Reading section 21

[Footnote 114: See I, 1, 15-19. ]

[Footnote 115: The preceding adhikara/n/a had shown that the five Selfs (consisting of food, mind, and so on), which the Taitt. Up. enumerates, are introduced merely for the purpose of facilitating the cognition of Brahman considered as devoid of all qualities; while that Brahman itself is the real object of knowledge. The present adhikara/n/a undertakes to show that the passage about the golden person represents the savi/s/esha Brahman as the object of devout meditation.]

[Footnote 116: So that the real giver of the gifts bestowed by princes on poets and singers is Brahman.]

[Footnote 117: Or else 'that which is within forms and names.']

[Footnote 118: Viz. as intimating it. Thus Ân. Gi. and Go. Ân. against the accent of /rik/á/h/. Sâya/n/a explains /rik/á/h/ as genitive.]

[Footnote 119: O/m/kârasya pratîkatvena vâ/k/akatvena lakshakatvena vâ brahmatvam uktam, om iti, ka/m/ sukha/m/ tasyârthendriyayogajatva/m/ vârayitu/m/ kham iti, tasya bhûtâka/s/atva/m/ vyâseddhum purâ/n/am ity uktam. Ân. Gi.]

[Footnote 120: The doubt about the meaning of a word is preferably to be decided by means of a reference to preceding passages; where that is not possible (the doubtful word occurring at the beginning of some new chapter) complementary, i.e. subsequent passages have to be taken into consideration.]

[Footnote 121: The v/ri/ttikâra, the commentators say.]

[Footnote 122: I.e. which has not been mixed with water and earth, according to Ch. Up. VI, 3, 3. Before that mixture took place light was entriely separated from the other elements, and therefore bounded by the latter.]

[Footnote 123: So as to justify the assumption that such a thing as non-tripartite light exists at all.]

[Footnote 124: Brahma/n/o vyava/kkh/idya teja/h/samarpakatva/m/ vi/s/eshakatvam, tadabhâvozvi/s/eshakatvam. Ân. Gi.]

[Footnote 125: If we strictly follow the order of words in the original.]

[Footnote 126: Svasâmarthyena sarvanâmna/h/ sannihitaparâmar/s/itvava/s/ena.]

[Footnote 127: The v/ri/ttikâra according to Go. Ân. in his /t/îkâ on the bhâshya to the next Sûtra.]

[Footnote 128: Concerning the difficulty involved in this interpretation, cp. Deussen, p. 183, note.]

[Footnote 129: The text runs, 'astitve /k/a prâ/n/ânâ/m/ ni/hs/reyasam,' and Go. Ân. explains 'astitve prâ/n/asthitau prâ/n/ânâ/m/ indriyâ/n/âm sthitir ity arthata/h/ /s/rutim âha.' He as well as Ân. Gi. quotes as the text of the scriptural passage referred to 'athâto ni/hs/reyasâdânam ity âdi.' But if instead of 'astitve /k/a' we read 'asti tv eva,' we get the concluding clause of Kau. Up. III, 2, as given in Cowell's edition.].

[Footnote 130: Whence we know that the interior Self referred to in the Kau. Up. is Brahman.]

[Footnote 131: I.e. spontaneous intuition of supersensible truth, rendered possible through the knowledge acquired in former existences.]

[Footnote 132: Ima/m/ /s/arîram instead of ida/m/ /s/arîram.]

[Footnote 133: Pa/ñk/a /s/abdâdaya/h/ pa/ñk/a p/ri/thivyâdaya/s/ /k/a da/s/a bhûtamâtrâ/h/ pa/ñk/a buddhîndriyâ/n/i pa/ñk/a buddhaya iti da/s/a praj/ñ/âmâtrâ/h/. Yadvâ j/ñ/ânendriyârthâ/h/ pa/ñk/a karzmendriyârthâ/s/ /ka/ pa/ñk/eti da/s/a bhûtamâtrâ/h/ dvividhânîndriyâ/n/i praj/ñ/âmâtrâ da/s/eti bhâva/h/. Ân. Gi.]

[Footnote 134: Viz. by the v/ri/ttikâra.]

[Footnote 135: Ihâpi tad yujyate explaining the 'iha tadyogât' of the Sûtra.]

SECOND PÂDA.

REVERENCE TO THE HIGHEST SELF!

In the first pâda Brahman has been shown to be the cause of the origin, subsistence, and reabsorption of the entire world, comprising the ether and the other elements. Moreover, of this Brahman, which is the cause of the entire world, certain qualities have (implicitly) been declared, such as all-pervadingness, eternity, omniscience, its being the Self of all, and so on. Further, by producing reasons showing that some words which are generally used in a different sense denote Brahman also, we have been able to determine that some passages about whose sense doubts are entertained refer to Brahman. Now certain other passages present themselves which because containing only obscure indications of Brahman give rise to the doubt whether they refer to the highest Self or to something else. We therefore begin the second and third pâdas in order to settle those doubtful points.

1. (That which consists of mind is Brahman) because there is taught what is known from everywhere.

Scripture says, 'All this indeed is Brahman, beginning, ending, and breathing in it; thus knowing let a man meditate with calm mind. Now man is made of determination (kratu); according to what his determination is in this world so will he be when he has departed this life. Let him therefore form this determination: he who consists of mind, whose body is breath (the subtle body),' &c. (Ch. Up. III, 14). Concerning this passage the doubt presents itself whether what is pointed out as the object of meditation, by means of attributes such as consisting of mind, &c., is the embodied (individual) soul or the highest Brahman.

The embodied Self, the pûrvapakshin says.--Why?--Because the embodied Self as the ruler of the organs of action is well known to be connected with the mind and so on, while the highest Brahman is not, as is declared in several scriptural passages, so, for instance (Mu. Up. II, 1, 2), 'He is without breath, without mind, pure.'--But, it may be objected, the passage, 'All this indeed is Brahman,' mentions Brahman directly; how then can you suppose that the embodied Self forms the object of meditation?--This objection does not apply, the pûrvapakshin rejoins, because the passage does not aim at enjoining meditation on Brahman, but rather at enjoining calmness of mind, the sense being: because Brahman is all this, tajjalân, let a man meditate with a calm mind. That is to say: because all this aggregate of effects is Brahman only, springing from it, ending in it, and breathing in it; and because, as everything constitutes one Self only, there is no room for passion; therefore a man is to meditate with a calm mind. And since the sentence aims at enjoining calmness of mind, it cannot at the same time enjoin meditation on Brahman[136]; but meditation is separately enjoined in the clause, 'Let him form the determination, i.e. reflection.' And thereupon the subsequent passage, 'He who consists of mind, whose body is breath,' &c. states the object of the meditation in words indicatory of the individual soul. For this reason we maintain that the meditation spoken of has the individual soul for its object. The other attributes also subsequently stated in the text, 'He to whom all works, all desires belong,' &c. may rightly be held to refer to the individual soul. The attributes, finally, of being what abides in the heart and of being extremely minute which are mentioned in the passage, 'He is my Self within the heart, smaller than a corn of rice, smaller than a corn of barley,' may be ascribed to the individual soul which has the size of the point of a goad, but not to the unlimited Brahman. If it be objected that the immediately following passage, 'greater than the earth,' &c., cannot refer to something limited, we reply that smallness and greatness which are mutually opposite cannot indeed be ascribed to one and the same thing; and that, if one attribute only is to be ascribed to the subject of the passage, smallness is preferable because it is mentioned first; while the greatness mentioned later on may be attributed to the soul in so far as it is one with Brahman. If it is once settled that the whole passage refers to the individual soul, it follows that the declaration of Brahman also, contained in the passage, 'That is Brahman' (III, 14, 4), refers to the individual soul[137], as it is clearly connected with the general topic. Therefore the individual soul is the object of meditation indicated by the qualities of consisting of mind and so on.

To all this we reply: The highest Brahman only is what is to be meditated upon as distinguished by the attributes of consisting of mind and so on.--Why?--'On account of there being taught here what is known from everywhere.' What is known from all Vedânta-passages to be the sense of the word Brahman, viz. the cause of the world, and what is mentioned here in the beginning words of the passage, ('all this indeed is Brahman,') the same we must assume to be taught here as distinguished by certain qualities, viz. consisting of mind and so on. Thus we avoid the fault of dropping the subject-matter under discussion and needlessly introducing a new topic.--But, it may be said, it has been shown that Brahman is, in the beginning of the passage, introduced merely for the purpose of intimating the injunction of calmness of mind, not for the purpose of intimating Brahman itself.--True, we reply; but the fact nevertheless remains that, where the qualities of consisting of mind, &c. are spoken of, Brahman only is proximate (i.e. mentioned not far off so that it may be concluded to be the thing referred to), while the individual soul is neither proximate nor intimated by any word directly pointing to it. The cases of Brahman and the individual soul are therefore not equal.

2. And because the qualities desired to be expressed are possible (in Brahman; therefore the passage refers to Brahman).

Although in the Veda which is not the work of man no wish in the strict sense can be expressed[138], there being no speaker, still such phrases as 'desired to be expressed,' may be figuratively used on account of the result, viz. (mental) comprehension. For just as in ordinary language we speak of something which is intimated by a word and is to be received (by the hearer as the meaning of the word), as 'desired to be expressed;' so in the Veda also whatever is denoted as that which is to be received is 'desired to be expressed,' everything else 'not desired to be expressed.' What is to be received as the meaning of a Vedic sentence, and what not, is inferred from the general purport of the passage. Those qualities which are here desired to be expressed, i.e. intimated as qualities to be dwelt on in meditation, viz. the qualities of having true purposes, &c. are possible in the highest Brahman; for the quality of having true purposes may be ascribed to the highest Self which possesses unimpeded power over the creation, subsistence, and reabsorption of this world. Similarly the qualities of having true desires and true purposes are attributed to the highest Self in another passage, viz. the one beginning, 'The Self which is free from sin' (Ch. Up. VIII, 7, 1). The clause, 'He whose Self is the ether,' means 'he whose Self is like the ether;' for Brahman may be said to be like the ether on account of its omnipresence and other qualities. This is also expressed by the clause, 'Greater than the earth.' And the other explanation also, according to which the passage means 'he whose Self is the ether' is possible, since Brahman which as the cause of the whole world is the Self of everything is also the Self of the ether. For the same reasons he is called 'he to whom all works belong, and so on.' Thus the qualities here intimated as topics of meditation agree with the nature of Brahman. We further maintain that the terms 'consisting of mind,' and 'having breath for its body,' which the pûrvapakshin asserts cannot refer to Brahman, may refer to it. For as Brahman is the Self of everything, qualities such as consisting of mind and the like, which belong to the individual soul, belong to Brahman also. Accordingly /S/ruti and Sm/ri/ti say of Brahman, 'Thou art woman, thou art man; thou art youth, thou art maiden; thou as an old man totterest along on thy staff; thou art born with thy face turned everywhere' (/S/ve. Up. IV, 3), and 'its hands and feet are everywhere, its eyes and head are everywhere, its ears are everywhere, it stands encompassing all in the world' (Bha. Gîtâ III, 13).

The passage (quoted above against our view), 'Without breath, without mind, pure,' refers to the pure (unrelated) Brahman. The terms 'consisting of mind; having breath for its body,' on the other hand, refer to Brahman as distinguished by qualities. Hence, as the qualities mentioned are possible in Brahman, we conclude that the highest Brahman only is represented as the object of meditation.

3. On the other hand, as (those qualities) are not possible (in it), the embodied (soul is) not (denoted by manomaya, &c.).

The preceding Sûtra has declared that the qualities mentioned are possible in Brahman; the present Sûtra states that they are not possible in the embodied Self. Brahman only possesses, in the manner explained, the qualities of consisting of mind, and so on; not the embodied individual soul. For qualities such as expressed in the words, 'He whose purposes are true, whose Self is the ether, who has no speech, who is not disturbed, who is greater than the earth,' cannot easily be attributed to the embodied Self. By the term 'embodied' (/s/ârîra) we have to understand 'residing' in a body. If it be objected that the Lord also resides in the body[139], we reply, True, he does reside in the body, but not in the body only; for /s/ruti declares him to be all-pervading; compare, 'He is greater than the earth; greater than the atmosphere, omnipresent like the ether, eternal.' The individual soul, on the other hand, is in the body only, apart from which as the abode of fruition it does not exist.

4. And because there is a (separate) denotation of the object of activity and of the agent.

The attributes of consisting of mind, and so on, cannot belong to the embodied Self for that reason also, that there is a (separate) denotation of the object of activity and of the agent. In the passage, 'When I shall have departed from hence I shall obtain him' (Ch. Up. III, 14, 4), the word 'him' refers to that which is the topic of discussion, viz. the Self which is to be meditated upon as possessing the attributes of consisting of mind, &c., as the object of an activity, viz. as something to be obtained; while the words, 'I shall obtain,' represent the meditating individual Self as the agent, i.e. the obtainer. Now, wherever it can be helped, we must not assume that one and the same being is spoken of as the agent and the object of the activity at the same time. The relation existing between a person meditating and the thing meditated upon requires, moreover, different abodes.--And thus for the above reason, also, that which is characterised by the attributes of consisting of mind, and so on, cannot be the individual soul.

5. On account of the difference of words.

That which possesses the attributes of consisting of mind, and so on, cannot be the individual soul, for that reason also that there is a difference of words.

That is to say, we meet with another scriptural passage of kindred subject-matter (/S/at. Brâ. X, 6, 3, 2), 'Like a rice grain, or a barley grain, or a canary seed or the kernel of a canary seed, thus that golden person is in the Self.' There one word, i.e. the locative 'in the Self,' denotes the embodied Self, and a different word, viz. the nominative 'person,' denotes the Self distinguished by the qualities of consisting of mind, &c. We therefrom conclude that the two are different.

6. And on account of Sm/ri/ti.

Sm/ri/ti also declares the difference of the embodied Self and the highest Self, viz. Bha. Gîtâ XVIII, 61, 'The Lord, O Arjuna, is seated in the heart of all beings, driving round by his magical power all beings (as if they were) mounted on a machine.'

But what, it may be asked, is that so-called embodied Self different from the highest Self which is to be set aside according to the preceding Sûtras? /S/ruti passages, as well as Sm/ri/ti, expressly deny that there is any Self apart from the highest Self; compare, for instance, B/ri/. Up. III, 7, 23, 'There is no other seer but he; there is no other hearer but he;' and Bha. Gîtâ XIII, 2, 'And know me also, O Bhârata, to be the kshetiaj/ñ/a in all kshetras.'

True, we reply, (there is in reality one universal Self only.) But the highest Self in so far as it is limited by its adjuncts, viz. the body, the senses, and the mind (mano-buddhi), is, by the ignorant, spoken of as if it were embodied. Similarly the ether, although in reality unlimited, appears limited owing to certain adjuncts, such as jars and other vessels. With regard to this (unreal limitation of the one Self) the distinction of objects of activity and of agents may be practically assumed, as long as we have not learned--from the passage, 'That art thou'--that the Self is one only. As soon, however, as we grasp the truth that there is only one universal Self, there is an end to the whole practical view of the world with its distinction of bondage, final release, and the like.

7. If it be said that (the passage does) not (refer to Brahman) on account of the smallness of the abode (mentioned), and on account of the denotations of that (i.e. of minuteness); we say, no; because (Brahman) has thus to be contemplated, and because the case is analogous to that of ether.

On account of the limitation of its abode, which is mentioned in the clause, 'He is my Self within the heart,' and on account of the declaration as to its minuteness contained in the direct statement, 'He is smaller than a grain of rice,' &c.; the embodied soul only, which is of the size of an awl's point, is spoken of in the passage under discussion, and not the highest Self. This assertion made above (in the pûrvapaksha of Sûtra I, and restated in the pûrvapaksha of the present Sûtra) has to be refuted. We therefore maintain that the objection raised does not invalidate our view of the passage. It is true that a thing occupying a limited space only cannot in any way be spoken of as omnipresent; but, on the other hand, that which is omnipresent, and therefore in all places may, from a certain point of view, be said to occupy a limited space. Similarly, a prince may be called the ruler of Ayodhyâ although he is at the same time the ruler of the whole earth.--But from what point of view can the omnipresent Lord be said to occupy a limited space and to be minute?--He may, we reply, be spoken of thus, 'because he is to be contemplated thus.' The passage under discussion teaches us to contemplate the Lord as abiding within the lotus of the heart, characterised by minuteness and similar qualities--which apprehension of the Lord is rendered possible through a modification of the mind--just as Hari is contemplated in the sacred stone called /S/âlagrâm. Although present everywhere, the Lord is pleased when meditated upon as dwelling in the heart. The case is, moreover, to be viewed as analogous to that of the ether. The ether, although all-pervading, is spoken of as limited and minute, if considered in its connexion with the eye of a needle; so Brahman also. But it is an understood matter that the attributes of limitation of abode and of minuteness depend, in Brahman's case, entirely on special forms of contemplation, and are not real. The latter consideration disposes also of the objection, that if Brahman has its abode in the heart, which heart-abode is a different one in each body, it would follow that it is affected by all the imperfections which attach to beings having different abodes, such as parrots shut up in different cages, viz. want of unity, being made up of parts, non-permanency, and so on.

8. If it is said that (from the circumstance of Brahman and the individual soul being one) there follows fruition (on the part of Brahman); we say, no; on account of the difference of nature (of the two).

But, it may be said, as Brahman is omnipresent like ether, and therefore connected with the hearts of all living beings, and as it is of the nature of intelligence and therefore not different from the individual soul, it follows that Brahman also has the same fruition of pleasure, pain, and so on (as the individual soul). The same result follows from its unity. For in reality there exists no transmigratory Self different from the highest Self; as appears from the text, 'There is no other knower but he' (B/ri/. Up. III, 7, 23), and similar passages. Hence the highest Self is subject to the fruition connected with transmigratory existence.

This is not so, we reply; because there is a difference of nature. From the circumstance that Brahman is connected with the hearts of all living beings it does not follow that it is, like the embodied Self, subject to fruition. For, between the embodied Self and the highest Self, there is the difference that the former acts and enjoys, acquires merit and demerit, and is affected by pleasure, pain, and so on; while the latter is of the opposite nature, i.e. characterised by being free from all evil and the like. On account of this difference of the two, the fruition of the one does not extend to the other. To assume merely on the ground of the mutual proximity of the two, without considering their essentially different powers, that a connexion with effects exists (in Brahman's case also), would be no better than to suppose that space is on fire (when something in space is on fire). The same objection and refutation apply to the case of those also who teach the existence of more than one omnipresent Self. In reply to the assertion, that because Brahman is one and there are no other Selfs outside it, Brahman must be subject to fruition since the individual soul is so, we ask the question: How have you, our wise opponent, ascertained that there is no other Self? You will reply, we suppose, from scriptural texts such as, 'That art thou,' 'I am Brahman,' 'There is no other knower but he,' and so on. Very well, then, it appears that the truth about scriptural matters is to be ascertained from Scripture, and that Scripture is not sometimes to be appealed to, and on other occasions to be disregarded.

Scriptural texts, such as 'that art thou,' teach that Brahman which is free from all evil is the Self of the embodied soul, and thus dispel even the opinion that the embodied soul is subject to fruition; how then should fruition on the part of the embodied soul involve fruition on the part of Brahman?--Let, then, the unity of the individual soul and Brahman not be apprehended on the ground of Scripture.--In that case, we reply, the fruition on the part of the individual soul has wrong knowledge for its cause, and Brahman as it truly exists is not touched thereby, not any more than the ether becomes really dark-blue in consequence of ignorant people presuming it to be so. For this reason the Sûtrakâra says[140] 'no, on account of the difference.' In spite of their unity, fruition on the part of the soul does not involve fruition on the part of Brahman; because there is a difference. For there is a difference between false knowledge and perfect knowledge, fruition being the figment of false knowledge while the unity (of the Self) is revealed by perfect knowledge. Now, as the substance revealed by perfect knowledge cannot be affected by fruition which is nothing but the figment of false knowledge, it is impossible to assume even a shadow of fruition on Brahman's part.

9. The eater (is the highest Self) since what is movable and what is immovable is mentioned (as his food).

We read in the Ka/th/avallî (I, 2, 25), 'Who then knows where He is, He to whom the Brahmans and Kshattriyas are but food, and death itself a condiment?' This passage intimates, by means of the words 'food' and 'condiment,' that there is some eater. A doubt then arises whether the eater be Agni or the individual soul or the highest Self; for no distinguishing characteristic is stated, and Agni as well as the individual soul and the highest Self is observed to form, in that Upanishad, the subjects of questions[141].

The pûrvapakshin maintains that the eater is Agni, fire being known from Scripture as well (cp. B/ri/. Up. I, 4, 6) as from ordinary life to be the eater of food. Or else the individual soul may be the eater, according to the passage, 'One of them eats the sweet fruit' (Mu. Up. III, 1, 1). On the other hand, the eater cannot be Brahman on account of the passage (which forms the continuation of the one quoted from the Mu. Up.), 'The other looks on without eating.'