ordinated and it hence would be inappropriate to separate them (and to explain 'in the prâna which abides in this soul'), and as the word 'prâna' is ascertained to mean Brahman also, we must understand the mention of prâna to be made with a view to meditation on Brahman in so far as having the prâna for its body. But how can the references to the individual soul be put in connexion with Brahman?--This point is taken up by the next Sûtra.

18. But Jaimini thinks that it has another purport, on account of the question and answer; and thus some also.

The 'but' is meant to preclude the idea that the mention made of the individual soul enables us to understand the whole section as concerned with that soul.--The teacher Jaimini is of opinion that the mention made of the individual soul has another meaning, i.e. aims at conveying the idea of what is different from the individual soul, i.e. the nature of the highest Brahman. 'On account of question and answer.' According to the story told in the Upanishad, Ajâtasatru leads Bâlâki to where a sleeping man is resting, and convinces him that the soul is different from breath, by addressing the sleeping person, in whom breath only is awake, with names belonging to prâna [FOOTNOTE 383:1] without the sleeper being awaked thereby, and after that rousing him by a push of his staff. Then, with a view to teaching Bâlâki the difference of Brahman from the individual soul, he asks him the following questions: 'Where, O Bâlâki, did this person here sleep? Where was he? Whence did he thus come back?' To these questions he thereupon himself replies, 'When sleeping he sees no dream, then he becomes one in that prâna alone.--From that Self the organs proceed each towards its place, from the organs the gods, from the gods the worlds.' Now this reply, no less than the questions, clearly refers to the highest Self as something different from the individual Self. For that entering into which the soul, in the state of deep sleep, attains its true nature and enjoys complete serenity, being free from the disturbing experiences of pleasure and pain that accompany the states of waking and of dream; and that from which it again returns to the fruition of pleasure and pain; that is nothing else but the highest Self. For, as other scriptural texts testify ('Then he becomes united with the True,' Ch. Up. VI, 8, 1; 'Embraced by the intelligent Self he knows nothing that is without, nothing that is within,' Bri, Up. IV, 3, 21), the abode of deep sleep is the intelligent Self which is different from the individual Self, i.e. the highest Self. We thus conclude that the reference, in question and answer, to the individual soul subserves the end of instruction being given about what is different from that soul, i.e. the highest Self. We hence also reject the Pûrvapakshin's contention that question and answer refer to the individual soul, that the veins called hita are the abode of deep sleep, and that the well-known clause as to the prâna must be taken to mean that the aggregate of the organs becomes one in the individual soul called prâna. For the veins are the abode, not of deep sleep, but of dream, and, as we have shown above, Brahman only is the abode of deep sleep; and the text declares that the individual soul, together with all its ministering organs, becomes one with, and again proceeds from, Brahman only--which the text designates as Prâna.--Moreover some, viz. the Vâjasaneyins in this same colloquy of Bâlâki and Ajâtasatru as recorded in their text, clearly distinguish from the vijñâna-maya, i.e. the individual soul in the state of deep sleep, the highest Self which then is the abode of the individual soul. 'Where was then the person, consisting of intelligence, and from whence did he thus come back?--When he was thus asleep, then the intelligent person, having through the intelligence of the senses absorbed within himself all intelligence, lies in the ether that is within the heart.' Now the word 'ether' is known to denote the highest Self; cf. the text 'there is

within that the small ether'(Ch. Up. VIII, 1, 1). This shows us that the individual soul is mentioned in the Vâjasaneyin passage to the end of setting forth what is different from it, viz. the prâjña Self, i.e. the highest Brahman. The general conclusion therefore is that the Kaushîtaki-text under discussion proposes as the object of knowledge something that is different from the individual soul, viz. the highest Brahman which is the cause of the whole world, and that hence the Vedânta-texts nowhere intimate that general causality belongs either to the individual soul or to the Pradhâna under the soul's guidance. Here terminates the adhikarana of 'denotation of the world.'

[FOOTNOTE 383:1. The names with which the king addresses the sleeper are _Great one, clad in white raiment, Soma, king._ The Sru. Pra. comments as follows: _Great one_; because according to Sruti Prâna is the oldest and best. _Clad in white raiment_; because Sruti says that water is the raiment of Prâna; and elsewhere, that what is white belongs to water. _Soma_; because scripture says 'of this prâna water is the body, light the form, viz. yonder moon.' _King_; for Sruti says 'Prâna indeed is the ruler.']

19. On account of the connected meaning of the sentences.

In spite of the conclusion arrived at there may remain a suspicion that here and there in the Upanishads texts are to be met with which aim at setting forth the soul as maintained in Kapila's system, and that hence there is no room for a being different from the individual soul and called Lord. This suspicion the Sûtra undertakes to remove, in connexion with the Maitreyi-brâhmana, in the Brihadaranyaka. There we read 'Verily, a husband is dear, not for the love of the husband, but for the love of the Self a husband is dear, and so on. Everything is dear, not for the love of everything, but for the love of the Self everything is dear. The Self should be seen, should be heard, should be reflected on, should be meditated upon. When the Self has been seen, heard, reflected upon, meditated upon, then all this is known' (Bri. Up. IV, 5, 6).--Here the doubt arises whether the Self enjoined in this passage as the object of seeing, &c., be the soul as held by the Sânkhyas, or the Supreme Lord, all-knowing, capable of realising all his purposes, and so on. The Pûrvapakshin upholds the former alternative. For, he says, the beginning no less than the middle and the concluding part of the section conveys the idea of the individual soul only. In the beginning the individual soul only is meant, as appears from the connexion of the Self with husband, wife, children, wealth, cattle, and so on. This is confirmed by the middle part of the section where the Self is said to be connected with origination and destruction, 'a mass of knowledge, he having risen from these elements vanishes again into them. When he has departed there is no more consciousness.' And in the end we have 'whereby should he know the knower'; where we again recognise the knowing subject, i.e. the individual soul, not the Lord. We thus conclude that the whole text is meant to set forth the soul as held by the Sânkhyas.--But in the beginning there is a clause, viz. 'There is no hope of immortality by wealth,' which shows that the whole section is meant to instruct us as to the means of immortality; how then can it be meant to set forth the individual soul only?--You state the very reason proving that the text is concerned with the individual soul only! For according to the Sânkhya- system immortality is obtained through the cognition of the true nature of the soul viewed as free from all erroneous imputation to itself of the attributes of non-sentient matter; and the text therefore makes it its task to set forth, for the purpose of immortality, the essential nature of the soul free from all connexion with Prakriti, 'the _Self_ should be heard,' and so on. And as the souls dissociated from Prakriti are all of a uniform nature, all souls are known through the knowledge of the soul free from Prakriti, and the text therefore rightly says that through the Self being known everything is known. And as the essential nature of the Self is of one and the same kind, viz. knowledge or intelligence, in all beings from gods down to plants, the text rightly asserts the unity of the Self 'that Self is all this'; and denies all otherness from the Self, on the ground of the characteristic attributes of gods and so on really being of the nature of the Not-self, 'he is abandoned by everything,' &c. The clause, 'For where there is duality as it were,' which denies plurality, intimates that the plurality introduced into the homogeneous Self by the different forms--such as of gods, and so on--assumed by

Prakriti, is false. And there is also no objection to the teaching that 'the Rig-veda and so on are breathed forth from that great being (i.e. Prakriti); for the origination of the world is caused by the soul in its quality as ruler of Prakriti.--It thus being ascertained that the whole Maitreyî-brâhmana is concerned with the soul in the Sânkhya sense, we, according to the principle of the unity of purport of all Vedânta-texts, conclude that they all treat of the Sânkhya soul only, and that hence the cause of the world is to be found not in a so-called Lord but in Prakriti ruled and guided by the soul.

This primâ facie view is set aside by the Sûtra. The whole text refers to the Supreme Lord only; for on this supposition only a satisfactory connexion of the parts of the text can be made out. On being told by Yâjñavalkya that there is no hope of immortality through wealth, Maitreyî expresses her slight regard for wealth and all such things as do not help to immortality, and asks to be instructed as to the means of immortality only ('What should I do with that by which I do not become immortal? What my lord knows tell that clearly to me'). Now the Self which Yâjñavalkya, responding to her requests, points out to her as the proper object of knowledge, can be none other than the highest Self; for other scriptural texts clearly teach that the only means of reaching immortality is to know the Supreme Person--'Having known him thus man passes beyond death'; 'Knowing him thus he becomes immortal here, there is no other path to go' (Svet. Up. III, 8). The knowledge of the true nature of the individual soul which obtains immortality, and is a mere manifestation of the power of the Supreme Person, must be held to be useful towards the cognition of the Supreme Person who brings about Release, but is not in itself instrumental towards such Release; the being the knowledge of which the text declares to be the means of immortality is therefore the highest Self only. Again, the causal power with regard to the entire world which is expressed in the passage, 'from that great Being there were breathed forth the Rig veda,' &c., cannot possibly belong to the mere individual soul which in its state of bondage is under the influence of karman and in the state of release has nothing to do with the world; it can in fact belong to the Supreme Person only. Again, what the text says as to everything being known by the knowledge of one thing ('By the seeing indeed of the Self,' &c.) is possible only in the case of a Supreme Self which constitutes the Self of all. What the Pûrvapakshin said as to everything being known through the cognition of the one individual soul, since all individual souls are of the same type--this also cannot be upheld; for as long as there is a knowledge of the soul only and not also of the world of non-sentient things, there is no knowledge of everything. And when the text enumerates different things ('this Brahman class, this Kshatra class,' &c.), and then concludes 'all this is that Self'--where the 'this' denotes the entire Universe of animate and inanimate beings as known through Perception, Inference, and so on--universal unity such as declared here is possible only through a highest Self which is the Self of all. It is not, on the other hand, possible that what the word 'this' denotes, i.e. the whole world of intelligent and non-intelligent creatures, should be one with the personal soul as long as it remains what it is, whether connected with or disassociated from non-sentient matter. In the same spirit the passage, 'All things abandon him who views all things elsewhere than in the Self,' finds fault with him who views anything apart from the universal Self. The qualities also which in the earlier Maitreyî-brâhmana (II, 4, 12) are predicated of the being under discussion, viz. greatness, endlessness, unlimitedness, cannot belong to any one else but the highest Self. That Self therefore is the topic of the Brâhmana.

We further demur to our antagonist's maintaining that the entire Brâhmana treats of the individual soul because that soul is at the outset represented as the object of enquiry, this being inferred from its connexion with husband, wife, wealth, &c. For if the clause 'for the love (literally, _for the _desire) of the Self refers to the individual Self, we cannot help connecting (as, in fact, we must do in any case) that Self with the Self referred to in the subsequent clause, 'the Self indeed is to be seen,' &c.; the connexion having to be conceived in that way that the information given in the former clause somehow subserves the cognition of the Self enjoined in the latter clause. 'For the desire of the Self would then mean 'for the attainment of the objects desired by the Self.' But if it is first said that husband, wife, &c., are dear because they fulfil the wishes of the individual Self, it could hardly be said further on that the nature of that Self must be enquired into; for what, in the circumstances of the case, naturally is to be enquired into and searched for are the dear objects but not the true nature of him to whom those objects are dear, apart from the objects themselves. It would certainly be somewhat senseless to declare that since husband, wife, &c., are dear because they fulfil the desires of the individual soul, therefore, setting aside those dear objects, we must enquire into the true nature of that soul apart from all the objects of its desire. On the contrary, it having been declared that husband, wife, &c., are dear not on account of husband, wife, &c., but on account of the Self, they should not be dropped, but included in the further investigation, just because they subserve the Self. And should our opponent (in order to avoid the difficulty of establishing a satisfactory connexion between the different clauses) maintain that the clause, 'but everything is dear for the love of the Self,' is not connected with the following clause, 'the Self is to be seen,' &c., we point out that this would break the whole connexion of the Brahmâna. And if we allowed such a break, we should then be unable to point out what is the use of the earlier part of the Brahmâna. We must therefore attempt to explain the connexion in such a way as to make it clear why all search for dear objects--husband, wife, children, wealth, &c.--should be abandoned and the Self only should be searched for. This explanation is as follows. After having stated that wealth, and so on, are no means to obtain immortality which consists in permanent absolute bliss, the text declares that the pleasant experiences which we derive from wealth, husband, wife, &c.. and which are not of a permanent nature and always alloyed with a great deal of pain, are caused not by wealth, husband, wife, &c., themselves, but rather by the highest Self whose nature is absolute bliss. He therefore who being himself of the nature of perfect bliss causes other beings and things also to be the abodes of partial bliss, he--the highest Self--is to be constituted the object of knowledge. The clauses, 'not for the wish of the husband a husband is dear,' &c., therefore must be understood as follows--a husband, a wife, a son, &c., are not dear to us in consequence of a wish or purpose on their part, 'may I, for my own end or advantage be dear to him,' but they are dear to us for the wish of the Self, i.e. to the end that there may be accomplished the desire of the highest Self--which desire

aims at the devotee obtaining what is dear to him. For the highest Self pleased with the works of his devotees imparts to different things such dearness, i.e. joy-giving quality as corresponds to those works, that 'dearness' being bound in each case to a definite place, time, nature and degree. This is in accordance with the scriptural text, 'For he alone bestows bliss' (Taitt. Up. II, 7). Things are not dear, or the contrary, to us by themselves, but only in so far as the highest Self makes them such. Compare the text, 'The same thing which erst gave us delight later on becomes the source of grief; and what was the cause of wrath afterwards tends to peace. Hence there is nothing that in itself is of the nature either of pleasure or of pain.'