The Vedanta-Sutras with the Commentary by Ramanuja Sacred Books of the East, Volume 48 (part 4 of 4)

The Vedanta-Sutras with the Commentary by Ramanuja Sacred Books of the East, Volume 48 (part 4 of 4)

It has been shown that, different therein from Ether and the rest, the soul is not produced. This leads to the consideration of the soul's essential nature. Is that essential nature constituted by mere intelligence as Sugata and Kapila hold; or is the soul as Kanâda thinks, essentially non-intelligent, comparable to a stone, while intelligence is merely an adventitious quality of it; or is it essentially a knowing subject?--The soul is mere intelligence, the Pûrvapakshin maintains; for the reason that Scripture declares it to be so. For in the antaryâmin- brâhmana the clause which in the Mâdhyandina-text runs as follows, 'he who abides in the Self,' is in the text of the Kânvas represented by the clause 'he who abides in knowledge.' Similarly the text 'knowledge performs the sacrifice and all sacred acts' (Taitt. Up. II, 5, I) shows that it is knowledge only which is the true nature of the active Self. And Smriti texts convey the same view, as e.g. 'it in reality is of the nature of absolutely spotless intelligence.' A second Pûrvapakshin denies the truth of this view. If, he says, we assume that the Self's essential nature consists either in mere knowledge or in its being a knowing subject, it follows that as the Self is omnipresent there must be consciousness at all places and at all times. On that doctrine we, further, could not account for the use of the instruments of cognition (i.e. the sense-organs, &c.); nor for the fact that in the states of deep sleep, swoon and so on, the Self although present is not observed to be conscious, while on the other hand consciousness is seen to arise as soon as the conditions of the waking state are realised. We therefore conclude that neither intelligence or consciousness, nor being a knowing agent, constitutes the essence of the soul, but that consciousness is a mere adventitious or occasional attribute. And the omnipresence of the Self must needs be admitted since its effects are perceived everywhere. Nor is there any valid reason for holding that the Self moves to any place; for as it is assumed to be present everywhere the actual accomplishment of effects (at certain places only) may be attributed to the moving of the body only.--Scripture also directly declares that in the state of deep sleep there is no consciousness, 'I do not indeed at the present moment know myself, so as to be able to say "that am I," nor do I know those beings.' Similarly Scripture declares the absence of consciousness in the state of final release, 'when he has departed there is no consciousness' (Bri. Up. II, 4, 12); where the Self is spoken of as having knowledge for its essential nature, the meaning only is that knowledge constitutes its specific quality, and the expression is therefore not to be urged in its literal sense.

Against all this the Sûtra declares 'for this very reason a knower.' This Self is essentially a knower, a knowing subject; not either mere knowledge or of non-sentient nature.--Why?--'For this very reason,' i.e. on account of Scripture itself. 'For this reason' refers back to the 'on account of Scripture' in the preceding Sûtra. For in the Chândogya, where the condition of the released and the non-released soul is described, the text says 'He who knows, let me smell this, he is the Self--with the mind seeing those pleasures he rejoices-the devas who are in the world of Brahman--whose desires are true, whose purposes are true-- not remembering the body into which he was born' (Ch. Up. VIII, 12, 4-5; 1, 5; 12, 3). And elsewhere 'The seer does not see death' (Ch. Up. VII, 26, 2). Similarly we read in the Vâjasaneyaka, in reply to the question 'Who is that Self?'--'He who is within the heart, surrounded by the Prânas, the person of light, consisting of knowledge' (Bri. Up. IV, 3, 7); 'By what should one know the knower?' (Bri. Up. IV, 5, 15); 'That person knows.' And 'for he is the knower, the hearer, the smeller, the taster, the perceiver, the thinker, the agent--he the person whose Self is knowledge'; and 'thus these sixteen parts of that seer' (Pra. Up. IV, 9; VI, 5). To the objection that if being a cognising subject constituted the essential nature of the Self it would follow that as the Self is omnipresent, there would be consciousness always and everywhere, the next Sûtra replies.

20. On account of (its) passing out, moving and returning.

The Self is not omnipresent, but on the contrary, of atomic size (anu).-- How is this known?--Since Scripture says that it passes out, goes and returns. Its passing out is described in the following passage 'by that light this Self departs, either through the eye, or through the skull, or through other parts of the body' (Bri. Up. IV, 4, 2). Its going in the following text 'all those who pass away out of this world go to the moon,' and its returning in the text 'from that world he comes again into this world, for action.' All this going, and so on, cannot be reconciled with the soul being present everywhere.

21. And on account of the latter two (being effected) through the Self.

The 'and' has affirming power. The 'passing out' might somehow be reconciled with a non-moving Self (such as the omnipresent Self would be) if it were taken in the sense of the Self separating from the body; but for the going and returning no analogous explanation is possible. They, therefore, must be taken as effected by the Self itself (which, then, cannot be omnipresent and non-moving).

22. If it be said that (the soul) is not atomic, on account of scriptural statement of (what is) not that; we say no, on account of the other one being the topic.

The passage 'He who is within the heart, surrounded by the Prânas, the person consisting of knowledge' (Bri. Up. IV, 3, 7) introduces as the topic of discussion the personal Self, and further on in the same chapter we read 'the unborn Self, the great one' (IV, 4, 22). The personal Self, being expressly called great, cannot, therefore, be atomic!--Not so, we reply. 'Since the other one is the topic.' In the second text quoted that Self which is other than the personal Self--i.e. the highest Self (prâjña) constitutes the topic. In the beginning of the chapter, indeed, the individual Self is introduced, but later on, between the two texts quoted, the instruction begins to concern itself with the highest Self, 'he by whom there is known the Self of intelligence' (pratibuddha âtmâ; IV, 4, 13). It is this latter Self which, in 22 is called great, not the individual Self.

23. And on account of the very word, and of measure.

Scripture directly applies the word 'anu' to the individual Self, 'By thought is to be known that atomic Self into which Breath has entered fivefold' (Mu. Up. III, 1, 9).--By the term 'unmâna' in the Sûtra we have to understand measurement by selection of comparative instances. Scripture declares the minuteness of the individual Self by reference to things which are like atoms in size, 'The individual soul is to be known as part of the hundredth part of the point of a hair divided a hundred times, and yet it is to be infinite' (Svet. Up. V, 9); 'that lower one is seen of the measure of the point of a goad' (V, 8). For these reasons also the individual Self must be viewed as atomic.--But this conflicts with the fact that sensation extends over the whole body!--This objection the next Sûtra refutes by means of an analogous instance.

24. There is no contradiction, as in the case of sandal-ointment.

As a drop of sandal-ointment, although applied to one spot of the body only, yet produces a refreshing sensation extending over the whole body; thus the Self also, although dwelling in one part of the body only, is conscious of sensations taking place in any part of the body.

25. Should it be said (that this is not so) on account of specialisation of abode; we say no, on account of the acknowledgment (of a place of the Self), viz. in the heart.

There is a difference. The drop of ointment can produce its effect as at any rate it is in contact with a definite part of the body. But we know of no such part in the case of the soul!--Not so, we reply. Scripture informs us that the Self abides in a definite part of the body, viz. the heart. 'For that Self is in the heart, there are a hundred and one veins.' And in reply to the question 'What is that Self?' the text has 'He who is within the heart, surrounded by the Prânas, the Person of light, consisting of knowledge' (Bri. Up. IV, 3, 7).--The parallel case of the sandal-ointment is referred to in order to point out that the Self abides in some particular part of the body; while the ointment is not bound to any special place.--In the next Sûtra the Sûtrakâra proceeds to state how, according to his own view, the Self, although abiding in one spot only, gives rise to effects extending over the whole body.

26. Or on account of its quality as light.

The 'or' is meant to set aside the view previously stated. The Self extends through the whole body by means of its quality, viz. knowledge or consciousness. 'As light.' As the light of things abiding in one place--such as gems, the sun, and so on--is seen to extend to many places, so the consciousness of the Self dwelling in the heart pervades the entire body. That the knowledge of the knowing subject may extend beyond its substrate, as the light of a luminous body does, we have already explained under the first Sûtra.--But it has been said that the Self is mere knowledge; how then can knowledge be said to be a quality-- which is something different from the essential nature of a thing?--This the next Sûtra explains.

27. There is distinction as in the case of smell; and thus Scripture declares.

Just as smell, which is perceived as a quality of earth, is distinct from earth; thus knowledge of which we are conscious as the quality of a knowing subject--which relation expresses itself in judgments such as 'I know'--is different from the knowing subject. Scriptural texts also prove this relation, as e.g. 'This Person knows.'

28. On account of the separate statement.

Scripture even states quite directly that knowledge is something distinct from the knowing subject, viz. in the passage 'For there is not known any intermission of the knowing of the knower' (Bri. Up. IV, 3, 30).--It has been said that in passages such as 'he who abiding in knowledge' (Bri. Up. III, 7, 22); 'Knowledge performs the sacrifice' (Taitt. Up. II, 5, 1); 'having knowledge for its nature, absolutely free from stain,'Scripture speaks of the Self as being mere knowledge (not a knower). This point the next Sûtra elucidates.

29. But (the Self) is designated as that because it has that quality (viz. knowledge) for its essential quality; as in the case of the intelligent (prâjña) Self.

The 'but' discards the objection. Because that quality, viz. the quality of knowledge, is the essential quality, therefore the Self is, in the passages quoted, designated as knowledge. For knowledge constitutes the essential quality of the Self. Similarly, the intelligent highest Self is occasionally called 'Bliss,' because bliss is its essential quality. Compare 'If that bliss existed not in the ether' (Taitt. Up. II, 7, 1); 'He perceived that bliss is Brahman' (Taitt. Up. III, 6, 1). That bliss is the essential attribute of Brahman is proved by texts such as 'That is one bliss of Brahman'; 'He who knows the bliss of Brahman is afraid of nothing' (Taitt. Up. II, 4, 1).--Or else the analogous case to which the Sûtra refers may be that of the intelligent Brahman being designated by the term 'knowledge,' in texts such as 'Truth, knowledge, the Infinite is Brahman' (Taitt. Up. II, 1). That knowledge is the essential quality of Brahman is known from passages such as 'together with the intelligent Brahman' (Taitt. Up. II, 1, 1); 'He who is all-knowing' (Mu. Up. I, 1, 9).

30. And there is no objection, since (the quality of knowledge) exists wherever the Self is; this being observed.

Since knowledge is an attribute which is met with wherever a Self is, there is no objection to the Self being designated by that attribute. Similarly we observe that special kinds of cows, as e.g. hornless ones, are designated by the term 'cow,' since the quality of possessing the generic character of cows is met with everywhere in connexion with the essential character of such animals with mutilated horns; since in fact that quality contributes to define their essential character. The 'and' of the Sûtra is meant to suggest a further argument, viz. that to apply to the Self the term 'knowledge' is suitable for that reason also that like knowledge the Self is self-illuminated. The objection that knowledge or consciousness cannot be an attribute inseparably connected with the essential nature of the Self as there is no consciousness in deep sleep and similar states is taken up in the next Sûtra.

31. Since there may be manifestation of that which exists; as in the case of virile power and so on.

The 'but' is meant to set the raised objection aside. The case may be that while consciousness is present also in deep sleep, and so on, it is manifested in the waking state only; whence there would be no objection to viewing consciousness as an essential attribute of the Self. 'As in the case of virile power and the like.' Special substances such as the virile element are indeed present in the male child already, but then are not manifest, while later on they manifest themselves with advancing youth; but all the same the possession of those substances is essential to the male being, not merely adventitious. For to be made up of seven elementary substances (viz. blood, humour, flesh, fat, marrow, bone, and semen) is an essential, property of the body. That even in deep sleep and similar states the 'I' shines forth we have explained above. Consciousness is always there, but only in the waking state and in dreams it is observed to relate itself to objects. And that to be a subject of cognition, and so on, are essential attributes of the Self, we have also proved before. The conclusion, therefore, is that to be a knowing subject is the essential character of the Self. And that Self is of atomic size. The text 'when he has departed there is no consciousness' (samjñâ; Bri. Up. II, 4, 12) does not declare that the released Self has no consciousness; but only that in the case of that Self there is absent that knowledge (experience) of birth, death, and so on, which in the Samsâra state is caused by the connexion of the Self with the elements--as described in the preceding passage, 'that great being having risen from out these elements again perishes after them.' For the text as to the absence of samjñâ after death must be interpreted in harmony with other texts describing the condition of the released soul, such as 'the seeing one does not see death nor illness nor pain; the seeing one sees everything and obtains everything everywhere' (Ch. Up. VII, 25, 2); 'not remembering that body into which he was born-- seeing these pleasures with the mind he rejoices' (VIII, 12, 3; 5).

The Sûtras now proceed to refute the doctrine of the Self being (not a knower) but mere knowledge, and being omnipresent.

32. There would result permanent consciousness or non-consciousness, or else limitative restriction to either.

On the other view, i.e. on the view of the Self being omnipresent and mere knowledge, it would follow either that consciousness and also non- consciousness would permanently take place together everywhere; or else that there would be definite permanent restriction to either of the two, i.e. either permanent consciousness or permanent non-consciousness.--If the omnipresent Self, consisting of mere knowledge only, were the cause of all that actual consciousness and non-consciousness on the part of Selfs which takes place in the world, it might be conceived either as the cause of both--i.e. consciousness and non-consciousness--and this would mean that there is everywhere and at all times simultaneous consciousness and non-consciousness. If, on the other hand, it were the cause of consciousness only, there would never and nowhere be unconsciousness of anything; and if it were the cause of non- consciousness only, there would never and nowhere be consciousness of anything. On our view, on the other hand, the actually perceived distribution of consciousness and non-consciousness explains itself, since we hold the Self to abide within bodies only, so that naturally consciousness takes place there only, not anywhere else.--The view, finally (held by the Vaiseshikas), of the consciousness of the Self depending on its organs (mind, senses, &c.; while the omnipresent Self is, apart from those organs, non-sentient, jada), results in the same difficulties as the view criticised above; for as all the Selfs are omnipresent they are in permanent conjunction with all organs; and moreover it would follow that the adrishtas (due to the actions of the different bodies) could not thus be held apart (but would cling to all Selfs, each of which is in contact with all bodies).

Here terminates the adhikarana of 'the knower.'

33. (The soul is) an agent, on account of Scripture (thus) having a purport.

It has been shown that the individual Self is a knowing subject and atomic. Now the question arises whether that Self is an agent or, being itself non-active, erroneously ascribes to itself the activity of the non-sentient gunas. The primâ facie answer is that the individual Self is not an agent, since the sacred texts concerned with the Self declare that the Self does not act, while the gunas do act. Thus, e.g. in the Kathavallî, where the text at first denies of the individual Self all the attributes of Prakriti, such as being born, ageing and dying ('he is not born, he does not die'), and then also denies that the Self is the agent in acts such as killing and the like, 'If the slayer thinks that he slays, if the slain thinks that he is slain, they both do not understand; for this one does not slay, nor is that one slain' (I, 2, 19). This means--if one thinks the Self to be the slayer one does not know the Self. And the Lord himself teaches that non-agency is the essential nature of the individual soul, and that it is mere delusion on the Self's part to ascribe to itself agency. 'By the attributes (guna) of Prakriti, actions are wrought all round.' He who is deluded by self- conceit thinks 'I am the agent'; 'when the seer beholds no other agent than the gunas'; 'Prakriti is said to be the cause of all agency of causes and effects, whilst the soul is the cause of all enjoyment of pleasure and pain' (Bha. Gî. III, 27; XIV, 19; XIII, 20).--The soul, therefore, is an enjoyer only, while all agency belongs to Prakriti--To this the Sûtra replies, 'an agent, on account of Scripture thus having a meaning.' The Self only is an agent, not the gunas, because thus only Scripture has a meaning. For the scriptural injunctions, such as 'he who desires the heavenly world is to sacrifice,' 'He who desires Release is to meditate on Brahman,' and similar ones, enjoin action on him only who will enjoy the fruit of the action--whether the heavenly world, or Release, or anything else. If a non-sentient thing were the agent, the injunction would not be addressed to another being (viz. to an intelligent being--to which it actually is addressed). The term 'sâstra' (scriptural injunction) moreover comes from sâs, to command, and commanding means impelling to action. But scriptural injunctions impel to action through giving rise to a certain conception (in the mind of the being addressed), and the non-sentient Pradhâna cannot be made to conceive anything. Scripture therefore has a sense only, if we admit that none but the intelligent enjoyer of the fruit of the action is at the same time the agent. Thus the Pûrva Mimamsa declares 'the fruit of the injunction belongs to the agent' (III, 7, 18). The Pûrvapakshin had contended that the text 'if the slayer thinks, &c.,' proves the Self not to be the agent in the action of slaying; but what the text really means is only that the Self as being eternal cannot be killed. The text, from Smriti, which was alleged as proving that the gunas only possess active power, refers to the fact that in all activities lying within the sphere of the samsara, the activity of the Self is due not to its own nature but to its contact with the different gunas. The activity of the gunas, therefore, must be viewed not as permanent, but occasional only. In the same sense Smriti says 'the reason is the connexion of the soul with the guwas, in its births, in good and evil wombs' (Bha. Gî. XIII, 21). Similarly it is said there (XVIII, 16) that 'he who through an untrained understanding looks upon the isolated Self as an agent, that man of perverted mind does not see'; the meaning being that, since it appears from a previous passage that the activity of the Self depends on five factors (as enumerated in sl. 16), he who views the isolated Self to be an agent has no true insight.

34. On account of taking and the declaration as to its moving about.

The text beginning 'And as a great king,' &c., declares that 'the Self taking the pranas moves about in its own body, according to its pleasure' (Bri. Up. II, 1, 18), i.e. it teaches that the Self is active in taking to itself the prânas and moving about in the body.

35. And on account of the designation (of the Self as the agent) in actions. If not so, there would be change of grammatical expression.

Because in the text 'Knowledge performs the sacrifice, it performs all works' (Taitt. Up. II, 5) the Self is designated as the agent in all worldly and Vedic works, for this reason also the Self must be held to be an agent. And should it be said that the word 'knowledge' in that text denotes not the Self, but the internal organ or buddhi, we point out that in that case there would be a change of grammatical expression, that is to say, as the buddhi is the instrument of action, the text would exhibit the instrumental case instead of the nominative case 'by knowledge, and so on' (vijñânena instead of vijñânam).

36. (There would be) absence of definite rule, as in the case of consciousness.

The Sûtra points out a difficulty which arises on the view of the Self not being an agent. Sûtra 32 has declared that if the Self were all- pervading it would follow that there would be no definite determination with regard to consciousness. Similarly, if the Self were not an agent but all activity belonged to Prakriti it would follow that as Prakriti is a common possession of all souls, all actions would result in enjoyment (experience) on the part of all souls, or else on the part of none; for as each Self is held to be omnipresent, they are all of them in equal proximity to all parts of the Pradhâna. For the same reason it could not be maintained that the distribution of results between the different souls depends on the different internal organs which are joined to the souls; for if the souls are omnipresent, no soul will be exclusively connected with any particular internal organ.

37. On account of the inversion of power.

If the internal organ were the agent, then--since it is impossible that a being other than the agent should be the enjoyer of the fruit of the action--the power of enjoyment also would belong to the internal organ, and would consequently have to be denied of the Self. But if this were so, there would be no longer any proof for the existence of the Self; for they expressly teach that 'the person (i.e. the soul) exists, on account of the fact of enjoyment.'

38. And on account of the absence of samâdhi.

If the internal organ were the agent, it would be such even in that final state of meditation, called samâdhi, which is the instrument of Release. But that state consists therein that the meditating being realises its difference from Prakriti, and this is a conception which Prakriti itself (of which the internal organ is only a modification) cannot form. The Self alone, therefore, is the agent. But this would imply that the activity of the Self is never at rest! Of this difficulty the next Sûtra disposes.

39. And as the carpenter, in both ways.

The Self, although always provided with the instruments of action, such as the organ of speech, and so on, acts when it wishes to do so, and does not act when it does not wish to do so. Just as a carpenter, although having his axe and other implements ready at hand, works or does not work just as he pleases. If the internal organ, on the contrary, were essentially active, it would constantly be acting, since as a non- intelligent being it could not be influenced by particular reasons for action, such as the desire for enjoyment.

Here terminates the adhikarana of 'the agent.'

40. But from the highest, this being declared by Scripture.

Is the activity of the individual soul independent (free), or does it depend on the highest Self? It is free; for if it were dependent on the highest Self, the whole body of scriptural injunctions and prohibitions would be unmeaning. For commandments can be addressed to such agents only as are capable of entering on action or refraining from action, according to their own thought and will.

This primâ facie view is set aside by the Sûtra. The activity of the individual soul proceeds from the highest Self as its cause. For Scripture teaches this. 'Entered within, the ruler of creatures, the Self of all'; 'who dwelling in the Self is different from the Self, whom the Self does not know, whose body the Self is, who rules the Self from within, he is thy Self, the inward ruler, the immortal one.' Smriti teaches the same, 'I dwell within the heart of all; memory and knowledge as well as their loss come from me'(Bha. Gî. XV, 15); 'The Lord, O Arjuna, dwells in the heart of all creatures, whirling, by his mysterious power, all creatures as if mounted on a machine' (Bha. Gî. XVIII, 61).--But this view implies the meaninglessness of all scriptural injunctions and prohibitions!--To this the next Sûtra replies.

41. But with a view to the efforts made (the Lord makes the soul act) on account of the (thus resulting) non-meaninglessness of injunctions and prohibitions and the rest.

The inwardly ruling highest Self promotes action in so far as it regards in the case of any action the volitional effort made by the individual soul, and then aids that effort by granting its favour or permission (anumati); action is not possible without permission on the part of the highest Self. In this way (i.e. since the action primarily depends on the volitional effort of the soul) injunctions and prohibitions are not devoid of meaning. The 'and the rest' of the Sûtra is meant to suggest the grace and punishments awarded by the Lord.--The case is analogous to that of property of which two men are joint owners. If one of these wishes to transfer that property to a third person he cannot do so without the permission of his partner, but that that permission is given is after all his own doing, and hence the fruit of the action (reward or anything) properly belongs to him only.--That, in the case of evil actions, allowance of the action on the part of one able to stop it does not necessarily prove hardheartedness, we have shown above when explaining the Sânkhya doctrine.--But there is a scriptural text.--'He (the Lord) makes him whom he wishes to lead up from these worlds do a good deed, and the same makes him whom he wishes to lead down from these worlds do a bad deed' (Kau. Up. III, 8)--which means that the Lord himself causes men to do good and evil actions, and this does not agree with the partial independence claimed above for the soul.--The text quoted, we reply, does not apply to all agents, but means that the Lord, wishing to do a favour to those who are resolved on acting so as fully to please the highest Person, engenders in their minds a tendency towards highly virtuous actions, such as are means to attain to him; while on the other hand, in order to punish those who are resolved on lines of action altogether displeasing to him, he engenders in their minds a delight in such actions as have a downward tendency and are obstacles in the way of the attainment of the Lord. Thus the Lord himself says, 'I am the origin of all, everything proceeds from me; knowing this the wise worship me with love. To them ever devoted, worshipping me in love, I give that means of wisdom by which they attain to me. In mercy only to them, dwelling in their hearts, do I destroy the darkness born of ignorance, with the brilliant light of knowledge' (Bha. Gî. X, 8; 10-11). And further on the Lord--after having described 'demoniac' people, in the passus beginning 'they declare the world to be without a Truth, without a resting-place, without a Ruler,' and ending 'malignantly hating me who abides in their own bodies and those of others'--declares, 'These evil and malign haters, most degraded of men, I hurl perpetually into transmigrations and into demoniac wombs' (XVI, 8- 19).

Here terminates the adhikarana of 'that which depends on the Highest.'

42. (The soul is) a part, on account of the declarations of difference and otherwise; some also record (that Brahman is of) the nature of slaves, fishermen, and so on.

The Sûtras have declared that the individual soul is an agent, and as such dependent on the highest Person. The following question now arises-- Is the individual soul absolutely different from Brahman? or is it nothing else than Brahman itself in so far as under the influence of error? or is it Brahman in so far as determined by a limiting adjunct (upâdhi)? or is it a part (amsa) of Brahman?--The doubt on this point is due to the disagreement of the scriptural texts.--But this whole matter has already been decided under Sû. II, 1, 22.--True. But as a difficulty presents itself on the ground of the conflicting nature of the texts-- some asserting the difference and some the unity of the individual soul and Brahman--the matter is here more specially decided by its being proved that the soul is a part of Brahman. As long as this decision remains unsettled, the conclusions arrived at under the two Sûtras referred to, viz. that the soul is non-different from Brahman and that Brahman is 'additional' to the soul, are without a proper basis.

Let it then first be said that the soul is absolutely different from Brahman, since texts such as 'There are two, the one knowing, the other not knowing, both unborn, the one strong, the other weak' (Svet. Up. I, 9) declare their difference. Texts which maintain the non-difference of a being which is knowing and another which is not knowing, if taken literally, convey a contradiction--as if one were to say, 'Water the ground with fire'!-and must therefore be understood in some secondary metaphorical sense. To hold that the individual soul is a part of Brahman does not explain matters; for by a 'part' we understand that which constitutes part of the extension of something. If, then, the soul occupied part of the extension of Brahman, all its imperfections would belong to Brahman. Nor can the soul be a part of Brahman if we take 'part' to mean a piece (khanda); for Brahman does not admit of being divided into pieces, and moreover, the difficulties connected with the former interpretation would present themselves here also. That something absolutely different from something else should yet be a part of the latter cannot in fact be proved.

Or else let it be said that the soul is Brahman affected by error (bhrama). For this is the teaching of texts such as 'Thou art that'; 'this Self is Brahman.' Those texts, on the other hand, which declare the difference of the two merely restate what is already established by perception and the other means of knowledge, and therefore are shown, by those texts the purport of which it is to teach non-duality not established by other means, to lie--like perception and the other means of knowledge themselves--within the sphere of Nescience.

Or let it be assumed, in the third place, that the individual soul is Brahman as determined by a beginningless limiting adjunct (upâdhi). For it is on this ground that Scripture teaches the Self to be Brahman. And that upâdhi must not be said to be a mere erroneous imagination, for on that view the distinction of bondage, release, and so on, would be impossible.

Against all these views the Sûtra declares that the soul is a part of Brahman; since there are declarations of difference and also 'otherwise,' i.e. declarations of unity. To the former class belong all those texts which dwell on the distinction of the creator and the creature, the ruler and the ruled, the all-knowing and the ignorant, the independent and the dependent, the pure and the impure, that which is endowed with holy qualities and that which possesses qualities of an opposite kind, the lord and the dependent. To the latter class belong such texts as 'Thou art that' and 'this Self is Brahman.' Some persons even record that Brahman is of the nature of slaves, fishermen, and so on. The Âtharvanikas, that is to say, have the following text,' Brahman are the slaves. Brahman are these fishers,' and so on; and as Brahman there is said to comprise within itself all individual souls, the passage teaches general non-difference of the Self. In order, then, that texts of both these classes may be taken in their primary, literal sense, we must admit that the individual soul is a part of Brahman. Nor is it a fact that the declarations of difference refer to matters settled by other means of knowledge, such as perception and so on, and on that account are mere reiterations of something established otherwise (in consequence of which they would have no original proving force of their own, and would be sublated by the texts declaring non-duality). For the fact that the soul is created by Brahman, is ruled by it, constitutes its body, is subordinate to it, abides in it, is preserved by it, is absorbed by it, stands to it in the relation of a meditating devotee, and through its grace attains the different ends of man, viz. religious duty, wealth, pleasure and final release--all this and what is effected thereby, viz. the distinction of the soul and Brahman, does not fall within the cognisance of perception and the other means of proof, and hence is not established by something else. It is therefore not true that the texts declaring the creation of the world, and so on, are mere reiterations of differences established by other means of authoritative knowledge, and hence have for their purport to teach things that are false.--[Nor will it do to say that the texts declaring duality teach what indeed is not established by other means of knowledge but is erroneous.] 'Brahman conceives the thought of differentiating itself, forms the resolution of becoming many, and accordingly creates the ether and the other elements, enters into them as individual soul, evolves all the different forms and names, takes upon himself all the pleasures and pains which spring from experiencing the infinite multitude of objects thus constituted, abides within and inwardly rules all beings, recognises itself in its jîva- condition to be one with the universal causal Brahman, and finally accomplishes its release from the samsâra and the body of sacred doctrine by which this release is effected'--all this the Veda indeed declares, but its real purport is that all this is only true of a Brahman under the influence of an illusion, and therefore is unreal!-- while at the same time Brahman is defined as that the essential nature of which is absolutely pure intelligence! Truly, if such were the purport of the Veda, what more would the Veda be than the idle talk of a person out of his mind!

Nor finally is there any good in the theory of the soul being Brahman in so far as determined by a limiting adjunct. For this view also is in conflict with the texts which distinguish Brahman as the ruling and the soul as the ruled principle, and so on. One and the same Devadatta does not become double as it were--a ruler on the one hand and a ruled subject on the other--because he is determined by the house in which he is, or by something else.

In order to be able to account for the twofold designations of the soul, we must therefore admit that the soul is a part of Brahman.

43. And on account of the mantra.

'One part (quarter) of it are all beings, three feet (quarters) of it are the Immortal in heaven' (Ch. Up. III, 12, 6)--on account of this mantra also the soul must be held to be a part of Brahman. For the word 'foot' denotes a part. As the individual souls are many the mantra uses the plural form 'all beings.' In the Sûtra (42) the word 'part' is in the singular, with a view to denote the whole class. For the same reason in II, 3, 18 also the word 'atman' is in the singular. For that the individual Selfs are different from the Lord, and are many and eternal, is declared by texts such as 'He who, eternal and intelligent, fulfils the desires of many who likewise are eternal and intelligent' (Ka. Up. II, 5, 13). Since thus the plurality of the eternal individual Selfs rests on good authority, those who have an insight into the true nature of Selfs will discern without difficulty different characteristics distinguishing the individual Selfs, although all Selfs are alike in so far as having intelligence for their essential nature. Moreover the Sûtra II, 3, 48 directly states the plurality of the individual Selfs.

44. Moreover it is so stated in Smriti.

Smriti moreover declares the individual soul to be a part of the highest Person, 'An eternal part of myself becomes the individual soul (jîva) in the world of life' (Bha. Gî. XV, 7). For this reason also the soul must be held to be a part of Brahman.

But if the soul is a part of Brahman, all the imperfections of the soul are Brahman's also! To this objection the next Sûtra replies.

45. But as in the case of light and so on. Not so is the highest.

The 'but' discards the objection. 'Like light and so on.' The individual soul is a part of the highest Self; as the light issuing from a luminous thing such as fire or the sun is a part of that body; or as the generic characteristics of a cow or horse, and the white or black colour of things so coloured, are attributes and hence parts of the things in which those attributes inhere; or as the body is a part of an embodied being. For by a part we understand that which constitutes one place (desa) of some thing, and hence a distinguishing attribute (viseshna) is a part of the thing distinguished by that attribute. Hence those analysing a thing of that kind discriminate between the distinguishing clement or part of it, and the distinguished element or part. Now although the distinguishing attribute and the thing distinguished thereby stand to each other in the relation of part and whole, yet we observe them to differ in essential character. Hence there is no contradiction between the individual and the highest Self--the former of which is a viseshana of the latter--standing to each other in the relation of part and whole, and their being at the same time of essentially different nature. This the Sûtra declares 'not so is the highest,' i.e. the highest Self is not of the same nature as the individual soul. For as the luminous body is of a nature different from that of its light, thus the highest Self differs from the individual soul which is a part of it. It is this difference of character--due to the individual soul being the distinguishing clement and the highest Self being the substance distinguished thereby--to which all those texts refer which declare difference. Those texts, on the other hand, which declare non-difference are based on the circumstance that attributes which are incapable of separate existence are ultimately bound to the substance which they distinguish, and hence are fundamentally valid. That in declarations such as 'Thou art that' and 'this Self is Brahman,' the words thou and Self, no less than the words that and Brahman, denote Brahman in so far as having the individual souls for its body, and that thus the two sets of words denote fundamentally one and the same thing, has been explained previously.

46. And Smriti texts declare this.

That the world and Brahman stand to each other in the relation of part and whole, the former being like the light and the latter like the luminous body, or the former being like the power and the latter like that in which the power inheres, or the former being like the body and the latter like the soul; this Parâsara also and other Smriti writers declare, 'As the light of a fire which abides in one place only spreads all around, thus this whole world is the power (sakti) of the highest Brahman.' The 'and' in the Sûtra implies that scriptural texts also ('of whom the Self is the body' and others) declare that the individual Self is a part of Brahman in so far as it is its body.

But if all individual souls are equal in so far as being alike parts of Brahman, alike actuated by Brahman, and alike knowing subjects, what is the reason that, as Scripture teaches, some of them are allowed to read the Veda and act according to its injunctions, while others are excluded therefrom; and again that some are to see, feel, and so on, while others are excluded from these privileges?--This question is answered by the next Sûtra.

47. Permission and exclusion (result) from connexion with a body; as in the case of light and so on.

Although all souls are essentially of the same nature in so far as they are parts of Brahman, knowing subjects and so on, the permissions and exclusions referred to are possible for the reason that each individual soul is joined to some particular body, pure or impure, whether of a Brâhmana or Kshattriya or Vaisya or Sûdra, and so on. 'As in the case of fire and so on.' All fire is of the same kind, and yet one willingly fetches fire from the house of a Brâhmana, while one shuns fire from a place where dead bodies are burnt. And from a Brâhmana one accepts food without any objection, while one refuses food from a low person.

48. And on account of non-connectedness there is no confusion.

Although the souls, as being parts of Brahman and so on, are of essentially the same character, they are actually separate, for each of them is of atomic size and resides in a separate body. For this reason there is no confusion or mixing up of the individual spheres of enjoyment and experience. The Sûtrakâra introduces this reference to an advantage of his own view of things, in order to intimate that the views of the soul being Brahman deluded or else Brahman affected by a limiting adjunct are on their part incapable of explaining how it is that the experiences of the individual Self and the highest Self, and of the several individual Selfs, are not mixed up.

But may not, on the view of the soul being Brahman deluded, the distinction of the several spheres of experience be explained by means of the difference of the limiting adjuncts presented by Nescience?--This the next Sûtra negatives.

49. And it is a mere apparent argument.

The argumentation by which it is sought to prove that that being whose nature is constituted by absolutely uniform light, i.e. intelligence, is differentiated by limiting adjuncts which presuppose an obscuration of that essential nature, is a mere apparent (fallacious) one. For, as we have shown before, obscuration of the light of that which is nothing but light means destruction of that light.--If we accept as the reading of the Sûtra 'âbhâsâh' (in plural) the meaning is that the various reasons set forth by the adherents of that doctrine are all of them fallacious. The 'and' of the Sûtra is meant to point out that that doctrine, moreover, is in conflict with texts such as 'thinking himself to be different from the Mover'(Svet. Up. I, 6); 'there are two unborn ones, one a ruler, the other not a ruler' (I, 9); 'of those two one eats the sweet fruit' (V, 6); and others. For even if difference is due to upâdhis which are the figment of Nescience, there is no escaping the conclusion that the spheres of experience must be mixed up, since the theory admits that the thing itself with which all the limiting adjuncts connect themselves is one only.

But this cannot be urged against the theory of the individual soul being Brahman in so far as determined by real limiting adjuncts; for on that view we may explain the difference of spheres of experience as due to the beginningless adrishtas which are the cause of the difference of the limiting adjuncts!--To this the next Sûtra replies.

50. On account of the non-determination of the adrishtas.

As the adrishtas also which are the causes of the series of upâdhis have for their substrate Brahman itself, there is no reason for their definite allotment (to definite individual souls), and hence again there is no definite separation of the spheres of experience. For the limiting adjuncts as well as the adrishtas cannot by their connexion with Brahman split up Brahman itself which is essentially one.

51. And it is thus also in the case of purposes and so on.

For the same reason there can be no definite restriction in the case of purposes and so on which are the causes of the, different adrishtas. (For they also cannot introduce plurality into Brahman that is fundamentally one.)

52. Should it be said (that that is possible) owing to the difference of place; we deny this, on account of (all upâdhis) being within (all places).

Although Brahman is one only and not to be split by the several limiting adjuncts with which it is connected, yet the separation of the spheres of enjoyment is not impossible since the places of Brahman which are connected with the upâdhis are distinct.--This the Sûtra negatives on the ground that, as the upâdhis move here and there and hence all places enter into connexion with all upâdhis, the mixing up of spheres of enjoyment cannot be avoided. And even if the upâdhis were connected with different places, the pain connected with some particular place would affect the whole of Brahman which is one only.--The two Sûtras II, 3, 32 and 37 have stated an objection against those who, without taking their stand on the Veda, held the view of an all-pervading soul. The Sûtras II, 3, 50 and ff., on the other hand, combat the view of those who, while basing their doctrine on the Veda, teach the absolute unity of the Self.-- Here terminates the adhikarana of 'the part.'

FOURTH PÂDA.

1. Thus the prânas.

After having taught that Ether and all the other elements are effects, and hence have originated, the Sûtras had shown that the individual soul, although likewise an effect, does not originate in the sense of undergoing a change of essential nature; and had in connexion therewith clearly set forth wherein the essential nature of the soul consists. They now proceed to elucidate the question as to the origination of the instruments of the individual soul, viz. the organs and the vital breath.

The point here to be decided is whether the organs are effects as the individual soul is an effect, or as ether and the other elements are. As the soul is, thus the prânas are, the Pûrvapakshin maintains. That means-- as the soul is not produced, thus the organs also are not produced--For the latter point no less than the former is directly stated in Scripture; the wording of the Sûtra 'thus the prânas' being meant to extend to the case of the prânas also, the authority of Scripture to which recourse was had in the case of the soul.--But what is the scriptural text you mean?

'Non-being, truly this was in the beginning. Here they say, what was that? Those Rishis indeed were that Non-being, thus they say. And who were those Rishis? The prânas indeed were those Rishis.' This is the passage which declares that before the origination of the world the Rishis existed. As 'prânâh' is in the plural, we conclude that what is meant is the organs and the vital air. Nor can this text be interpreted to mean only that the prânas exist for a very long time (but are not uncreated); as we may interpret the texts declaring Vâyu and the atmosphere (antariksha) to be immortal: 'Vâyu and the atmosphere are immortal'; 'Vâyu is the deity that never sets' (Bri. Up. II, 3, 3; I, 5, 22). For the clause 'Non-being indeed was this in the beginning' declares that the prânas existed even at the time when the entire world was in the pralaya state. Those texts, then, which speak of an origination of the prânas must be explained somehow, just as we did with the texts referring to the origination of the individual soul.

To this the Siddhântin replies, 'the prânas also originate in the same way as ether, and so on.'--Why?--Because we have scriptural texts directly stating that before creation everything was one, 'Being only this was in the beginning,' 'The Self only was this in the beginning.' And moreover, the text 'from that there is produced the prâna and the mind and all organs'(Mu. Up. II, 3, 1) declares that the organs originated; they therefore cannot have existed before creation. Nor is it permissible to ascribe a different meaning to the texts which declare the origination of the sense-organs--as we may do in the case of the texts declaring the origination of the soul. For we have no texts directly denying the origination of the sense-organs, or affirming their eternity, while we have such texts in the case of the individual soul. In the text quoted by the Pûrvapakshin, 'Non-being indeed was this in the beginning,' &c., the word prâna can denote the highest Self only; for from texts such as 'All these beings indeed enter into breath alone, and from breath they arise'(Ch. Up. I, 11, 5), the word prâna is known to be one of the designations of the highest Self. And as to the clause 'the prânas indeed are those Rishis,' we remark that the term Rishi may properly be applied to the all-seeing highest Self, but not to the non- intelligent organs.

But how then is the plural form 'the Rishis are the prânas' to be accounted for? This the next Sûtra explains.

2. (The scriptural statement of the plural) is secondary, on account of impossibility; and since (the highest Self) is declared before that.

The plural form exhibited by the text must be taken (not in its literal, but) in a secondary figurative sense, since there is no room there for a plurality of things. For Scripture declares that previous to creation the highest Self only exists.

3. On account of speech having for its antecedent that.

For the following reason also the word 'prâna,' in the text quoted, can denote Brahman only. Speech, i.e. the names which have for their object all things apart from Brahman, presupposes the existence of the entire universe of things--ether, and so on--which is the object of speech. But, as according to the text 'this was then non-differentiated; it was thereupon differentiated by names and forms,' then (i.e. before the differentiation of individual things), no things having name and form existed, there existed also no effects of speech and the other organs of action and sensation, and hence it cannot be inferred that those organs themselves existed.--Here terminates the adhikarana of 'the origination of the prânas.'

4. (They are seven) on account of the going of the seven and of specification.

The question here arises whether those organs are seven only, or eleven-- the doubt on this point being due to the conflicting nature of scriptural texts.--The Pûrvapakshin maintains the former alternative.-- On what grounds?--'On account of going, and of specification.' For the text refers to the 'going,' i.e. to the moving about in the different worlds, together with the soul when being born or dying, of seven prânas only, 'seven are these worlds in which the prânas move which rest in the cave, being placed there as seven and seven' (Mu. Up. II, 1, 8)--where the repetition 'seven and seven' intimates the plurality of souls to which the prânas are attached. Moreover those moving prânas are distinctly specified in the following text, 'when the five instruments of knowledge stand still, together with the mind (manas), and when the buddhi does not move, that they call the highest "going"' (gati--Ka. Up. II, 6, 10). The 'highest going' here means the moving towards Release, all movement within the body having come to an end. As thus the text declares that at the time of birth and death seven prânas only accompany the soul, and as, with regard to the condition of final concentration, those prânas are distinctly specified as forms of knowledge (jñânâni), we conclude that the prânas are the seven following instruments of the soul--the organs of hearing, feeling, seeing, tasting and smelling, the buddhi and the manas. In various other passages indeed, which refer to the prânas, higher numbers are mentioned, viz. up to fourteen, speech, the hands, the feet, the anus, the organ of generation, the ahankâra and the kitta being added to those mentioned above; cp. e.g. 'there are eight grahas' (Bri. Up. III, 2, i); 'Seven are the prânas of the head, two the lower ones '(Taitt. Samh. V, 3, 2, 5). But as the text says nothing about those additional organs accompanying the soul, we assume that they are called prânas in a metaphorical sense only, since they all, more or less, assist the soul.--This view the next Sûtra sets aside.

5. But the hands and so on also; (since they assist the soul) abiding (in the body). Hence (it is) not so.

The organs are not seven only, but eleven, since the hands and the rest also contribute towards the experience and fruition of that which abides in the body, i.e. the soul, and have their separate offices, such as seizing, and so on. Hence it is not so, i.e. it must not be thought that the hands and the rest are not organs. Buddhi, ahankâra and kitta, on the other hand, are (not independent organs but) mere designations of the manas, according as the latter is engaged in the functions of deciding (adhyavasâya), or misconception (abhimâna), or thinking (kintâ). The organs therefore are eleven. From this it follows that in the passage 'Ten are these prânas in man, and Âtman is the eleventh' (Bri. Up. II, 4, ii), the word Âtman denotes the manas. The number eleven is confirmed by scriptural and Smriti passages, cp. 'the ten organs and the one' (Bha. Gî. XIII, 5); 'ten are the vaikârika beings, the manas is the eleventh,' and others. Where more organs are mentioned, the different functions of the manas are meant; and references to smaller numbers are connected with special effects of the organs, such as accompanying the soul, and the like.--Here terminates the adhikarana of 'the going of the seven.'

6. And (they are) minute.

As the text 'these are all alike, all infinite' (Bri. Up. I, 5, 13), declares speech, mind, and breath to be infinite, we conclude that the prânas are all-pervading.--To this the Sûtra replies, that they are minute; for the text 'when the vital breath passes out of the body, all the prânas pass out after it' (Bri. Up. V, 4, 2), proves those prânas to be of limited size, and as when passing out they are not perceived by bystanders, they must be of minute size--The text which speaks of them as infinite is a text enjoining meditation ('he who meditates on them as infinite'), and infinity there means only that abundance of activities which is an attribute of the prâna to be meditated on.

7. And the best.

By 'the best' we have to understand the chief vital air (mukhya prâna), which, in the colloquy of the prânas, is determined to be the best because it is the cause of the preservation of the body. This chief vital air the Pûrvapakshin maintains to be something non-created, since Scripture (Ri. Samh. V, 129, 2), 'By its own law the One was breathing without wind,' shows that an effect of it, viz. the act of breathing, existed even previously to creation, at the time of a great pralaya; and because texts declaring it to have been created--such as 'from him is born breath' (Mu. Up. II, 1, 3)--may be interpreted in the same way as the texts declaring that the soul is something created (sec p. 540 ff.).-- To this the reply is that, since this view contradicts scriptural statements as to the oneness of all, previous to creation; and since the Mundaka-text declares the prâna to have been created in the same way as earth and the other elements; and since there are no texts plainly denying its createdness, the chief vital air also must be held to have been created. The words 'the One was breathing without wind' by no means refer to the vital breath of living creatures, but intimate the existence of the highest Brahman, alone by itself; as indeed appears from the qualification 'without wind.'--That the vital breath, although really disposed of in the preceding Sûtras, is specially mentioned in the present Sûtra, is with a view to the question next raised for consideration.--Here terminates the adhikarana of 'the minuteness of the prânas.'

8. Neither air nor function, on account of its being stated separately.

Is this main vital breath nothing else but air, the second of the elements? Or is it a certain motion of the air? Or is it air that has assumed some special condition?--The first alternative may be adopted, on account of the text 'prâna is air.'--Or, since mere air is not called breath, while this term is generally applied to that motion of air which consists in inhalation and exhalation, we may hold that breath is a motion of air.--Of both these views the Sûtra disposes by declaring 'not so, on account of separate statement.' For in the passage 'From him there is produced breath, mind, and all sense-organs, ether and air,' &c, breath and air are mentioned as two separate things. For the same reason breath also cannot be a mere motion or function of air; for the text does not mention any functions of fire and the other elements, side by side with these elements, as separate things (and this shows that breath also cannot, in that text, be interpreted to denote a function of air). The text 'prâna is air,' on the other hand, intimates (not that breath is identical with air, but) that breath is air having assumed a special form, not a thing altogether different from it, like fire. In ordinary language, moreover, the word breath does not mean a mere motion but a substance to which motion belongs; we say,'the breath moves to and fro in inhalation and exhalation.'

Is breath, which we thus know to be a modification of air, to be considered as a kind of elementary substance, like fire, earth, and so on? Not so, the next Sûtra replies.

9. But like the eye and the rest, on account of being taught with them, and for other reasons.

Breath is not an element, but like sight and the rest, a special instrument of the soul. This appears from the fact that the texts mention it together with the recognised organs of the soul, the eye, and so on; so e.g. in the colloquy of the prânas. And such common mention is suitable in the case of such things only as belong to one class.--The 'and for other reasons' of the Sûtra refers to the circumstance of the principal breath being specially mentioned among the organs comprised under the term 'prâna'; cp. 'that principal breath' (Ch. Up. I, 2, 7); 'that central breath' (Bri. Up. I, 5, 21).--But if the chief breath is, like the eye and the other organs, an instrument of the soul, there must be some special form of activity through which it assists the soul, as the eye e.g. assists the soul by seeing. But no such activity is perceived, and the breath cannot therefore be put in the same category as the organs of sensation and action!--To this objection the next Sûtra replies.

10. And there is no objection on account of its not having an activity (karana); for (Scripture) thus declares.

The karana of the Sûtra means kriyâ, action. The objection raised on the ground that the principal breath does not exercise any form of activity helpful to the soul, is without force, since as a matter of fact Scripture declares that there is such an activity, in so far as the vital breath supports the body with all its organs. For the text (Ch. Up. V, 1, 7 ff.) relates how on the successive departure of speech, and so on, the body and the other organs maintained their strength, while on the departure of the vital breath the body and all the organs at once became weak and powerless.--The conclusion therefore is that the breath, in its fivefold form of prâna, apâna, and so on, subserves the purposes of the individual soul, and thus occupies the position of an instrument, no less than the eye and the other organs.

But as those five forms of breath, viz. prâna, udâna, &c., have different names and functions they must be separate principles (and hence there is not one principal breath)! To this the next Sûtra replies.

11. It is designated as having five functions like mind.

As desire, and so on, are not principles different from mind, although they are different functions and produce different effects--according to the text, 'Desire, purpose, doubt, faith, want of faith, firmness, absence of firmness, shame, reflection, fear--all this is mind' (Bri. Up. I, 5, 3); so, on the ground of the text, 'prâna, apâna, vyâna, udâna, samâna--all this is prâna' (ibid.), apâna and the rest must be held to be different functions of prâna only, not independent principles.--Here terminates the adhikarana of what is 'a modification of air.'

12. And (it is) minute.

This prâna also is minute, since as before (i.e. as in the case of the organs) the text declares it to pass out of the body, to move, and so on, 'him when he passes out the prâna follows after' (Bri. Up. V, 4, 2). A further doubt arises, in the case of prâna, owing to the fact that in other texts it is spoken of as of large extent, 'It is equal to these three worlds, equal to this Universe' (Bri. Up. I, 3, 22); 'On prâna everything is founded'; 'For all this is shut up in prâna.' But as the texts declaring the passing out, and so on, of the prâna, prove it to be of limited size, the all-embracingness ascribed to prâna in those other texts must be interpreted to mean only that the life of all living and breathing creatures depends on breath.--Here terminates the adhikarana of 'the minuteness of the best.'

13. But the rule (over the prânas) on the part of Fire and the rest, together with him to whom the prâna belong (i.e. the soul), is owing to the thinking of that (viz. the highest Self); on account of scriptural statement.

It has been shown that the prânas, together with the main prâna, originate from Brahman, and have a limited size. That the prânas are guided by Agni and other divine beings has also been explained on a previous occasion, viz. under Sû. II, 1, 5. And it is known from ordinary experience that the organs are ruled by the individual soul, which uses them as means of experience and fruition. And this is also established by scriptural texts, such as 'Having taken these prânas he (i.e. the soul) moves about in his own body, according to his pleasure'(Bri. Up. II, 1, 18). The question now arises whether the rule of the soul and of the presiding divine beings over the prânas depends on them (i.e. the soul and the divinities) only, or on some other being.-- On them only, since they depend on no one else!--Not so, the Sûtra declares. The rule which light, and so on, i.e. Agni and the other divinities, together with him to whom the prânas belong i.e. the soul, exercise over the prânas, proceeds from the thinking of that, i.e. from the will of the highest Self.--How is this known?--'From scriptural statement.' For Scripture teaches that the organs, together with their guiding divinities and the individual soul, depend in all their doings on the thought of the highest Person. 'He, who abiding within Fire, rules Fire from within.--He, who abiding within the air--within the Self-- within the eye, and so on' (Bri. Up III, 7); 'From fear of it the wind blows, from fear of it the sun rises, from fear of it Agni and Indra, yea Death runs as the fifth' (Taitt. Up. II, 8, 1); 'By the command of that Imperishable one, sun and moon stand, held apart'(Bri Up III, 8, 9).

14. And on account of the eternity of this.

As the quality, inhering in all things, of being ruled by the highest Self, is eternal and definitely fixed by being connected with his essential nature, it is an unavoidable conclusion that the rule of the soul and of the divinities over the organs depends on the will of the highest Self. The text, 'Having sent forth this he entered into it, having entered into it he became sat and tyat' (Taitt. Up. II, 6), shows that the entering on the part of the highest Person into all things, so as to be their ruler, is connected with his essential nature. Similarly Smriti says, 'Pervading this entire Universe by a portion of mine I do abide' (Bha. Gî. X, 42).--Here terminates the adhikarana of 'the rule of Fire and the rest.'

15. They, with the exception of the best, are organs, on account of being so designated.

Are all principles called prânas to be considered as 'organs' (indriyâni), or is the 'best,' i.e. the chief prâna, to be excepted?-- All of them, without exception, are organs; for they all are called prânas equally, and they all are instruments of the soul.--Not so, the Sûtra replies. The 'best' one is to be excepted, since only the prawas other than the best are designated as organs. Texts such as 'the organs are ten and one' (Bha. Gî. XIII, 5) apply the term 'organ' only to the senses of sight and the rest, and the internal organ.

16. On account of scriptural statement of difference, and on account of difference of characteristics.

Texts such as 'from him is born prâna, and the internal organ, and all organs' (Mu. Up. II, 1, 3) mention the vital breath separately from the organs, and this shows that the breath is not one of the organs. The passage indeed mentions the internal organ (manas) also as something separate; but in other passages the manas is formally included in the organs, 'the (five) organs with mind as the sixth' (Bha. Gî. XV, 7). That the vital breath differs in nature from the organ of sight and the rest, is a matter of observation. For in the state of deep sleep the function of breath is seen to continue, while those of the eye, and so on, are not perceived. The work of the organs, inclusive of the manas, is to act as instruments of cognition and action, while the work of breath is to maintain the body and the organs. It is for the reason that the subsistence of the organs depends on breath, that the organs themselves are called prânas. Thus Scripture says, 'they all became the form of that (breath), and therefore they are called after him prânas' (Bri. Up. I, 5, 21). 'They became its form' means--they became its body, their activity depended on it.--Here terminates the adhikarana of 'the organs.'

17. But the making of names and forms (belongs) to him who renders tripartite, on account of scriptural teaching.

The Sûtras have shown that the creation of the elements and organs in their collective aspect (samashti) and the activity of the individual souls proceed from the highest Self; and they have also further confirmed the view that the rule which the souls exercise over their organs depends on the highest Self. A question now arises with regard to the creation of the world in its discrete aspect (vyashti), which consists in the differentiation of names and forms (i.e. of individual beings). Is this latter creation the work of Hiranyagarbha only, who represents the collective aggregate of all individual souls; or, fundamentally, the work of the highest Brahman having Hiranyagarbha for its body--just as the creation of water e.g. is the work of the highest Brahman having sire for its body?--The Pûrvapakshin maintains the former alternative. For, he says, the text 'Having entered with this living- soul-self (anena jîvenât-manâ), let me differentiate names and forms' (Ch. Up. VI, 3, 2), declares the jîva-soul to be the agent in differentiation. For the resolve of the highest deity is expressed, not in the form 'let me differentiate names and forms by myself (svena rûpena), but 'by this soul-self,' i.e. by a part of the highest Self, in the form of the individual soul.--But on this interpretation the first person in 'vyâkaravâni' (let me enter), and the grammatical form of 'having entered,' which indicates the agent, could not be taken in their literal, but only in an implied, sense--as is the case in a sentence such as 'Having entered the hostile army by means of a spy, I will estimate its strength' (where the real agent is not the king, who is the speaker, but the spy).--The cases are not analogous, the Pûrvapakshin replies. For the king and the spy are fundamentally separate, and hence the king is agent by implication only. But in the case under discussion the soul is a part, and hence contributes to constitute the essential nature of, the highest Self; hence that highest Self itself enters and differentiates in the form of the soul. Nor can it be said that the instrumental case ('with this soul-self') has the implied meaning of association ('together with this soul-self'); for if a case can be taken in its primary sense, it is not proper to understand it in a sense which has to be expressed by means of a preposition. But the third case, jîvena, cannot here be understood even in its primary sense, i.e. that of the instrument of the action; for if Brahman is the agent in the acts of entering and differentiating, the soul is not that which is most suitable to accomplish the end of action (while yet grammar defines the instrumental case--karana--on this basis). Nor can it be said that the activity of the soul comes to an end with the entering, while the differentiation of names and forms is Brahman's work, for the past participle (pravisya) indicates (according to the rules of grammar) that the two actions--of entering and differentiating--belong to the same agent. And although the soul as being a part of the highest Self shares in its nature, yet in order to distinguish it from the highest Self, the text by means of the clause 'with that living Self refers to it as something outward (not of the nature of the Self). The agent in the action of differentiation of names and forms therefore is Hiranyagarbha. Smriti texts also ascribe to him this activity; cp.'he in the beginning made, from the words of the Veda, the names and forms of beings, of the gods and the rest, and of actions.'

Against this view the Sûtra declares itself. The differentiation of names and forms belongs to him who renders tripartite, i.e. the highest Brahman; since it is assigned by Scripture to the latter only. For the text 'That divinity thought, let me, having entered these three beings with this living-soul-self, differentiate names and forms--let me make each of these three tripartite,' shows that all the activities mentioned have one and the same agent. But the rendering tripartite cannot belong to Brahma (Hiranyagarbha), who abides within the Brahma-egg, for that egg itself is produced from fire, water, and earth, only after these elements have been rendered tripartite; and Smriti says that Brahmâ himself originated in that egg, 'in that egg there originated Brahmâ, the grandfather of all the worlds.' As thus the action of rendering tripartite can belong to the highest Brahman only, the differentiation of names and forms, which belongs to the same agent, also is Brahman's only.--But how then does the clause 'with that living-soul-self' fit in?-- The co-ordination 'with that soul, with the Self,' shows that the term 'soul' here denotes the highest Brahman as having the soul for its body; just as in the clauses 'that fire thought'; 'it sent forth water'; 'water thought,' and so on, what is meant each time is Brahman having fire, water, and so on, for its body. The work of differentiating names and forms thus belongs to the highest Brahman which has for its body Hiranyagarbha, who represents the soul in its aggregate form. On this view the first person (in 'let me differentiate') and the agency (conveyed by the form of 'pravisya') may, without any difficulty, be taken in their primary literal senses; and the common agency, implied in the connexion of pravisya and vyâkaravâni, is accounted for. The view here set forth as to the relation of Brahman and Hiranyagarbha also explains how the accounts of Hiranyagarbha's (Brahmâ's) creative activity can say that he differentiated names and forms.

The whole passus beginning 'that divinity thought,' therefore has the following meaning--'Having entered into those three beings, viz. Fire, Water, and Earth, with my Self which is qualified by the collective soul (as constituting its body), let me differentiate names and forms, i.e. let me produce gods and all the other kinds of individual beings, and give them names; and to that end, since fire, water, and earth have not yet mutually combined, and hence are incapable of giving rise to particular things, let me make each of them tripartite, and thus fit them for creation.'--The settled conclusion then is, that the differentiation of names and forms is the work of the highest Brahman only.

But, an objection is raised, the fact that the differentiation of names and forms must be due to the same agent as the rendering tripartite, does not after all prove that the former is due to the highest Self. For the rendering tripartite may itself belong to the individual soul. For the text relates how, after the creation of the cosmic egg, a process of tripartition was going on among the individual living beings created by Brahmâ. 'Learn from me, my friend, how those three beings having reached man become tripartite, each of them. The earth when eaten is disposed of in three ways; its grossest portion becomes feces, its middle portion flesh, its subtlest portion mind,' and so on. Similarly, in the preceding section, it is described how the process of tripartition goes on in the case of fire, sun, moon, and lightning, which all belong to the world created by Brahmâ, 'the red colour of burning fire is the colour of fire,' &c. And the text moreover states the original tripartition to have taken place after the differentiation of names and forms: 'That divinity having entered into these three beings differentiated names and forms. Each of these (beings) it rendered tripartite.'--To this objection the next Sûtra replies.

18. Flesh is of earthy nature; in the case of the two others also according to the text.

The view that the description of tripartition, given in the passage 'each of these he made tripartite,' refers to a time subsequent to the creation of the mundane egg and to the gods created by Brahmâ, cannot be upheld. For from it there would follow that, as in the passage 'earth when eaten is disposed of in three ways,' &c., flesh is declared to be more subtle than feces, and mind yet subtler, it would have to be assumed--in agreement with the nature of the causal substance--that flesh is made of water and manas of fire [FOOTNOTE 581:1]. And similarly we should have to assume that urine--which is the grossest part of water drunk (cp. VI, 5, 2)--is of the nature of earth, and breath, which is its subtlest part, of the nature of fire. But this is not admissible; for as the text explicitly states that earth when eaten is disposed of in three ways, flesh and mind also must be assumed to be of an earthy nature. In the same way we must frame our view concerning 'the two others,' i.e. water and fire, 'according to the text.' That means--the three parts into which water divides itself when drunk, must be taken to be all of them modifications of water, and the three parts of fire when consumed must be held to be all of them modifications of fire. Thus feces, flesh and mind are alike transformations of earth; urine, blood and breath transformations of water; bones, marrow and speech transformations of fire.

This moreover agrees with the subsequent statement (VI, 5, 4), 'For, truly, mind consists of earth, breath of water, speech of fire.' The process of tripartition referred to in VI, 3, 4, is not therefore the same as the one described in the section that tells us what becomes of food when eaten, water when drunk, &c. Were this (erroneous) assumption made, and were it thence concluded that mind, breath and speech--as being the subtlest created things--are made of fire, this would flatly contradict the complementary text quoted above ('mind consists of earth,' &c.). When the text describes how earth, water and fire, when eaten, are transformed in a threefold way, it refers to elements which had already been rendered tripartite; the process of tripartition must therefore have taken place before the creation of the cosmic egg. Without such tripartition the elements would be incapable of giving rise to any effects; such capability they acquire only by being mutually conjoined, and that is just the process of tripartition. In agreement herewith Smriti says, 'Separate from each other, without connexion, those elements with their various powers were incapable of producing creatures. Bul having combined completely, entered into mutual conjunction, abiding one within the other, the principles--from the highest Mahat down to individual things--produced the mundane egg.'-- When the text therefore says (VI, 3, 3) 'The divinity having entered into those three beings with that soul-self differentiated names and forms; he made each of these tripartite,' the order in which the text mentions the activities of differentiation and tripartition is refuted by the order demanded by the sense [FOOTNOTE 583:1].--The text then proceeds to exemplify the process of tripartition, by means of burning fire, the sun and lightning, which indeed are things contained within the mundane egg (while yet the tripartition of elements took place before the egg, with all its contents, was created); but this is done for the information of Svetaketu, who himself is a being within the mundane egg, and has to be taught with reference to things he knows.

But, a final objection is raised, as on this view of the matter the elements--earth, water and fire--which are eaten and drunk, are already tripartite, each of them containing portions of all, and thus are of a threefold nature, how can they be designated each of them by a simple term--earth, water, fire?--To this the next Sûtra replies.

[FOOTNOTE 581:1. I.e. if the tripartition of earth (i. e. solid food) when eaten, which is described in VI, 5, 1, were the same tripartition which is described in VI, 3, 3-4, we should have to conclude that the former tripartition consists, like the latter, in an admixture to earth of water and fire.]

[FOOTNOTE 583:1. That means--in reality the tripartition of the elements came first, and after that the creation of individual beings.]

19. But on account of their distinctive nature there is that designation, that designation.

Each element indeed is of a threefold nature, owing to the primary tripartition; but as in each mixed element one definite element prevails-- so that each element has a distinctive character of its own--a definite designation is given to each.--The repetition (of 'that designation') in the Sûtra indicates the completion of the adhyâya.--Here terminates the adhikarana of 'the fashioning of names and forms.'

THIRD ADHYÂYA.

FIRST PÂDA.

1. In obtaining another of that, it goes enveloped, (as appears) from question and explanation.

That the Vedânta-texts establish as the proper object of meditation, on the part of all men desirous of Release, the highest Brahman, which is the only cause of the entire world, which is not touched by even a shadow of imperfection, which is an ocean, as it were, of supremely exalted qualities, and which totally differs in nature from all other beings--this is the point proved in the two previous adhyâyas; there being given at the same time arguments to disprove the objections raised against the Vedânta doctrine on the basis of Smriti and reasoning, to refute the views held by other schools, to show that the different Vedânta-texts do not contradict each other, and to prove that the Self is the object of activities (enjoined in injunctions of meditation, and so on). In short, those two adhyâyas have set forth the essential nature of Brahman. The subsequent part of the work now makes it its task to enquire into the mode of attaining to Brahman, together with the means of attainment. The third adhyâya is concerned with an enquiry into meditation--which is the means of attaining to Brahman; and as the motive for entering on such meditation is supplied by the absence of all desire for what is other than the thing to be obtained, and by the desire for that thing, the points first to be enquired into are the imperfections of the individual soul--moving about in the different worlds, whether waking or dreaming or merged in dreamless sleep, or in the state of swoon; and those blessed characteristics by which Brahman is raised above all these imperfections. These are the topics of the first and second pâdas of the adhyâya.

The first question to be considered is whether the soul, when moving from one body into another, is enveloped by those subtle rudiments of the elements from which the new body is produced, or not. The Pûrvapakshin maintains the latter alternative; for, he says, wherever the soul goes it can easily provide itself there with those rudiments. Other reasons supporting this primâ facie view will be mentioned and refuted further on.--The Sûtra states the view finally accepted, 'In obtaining another "of that" it goes enveloped.' The 'of that' refers back to the form, i.e. body, mentioned in II, 4, 17. The soul when moving towards another embodiment goes enveloped by the rudiments of the elements. This is known 'from question and explanation,' i.e. answer. Question and answer are recorded in the 'Knowledge of the five fires' (Ch. Up. V, 3-10), where Pravâhana, after having addressed to Svetaketu several other questions, finally asks 'Do you know why in the fifth libation water is called man?' In answer to this last question the text then explains how the Devas, i.e. the prânas attached to the soul, offer into the heavenly world, imagined as a sacrificial fire, the oblation called sraddhâ; how this sraddhâ changes itself into a body con sisting of amrita, which body is called moon; how the same prânas offer this body of amrita in Parjanya, imagined as a fire, whereupon the body so offered becomes rain; how the same prânas throw that rain on to the earth, also imagined as a sacrificial fire, whereupon it becomes food; how this food is then offered into man, also compared to fire, where it becomes seed; and how, finally, this seed is offered into woman, also compared to a fire, and there becomes an embryo. The text then goes on, 'Thus in the fifth oblation water becomes purushavakas,' i.e. to be designated by the term man. And this means that the water which, in a subtle form, was throughout present in the previous oblations also, now, in that fifth oblation, assumes the form of a man.--From this question and answer it thus appears that the soul moves towards a new embodiment, together with the subtle rudiments from which the new body springs.--But the words, 'water becomes purushavakas,' only intimate that water assumes the form of a man, whence we conclude that water only invests the soul during its wanderings; how then can it be held that the soul moves invested by the rudiments of all elements?--To this question the next Sûtra replies.

2. But on account of (water) consisting of the three elements; on account of predominance.

Water alone could not produce a new body; for the text Ch. Up. VI, 3, 4, 'Each of these he made tripartite,' shows that all the elements were' made tripartite to the end of producing bodies. That the text under discussion mentions water only, is due to the predominance of water; and that among the elements giving rise to a new body water predominates, we infer from the fact that blood and the other humours are the predominating element in the body.

3. And on account of the going of the prânas.

That the soul goes embedded in the subtle rudiments of the elements follows therefrom also that when passing out of the old body it is said to be followed by the prânas, 'when he thus passes out, the chief prâna follows after him,' &c. (Bri. Up. V, 4, 2). Compare also Smriti: 'It draws to itself the organs of sense, with the mind for the sixth. When the Ruler (soul) obtains a new body, and passes out of another, he takes with him those organs and then moves on, as the wind takes the odours from their abodes (the flowers)' (Bha. Gî. XV, 8). But the prânas cannot move without a substrate, and hence we must admit that the rudiments of the elements--which are their substrate--are also moving.

4. If it be said (that it is not so) on account of scriptural statement as to going to Agni and the rest; we say no, on account of the secondary nature (of the statement).

But the text, 'when the speech of the dead person enters into fire,' &c. (Bri. Up. III, 2, 13). declares that when a person dies his organs go into fire, and so on; they cannot therefore accompany the soul. Hence the text which asserts the latter point must be explained in some other way!--Not so, the Sûtra replies. The text stating that the organs go to fire, and so on, cannot be taken in its literal sense; for it continues, 'the hairs of the body enter into herbs, the hair of the head into trees' (which manifestly is not true, in its literal sense). The going of speech, the eye, and so on, must therefore be understood to mean that the different organs approach the divinities (Agni and the rest) who preside over them.

5. Should it be said, on account of absence of mention in the first (reply); we say no, for just that (is meant), on the ground of fitness.

An objection is raised to the conclusion arrived at under III, 1, 1; on the ground that in the first oblation, described in Ch. Up. V, 4, 2, as being made into the heavenly world, water is not mentioned at all as the thing offered. The text says, 'on that altar the gods offer sraddhâ'; and by sraddhâ (belief) everybody understands a certain activity of mind. Water therefore is not the thing offered.--Not so, we reply. It is nothing else but water, which there is called sraddhâ. For thus only question and answer have a sense. For the question is, 'Do you know why in the fifth libation water is called man?' and at the outset of the reply sraddhâ is mentioned as constituting the oblation made into the heavenly world viewed as a fire. If here the word sraddhâ did not denote water, question and answer would refer to different topics, and there would be no connexion. The form in which the final statement is introduced (iti tu pañkamyâm, &c., 'but thus in the fifth oblation,' &c.), moreover, also intimates that sraddhâ means water. The word 'iti,' thus, here intimates that the answer is meant to dispose of the question, 'Do you know how?' &c. Sraddhâ becomes moon, rain, food, seed, embryo in succession, and thus the water comes to be called man. Moreover, the word sraddhâ is actually used in the Veda in the sense of 'water'; 'he carries water, sraddhâ indeed is water' (Taitt. Samh. I, 6, 8, 1). Aad what the text says as to king Soma (the moon) originating from sraddhâ when offered, also shows that sraddhâ must mean water.

6. 'On account of this not being stated by Scripture'; not so, on account of those who perform sacrifices and so on being understood.

But, a further objection is raised, in the whole section under discussion no mention at all is made of the soul; the section cannot therefore prove that the soul moves, enveloped by water. The text speaks only of different forms of water sraddhâ and the rest.--This, the Sûtra points out, is not so, on account of those who perform sacrifices being understood. For further on in the same chapter it is said, that those who, while destitute of the knowledge of Brahman, practise sacrifices, useful works and alms, reach the heavenly world and become there of the essence of the moon (somarâjânah); whence, on the results of their good works being exhausted, they return again and enter on a new embryonic state (Ch. Up. V, 10). Now in the preceding section (V, 9) it is said that they offer sraddhâ in the heavenly world, and that from that oblation there arises the king Soma--an account which clearly refers to the same process as the one described in V, 10. We herefrom infer that what is meant in V, 9 is that that being which was distinguished by a body of sraddhâ, becomes a being distinguished by a body of the nature of the moon. The word body denotes that the nature of which it is to be the attribute of a soul, and thus extends in its connotation up to the soul. The meaning of the section therefore is that it is the soul which moves enveloped by water and the other rudimentary elements.--But the phrase 'him the gods eat' (V, 10, 4) shows that the king Soma cannot be the soul, for that cannot be eaten!--To this the next Sûtra replies.

7. Or it is metaphorical, on account of their not knowing the Self. For thus Scripture declares.

He who performs sacrifices, and so on, and thus does not know the Self, is here below and in yonder world a mere means of enjoyment for the devas. He serves them here, by propitiating them with sacrifices, and so on; and when the gods, pleased with his service, have taken him up into yonder world, he there is a common means of enjoyment for them (since they are gratified by the presence of a faithful servant). That those not knowing the Self serve and benefit the gods, Scripture explicitly declares, 'He is like a beast for the devas' (Bri. Up. I, 4, 10). Smriti also declares, that while those who know the Self attain to Brahman, those who do not know it are means of enjoyment for the devas, 'To the gods go the worshippers of the gods, and they that are devoted to me go to me' (Bha. Gî. VII, 23). When Scripture speaks of the soul being eaten by the gods, it therefore only means that the soul is to them a source of enjoyment. That eating the soul means no more than satisfaction with it, may also be inferred from the following scriptural passage, 'The gods in truth do not eat nor do they drink; by the mere sight of that amrita they are satisfied.'--It thus remains a settled conclusion that the soul moves enveloped by the subtle rudiments of the elements.--Here terminates the adhikarana of 'the obtaining of another body.'

8. On the passing away of the works, with a remainder, according to Scripture and Smriti; as it went and not so.

The text declares that those who only perform sacrifices and useful works ascend by the road of the fathers, and again return to the earth when they have fully enjoyed the fruit of their works, 'having dwelt there yâvat sampâtam, they return by the same way' (Ch. Up. V, 10, 5). The question here arises whether the descending soul carries a certain remainder (anusaya) of its works or not.--It does not, since it has enjoyed the fruit of all its works. For by 'anusaya' we have to understand that part of the karman which remains over and above the part retributively enjoyed; but when the fruit of the entire karman has been enjoyed, there is no such remainder. And that this is so we learn from the phrase 'yâvat sampâtam ushitvâ,' which means 'having dwelt there as long as the karman lasts' (sampatanty anena svargalokam iti sampâtah). Analogously another text says, 'Having obtained the end of whatever deed he does on earth, he again returns from that world to this world to action' (Bri. Up. V, 4, 6).--Against this primâ facie view the Sûtra declares 'with a remainder he descends, on account of what is seen, i.e. scriptural text, and Smriti.' The scriptural text is the one 'Those whose conduct has been good' (V, 10, 7), which means that among the souls that have returned, those whose karman is good obtain a good birth as Brâhmanas or the like, while those whose karman is bad are born again as low creatures-dogs, pigs, Kândâlas, and the like. This shows that the souls which have descended are still connected with good or evil karman. Smriti also declares this: 'Men of the several castes and orders, who always stand firm in the works prescribed for them, enjoy after death the rewards of their works, and by virtue of a remnant (of their works) they are born again in excellent countries, castes and families, endowed with beauty, long life, learning in the Vedas, wealth, good conduct, happiness and wisdom. Those who act in a contrary manner perish' (Gautama Dha. Sû. XI, 29); 'Afterwards when a man returns to this world he obtains, by virtue of a remainder of works, birth in a good family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and capacity for fulfilling his duties. Therefore, rolling like a wheel (from the one to the other), in both worlds he dwells in happiness' (Âpast. Dha. Sû. II, 1, 2, 3). The clause 'as long as his works last' (yâvat-sampâtam) refers to that part of his works only which was performed with a view to reward (as promised for those works by the Veda); and the same holds true with regard to the passage 'whatever work man does here on earth' (Bri. Up. V, 4, 6). Nor is it possible that works, the fruit of which has not yet been enjoyed, and those the result of which has not been wiped out by expiatory ceremonies, should be destroyed by the enjoyment of the fruits of other works. Hence those who have gone to that world return with a remnant of their works, 'as they went and not so'--i.e. in the same way as they ascended and also in a different way. For the ascent takes place by the following stages--smoke, night, the dark half of the moon, the six months of the sun's southern progress, the world of the fathers, ether, moon. The descent, on the other hand, goes from the place of the moon, through ether, wind, smoke, mist, cloud. The two journeys are alike in so far as they pass through ether, but different in so far as the descent touches wind, and so on, and does not touch the world of the fathers, and other stages of the ascent.

9. 'On account of conduct'; not so, since (karana) connotes works; thus Kârshnâjini thinks.

In the phrases 'those whose works were good' (ramanîya-karanâh), and 'those whose works were bad' (kapûyâ-karanâh), the word karana does not denote good and evil works (i.e. not such works as the Veda on the one hand enjoins as leading to certain rewards, and on the other prohibits, threatening punishment), for, in Vedic as well as ordinary language, the term karana is generally used in the sense of âkâra, i.e. general conduct. In ordinary speech such words as âkâra, sîla, vritta are considered synonymous, and in the Veda we read 'whatever works (karmâni) are blameless, those should be regarded, not others. Whatever our good conduct (su-karitâni) was, that should be observed by thee, nothing else' (Taitt. Up. I, 11, 2)--where 'works' and 'conduct' are distinguished. Difference in quality of birth therefore depends on conduct, not on the remainder of works performed with a view to certain results.--This primâ facie view the Sûtra sets aside, 'not so, because the scriptural term karana connotes works; thus the teacher Kârshnâjini thinks.' For mere conduct does not lead to experiences of pleasure and pain; pleasure and pain are the results of works in the limited sense.

10. 'There is purposelessness'; not so, on account of the dependence on that.

But if conduct has no result, it follows that good conduct, as enjoined in the Smritis, is useless!--Not so, we reply; for holy works enjoined by the Veda depend on conduct, in so far as a man of good conduct only is entitled to perform those works. This appears from passages such as the following: 'A man who is not pure is unfit for all religious work,' and 'Him who is devoid of good conduct the Vedas do not purify.' Kârshnâjini's view thus is, that the karana of the text implies karman.

11. But only good and evil works, thus Bâdari thinks.

As the verb â-kar takes karman for its object (punyam karmâ karati, &c.), and as the separate denotation (i.e. the use of apparently equivalent words, viz. âkar and karman) can be accounted for on the ground that one of them refers to works established by manifest texts, and the other to texts inferred from actually existing rules of good conduct; and as, when the primary meaning is possible, no secondary meaning must be adopted; nothing else but good and evil works (in the Vedic sense) are denoted by the word karana: such is the opinion of the teacher Bâdari. This opinion of Bâdari, the author of the Sûtra states as representing his own. On the other hand, he adopts the view of Kârshnajini in so far as he considers such items of virtuous conduct as the Sandhyâ--which are enjoined by scriptural texts, the existence of which is inferred on the basis of conduct as enjoined by Smriti--to have the result of qualifying the agent for the performance of other works.--The conclusion therefore is that the souls descend, carrying a remnant of their works.-- Here terminates the adhikarana of 'the passing of works.'

12. Of those also who do not perform sacrifices (the ascent) is declared by Scripture.

It has been said that those who perform only sacrifices, and so on, go to the moon and thence return with a remainder of their works. The question now arises whether those also who do not perform sacrifices go to the moon. The phrase 'who do not perform sacrifices' denotes evil- doers of two kinds, viz. those who do not do what is enjoined, and those who do what is forbidden.--These also go to the moon, the Pûrvapakshin maintains; for the text contains a statement to that effect, 'All who depart from this world go to the moon' (Ka. Up. I, 2)--where it is said that all go, without any distinction. So that those who perform good works and those who perform evil works, equally go to the moon.--This the next Sûtra negatives.

13. But of the others having enjoyed in Samyamana, there is ascent and descent; as such a course is declared.

Of the others, i.e. those who do not perform sacrifices, and so on, there is ascent to the moon and descent from there, only after they have in the kingdom of Yama suffered the punishments due to their actions. For the text declares that evil-doers fall under the power of Yama, and have to go to him, 'He who thinks, this is the world there is no other, falls again and again under my sway' (Ka. Up. I, 2, 6); 'the son of Vivasvat, the gathering place of men' (Rik Samh. X, 14, 1); 'King Yama,' and other texts.

14. Smriti texts also declare this.

That all beings are under the sway of Yama, Parâsara also and other Smriti writers declare, 'And all these pass under the sway of Yama.'

15. Moreover there are seven.

The Smritis moreover declare that there are seven hells, called Raurava, and so on, to which evil-doers have to go.--But how do they, if moving about in those seven places, reach the palace of Yama?

16. On account of his activity there also, there is no contradiction.

As their going to those seven places also is due to the command of Yama, there is no contradiction.--Thus those also who do not perform sacrifices, and so on, after having gone to the world of Yama, and there undergone punishments according to the nature of their works, later on ascend to the moon and again descend from there.--Of this conclusion the next Sûtra disposes.

17. But, of knowledge and work--as these are the leading topics.

The 'but' sets aside the view developed so far. It cannot be admitted that those also who do not perform sacrifices, and so on, reach the moon; because the path of the gods and the path of the fathers are meant for the enjoyment of the fruits 'of knowledge and work.'That is to say--as those who do not perform sacrifices cannot ascend by the path of the gods, since they are destitute of knowledge; so they also cannot go by the path of the fathers, since they are destitute of meritorious works. And that these two paths are dependent respectively on knowledge and works, we know from the fact that these two are the leading topics. For knowledge forms the leading topic with regard to the path of the gods, 'Those who know this, and those who in the forest follow faith and austerities, go to light,' &c.; and works have the same position with regard to the path of the fathers, "they who living in a village perform sacrifices, &c. go to the smoke," &c. The text, 'all those who depart from this world go to the moon,' must therefore be interpreted to mean 'all those who perform sacrifices go to the moon.'--But if evil-doers do not go to the moon, the fifth oblation cannot take place, and no new body can be produced. For the text says, 'In the fifth oblation water is called man,' and, as we have shown, that fifth oblation presupposes the soul's going to the moon. In order, therefore, to understand how in their case also a new embodiment is possible, it must needs be admitted that they also ascend to the moon.--To this the next Sûtra replies.

18. Not in the case of the third (place), as it is thus perceived.

The third 'place' does not, for the origination of a new body, depend on the fifth oblation. The term,'the third place,' denotes mere evil-doers. That these do not, for the origination of a new body, depend on the fifth oblation, is seen from Scripture. For, in answer to the question 'Do you know why that world never becomes full?' the text says, 'On neither of these two ways are those small creatures continually returning, of whom it may be said, Live and die. This is the third place. Therefore that world never becomes full.' As this passage states that in consequence of 'the third place' (i.e. the creatures forming a third class) not ascending to and descending from the heavenly world that world never becomes full, it follows that that third place does not, for the origination of bodies, depend on the fifth oblation. The clause, 'in the fifth oblation,' moreover, merely states that the connexion of water with the fifth fire is the cause of the water 'being called man' (i. e. becoming an embryo), but does not deny the origination of embryos in other ways; for the text contains no word asserting such a limitation.

19. It moreover is recorded, in the world.

Smriti, moreover, states that the bodies of some specially meritorious persons, such as Draupadî, Dhrishtadyumna and others, were formed independently of the fifth oblation' (i.e. sexual union).

20. And on account of its being seen.

And it is seen in Scripture also, that the bodies of some beings originate independently of the fifth oblation: 'Of all beings there are indeed three origins only, that which springs from an egg, that which springs from a living being, that which springs from a germ' (Ch. Up. VI, 3, 1). It is observed that from among these beings those springing from a germ and those springing from heat originate without that fifth oblation.--But the text quoted does not refer to the creatures springing from heat; for it says that there are three origins only!--To this the next Sûtra replies.

21. The third term includes that which springs from heat.

Creatures sprung from heat are included in the third term--viz. that which springs from a germ--which is exhibited in the text quoted. The settled conclusion therefore is that the evil-doers do not go to the moon.--Here terminates the adhikarana of 'those who do not perform sacrifices.'

22. There is entering into similarity of being with those, there being a reason.

The text describes the manner in which those who perform sacrifices, and so on, descend from the moon as follows: 'They return again that way as they came, to the ether, from the ether to the air. Then having become air they become smoke, having become smoke they become mist,' &c. The doubt here arises whether the soul when reaching ether, and so on, becomes ether in the same sense as here on earth it becomes a man or other being, or merely becomes similar to ether, and so on.--The former view is the true one; for as the soul in the sraddhâ state becomes the moon, so it must likewise be held to become ether, and so on, there being no reason for a difference in the two cases.--This primâ facie view the Sûtra sets aside. The descending soul enters into similarity of being with ether, and so on; since there is a reason for this. When the soul becomes a man or becomes the moon, there is a reason for that, since it thereby becomes capacitated for the enjoyment of pain and pleasure. But there is no similar reason for the soul becoming ether, and so on, and hence the statement that the soul becomes ether, and so on, can only mean that, owing to contact with them, it becomes similar to them.--Here terminates the adhikarana of 'entering into similarity of being.'

23. Not very long; on account of special statement.

Does the soul in its descent through ether, and so on, stay at each stage for a not very long time, or is there nothing to define that time?-- It stays at each stage for an indefinite time, there being nothing to define the time.--

Not so, the Sûtra decides. For there is a special statement, i.e. the text says that when the soul has become rice or grain or the like, the passing out of that stage is beset with difficulties. From this we infer that as there is no such statement concerning the earlier stages, the soul stays at each of them for a short time only.--Here terminates the adhikarana of 'the not very long time.'

24. Into (plants) animated by other souls, because the statement is as in the previous cases.

The text declares that 'he descending souls are born as rice, corn,' &c., 'they are born here as rice, corn, herbs, trees,' &c. The question here is whether the souls cling to plants animated by other souls which have those plants for their bodies; or whether the descending souls themselves are born with those plants for their bodies.--The latter view is the right one; for the text says, 'they are born as rice, grain,' and so on, and this expression is of the same kind as when we say 'he is born as a man, as a deva,' and so on. The text therefore means that the souls are embodied in the different plants.--This view the Sûtra rejects. The souls merely cling to those plants which constitute the bodies of other souls; 'since the statement is as in the previous cases,' i.e. because the text only says that the souls become plants as it had previously been said that they become ether, and so on. Where the text means to say that the soul enters on the condition of an enjoying soul (i.e. of a soul assuming a new body for the purpose of retributive enjoyment), it refers to the deeds which lead to such enjoyment; so e. g. in the passage, 'Those whose works have been good obtain a good birth,' & c. But in the text under discussion there is no such reference to karman. For those works--viz. sacrifices and the like--which were undertaken with a view to reward, such as enjoyment of the heavenly world, are, in the case of the descending souls, completely wiped out by the enjoyment of the heavenly world (which precedes the descent of the souls); and those works on the other hand, the action of which has not yet begun, lead to the embodiments mentioned further on ('Those whose works are good'). And in the interval between those two conditions no new karman originates. When, therefore, the text says that the souls are born as plants, the statement cannot be taken in its literal sense.

25. It is unholy. Not so, on the ground of Scripture.

The conclusion arrived at above cannot be accepted, since there is a reason why the descending soul should enter on the condition of an enjoying soul. Such works as sacrifices, the fruit of which is the enjoyment of the heavenly world, are mixed with evil, for they imply injury to living beings as in the case of the goat offered to Agnîshomau. And such injury is evil as it is forbidden by texts such as 'let him not harm any creature.' Nor can it be said that the injunctions of sacrificing animals constitute exceptions to the general rule of not harming any creature.--For the two injunctions refer to different things. The injunction to kill the goat for Agnîshomau intimates that the killing of the animal subserves the accomplishment of the sacrifice, while the injunction not to 'harm' teaches that such harming has disastrous consequences. Should it be said that the prohibition of harming does not refer to such actions as the sacrifice of the goat which proceed on the basis of scriptural injunction, but only to such actions as spring from natural passion or desire (râga); we remark that in the case of sacrifices also the action is equally prompted by natural desire. Injunctions such as 'He who desires the heavenly world is to sacrifice', teach that sacrifices are to be undertaken by persons desirous of certain pleasant results, and such persons having thus learned by what means the result is to be accomplished proceed to action from the natural desire of the result. This applies to the killing of the goat also which is offered to Agnîshomau; man learns from Scripture that such actions help to accomplish the sacrifice which effects the result, and then performs those actions from natural desire. The case in no way differs from that of harm done in ordinary life--where the agent always is prompted by natural desire, having somehow arrived at the conclusion that his action will accomplish something aimed at by himself. The same holds good with regard to works of permanent obligation. Men learn from Scripture that through the performance of the special duties of their caste they attain happiness of the highest kind, and then apply themselves to their duties from a natural desire of such happiness, and therefore such works also are mixed with evil. Hence the souls of those who have performed sacrifices, and so on, which contain an element of evil, at first experience in the heavenly world that result which is to be enjoyed there, and then embodying themselves in non-moving things such as plants, experience the fruit of that part of their actions which is of a harmful nature. That embodiment in non-moving beings is the result of evil deeds Smriti declares: 'Owing to those defects of work which are due to the body, a man becomes a non-moving being.' From all this it follows that the souls embody themselves in plants to the end of enjoying the fruits of their works.--To this the Sûtra replies--it is not so, on account of scriptural statement. For Scripture declares that the killing of sacrificial animals makes them to go up to the heavenly world, and therefore is not of the nature of harm. This is declared in the text, 'The animal killed at the sacrifice having assumed a divine body goes to the heavenly world'; 'with a golden body it ascends to the heavenly world.' An action which is the means of supreme exaltation is not of the nature of harm, even if it involves some little pain; it rather is of beneficial nature.--With this the mantra also agrees: 'Thou dost not die, thou goest to the gods on easy paths; where virtuous men go, not evil-doers, there the divine Savitri may lead thee.' An act which has a healing tendency, although it may cause a transitory pain, men of insight declare to be preservative and beneficial.

26. After that conjunction with him who performs the act of generation.

The declaration that the descending souls become rice plants, and so on, cannot be taken literally for that reason also, that the text afterwards declares them to become those who perform the act of generation: 'Whoever the being may be that eats the food and begets offspring, that being he (i.e. the soul that has descended) becomes.' Now the meaning of this latter text can only be that the soul enters into conjunction with the creature which eats the grain; and hence we have to interpret the previous text, as to the soul's becoming a plant, in the same way.

27. From the yoni the body.

Only after having reached a yoni the soul, affected with a remnant of its works, obtains a new body, and only in a body there can be the enjoyment of pleasure and pain. When, therefore, previous to that the soul is said to reach ether, wind, and so on, this can only mean that it enters into conjunction with them.--Here terminates the adhikarana of 'that animated by another soul.'

SECOND PÂDA.

1. In the intermediate sphere the creation (is effected by the soul); for (Scripture) says (so).

So far it has been shown that the soul in the waking state suffers affliction since, in accordance with its deeds, it goes, returns, is born, and so on. Next an enquiry is instituted into its condition in the state of dream. With reference to the state of dreaming Scripture says, 'There are no chariots in that state, no horses, no roads; then he creates chariots, horses and roads. There are no blessings, no happiness, no joys; then he himself creates blessings, happiness, joys, and so on. For he is the creator' (Bri. Up. IV, 3, 10). A doubt here arises whether this creation of chariots and the rest is accomplished by the individual soul, or by the Lord.--'The creation in the intermediate state' is due to the individual soul only. 'The intermediate state' means the sphere of dreams, in agreement with the passage 'There is a third intermediate state, the place of dreams' (Bri. Up. IV, 3, 1). And that creation is effected by the soul only; for what is referred to in the passages 'he creates,' 'For he is the maker,' is none other but the dreaming soul.

2. And some (state the soul to be) the shaper; and sons, and so on.

And the followers of one sâkhâ state in their text that the dreaming soul is the shaper of its desires: 'He, the person who is awake in those who sleep, shaping one desired thing (kâma) after the other.' The term 'kâma' there denotes not mere desires, but such things as sons and the like which are objects of desire. For sons and so on are introduced as 'kâmas' in previous passages: 'Ask for all kâmas according to thy wish'; 'Choose sons and grandsons living a hundred years' (Ka. Up. I, 1, 25; 23). The individual soul thus creates chariots, and so on, in its dreams. That the soul has the power of realising all its wishes is known from the declaration of Prajâpati. It is therefore able to create, even in the absence of special instruments.--This view is set aside by the next Sûtra.

3. But it is mere Mâyâ; on account of the true nature (of the soul) not being fully manifested.

The things appearing in dreams-chariots, lotus tanks, and so on--are absolute Mâyâ, i.e. things created by the Supreme Person. For the term 'Mâyâ' denotes wonderful things, as appears from passages such as 'She was born in the race of Janaka, appearing like the wonderful power of the divine being in bodily shape' (devamâyâ). The sense of the passage 'there are no chariots,' &c. then is--there are no chariots and horses to be perceived by any other person but the dreaming one; and then 'he creates chariots,' &c.--i. e. the Supreme Person creates things to be perceived by the dreamer and persisting for a certain time only. Those things therefore are of a wonderful nature (but not illusions). And the creation of such wonderful things is possible for the Supreme Person who can immediately realise all his wishes; but not for the individual soul. The latter also, indeed, fundamentally possesses that power; but as in the Samsâra state the true nature of the soul is not fully manifested, it is then incapable of accomplishing such wonderful creations. The text 'the person shaping one desired thing after the other' declares the Supreme Person to be the creator, for the clauses immediately preceding and following that text (viz. 'He who is awake in those who sleep'; and 'that is the Bright, that is Brahman, that alone is called the Immortal; all worlds are contained in it and no one goes beyond'--Ka. Up. II, 5, 8) mention attributes distinctively characteristic of the Supreme Person. And the Bri. Up. text, 'For he is the maker,' must therefore, in agreement with the Katha-text, also be understood as declaring that it is the Supreme Person only that creates the things seen in a dream.--But if it is the true nature of the soul to be free from all imperfections, and so on, why then does this not manifest itself?--To this the next Sûtra replies.

4. But owing to the wish of the highest it is hidden; for from that are its bondage and the opposite state.

The but sets the objection aside. Owing to the wish of the highest, i. e. the Supreme Person, the essential nature of the individual soul is hidden. The Supreme Person hides the true, essentially blessed, nature of the soul which is in a state of sin owing to the endless chain of karman. For this reason we find it stated in Scripture that the bondage and release of the soul result from the wish of the Supreme Person only 'when he finds freedom from fear and rest in that invisible, incorporeal, undefined, unsupported; then he has gone to fearlessness '; 'for he alone causes blessedness'; 'from fear of it the wind blows' (Taitt. Up. II, 7, 8).

5. Or that (results) also from connexion with the body.

The obscuration of the soul's true nature results either from the soul's connexion with the body or from its connexion with the power of matter in a subtle state. As long as the creation lasts, the soul is obscured by its connexion with matter in the form of a body; at the time of a pralaya, on the other hand, by its connexion with matter of so exceedingly subtle a kind as not to admit of differentiation by means of name and form. As thus its true nature is not manifest, the soul is unable to create, in dreams, chariots, lotus tanks, and so on, by its mere wish. And what the texts say about a being that is awake in those who sleep and is the abode of all worlds ('in that all the worlds abide, and no one goes beyond it'--Ka. Up. II, 4, 9) can apply to the Supreme Person only. The things seen by an individual soul in its dreams therefore are specially created by the Supreme Person, and are meant by him to be a retribution--whether reward or punishment--for deeds of minor importance: they therefore last for the time of the dream only, and are perceived by that one soul only.

6. And it is suggestive, according to Scripture; this the experts also declare.

The things seen in dreams are not created by the wish of the individual soul for this reason also, that according to Scripture dreams are prophetic of future good or ill fortune. 'When a man engaged in some work undertaken for some special wish sees a woman in his dream, he may infer success from his dream vision.' Those also who understand the science of dreams teach that dreams foreshadow good and evil fortune. But that which depends on one's own wish can have no prophetic quality; and as ill fortune is not desired the dreamer would create for himself only such visions as would indicate good fortune. Hence the creation which takes place in dreams can be the Lord's work only.--Here terminates the adhikarana of 'the intermediate state.'

7. The absence of that takes place in the nâdîs and in the Self, according to scriptural statement.

Next the state of deep dreamless sleep is enquired into. Scripture says, 'When a man is asleep, reposing and at perfect rest, so that he sees no dream, then he lies asleep in those nâdîs' (Ch. Up. VIII, 6, 3); 'When he is in profound sleep and is conscious of nothing, there are seventy- two thousand veins called hita which from the heart spread through the pericardium. Through them he moves forth and rests in the pericardium' (Bri. Up. II, 1, 19). 'When a man sleeps here, he becomes united with the True' (Ch. Up. VI, 8, 1). These texts declare the veins, the pericardium, and Brahman to be the place of deep sleep; and hence there is a doubt whether each of them in turns, or all of them together, are that place. There is an option between them, since they are not in mutual dependence, and since the sleeping soul cannot at the same time be in several places!--To this the Sûtra replies--the absence of dreams, i.e. deep sleep takes place in the veins, in the pericardium, and in the highest Self together; since these three are declared by Scripture. When different alternatives may be combined, on the ground of there being different effects in each case, it is improper to assume an option which implies sublation of some of the alternatives. And in the present case such combination is possible, the veins and the pericardium holding the position of a mansion, as it were, and a couch within the mansion, while Brahman is the pillow, as it were. Thus Brahman alone is the immediate resting-place of the sleeping soul.

8. Hence the awaking from that.

Since Brahman alone directly is the place of deep sleep, Scripture is able to declare that the souls awake from that, i.e. Brahman; compare 'Having come back from the True they do not know that they come from the True' (Ch. Up. VI, 10, 2), and other texts.--Here terminates the adhikarana of 'the absence of that.'

9. But the same, on account of work, remembrance, text, and injunction.

Does the same person who had gone to sleep rise again at the time of waking, or a different one?--Since the soul in deep sleep frees itself from all limiting adjuncts, unites itself with Brahman, and thus being in no way different from the released soul, is no longer in any way connected with its previous body, organs, and so on; the person rising from sleep is a different one.--This view the Sûtra sets aside, saying 'but the same.' For there remains the work, i.e. the good and evil deeds previously done by the sleeper, for which the same person has to undergo retribution before the knowledge of truth arises. There is next remembrance--'I, the waking person, am the same as I who was asleep.' Scripture also declares this: 'Whatever these creatures are here, whether a lion, or tiger, or wolf, &c., that they become again' (Ch. Up. VI, 10, 2). And, lastly, the injunctions which enjoin certain acts for the sake of final Release would be purportless if the person merged in deep sleep attained Release. Nor can it be said that the sleeping soul is free from all limiting adjuncts and manifests itself in its true nature (so as not to be different from the released soul). For with regard to the sleeping person the text says,'In truth he thus does not know himself that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this' (Ch. Up. VIII, ii, 1); while, on the other hand, the texts, 'Having approached the highest light he manifests himself in his true nature; he moves about there laughing, playing, delighting himself; 'He becomes a Self-ruler; he moves about in all the worlds according to his wish'; 'The seeing one sees everything, and attains everything everywhere' (Ch. Up. VIII, 12, 3; VII, 25, 2; 26, 2), declare that the released soul is all-knowing, and so on. What is true about the sleeping person is that he is still comprised within the Samsâra, but for the time having put off all instruments of knowledge and action and become incapable of knowledge and enjoyment repairs to the place of utter rest, i.e. the highest Self, and having there refreshed himself, again rises to new enjoyment of action.--Here terminates the adhikarana of 'work, remembrance, text, and injunction.'

10. In the swooning person there is half-combination; this being the remaining (hypothesis).

With regard to a person lying in a swoon or stunned, the question arises whether that state of swoon is one of the other states, viz. deep sleep and so on, or whether it is a special condition of its own.--The former alternative must be accepted. For the term 'swoon' may be explained as denoting either deep sleep or some other acknowledged state, and there is no authority for assuming an altogether different new state.--This view the Sûtra sets aside. The condition of a swooning person consists in reaching half, viz. of what leads to death; for this is the only hypothesis remaining. A swoon cannot be either dreaming or being awake; for in a swoon there is no consciousness. And as it is different in character as well as in the occasions giving rise to it from deep sleep and death, it cannot be either of those two states; for there are special circumstances occasioning a swoon, such as a blow on the head. The only possible alternative then is to view a swoon as a state in which there is made a half-way approach to death. For while death consists in the complete cessation of the soul's connexion with the body or organs of any kind, a swoon consists in the soul's remaining connected with the subtle body and organs only. Here terminates the adhikarana of 'the swooning person.'

11. Not on account of place even (is there any imperfection) of the Highest; for everywhere (it is described) as having twofold characteristics.

The different states of the individual soul have been discussed, to the end that an insight into their imperfections may give rise to indifference towards all worldly enjoyments. Next now, in order to give rise to the desire of attaining to Brahman, the Sûtras proceed to expound how Brahman's nature is raised above all imperfections and constituted by mere blessed qualities. The following point requires to be considered first. Do those imperfections which cling to the individual soul in consequence of its different states--viz. the waking state, dreams, deep sleep, swoon, departure from the body--affect also the highest Brahman which as its inner Ruler abides within the soul in those different states, or not?--They do affect it, since Brahman abides within the bodies which are in those different states.--But Sûtras such as I, 2, 8 have already declared that the highest Brahman, because not subject to the influence of karman, is free from all imperfections; how then can imperfections cling to it for the reason that it is connected with this or that place?--In the following way. As was shown under III, 2, 6, works give rise to imperfection and suffering in so far as they cause the connexion of the soul with a body. The efficient cause therein is the imperfection inherent in the connexion with a body; for otherwise the works themselves would directly give rise to pain, and what then would be the use of the connexion with a body? Hence, even in the case of a being not subject to karman, its connexion with various unholy bodies will cause imperfection and suffering. And even when such a being voluntarily enters into such bodies in order to rule them, connexion with imperfections is unavoidable; no less than to be immersed in blood and purulent matter, even if done voluntarily, will make a man unclean. Although therefore Brahman is the sole cause of the world and a treasure- house of all blessed qualities, yet it is affected by the imperfections springing therefrom that, as declared by Scripture, it abides within matter, bodies, and their parts, and thus is connected with them (cp. 'he who abides within earth, within the soul, within the eye, within the seed,' &c., Bri. Up. III, 7, 3).

Of this primâ facie view the Sûtra disposes by saying--'Not even from place, such as earth, soul, &c., is there possible for the highest Self a shadow even of imperfection; since everywhere in Scripture as well as Smriti Brahman is described as having characteristics of a double kind; viz. on the one hand freedom from all imperfections, and on the other possession of all blessed qualities. For Scripture says that the Supreme Person is free from evil, free from old age, free from death, free from grief, free from hunger and thirst; that all his wishes realise themselves, that all its purposes realise themselves' (Ch. Up. VIII, 1, 5)--And Smriti says, 'He comprises within himself all blessed qualities, by a particle of his power the whole mass of beings is supported. In him there are combined energy, strength, might, wisdom, valour, and all other noble qualities. He is the Highest of the high, no pain or other imperfections affect him, the Lord of all, high or low. From all evil he is free, he whose name is Vishnu, the highest abode.' These and other passages teach that Brahman possesses the double characteristics stated above.

12. Should it be said 'on account of difference'; not so, because with reference to each the text says what is not that.

But, an objection is raised, we observe, that the individual soul also, although in reality possessing the same twofold attributes, viz. freedom from all evil and so on, as we learn from the teaching of Prajâpati (Ch. Up. VIII, 7), yet is affected with imperfections owing to the fact that it is connected with bodies, divine, human, and so on, and thus undergoes a variety of conditions. Analogously we cannot avoid the conclusion that the inner Ruler also, although in reality possessing those same twofold attributes, is also affected by imperfection, because through its connexion with those different bodies it likewise undergoes a variety of conditions.--This objection the Sûtra sets aside in the words, 'not so, because with reference to each the text says what is not that,' i.e. what is contrary. For where the text says that the inner Ruler dwells within the earth, within the soul, within the eye, and so on, it concludes each clause by saying, 'that is thy Self, the inner Ruler, the immortal one,' i.e. declares the inner Ruler to be immortal, and thus denies of him any imperfections due to his connexion with the bodies which he voluntarily enters in order to rule them. The true (perfect) nature of the individual soul, on the other hand, is obscured as long as it is connected with a body, as we have explained under III, 2, 5.--But, as the Pûrvapakshin has pointed out, even if the highest Self voluntarily enters into bodies, it cannot escape connexion with the imperfections which depend on the essential nature of those bodies.--Not so, we reply. The fact is, that not even non-sentient things are, essentially or intrinsically, bad; but in accordance with the nature of the works of those beings which are under the rule of karman, one thing, owing to the will of the Supreme Person, causes pain to one man at one time and pleasure at another time, and causes pleasure or pain to one person and the opposite to another person. If the effects of things depended on their own nature only, everything would at all times be productive for all persons, either of pleasure only or of pain only. But this is not observed to be the case. In agreement herewith Smriti says, 'Because one and the same thing causes pain and pleasure and envy and wrath, the nature of a thing cannot lie in itself. As the same thing which erst gave rise to love causes pain later on, and that which once caused anger now causes satisfaction, nothing is in itself of the nature either of pleasure or of pain.' To the soul therefore which is subject to karman the connexion with different things is the source of imperfection and suffering, in agreement with the nature of its works; while to the highest Brahman, which is subject to itself only, the same connexion is the source of playful sport, consisting therein that he in various ways guides and rules those things.

13. Some also (teach) thus.

Moreover, the followers of one sâkhâ explicitly teach that the connexion with one and the same body is for the individual soul a source of disadvantage, while for the highest Brahman it is nothing of the kind, but constitutes an accession of glory in so far as it manifests him as a Lord and Ruler, 'Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating' (Mu. Up. III, 1, 1).--But the text, 'Having entered by means of that jîva- self I will differentiate names and forms,' teaches that the differentiation of names and forms depends on the entering into the elements of the jîva-soul whose Self is Brahman, and this implies that Brahman also, as the Self of the individual soul, possesses definite shapes, divine, human, and so on, and is to be denominated by the corresponding names. Brahman thus falls within the sphere of beings to which injunctions and prohibitions are addressed--such as 'a Brâhmana is to sacrifice'--and hence necessarily is under the power of karman.--To this the next Sûtra replies.

14. For (Brahman is) without form merely, since it is the principal agent with regard to that.

Brahman, although by entering into bodies, human, divine, and so on, it becomes connected with various forms, yet is in itself altogether devoid of form, and therefore does not share that subjection to karman which in the case of the soul is due to its embodiedness.--Why?--Because as it is that which brings about names and forms it stands to them in the relation of a superior (pradhâna). For the text, 'The Ether (Brahman) indeed is the accomplisher of names and forms; that which is without these two is Brahman,' teaches that Brahman, although entering into all beings, is not touched by name and form, but is that which brings about name and form.--But, an objection is raised, if Brahman is the inner ruler of beings in so far as he has them for its body, how can it be said that it is altogether destitute of form?--There is a difference, we reply. The individual soul is connected with the shape of the body in which it dwells because it participates in the pleasures and pains to which the body gives rise; but as Brahman does not share those pleasures and pains, it has no shape or form. And the scriptural injunctions and prohibitions apply to those only who are under the power of karman. The highest Brahman therefore is like a being without form, and hence, although abiding within all things, free from all imperfection and endowed with all blessed qualities.

But, an objection is raised, texts such as 'the True, knowledge, infinite is Brahman' suggest a Brahman whose nature is constituted exclusively by non-differentiated light; while at the same time a Brahman endowed with qualities--such as omniscience, being the cause of the world, being the inner Self of all, having the power of immediately realising its wishes and purposes--is expressly negatived by texts such as 'not so, not so' (Bri. Up. II, 3, 6), and therefore must be held to be false. How then can it be maintained that Brahman possesses the 'twofold characteristics' mentioned under Sûtra 11?--To this the next Sûtra replies.

15. And in the same way as (a Brahman) consisting of light; (the texts thus) not being devoid of meaning.

In order that texts such as 'the True, knowledge, infinite is Brahman' may not be devoid of meaning, we have to admit that light (intelligence) constitutes the essential nature of Brahman. But analogously we have also to admit that Brahman possesses the 'twofold characteristics'; for otherwise the texts declaring it to be free from all imperfections, all- knowing, the cause of the world, and so on, would in their turn be devoid of meaning.

16. And (the text) says so much only.

Moreover the text 'the True, knowledge, infinite is Brahman' only teaches that Brahman has light for its essential nature, and does not negative those other attributes of Brahman--omniscience, being the cause of the world, &c.--which are intimated by other texts. What is the object of the negation in 'not so, not so' will be shown further on.

17. (This Scripture) also shows, and it is also stated in Smriti.

That Brahman is a treasure as it were of all blessed qualities and free from all imperfections, the whole body of Vedânta-texts clearly declares: 'That highest great lord of lords, that highest deity of deities'; 'He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord '; 'There is no effect and no cause known of him, no one is seen like unto him or higher. His high power is revealed as manifold, as essential action of knowledge and strength' (Svet. Up. VI, 7-9); 'He who is all-knowing, whose brooding consists of knowledge' (Mu. I, 1,9); 'From fear of him the wind blows, from fear of him the sun moves'; 'That is one bliss of Brahman' (Taitt. Up. II, 8); 'That from which all speech with the mind turns away, not having reached it, knowing the bliss of that Brahman man fears nothing' (Taitt. Up. II, 9); 'He who is without parts, without action, tranquil, without fault, without taint' (Svet. Up. VI, 19).--And Smriti: 'He who knows me to be unborn and without a beginning, the Supreme Lord of the worlds'; 'Pervading this entire universe, by one part of mine I do abide'; 'With me as supervisor Prakriti brings forth the universe of the movable and the immovable, and for this reason the world does ever move round'; 'But another is the Supreme Person, who is called the Supreme Spirit, who pervading the three worlds supports them--the eternal Lord' (Bha. Gî. X, 3; 42; IX, 10; XV, 17); 'The all-working, all-powerful one, rich in knowledge and strength, who becomes neither less nor more, who is self- dependent, without beginning, master of all; who knows neither weariness nor exhaustion, nor fear, wrath and desire; the blameless one, raised above all, without support, imperishable.'--As thus Brahman in whatever place it may abide has the 'twofold characteristics,' the imperfections dependent on those places do not touch it.

18. For this very reason comparisons, such as reflected images of the sun and the like.

Because Brahman, although abiding in manifold places, ever possesses the twofold characteristics, and hence does not share the imperfections due to those places, scriptural texts illustrate its purity in the midst of inferior surroundings by comparing it to the sun reflected in water, mirrors, and the like. Compare e.g., 'As the one ether is rendered manifold by jars and the like, or as the one sun becomes manifold in several sheets of water; thus the one Self is rendered manifold by abiding in many places. For the Self of all beings, although one, abides in each separate being and is thus seen as one and many at the same time, as the moon reflected in water.'

19. But because it is not apprehended like water, there is no equality.

The 'but' indicates an objection.--The highest Self is not apprehended in earth and other places in the same way as the sun or a face is apprehended in water or a mirror. For the sun and a face are erroneously apprehended as abiding in water or a mirror; they do not really abide there. When, on the other hand, Scripture tells us that the highest Self dwells in the earth, in water, in the soul, &c., we apprehend it as really dwelling in all those places. That the imperfections caused by water and mirrors do not attach themselves to the sun or a face is due to the fact that the sun and the face do not really abide in the water and the mirror. Hence there is no real parallelism between the thing compared (the highest Self) and the thing to which it is compared (the reflected image).

20. The participation (on Brahman's part) in increase and decrease, due to its abiding within (is denied); on account of the appropriateness of both (comparisons), and because thus it is seen.

The comparison of the highest Self to the reflected sun and the rest is meant only to deny of the Self that it participates in the imperfections-- such as increase, decrease, and the like--which attach to the earth and the other beings within which the Self abides.--How do we know this?-- From the circumstance that on this supposition both comparisons are appropriate. In the scriptural text quoted above Brahman is compared to ether, which although one becomes manifold through the things--jars and so on--within it; and to the sun, which is multiplied by the sheets of water in which he is reflected. Now the employment of these comparisons-- with ether which really does abide within the jars and so on, and with the sun which in reality does not abide in the water--is appropriate only if they are meant to convey the idea that the highest Self does not participate in the imperfections inherent in earth and so on. Just as ether, although connecting itself separately with jars, pots, and so on, which undergo increase and decrease, is not itself touched by these imperfections; and just as the sun, although seen in sheets of water of unequal extent, is not touched by their increase and decrease; thus the highest Self, although abiding within variously-shaped beings, whether non-sentient like earth or sentient, remains untouched by their various imperfections--increase, decrease, and so on--remains one although abiding in all of them, and ever keeps the treasure of its blessed qualities unsullied by an atom even of impurity.--The comparison of Brahman with the reflected sun holds good on the following account. As the sun is not touched by the imperfections belonging to the water, since he does not really abide in the water and hence there is no reason for his sharing those imperfections, thus the highest Self, which really abides within earth and the rest, is not affected by their imperfections; for as the nature of the highest Self is essentially antagonistic to all imperfection, there is no reason for its participating in the imperfection of others.--'And as this is seen.' This means--Since we observe in ordinary life also that comparisons are instituted between two things for the reason that although they do not possess all attributes in common, they yet have some attribute in common. We say, e. g. 'this man is like a lion.'--The conclusion from all this is that the highest Self, which is essentially free from all imperfections and a treasure as it were of all blessed qualities, in no way suffers from dwelling within the earth and the rest.

An objection is raised. In the Brihad-âranyaka, in the chapter beginning 'There are two forms of Brahman, the material and the immaterial,' the whole material world, gross and subtle, is at first referred to as constituting the form of Brahman, and next a special form of Brahman is mentioned: 'And what is the form of that Person? Like a saffron-coloured raiment,' &c. But thereupon the text proceeds, 'Now follows the teaching-- not so, not so; for there is not anything else higher than this "not so. " 'This passage, referring to all the previously mentioned forms of Brahman by means of the word 'so,' negatives them; intimating thereby that Brahman is nothing else than pure Being, and that all distinctions are mere imaginations due to Brahman not knowing its own essential nature. How then can Brahman possess the twofold characteristics?--To this the next Sûtra replies.

21. For the text denies the previously declared so-muchness; and declares more than that.

It is impossible to understand the text 'not so, not so' as negativing those distinctions of Brahman which had been stated previously. If the text meant that, it would be mere idle talk. For none but a person not in his right mind would first teach that all the things mentioned in the earlier part of the section are distinctive attributes of Brahman--as which they are not known by any other means of proof--and thereupon deliberately negative his own teaching. Although among the things mentioned there are some which, in themselves, are known through other means of proof, yet they are not thus known to be modes of Brahman, and others again are known neither in themselves nor as modes of Brahman. The text therefore cannot merely refer to them as things otherwise known, but gives fundamental instruction about them. Hence the later passage cannot be meant as a sheer negation, but must be taken as denying the previously described 'so-muchness' of Brahman; i.e. the passage denies that limited nature of Brahman which would result from Brahman being viewed as distinguished by the previously stated attributes only. The word so refers to that limited nature, and the phrase not so therefore means that Brahman is not distinguished by the previously stated modes only. This interpretation is further confirmed by the fact that after that negative phrase further qualities of Brahman are declared by the text: 'For there is not anything higher than this not so. Then comes the name, the True of the True; for the prânas are the True, and he is the True of them.' That means: Than that Brahman which is expressed by the phrase 'not so' there is no other thing higher, i.e. there is nothing more exalted than Brahman either in essential nature or in qualities. And of that Brahman the name is the 'True of the True.' This name is explained in the next clause, 'for the prânas,' &c. The term prânas here denotes the individual souls, so called because the prânas accompany them. They are the 'True' because they do not, like the elements, undergo changes implying an alteration of their essential nature. And the highest Self is the 'True of the True' because while the souls undergo, in accordance with their karman, contractions and expansions of intelligence, the highest Self which is free from all sin knows of no such alternations. He is therefore more eminently true than they are. As thus the complementary passage declares Brahman to be connected with certain qualities, the clause 'not so, not so' (to which that passage is complementary) cannot deny that Brahman possesses distinctive attributes, but only that Brahman's nature is confined to the attributes previously stated.--Brahman therefore possesses the twofold characteristics. That the clause 'not so' negatives Brahman's being fully described by the attributes previously mentioned, was above proved on the ground that since Brahman is not the object of any other means of proof, those previous statements cannot refer to what is already proved, and that the final clause cannot therefore be meant to deny what the previous clauses expressly teach. The next Sûtra now confirms this circumstance of Brahman not lying within the sphere of the other means of proof.

22. That (is) unmanifested; for (this Scripture) declares.

Brahman is not manifested by other means of proof; for Scripture says, 'His form is not to be seen, no one beholds him with the eye' (Ka. Up. II, 6, 9); 'He is not apprehended by the eye nor by speech' (Mu. Up. III, 1, 8).

23. Also in perfect conciliation, according to Scripture and Smriti.

Moreover, it is only in the state of perfect conciliation or endearment, i.e. in meditation bearing the character of devotion, that an intuition of Brahman takes place, not in any other state. This Scripture and Smriti alike teach. 'That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses by him the Self can be gained. The Self chooses him as his own' (Ka. Up. I, 2, 23); 'When a man's nature has become purified by the serene light of knowledge, then he sees him, meditating on him as without parts' (Mu. Up. III, 1, 9). Smriti: 'Neither by the Vedas, nor austerities, nor gifts, nor by sacrifice, but only by exclusive devotion, may I in this form be known and beheld in truth and also entered into' (Bha. Gî. XI, 53,54). The scriptural text beginning 'Two are the forms of Brahman,' which declares the nature of Brahman for the purposes of devout meditation, cannot therefore refer to Brahman's being characterised by two forms, a material and an immaterial, as something already known; for apart from Scripture nothing is known about Brahman.

24. And there is non-difference (of the intention of Brahman's distinguishing attributes), as in the case of light; and the light (is) intuited as constituting Brahman's essential nature by repetition of the practice (of meditation).

That the clause 'not so' negatives not Brahman's possessing two forms, a material and an immaterial one, but only Brahman's nature being restricted to those determinations, follows therefrom also that in the vision of Vâmadeva and others who had attained to intuition into Brahman's nature, the fact of Brahman having all material and immaterial beings for its attributes is apprehended in non-difference, i.e. in the same way as the fact of light (i.e. knowledge) and bliss constituting Brahman's essential nature. Compare the text 'Seeing this the Rishi Vâmadeva understood, I am Manu and the sun' (Bri. Up. I, 4, 10). And that light and bliss constitute Brahman's nature was perceived by Vâmadeva and the rest through repeated performance of the practice of devout meditation. In the same way then, i.e. by repeated meditation, they also became aware that Brahman has all material and immaterial things for its distinguishing modes.--The next Sûtra sums up the proof of Brahman's possessing twofold characteristics.

25. Hence (Brahman is distinguished) by what is infinite; for thus the characteristics (hold good).

By the arguments stated it is proved that Brahman is distinguished by the infinite multitude of blessed qualities. And this being so, it follows that Brahman possesses the twofold characteristics.--Here terminates the adhikarana of 'that which has twofold characteristics.'

26. But on account of twofold designation, as the snake and its coils.

It has been shown in the preceding adhikarana that the entire non- sentient universe is the outward form of Brahman. For the purpose of proving Brahman's freedom from all imperfection, an enquiry is now begun into the particular mode in which the world may be conceived to constitute the form of Brahman. Is the relation of the two like that of the snake and its coils; or like that of light and the luminous body, both of which fall under the same genus; or like that of the individual soul and Brahman, the soul being a distinguishing attribute and for that reason a part (amsa) of Brahman?--On the assumption of this last alternative, which is about to be established here, it has been already shown under two preceding Sûtras (I, 4, 23; II, 1, 14), that from Brahman, as distinguished by sentient and non-sentient beings in their subtle form, there originates Brahman as distinguished by all those beings in their gross form.

Which then of the alternatives stated above is the true one?--The material world is related to Brahman as the coils to the snake, 'on account of twofold designation.' For some texts declare the identity of the two: 'Brahman only is all this'; 'The Self only is all this.' Other texts again refer to the difference of the two: 'Having entered into these three deities with this jîva-self, let me differentiate names and forms.' We therefore consider all non-sentient things to be special forms or arrangements of Brahman, as the coils are of a coiled-up snake or a coiled-up rope.

27. Or else like light and its abode, both being fire.

The or sets aside the other two alternatives. If Brahman itself only appeared in the form of non-sentient things--as the snake itself only constitutes the coils--both sets of texts, those which declare difference as well as those which declare the unchangeableness of Brahman, would be contrary to sense. We therefore, adopting the second alternative, hold that the case under discussion is analogous to that of light and that in which it abides, i.e. the luminous body. The two are different, but at the same time they are identical in so far as they both are fire (tejas). In the same way the non-sentient world constitutes the form of Brahman.

28. Or else in the manner stated above.

The but sets aside the two preceding alternatives. One substance may indeed connect itself with several states, but the former of the two alternatives implies that Brahman itself constitutes the essential nature of non-sentient matter, and thus there is no escape from the objections already stated under Sûtra 27. Let then the second alternative be adopted according to which Brahma-hood (brahmatva) constitutes a genus inhering in Brahman as well as in non-sentient matter, just as fire constitutes the common genus for light and luminous bodies. But on this view Brahman becomes a mere abstract generic character inhering in the Lord (isvara), sentient souls and non-sentient matter, just as the generic character of horses (asvatva) inheres in concrete individual horses; and this contradicts all the teaching of Sruti and Smriti (according to which Brahman is the highest concrete entity). We therefore hold that non-sentient matter stands to Brahman in the same relation as the one previously proved for the individual soul in Sûtra II, 3, 43; 46; viz. that it is an attribute incapable of being realised apart from Brahman and hence is a part (amsa) of the latter. The texts referring to the two as non-different may thus be taken in their primary sense; for the part is only a limited place of that of which it is a part. And the texts referring to the two as different may also be taken in their primary sense; for the distinguishing attribute and that to which the attribute belongs are essentially different. Thus Brahman's freedom from all imperfection is preserved.--Lustre is an attribute not to be realised apart from the gem, and therefore is a part of the gem; the same relation also holds good between generic character and individuals having that character, between qualities and things having qualities, between bodies and souls. In the same way souls as well as non-sentient matter stand to Brahman in the relation of parts.

29. And on account of denial.

Texts such as 'This is that great unborn Self, undecaying, undying' (Bri. Up. IV, 4, 25), 'By the old age of the body that does not age' (Ch. Up. VIII, 1, 5), deny of Brahman the properties of non-sentient matter. From this it follows that the relation of the two can only be that of distinguishing attribute and thing distinguished, and hence of part and whole. Brahman distinguished by sentient and non-sentient beings in their subtle state is the cause; distinguished by the same beings in their gross state is the effect: the effect thus is non-different from the cause, and by the knowledge of the causal Brahman the effect is likewise known. All these tenets are in full mutual agreement. Brahman's freedom from defects also is preserved; and this and Brahman's being the abode of all blessed qualities prove that Brahman possesses the 'twofold characteristics.'--Here terminates the adhikarana of 'the coils of the snake.'

30. (There is something) higher than that; on account of the designations of bridge, measure, connexion, and difference.

The Sûtras now proceed to refute an erroneous view based on some fallacious arguments, viz. that there is a being higher even than the highest Brahman, the supreme cause, material as well as operative, of the entire world--a refutation which will confirm the view of Brahman being free from all imperfections and a treasure as it were of countless transcendentally exalted qualities.--There is some entity higher than the Brahman described so far as being the cause of the world and possessing the twofold characteristics. For the text 'That Self is a bank (or bridge), a boundary' (Ch. Up. VIII, 4, 1) designates the Self as a bank or bridge (setu). And the term 'setu' means in ordinary language that which enables one to reach the other bank of a river; and from this we conclude that in the Vedic text also there must be meant something to be reached. The text further says that that bridge is to be crossed: 'He who has crossed that bridge, if blind,' &c.; this also indicates that there must be something to be reached by crossing. Other texts, again, speak of the highest Brahman as something measured, i.e. limited. 'Brahman has four feet (quarters), sixteen parts.' Such declarations of Brahman being something limited suggest the existence of something unlimited to be reached by that bridge. Further there are texts which declare a connexion of the bridge as that which is a means towards reaching, and a thing connected with the bridge as that to be reached: 'the highest bridge of the Immortal' (Svet. Up. VI, 19); 'he is the bridge of the Immortal' (Mu. Up. II, 2, 5). For this reason also there is something higher than the Highest.--And other texts again expressly state that being beyond the Highest to be something different: 'he goes to the divine Person who is higher than the Highest' (Mu. Up. III, 2, 8); 'by this Person this whole universe is filled; what is higher than that is without form and without suffering' (Svet. Up. III, 9-10). All this combined shows that there is something higher than the highest Brahman.--The next Sûtra disposes of this view.

31. But on account of resemblance.

The 'but' sets aside the pûrvapaksha. There is no truth in the assertion that from the designation of the Highest as a bridge (or bank) it follows that there is something beyond the Highest. For Brahman in that text is not called a bank with regard to something to be reached thereby; since the additional clause 'for the non-confounding of these worlds' declares that it is compared to a bridge or bank in so far as it binds to itself (setu being derived from si, to bind) the whole aggregate of sentient and non-sentient things without any confusion. And in the clause 'having passed beyond that bridge' the passing beyond means reaching; as we say, 'he passes beyond the Vedanta,' meaning 'he has fully mastered it.'

32. It subserves the purpose of thought; as in the case of the feet.

Where the texts speak of Brahman as having four quarters, and sixteen parts, or say that 'one quarter of him are all these beings' (Ch. Up. III, 12, 6), they do so for the purpose of thought, i.e. meditation, only. For as texts such as 'the Truth, knowledge, infinite is Brahman' teach Brahman, the cause of the world, to be unlimited, it cannot in itself be subject to measure. The texts referring to measure therefore aim at meditation only, in the same way as texts such as 'Speech is one foot (quarter) of him, breath another, the eye another, the mind another' (Ch. Up. III, 18, 2).--But how can something that in itself is beyond all measure, for the purpose of meditation, be spoken of as measured? To this the next Sûtra replies.

33. Owing to difference of place, as in the case of light, and so on.

Owing to the difference of limiting adjuncts constituted by special places, such as speech, and so on, Brahman in so far as connected with these adjuncts may be viewed as having measure; just as light and the like although spread everywhere may be viewed as limited, owing to its connexion with different places--windows, jars, and so on.

34. And on account of possibility.

Nor is there any truth in the assertion that, because texts such as 'he is the bridge of the Immortal' intimate a distinction between that which causes to reach and the object reached, there must be something to be reached different from that which causes to reach; for the highest Self may be viewed as being itself a means towards itself being reached; cp. 'The Self cannot be reached by the Veda, and so on; he whom the Self chooses by him the Self can be gained' (Ch. Up. I, 2, 23).

35. Thus, from the denial of anything else.

Nor can we allow the assertion that there is something higher than the highest because certain texts ('the Person which is higher than the highest'; 'beyond the Imperishable there is the highest,' &c.) refer to such a difference. For the same texts expressly deny that there is anything else higher than the highest--'than whom there is nothing else higher, than whom there is nothing smaller or larger' (Svet. Up. III, 9). So also other texts: 'For there is nothing else higher than this "not so"' (i.e. than this Brahman designated by the phrase 'not so'; Bri. Up. II, 3, 6); 'Of him none is the Lord, his name is great glory' (Mahânâr. Up. I, 10).

But what then is the entity referred to in the text 'tato yad uttarataram '? (Svet. Up. III, 10)?--The passage immediately preceding (8), 'I know that great person, &c.; a man who knows him passes over death,' had declared that the knowledge of Brahman is the only way to immortality; and the clause (9), 'Higher than whom there is nothing else,' had confirmed this by declaring that Brahman is the Highest and that there is no other thing higher. In agreement herewith we must explain stanza 10 as giving a reason for what had been said, 'Because that which is the highest (uttarataram), viz. the Supreme Person is without form and without suffering, therefore (tatah) those who know him become immortal,' &c. On any other explanation stanza 10 would not be in harmony with stanza 8 where the subject is introduced, and with what is declared in stanza 9.--Analogously in the text 'He goes to the divine Person who is higher than the highest' (Mu. Up. III, 2, 8) 'the highest' means the aggregate soul (samashâ-purusha), which in a previous passage had been said to be 'higher than the high Imperishable' (II, 1, 2); and the 'higher' refers to the Supreme Person, with all his transcendent qualities, who is superior to the aggregate soul.

36. The omnipresence (possessed) by that, (understood) from the declaration of extent.

That omnipresence which is possessed 'by that,' i.e. by Brahman, and which is known 'from declarations of extent,' and so on, i.e. from texts which declare Brahman to be all-pervading, is also known from texts such as 'higher than that there is nothing.' Declarations of extent are e.g. the following: 'By this Person this whole Universe is filled' (Svet. Up. III. 9); 'whatever is seen or heard in this world, is pervaded inside and outside by Nârâyana' (Mahânâr. Up.); 'The eternal, pervading, omnipresent, which the Wise consider as the source of all beings' (Mu. Up. I, 1, 6). The 'and the rest' in the Sâtra comprises passages such as 'Brahman indeed is all this,' 'The Self indeed is all this,' and the like. The conclusion is that the highest Brahman is absolutely supreme.-- Here terminates the adhikarana of 'the Highest.'

37. From thence the reward; on account of possibility.

It has been shown, for the purpose of giving rise to a desire for devout meditation, that the soul in all its states is imperfect, while the Supreme Person to be reached by it is free from imperfections, the owner of blessed qualities and higher than everything else. Being about to investigate the nature of meditation, the Sûtrakâra now declares that the meditating devotee receives the reward of meditation, i.e. Release, which consists in attaining to the highest Person, from that highest Person only: and that analogously the rewards for all works prescribed by the Veda--whether to be enjoyed in this or the next world--come from the highest Person only. The Sûtra therefore says generally, 'from thence the reward.'--'Why so?'--'Because that only is possible.'

For it is he only--the all-knowing, all-powerful, supremely generous one-- who being pleased by sacrifices, gifts, offerings, and the like, as well as by pious meditation, is in a position to bestow the different forms of enjoyment in this and the heavenly world, and Release which consists in attaining to a nature like his own. For action which is non- intelligent and transitory is incapable of bringing about a result connected with a future time.

38. And on account of scriptural declaration.

That he bestows all rewards--whether in the form of enjoyment or Release-- Scripture also declares 'This indeed is the great, the unborn Self, the eater of food, the giver of wealth' (Bri. Up. IV, 4, 24); and 'For he alone causes delight' (Taitt. Up. II, 7).--Next a primâ facie view is stated.

39. For the same reasons Jaimini (thinks it to be) religious action.

For the same reasons, viz. possibility and scriptural declaration, the teacher Jaimini thinks that religious works, viz. sacrifices, gifts, offerings, and meditation, of themselves bring about their rewards. For we observe that in ordinary life actions such as ploughing and the like, and charitable gifts and so on, bring about their own reward, directly or indirectly. And although Vedic works do not bring about their rewards immediately, they may do so mediately, viz. by means of the so-called apûrva. This follows also from the form of the Vedic injunctions, such as 'He who is desirous of the heavenly world is to sacrifice.' As such injunctions enjoin sacrifices as the means of bringing about the object desired to be realised, viz. the heavenly world and the like, there is no other way left than to assume that the result (which is seen not to spring directly from the sacrifice) is accomplished by the mediation of the apûrva.

40. But the former, Bâdarâyana (thinks), on account of the designation (of deities) as the cause.

The reverend Bâdarâyana maintains the previously declared awarding of rewards by the Supreme Person since the scriptural texts referring to the different sacrifices declare that the deities only, Agni, Vâyu, and so on, who are propitiated by the sacrifices--which are nothing else but means to propitiate deities--are the cause of the rewards attached to the sacrifices. Compare texts such as 'Let him who is desirous of prosperity offer a white animal to Vâyu. For Vâyu is the swiftest god. The man thus approaches Vâyu with his proper share, and Vâyu leads him to prosperity.' And the whole instruction which the texts give, as to the means by which men desirous of certain results are to effect those results, is required on account of the injunctions only, and hence it cannot be doubted that it has reference to the injunctions. The apparatus of means to bring about the results thus being learnt from the text only, no person acquainted with the force of the means of proof will assent to that apparatus, as stated by the text, being set aside and an apûrva about which the text says nothing being fancifully assumed. And that the imperative verbal forms of the injunctions denote as the thing to be effected by the effort of the sacrificer, only that which on the basis of the usage of language and grammatical science is recognised as the meaning of the root-element of such words as 'yajeta,' viz. the sacrifice (yâga), which consists in the propitiation of a divine being, and not some additional supersensuous thing such as the apûrva, we have already proved above (p. 153 ff.). Texts such as 'Vâyu is the swiftest god' teach that Vâyu and other deities are the bestowers of rewards. And that it is fundamentally the highest Self--as constituting the inner Self of Vâyu and other deities--which is pleased by offerings, and bestows rewards for them is declared by texts such as 'Offerings and pious works, all this he bears who is the nave of the Universe. He is Agni and Vâyu, he is Sun and Moon' (Mahânâr. Up. I, 6, 7). Similarly in the antaryâmin-brâhmana, 'He who dwells in Vâyu, of whom Vâyu is the body'; 'He who dwells in Agni,' &c. Smriti expresses itself similarly, 'Whatsoever devotee wishes to worship with faith whatsoever divine form, of him do I make that faith unshakable. Endued with such faith he endeavours to propitiate him and obtains from him his desires--those indeed being ordained by me' (Bha. Gî. VII, 21-22); 'For I am the enjoyer and the Lord of all sacrifices' (IX, 24)--where Lord means him who bestows the reward for the sacrifices. 'To the gods go the worshippers of the gods, and those devoted to me go to me' (VII, 23). In ordinary life men, by agriculture and the like, acquire wealth in various forms, and by means of this propitiate their king, either directly or through his officials and servants; and the king thereupon is seen to reward them in a manner corresponding to the measure of their services and presents. The Vedânta-texts, on the other hand, give instruction on a subject which transcends the sphere of all the other means of knowledge, viz. the highest Person who is free from all shadow even of imperfection, and a treasure-house as it were of all exalted qualities in their highest state of perfection; on sacrifices, gifts, oblations, which are helpful towards the propitiation of that Person; on praise, worship, and meditation, which directly propitiate him; and on the rewards which he, thus propitiated, bestows, viz. temporal happiness and final Release.--Here terminates the adhikarana of 'reward.'

THIRD PÂDA.

1. What is understood from all the Vedânta-texts (is one), on account of the non-difference of injunction and the rest.

The Sûtras have stated whatever has to be stated to the end of rousing the desire of meditation-concluding with the fact that Brahman bestows rewards. Next the question is introduced whether the vidyâs (i.e. the different forms of meditation on Brahman which the Vedânta-texts enjoin) are different or non-different, on the decision of which question it will depend whether the qualities attributed to Brahman in those vidyâs are to be comprised in one act of meditation or not.--The first subordinate question arising here is whether one and the same meditation-- as e.g. the vidyâ of Vaisvânara--which is met with in the text of several sâkhâs, constitutes one vidyâ or several.--The vidyâs are separate, the Pûrvapakshin maintains; for the fact that the same matter is, without difference, imparted for a second time, and moreover stands under a different heading--both which circumstances necessarily attend the text's being met with in different sâkhâs--proves the difference of the two meditations. It is for this reason only that a restrictive injunction, such as the one conveyed in the text, 'Let a man tell this science of Brahman to those only who have performed the rite of carrying fire on their head' (Mu. Up. III, 2, 10)--which restricts the impaiting of knowledge to the Âtharvanikas, to whom that rite is peculiar--has any sense; for if the vidyâs were one, then the rite mentioned, which is a part of the vidyâ, would be valid for the members of other sâkhâs also, and then the restriction enjoined by the text would have no meaning.-- This view is set aside by the Sûtra, 'What is understood from all the Vedânta-texts' is one and the same meditation, 'because there is non- difference of injunction and the rest.' By injunction is meant the injunction of special activities denoted by different verbal roots--such as upâsîta 'he should meditate,' vidyât 'he should know.' The and the rest' of the Sûtra is meant to comprise as additional reasons the circumstances mentioned in the Pûrva Mîmâmsâ-sûtras (II, 4, 9). Owing to all these circumstances, non-difference of injunction and the rest, the same vidyâ is recognised in other sâkhâs also. In the Châandogya (V, 12, 2) as well as in the Vâjasaneyaka we meet with one and the same injunction (viz. 'He should meditate on Vaisvânara'). The form (character, rûpa) of the meditations also is the same, for the form of a cognition solely depends on its object; and the object is in both cases the same, viz. Vaisvânara. The name of the two vidyâs also is the same, viz. the knowledge of Vaisvânara. And both vidyâs are declared to have the same result, viz. attaining to Brahman. All these reasons establish the identity of vidyâs even in different sâkhâs.--The next Sûtra refers to the reasons set forth for his view by the Pûrvapakshin and refutes them.

2. If it be said (that the vidyâs are not one) on account of difference, we deny this, since even in one (vidyâ there may be repetition).

If it be said that there is no oneness of vidyâ, because the fact of the same matter being stated again without difference, and being met with in a different chapter, proves the object of injunction to be different; we reply that even in one and the same vidyâ some matter may be repeated without any change, and under a new heading (in a different chapter); if, namely, there is difference of cognising subjects. Where the cognising person is one only, repetition of the same matter under a new heading can only be explained as meaning difference of object enjoined, and hence separation of the two vidyâs. But where the cognising persons are different (and this of course is eminently so in the case of different sâkhâs), the double statement of one and the same matter explains itself as subserving the cognition of those different persons, and hence does not imply difference of matter enjoined.--The next Sûtra refutes the argument founded on a rite enjoined in the Mundaka.

3. For (the sirovrata) concerns the mode of the study of the Veda; also on account of (that rite) being a heading in the samâkâra; and the restriction is like that of the libations.

What the text says as to a restriction connected with the 'vow of the head,' does not intimate a difference of vidyâs. For that vow does not form part of the vidyâ. The restriction refers only to a peculiarity of the study of the Veda on the part of the Âtharvanikas, being meant to establish that they should possess that special qualification which the rite produces; but it does not affect the vidyâ itself. This is proved by the subsequent clause, 'a man who has not performed that rite may not read the text,' which directly connects the rite with the studying of the text. And it is further proved by the fact that in the book of the Âtharvanikas, called 'sâmâkara,' that rite is referred to as a rite connected with the Veda (not with the special vidyâ set forth in the Mundaka), viz. in the passage, 'this is explained already by the Veda- observance' (which extends the details of the sirovrata, there called veda-vrata, to other observances). By the knowledge of Brahman (referred to in the Mundaka-text 'let a man tell this science of Brahman to those only,' &c.), we have therefore to understand knowledge of the Veda in general. And that restriction is 'like that of the libations'--i. e. it is analogous to the restriction under which the sava-libations, beginning with the Saptasûrya-libation, and terminating with the Sataudana-libation, are offered in the one fire which is used by the followers of the Atharvan, and not in the ordinary three fires.

4. Scripture also declares this.

Scripture also shows that (identical) meditation is what all the Vedânta- texts intimate. The Chândogya (VIII, 1, 1 ff.) declares that that which is within the small space in the heart is to be enquired into, and then in reply to the question what the thing to be enquired into is, says that it is the highest Self possessing the eight attributes, freedom from all evil and the rest, which is to be meditated upon within the heart. And then the Taittiriya-text, referring to this declaration in the Chândogya, says, 'Therein is a small space, free from all grief; what is within that is to be meditated upon' (Mahânâr. Up. X, 23), and thus likewise enjoins meditation on the highest Self possessing the eight qualities. And this is possible only if, owing to unity of vidya, the qualities mentioned in the first text are included also in the meditation enjoined in the second text.--Having thus established the unity of meditations, the Sûtras proceed to state the practical effect of such unity.

5. (Meditation) thus being equal, there is combination (of gunas); on account of non-difference of purport in the case of what subserves injunction.

The meditation in all Vedânta-texts thus being the same, the qualities mentioned in one text are to be combined with those mentioned in another; 'on account of non-difference of purport in the case of what subserves injunction.' We find that in connexion with certain injunctions of meditation--such as the meditation on Vaisvânara, or the small ether within the heart--the text of some individual Vedânta-book mentions certain secondary matters (qualities, guna) which subserve that meditation; and as these gunas are connected with the meditation they are to be comprised in it, so that they may accomplish their aim, i.e. of subserving the meditation. For the same reason therefore we have to enclose in the meditation gunas mentioned in other Vedânta-texts; for being also connected with the meditation they subserve it in the same way.--Here terminates the adhikarana of 'what is intimated by all Vedânta-texts.

6. If it be said that there is difference on account of the text; we say no; on account of non-difference.

So far it has been shown that the non-difference of injunction, and so on, establishes the unity of meditations, and that owing to the latter the special features of meditation enjoined in different texts have to be combined. Next, an enquiry is entered upon whether in the case of certain particular meditations there actually exists, or not, that non- difference of injunction which is the cause of meditations being recognised as identical. A meditation on the Udgîtha is enjoined in the text of the Chandogas, as well as in that of the Vâjasaneyins (Ch. Up. I, 2; Bri. Up. I, 3); and the question arises whether the two are to be viewed as one meditation or not. The Pûrvapakshin maintains the former alternative. For, he says, there is no difference of injunction, and so on, since both texts enjoin as the object of meditation the Udgîtha viewed under the form of Prâna; since there is the same reward promised in both places, viz. mastering of one's enemies; since the form of meditation is the same, the Udgîtha being in both cases viewed under the form of Prâna; since the injunction is the same, being conveyed in both cases by the same verbal root (vid, to know); and since both meditations have the same technical name, viz. udgîtha-vidyâ. The Sûtra states this view in the form of the refutation of an objection raised by the advocate of the final view. We do not admit, the objector says, the unity maintained by you, since the texts clearly show a difference of form. The text of the Vâjasaneyins represents as the object of meditation that which is the agent in the act of singing out the Udgîtha; while the text of the Chandogas enjoins meditation on what is the object of the action of singing out (i. e. the Udgîtha itself). This discrepancy establishes difference in the character of the meditation, and as this implies difference of the object enjoined, the mere non- difference of injunction, and so on, is of no force, and hence the two meditations are separate ones.--This objection the Pûrvapakshin impugns, 'on account of non-difference.' For both texts, at the outset, declare that the Udgîtha is the means to bring about the conquest of enemies (Let us overcome the Asuras at the sacrifices by means of the Udgîtha' (Bri. Up.); 'The gods took the Udgîtha, thinking they would with that overcome the Asuras'--Ch. Up.). In order therefore not to stultify this common beginning, we must assume that in the clause 'For them that breath sang out' (Bri. Up.), the Udgîtha, which really is the object of the action of singing, is spoken of as the agent. Otherwise the term udgîtha in the introductory passage ('by means of the Udgîtha') would have to be taken as by implication denoting the agent (while directly it indicates the instrument).--Hence there is oneness of the two vidyâs.-- Of this view the next Sûtra disposes.

7. Or not, on account of difference of subject-matter; as in the case of the attribute of being higher than the high, and so on.

There is no unity of the two vidyâs, since the subject-matter of the two differs. For the tale in the Chândogya-text, which begins 'when the Devas and the Asuras struggled together,' connects itself with the pranava (the syllable Om) which is introduced as the object of meditation in Chánd. I, 1, 1, 'Let a man meditate on the syllable Om as the Udgîtha'; and the clause forming part of the tale,'they meditated on that chief breath as Udgîtha.' therefore refers to a meditation on the pranava which is a part only of the Udgîtha. In the text of the Vâja- saneyins; on the other hand, there is nothing to correspond to the introductory passage which in the Chândogya-text determines the subject- matter, and the text clearly states that the meditation refers to the whole Udgîtha (not only the pranava). And this difference of leading subject-matter implies difference of matter enjoined, and this again difference of the character of meditation, and hence there is no unity of vidyâs. Thus the object of meditation for the Chandogas is the pranava viewed under the form of Prâna; while for the Vâjasaneyins it is the Udgâtri (who sings the Udgîtha), imaginatively identified with Prâna. Nor does there arise, on this latter account, a contradiction between the later and the earlier part of the story of the Vâjasaneyins. For as a meditation on the Udgâtri necessarily extends to the Udgîtha, which is the object of the activity of singing, the latter also helps to bring about the result, viz. the mastering of enemies.--There is thus no unity of vidyâ, although there may be non-difference of injunction, and so on.-- 'As in the case of the attribute of being higher than the high,' &c. In one and the same sâkhâ there are two meditations, in each of which the highest Self is enjoined to be viewed under the form of the pranava (Ch. Up. I, 6; I, 9), and in so far the two vidyâs are alike. But while the former text enjoins that the pranava has to be viewed under the form of a golden man, in the latter he has to be viewed as possessing the attributes of being higher than the high, and owing to this difference of attributes the two meditations must be held separate (a_ fortiori_, then, those meditations are separate which have different objects of meditation).

8. If that be declared on account of name; (we object, since) that is also (where the objects of injunction differ).

If the oneness of the vidyâs be maintained on the ground that both have the same name, viz. udgîtha-vidyâ, we point out that oneness is found also where the objects enjoined are different. The term agnihotra is applied equally to the permanent agnihotra and to that agnihotra which forms part of the sacrifice called 'Kundapâyinâm ayanam'; and the term udgîtha is applied equally to the many different meditations described in the first prapâthaka of the Chândogya.

9. And (this is) appropriate, on account of the extension.

Since the pranava, which is a part of the udgîtha, is introduced as the subject of meditation in the first prapâthaka of the Chândogya, and extends over the later vidyâs also, it is appropriate to assume that also in the clause 'the gods took the udgîtha'--which stands in the middle--the term udgîtha denotes the pranava. Expressions such as 'the cloth is burned' show that frequently the whole denotes the part.--The conclusion from all this is that in the Chândogya the object of meditation is constituted by the pranava--there termed udgîtha--viewed under the form of prâna; while in the Vâjasaneyaka the term udgîtha denotes the whole udgîtha, and the object of meditation is he who produces the udgîtha, i.e. the udgâtri, viewed under the form of prâna. And this proves that the two vidyâs are separate.--Here terminates the adhikarana of 'difference.'

10. On account of non-difference of everything, those elsewhere.

The Chândogya and the Vajasaneyaka alike record a meditation on Prana; the object of meditation being Prana as possessing the qualities of being the oldest and the best, and also as possessing certain other qualities such as being the richest, and so on (Ch. Up. V, 1; Bri. Up. VI, 1). In the text of the Kaushîtakins, on the other hand, there is a meditation on Prâna which mentions the former qualities ('being the best' and 'being the oldest'), but not the latter ('being the richest,' and so on). This, the Pûrvapakshin maintains, constitutes a difference between the objects of meditation, and hence between the meditations themselves.--This view the Sûtra sets aside 'on account of non- difference of everything, those elsewhere.' There is no difference of meditation. Those qualities, viz. being the richest, and so on, are to be meditated upon in the other place also, viz. in the meditation on Prâna of the Kaushîtakins; 'since there is non-difference of everything,' i.e. since the text of the Kaushîtakins also exhibits the very same method, in all its details, for proving what it is undertaken to prove, viz. that Prâna is the oldest and best. And for that proof it is required that Prâna should be viewed as possessing also the quality of being the richest, and so on, and these qualities therefore have to be comprised in the meditation of the Kaushîtakins also. Hence there is no difference of meditation.--Here terminates the adhikarana of 'non- difference of everything.'

In the same way as the meditation on Prâna as the oldest and best cannot be accomplished without Prâna being also meditated upon as the richest, and so on, and as hence these latter qualities have to be comprised in the meditation on Prâna of the Kaushîtakins, although they are not expressly mentioned there; thus those qualities of Brahman also, without which the meditation on Brahman cannot be accomplished, must be included in all meditations on Brahman--this is the point to be proved next.

11. Bliss and other qualities, as belonging to the subject of the qualities.

The point to be decided here is whether, or not, the essential qualities of Brahman are to be included in all meditations on the highest Brahman.-- Since there is no valid reason for including in a meditation those qualities which are not expressly mentioned in the section containing that meditation, only those qualities which are thus expressly mentioned should be included!--This primâ facie view is negatived by the Sûtra. The clause, 'on account of non-difference,' has to be carried on from the preceding Sûtra. As the 'subject of the qualities,' i.e. Brahman is the same in all meditations, the qualities which do not exist apart from their subject, viz. bliss, and so on, are to be comprised in all meditations.--But for the same reason then such qualities as 'having joy for its head' (Taitt. Up. II, 5) would also have to be included in all meditations on Brahman!--This the next Sûtra negatives.

12. Such qualities as having joy for its head, and so on, are not established, for if there were difference (of members) there would be increase and decrease.

The declaration that the essential qualities of Brahman are established for all meditations, does not imply that such attributes as 'having joy for its head' are equally established. For the latter are not qualities of Brahman, since they are mere elements in a figurative representation of Brahman under the form of an animal body. Otherwise, i.e. if Brahman really possessed different members, such as head, wings, and so on, it would be liable to increase and decrease, and this would be in conflict with texts such as 'the True, knowledge, infinite is Brahman.'--But if this reasoning holds good, then all the infinite qualities belonging to Brahman such as lordly power, generosity, compassion, and so on--all of which are incapable of existing apart from the subject to which they belong-would have to be comprehended in all those meditations on Brahman where they are not expressly mentioned; and this could not possibly be done, as those qualities are infinite in number.--This difficulty the next Sûtra removes.

13. But the others, on account of equality with the thing.

Those other qualities which are 'equal to the thing,' i. e. which are attributes determining the essential character of the thing, and therefore necessarily entering into the idea of the thing, must be included in all meditations, no less than the thing itself. To this class belong qualities such as true being, knowledge, bliss, purity, infinity, and so on. For of Brahman--which by texts such as 'that from which all these beings,' &c. had been suggested as the cause of the world--the essential definition is given in texts such as 'the True, knowledge, infinite is Brahman'; 'bliss is Brahman,' and others; and hence, in order that a true notion may be formed of Brahman as the object of meditation, such qualities as true being, bliss, and so on, have to be included in all meditations on Brahman. Such additional qualities, on the other hand, as e.g. compassion, which indeed cannot exist apart from the subject to which they belong, but are not necessary elements of the idea of Brahman, are to be included in those meditations only where they are specially mentioned.

But, an objection is raised, if 'having joy for its head' and the like are not qualities of Brahman, but merely serve the purpose of a figurative representation of Brahman, for what purpose then is this representation introduced? For if something is represented as something else, there must be some motive for doing so. Where, e.g. the sacred text compares the meditating devotee to a charioteer, its body and organs to a chariot, and so on, it does so for the purpose of assisting the subjection to the Self of the means of meditation, i.e. the body, the senses, and so on. But in the present case no such purpose is to be discerned, and hence it must needs be admitted that having joy for its head, and so on, are real qualities of Brahman.--The next Sûtra disposes of this difficulty.

14. For meditation, owing to the absence of purpose.

As no other purpose can be assigned, the text must be supposed to represent Brahman as having joy for its head, and so on, for the purpose of meditation. In order to accomplish the meditation on Brahman which is enjoined in the text 'he who knows (i.e. meditates on) Brahman reaches the Highest,' the text represents the Brahman consisting of bliss as made up of joy, satisfaction, &c., and compares these to the head, the wings, and so on. The Self of bliss, which is the inmost of all the Selfs mentioned in the text, is by this means represented to the mind in a definite shape; just as in the preceding sections the Self of food, the Self of breath, and the rest had similarly been represented in definite shapes, consisting of head, wings, and so on. As thus the qualities of having joy for its head, &c. are merely secondary marks of the Self of bliss, they are not necessarily included in each meditation that involves the idea of that Self.

15. And on account of the term 'Self.'

That this is so further follows from the fact that in the clause 'different from this is the inner Self consisting of bliss' the term 'Self is used. For as the Self cannot really possess a head, wings, and tail, its having joy for its head, and so on, can only be meant in a metaphorical sense, for the sake of easier comprehension.--But, in the preceding sections, the term Self had been applied to what is not of the nature of Self--the text speaking of the Self of breath, the Self of mind, and so on; how then are we able to determine that in the phrase 'the Self of bliss' the term Self denotes a true Self?--To this the next Sûtra replies.

16. There is reference to the Self, as in other places; on account of the subsequent passage.

In the clause,'different from that is the Self of bliss,' the term Self can refer to the highest Self only; 'as in other cases,' i.e. as in other passages--'the Self only was this in the beginning; it thought, let me send forth the worlds,' and similar ones--the term 'Self denotes the highest Self only.--But whereby is this proved?--'By the subsequent passagel, i.e. by the passage, 'he desired, may I be many, may I grow forth,'--which refers to the Self of bliss.

17. If it be said 'on account of connexion'; it may be so, on account of ascertainment.

But as in the preceding sections the term Self is seen to be connected with what is not of the nature of the Self, such as the Self of breath, and so on, it is not possible to draw a valid conclusion from the subsequent passage!--It is possible, the Sûtra replies, 'on account of ascertainment.' For the previous clause, 'from that Self there originated the Ether,' settles in the mind the idea of the highest Self, and that idea then is transferred in succession to the (so-called) Self of breath, the Self of mind, and so on, until it finally finds rest in the Self of bliss, beyond which there is no other Self; while at the same time the subsequent clause 'he desired' confirms the idea of the highest Self. The term Self thus connects itself from the beginning with things which are not true Selfs, because the highest Self is as it were viewed in them.--Here terminates the adhikarana of 'bliss and the rest.'

18. The new (thing is enjoined); on account of the statement of what has to be done.

The Sûtra discusses an additional question connected with the meditation on breath. Both texts--the Chândogya as well as the Vâjasaneyaka-declare that water constitutes a dress for prana, and refer to the rinsing of the mouth with water. The doubt here arises whether what the texts mean to enjoin is the rinsing of the mouth, or a meditation on prâna as having water for its dress.--The Pûrvapakshin maintains the former view; for, he says, the Vâjasaneyaka uses the injunctive form 'he is to rinse,' while there is no injunctive form referring to the meditation; and what the text says in praise of the breath thus not being allowed to remain naked may be taken as a mere glorification of the act of rinsing. And as ordinary rinsing of the mouth, subsequent to eating, is already established by Smriti and custom, we must conclude that the text means to enjoin rinsing of the mouth of a different kind, viz. as auxiliary to the meditation on prâna.--To this the Sûtra replies that what the text enjoins is the new' thing, i.e. the previously non-established meditation on water as forming the dress of prâna. 'On account of the statement of what has to be done,' i.e. on account of the statement of what is not established--for only on the latter condition Scripture has a meaning. The beginning as well as the end of the Vâjasaneyaka-text clearly refers to a meditation on the water used for rinsing as forming a dress for prâna; and as rinsing is already established by Smriti and custom, we naturally infer that what the text enjoins is a meditation on breath as having the water used in rinsing for its dress. This also explains why the Chândogya-text does not mention the rinsing at all, but merely the clothing of breath with water.--Here terminates the adhikarana of 'the statement of what has to be done.'

19. And (the qualities) thus being equal, on account of non-difference.

In the book of the Vâjasaneyaka, called Agnirahasya, we meet with a meditation on Brahman called Sândilyavidyâ; and there is also a Sândilya- vidyâ in the Brihadâranyaka. The Pûrvapakshin holds that these two meditations are different since the latter text mentions qualities--such as Brahman being the lord of all--which are not mentioned in the former; the objects of meditation thus being different, the meditations themselves are different.--This the Sûtra negatives. The object of meditation is 'equal,' for both texts state the same qualities, such as 'consisting of mind,' and so on; and the additional qualities stated in the Brihad-âranyaka, such as the rulership of Brahman,'do not differ' from those equally stated by both texts, such as Brahman realising all its purposes, and so on. Thus the objects of meditation do not differ in character.--Here terminates the adhikarana of 'what is equal.'

20. On account of connexion, thus elsewhere also.

In the Brihad-âranyaka (V, 5) it is said that Brahman is to be meditated upon as abiding within the orb of the sun and within the right eye; and then the text mentions two secret names of Brahman--aham and ahar. Here the Pûrvapakshin holds that both these names are to be comprehended in each of the two meditations 'On account of connexion,' i.e. on account of the object of meditation, i.e. Brahman being one only, although connected with different abodes, it is 'thus elsewhere also,' i. e. the same conclusion which had been arrived at in the case of the Sândilya-vidyâs, has to be accepted with regard to Brahman abiding in the sun and in the eye. The meditation is one only, and hence the two secret names apply to Brahman in both its abodes.--This view the next Sûtra negatives.

21. Or not so, on account of difference.

This is not so, for as Brahman is to be meditated upon in two different abodes, the meditations are separate. In both the Sândilya-vidyâs, on the other hand, Brahman is to be meditated upon as abiding within the heart.

22. The text also declares this.

That the qualities of that which abides within the sun and that which abides in the eye are not to be combined, the text itself moreover shows by specially stating that the characteristics of the one are those of the other. For such a special transfer of qualities is needed only where the qualities are not of themselves established, i.e. where the two things are naturally different.--Here terminates the adhikarana of 'connexion,'

23. And for the same reason the holding together and the pervading the sky.

In the Taittiriyaka and in the khilas of the Rânâyanîyas we have the following passage: 'Gathered together are the powers among which Brahman is the oldest; Brahman as the oldest in the beginning stretched out the sky. Brahman was born as the first of all beings; who may rival that Brahman?' which declares that Brahman gathered together all the most ancient powers, that it pervades the sky, and so on. And as these attributes are not stated in connexion with any special meditation, we must infer that they are to be included in all meditations whatever on Brahman.--This primâ facie view is controverted by the Sûtra. The holding together of all powers, &c., although not mentioned in connexion with any special meditation, is not to be included in all meditations whatever, but to be connected with particular meditations 'on the same ground,' i.e. according to difference of place. Where those qualities have to be included must be decided on the ground of feasibility. The attribute of pervading the whole heaven cannot be included in a meditation on Brahman as abiding within a small place such as the heart, and hence the other attributes also which are stated together with the attribute mentioned cannot be included in those meditations. And when we find that in meditations on Brahman as abiding within a small place it is said that Brahman is greater than the earth, or that the ether within the heart is as great as the universal ether, these attributes cannot be taken in their literal sense and hence included in those meditations, but must be viewed as merely meant to glorify the object proposed for meditation.--Herewith terminates the adhikarana of 'holding together.'

24. And although (they both be) meditations on man; on account of others not being recorded.

In the Taittiriyaka as well as the Chândogya we meet with a meditation on man (purusha-vidyâ), in which parts of the sacrifice are fancifully identified with the parts of the human body.--Here the Pûrvapakshin maintains that these two meditations are identical; for, he says, both meditations have the same name (purusha-vidyâ), and the same character as stated above; and as the Taittirîyaka mentions no fruit of the meditation, the fruit declared in the Chândogya holds good for the Taittirîyaka also, and thus there is no difference of fruit.--This view the Sûtra negatives. Although both meditations are meditations on man, yet they are separate 'on account of the others not being recorded,' i.e. on account of the qualities recorded in one sâkhâ not being recorded in the other. For the Taittirîyaka mentions the three libations, while the Chândogya does not, and so on. The character of the two meditations thus differs. And there is a difference of result also. For an examination of the context in the Taittirîyaka shows that the purusha-vidyâ is merely a subordinate part of a meditation on Brahman, the fruit of which the text declares to be that the devotee reaches the greatness of Brahman; while the Chândogya meditation is an independent one, and has for its reward the attainment of long life. The two meditations are thus separate, and hence the details of one must not be included in the other.--Here terminates the adhikarana of 'the meditation on man.'

25. On account of the difference of sense of piercing and so on.

The text of the Âtharvanikas exhibits at the beginning of their Upanishad some mantras, 'Pierce the sukra, pierce the heart.' The followers of the Sâma-veda read at the beginning of their rahasya- brâhmana 'O God Savitri, promote the sacrifice.' The Kâthakas and the Taittirîyakas have 'May Mitra be propitious to us, may Varuna be propitious.' The Sâtyâyanins have 'Thou art a white horse, a tawny and a black one!' The Kaushîtakins have a Brâhmana referring to the Mahavrata- ceremony, 'Indra having slain Vritra became great.' The Kaushîtakins also have a Mahâvrata-brâhmana. 'Prajâpati is the year; his Self is that Mahâvrata.' The Vâjasaneyins have a Brâhmana referring to the Pravargya, 'The gods sat down for a sattra-celebration.' With reference to all this a doubt arises whether these mantras and the sacrificial works referred to in the Brâhmana texts form parts of the meditations enjoined in the Upanishads or not.--The Pûrvapakshin affirms this, on the ground that as the mantras and works are mentioned in the immediate neighbourhood of the meditations the idea of their forming parts of the latter naturally presents itself. Such mantras as 'pierce the heart' and works such as the pravargya may indeed--on the basis of direct statement (sruti), inferential mark (linga), and syntactical connexion (vâkya), which are stronger than mere proximity--be understood to be connected with certain actions; but, on the other hand, mantras such as 'May Varuna be propitious' have no application elsewhere, and are suitable introductions to meditations. We therefore take them to be parts of the meditations, and hence hold that those mantras are to be included in all meditations.--This view the Sûtra sets aside 'on account of the difference of sense of piercing, and so on.' The inferential marks contained in texts such as 'pierce the sukra, pierce the heart'; 'I shall speak the right, I shall speak the true,' show that the mantras have an application in connexion with certain magical practices, or else the study of the Veda, and the like, and do not therefore form part of meditations. That is to say--in the same way as the mantra 'pierce the heart' enables us to infer that also the mantra 'pierce the sukra' belongs to some magical rite, so we infer from the special meaning of mantras such as 'I shall speak the right,' &c., that also mantras such as 'May Mitra be propitious' are connected with the study of the Veda, and do not therefore form part of meditations. That mantras of this kind and Brâhmana passages relative to the Pravargya and the like are placed at the beginning of Upanishads is owing to their having, like the latter, to be studied in the forest.--Herewith terminates the adhikarana of 'piercing and the like.'

26. But in the case of the getting rid of (it has to be combined with the obtaining), as it is supplementary to statements of obtaining; as in the case of the kusas, the metres, the praise, and the singing. This has been explained.

The Chandogas read in their text 'Shaking off all evil as a horse shakes his hair, and shaking off the body as the moon frees herself from the mouth of Râhu, I obtain the world of Brahman' (Ch. Up. VIII, 13). The Âtharvanikas have 'He who knows, shaking off good and evil, free from passion, reaches the highest oneness.' The Sâtyâyanins have 'His sons obtain his inheritance, his friends the good, his enemies the evil he has done.' The Kaushîtakins 'He shakes off his good and his evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done.' Two of these texts mention only the shaking off, on the part of him who knows, of his good and evil works; one mentions only the obtainment of these works, on the part of friends and enemies; and one mentions both these occurrences.--Now both the occurrences, although mentioned in several meditations, must be considered elements of all meditations: for whoever, on the basis of a knowledge of Brahman, reaches Brahman, necessarily leaves behind all his good and evil works, and those works unless thus left behind cannot be obtained by others. Meditation on those two matters therefore enters as an element into all meditations. The doubtful point, however, is whether there is option between the meditation on the abandonment of works, and that on the obtainment of works by others, and that on both these events; or whether in each case all these meditations are to be combined.--There is option, the Pûrvapakshin holds; for the reason that the texts make different declarations on this point. For, if the meditations had to be combined, there would be in each case meditation on both the matters mentioned; and as such double meditation is established by the Kaushitakin text, it would follow that the statements of the other texts are without meaning. Thus the only motive for the declarations made in different places can be to allow option. Nor must this conclusion be controverted on the ground that declarations of the same matter, made in different places, are made with reference to the difference of students severally reading the several texts; for this holds good in those cases only where identical statements are made in different texts; while in the case under discussion two sâkhâs mention the abandonment of works, and one their passing over to other persons. Nor can you account for the difference of statement on the ground of difference of vidyâs; for you yourself maintain that the meditations in question form part of all meditations.--This view the Sûtra impugns, 'but where the getting rid of is mentioned,' &c. Where a text mentions either the abandonment only of works or only their being obtained by others, both these matters must necessarily be combined, since the statement as to the works being obtained forms a supplement to the statement of their being abandoned. For the former statement declares the place to which the good and evil works, got rid of by him who knows Brahman, are transferred.--This supplementary relation of two statements the Sûtra illustrates by some parallel cases. A clause in the text of the Sâtyâyanins, 'the kusas are the children of the udumbara tree,' forms a defining supplement to a more general statement in the text of the Kaushîtakins, 'the kusas are the children of the tree.' The clause, 'the metres of the gods are prior,' defines the order of the metres which in other texts mentioning 'the metres of the gods and Asuras' had been left undefined, and therefore forms a supplement to those texts. Analogous is the relation of the clause, 'he assists the stotra of the shodasin when the sun has half risen,' to the less definite statement 'he assists with gold the stotra of the shodasin;' and the relation of the clause, 'the adhvaryu is not to sing,' to the general injunction 'all the priests join in the singing.' Unless we admit that one statement, which defines some other more general statement, may stand to the latter in a supplementary relation, we are driven to assume an optional proceeding, and this is objectionable as long as there is any other way open; according to a principle laid down in the Pûrva Mîmâmsâ (X, 8, 15). As the clauses referring to the abandonment of the works, and those referring to their being taken up by others, thus form one connected whole, there is no such thing as mere abandonment and mere taking up, and hence there can be no option between the two. That the text of the Kaushîtakins mentions both thus explains itself, on the ground that the several declarations of what is really only one and the same matter are directed to different hearers.--Here terminates the adhikarana of 'getting rid of.'

27. At departing; there being nothing to be reached. For thus others (also declare).

The further question arises whether the putting off of all good and evil deeds takes place only at the time when the soul leaves the body, or also after it has departed and is on its journey to the world of Brahman. The Pûrvapakshin holds the latter view, for, he says, the texts declare both. The Kaushîtakins say that the soul shakes off its good and evil deeds when it crosses the river Virajâ in the world of Brahman; while the Tândins say 'Shaking off all evil, and shaking off the body,' &c., which shows that the deeds are shaken off at the time when the soul leaves the body. And when the Sâtyâyanaka says that 'his sons obtain his inheritance, his friends his good deeds,' and so on, this also intimates that the deeds are shaken off at the time when the soul leaves the body. We therefore must conclude that a part of the deeds is left behind at the moment of death, and the remainder on the journey to the world of Brahman.--This view the Sûtra controverts. All the good and evil deeds of the dying man are left behind, without remainder, at the time when the soul parts from the body. For after the soul of him who knows has departed from the body, 'there is nothing to be reached,' i.e. there are no further pleasures and pains to be enjoyed as the result of good and evil deeds, different from the obtaining of Brahman, which is the fruit of knowledge. Thus others 'also declare that, subsequently to the soul's departure from the body, there is no enjoyment of any pain or pleasure different from the obtaining of Brahman. 'But when he is free of the body, then neither pleasure nor pain touches him'; 'Thus does that serene being, rising from this body, appear in its own form as soon as it has approached the highest light' (Ch. Up. VIII, 12, 1; 3); 'For him there is delay only so long as he is not freed (from the body); then he will be perfect' (VI, 14, 2).

28. As it is desired; on account of there being no contradiction of either.

The time when good and evil deeds are left behind thus having been determined on the basis of the reason of the thing, the several words of the passages must be construed as it is desired, i.e. so as not to contradict either, i.e. either the declaration of scripture or the reason of the thing. Thus in the text of the Kaushîtakins the later clause, 'he shakes off his good and evil deeds,' must be taken as coming before the earlier passage 'having entered on that path of the gods.'-- Here the Pûrvapakshin raises a new objection.

29. There is meaning of the soul's going (only) on the twofold hypothesis; for otherwise there is contradiction.

It is only on the hypothesis of a part of the good and evil works being left behind at the time of the soul's departure from the body, and another part later on, and the effacement of works thus taking place in a double way, that a sense can be found in the scriptural declaration of the soul proceeding on the path of the gods. For otherwise there would be a contradiction. For if all the works perished at the time of the soul's departure from the body, the subtle body also would perish, and if this were so, no going on the part of the mere Self would be possible. It is not therefore possible that at the time of the soul's departure from the body all works should perish without a remainder.--To this the next Sûtra replies.

30. (That assumption) is justified; on account of the perception of things which are marks of that; as in ordinary experience.

The assumption of all the works perishing at the time of 'departure' involves no contradiction; since we perceive, in the sacred texts, matters which are marks of connexion with a body even on the part of the soul which has divested itself of all its works and become manifest in its true nature. Compare 'Having approached the highest light he manifests himself in his true form'; 'He moves about there laughing, playing, and rejoicing'; 'He becomes a self-ruler, he moves about in all worlds according to his will'; 'He becomes one, he becomes three,' &c. (Ch. Up. VIII, 12, 3; VII, 25, 2; 26, 2). All these texts refer to the soul's connexion with a body. The soul therefore, joined to the subtle body, may proceed on the path of the gods, even after all its works have passed away. But how can the subtle body persist, when the works which originate it have passed away? Through the power of knowledge, we reply. Knowledge does not indeed by itself originate the subtle body, but it possesses the power of making that body persist, even after the gross body--which is the instrument for the experience of all ordinary pains and pleasures--and all works have passed away, so as thereby to make the soul capable of moving on the path of the gods, and thus to obtain Brahman which is the fruit of knowledge. 'As in ordinary life.' As in ordinary life, a tank, which may have been made with a view to the irrigation of rice-fields and the like, is maintained and used for the purpose of drawing drinking-water, and so on, even after the intentions which originally led to its being made have passed away.--Here an objection is raised. It may be admitted, that at the time when a man possessing true knowledge dies, all his works pass away without a remainder, and that the subtle body only remains, enabling him to move towards Brahman; but it cannot be held that the soul in that state does not experience pain and pleasure; for we know from sacred tradition that Vasishtha, Avântara-tamas, and others, who had reached intuition of the highest truth, entered after death on other embodiments, and experienced pain and pleasure due to the birth of sons, various calamities, and so on.--To this the next Sûtra replies.

31. Of those who have a certain office there is subsistence (of their works) as long as the office lasts.

We do not maintain that all those who have reached true knowledge divest themselves at the time of death of all their good and evil works; we limit our view to those who immediately after death attain to moving on the path, the first stage of which is light. Persons like Vasishtha, on the other hand, who are entrusted with certain offices, do not immediately after death attain to moving on the path beginning with light, since the duties undertaken by them are not completely accomplished. In the case of beings of this kind, who owing to particular deeds have been appointed to particular offices, the effect of the works which gave rise to the office does not pass away before those offices are completely accomplished; for the effect of a work is exhausted only through the complete enjoyment of its result. In the case of those persons, therefore, the effects of the works which gave rise to their office continue to exist as long as the office itself, and hence they do not after death enter on the path beginning with light.--Here terminates the adhikarana of 'passing away.'

32. There is no restriction (since) all (have to go on that path). (Thus) there is non-contradiction of sacred text and Smriti.

The question here is whether Brahman is to be reached on the path of the gods by those only who take their stand on those meditations which, like the Upakosala-vidyâ, describe that path, or by all who practise any of the meditations on Brahman. The Pûrvapakshin holds the former view, since there is no proof to show that in other vidyâs the going on that path is not mentioned, and since those other vidyâs-such as the texts 'and those who in the forest meditate on faith and austerities,'and' those who in the forest worship faith, the True' (Ch. Up. V, 10, 1; Bri. Up. VI, 2, 15)--suggest to the mind the idea of the knowledge of Brahman. This the Sûtra negatives. There is no restriction to that limited class of devotees, since all who carry on meditations have to go on that path. For on this latter assumption only text and inference, i.e. scripture and authoritative tradition, are not contradicted. As to scripture, the Chândogya and the Vâjasaneyaka alike, in the Pañkâgni-vidyâ, declare that all those who practise meditation go on that path. In the Vâjasaneyaka the words 'who know this' refer to those who practise the meditation on the five fires, while the following words 'those who in the forest meditate on faith and the True' refer to those who meditate on Brahman; and the text then goes on to say that all those devotees go to Brahman, on the path of the gods. Texts such as 'the True, knowledge, infinite is Brahman,' and 'the True must be enquired into,' prove that the term 'the True' denotes Brahman; and as in the Chândogya the term 'tapas' occurs in the corresponding place, we conclude that both these terms, viz. the True and tapas, denote nothing else but Brahman. Meditation on Brahman, preceded by faith, is mentioned elsewhere also; in the text which begins 'The True must be enquired into' we read further on 'Faith must be enquired into' (Ch. Up. VII, 18, 16; 19). Smriti also declares that all those who know Brahman proceed on the path of the gods, 'Fire, the light, the day, the bright fortnight, the six months of the sun's northern progress--proceeding by that road those who know Brahman go to Brahman' (Bha. Gî. VIII, 24). And there are many other Sruti and Smriti passages of this kind. The conclusion therefore is that the Upakosalavidyâ and similar texts merely refer to that going of the soul which is common to all vidyâs.--Here terminates the adhikarana of 'non-restriction.'

33. But the conceptions of the Imperishable are to be comprised (in all meditations). There being equality (of the Brahman to be meditated on) and (those conceptions) existing (in Brahman); as in the case of what belongs to the upasad. This has been explained.

We read in the Brihad-âranyaka (III, 8, 9),'O Gârgî, the Brâhmanas call that the Akshara. It is neither coarse nor fine,' and so on. And in the Atharvana (Mu. Up. I, 1, 5) we have 'The higher knowledge is that by which the Akshara is apprehended. That which cannot be seen nor seized,' &c. The doubt here arises whether all the qualities there predicated of Brahman--called akshara, i.e. the Imperishable--and constituting something contrary in nature to the apparent world, are to be included in all meditations on Brahman, or only those where the text specially mentions them. The Pûrvapakshin advocates the latter view; for, he says, there is no authority for holding that the qualities which characterise one meditation are characteristic of other meditations also; and such negative attributes as are mentioned in those two texts do not--as positive qualities such as bliss do--contribute to the apprehension of the true nature of Brahman. What those two texts do is merely to deny of Brahman, previously apprehended as having bliss, and so on, for its essential qualities, certain qualities belonging to the empirical world, such as grossness, and so on; for all negation must refer to an established basis.--This view the Sûtra refutes. The ideas of absence of grossness, and so on, which are connected with Brahman viewed as the Akshara, are to be included in all meditations on Brahman. For the imperishable (akshara) Brahman is the same in all meditations, and qualities such as non-grossness enter into the conception of its essential nature. The apprehension of a thing means the apprehension of its specific character. But mere bliss, and so on, does not suggest the specific character of Brahman, since those qualities belong also to the individual soul. What is specifically characteristic of Brahman is bliss, and so on, in so far as fundamentally opposed to all evil and imperfection. The individual soul, on the other hand, although fundamentally free from evil, yet is capable of connexion with evil. Now being fundamentally opposed to evil implies having a character the opposite of grossness and all similar qualities which belong to the empirical world, material and mental. He therefore who thinks of Brahman must think of it as having for its essential nature bliss, knowledge, and so on, in so far as distinguished by absence of grossness and the like, and those qualities, being no less essential than bliss, and so on, must therefore be included in all meditations on Brahman.--The Sûtra gives an instance illustrating the principle that qualities (secondary matters) follow the principal matter to which they belong. As the mantra 'Agnir vai hotram vetu,' although given in the Sâma-veda, yet has to be recited in the Yajur-veda style, with a subdued voice, because it stands in a subordinate relation to the upasad-offerings prescribed for the four-days 'sacrifice called Jamadagnya; those offerings are the principal matter to which the subordinate matter--the mantra--has to conform. This point is explained in the first section, i.e. in the Pûrva Mîmâmsâ-sûtras III, 3, 9.--But this being admitted, it would follow that as Brahman is the principal matter in all meditations on Brahman, and secondary matters have to follow the principal matter, also such qualities as 'doing all works, enjoying all odours and the like,' which are mentioned in connexion with special meditations only, would indiscriminately have to be included in all meditations.--With reference to this the next Sûtra says.

34. So much; on account of reflection.

Only so much, i.e. only those qualities which have to be included in all meditations on Brahman, without which the essential special nature of Brahman cannot be conceived, i.e. bliss, knowledge, and so on, characterised by absence of grossness and the like. Other qualities, such as doing all works and the like, although indeed following their substrate, are explicitly to be meditated on in special meditations only.-- Here terminates the adhikarana of 'the idea of the Imperishable.'

35. Should it be said that (the former reply refers) to that Self to which the aggregate of material things belongs (since) otherwise the difference (of the two replies) could not be accounted for; we say--no; as in the case of instruction

In the Brihad-aranyaka (III, 4; 5) the same question is asked twice in succession ('Tell me the Brahman which is visible, not invisible, the Self who is within all'), while Yâjñavalkya gives a different answer to each ('He who breathes in the upbreathing,' &c.; 'He who overcomes hunger and thirst,' &c.). The question here is whether the two meditations, suggested by these sections, are different or not. They are different, since the difference of reply effects a distinction between the two vidyâs. The former reply declares him who is the maker of breathing forth, and so on to be the inner Self of all; the latter describes him as free from hunger, thirst, and so on. It thence appears that the former passage refers to the inner (individual) Self which is different from body, sense-organs, internal organ and vital breath; while the latter refers to that which again differs from the inner Self, viz. the highest Self, free from hunger, thirst, and so on. As the individual soul is inside the aggregate of material things, it may be spoken of as being that inner Self of all. Although this kind of inwardness is indeed only a relative one, we nevertheless must accept it in this place; for if, desirous of taking this 'being the inner Self of all' in its literal sense, we assumed the highest Self to be meant, the difference of the two replies could not be accounted for. The former reply evidently refers to the individual soul, since the highest Self cannot be conceived as breathing forth, and so on; and the latter reply, which declares the Self to be raised above hunger, &c., evidently refers to the highest Self. This is expressed in the earlier part of the Sûtra: 'The former reply refers to the Self to which there belongs the aggregate of material things, i.e. the individual soul as being the inner Self of all; otherwise we could not account for the difference of the two replies.'--The last words of the Sûtra negative this--'not so,' i.e. there is no difference of vidyâs, since both assertions and replies refer to the highest Self. The question says in both places, 'the Brahman which is visible, not invisible, the Self who is within all,' and this clearly refers to the highest Self only. We indeed observe that in some places the term Brahman is, in a derived sense, applied to the individual soul also; but the text under discussion, for distinction's sake, adds the qualification 'the Brahman which is manifest' (sâkshât). The quality of 'aparokshatva' (i.e. being that which does not transcend the senses but lies openly revealed) also, which implies being connected with all space and all time, suits Brahman only, which from texts such as 'the True, knowledge, infinite is Brahman' is known to be infinite. In the same way the attribute of being the inner Self of all can belong to the highest Self only, which texts such as 'He who dwelling within the earth,' &c., declare to be the inner ruler of the universe. The replies to the two questions likewise can refer to Brahman only. The unconditional causal agency with regard to breath, declared in the clause 'he who breathes in the upbreathing,' &c., can belong to the highest Self only, not to the individual soul, since the latter possesses no such causal power when in the state of deep sleep. Ushasta thereupon, being not fully enlightened, since causality with regard to breathing may in a sense be attributed to the individual soul also, again asks a question, in reply to which Yâjñavalkya clearly indicates Brahman, 'Thou mayest not see the seer of sight,' &c., i.e. thou must not think that my previous speech has named as the causal agent of breathing the individual soul, which is the causal agent with regard to those activities which depend on the sense-organs, viz. seeing, hearing, thinking, and knowing; for in the state of deep sleep, swoon, and so on, the soul possesses no such power. And moreover another text also--'Who could breathe if that bliss existed not in the ether?' (Taitt. Up. II, 7)--declares that the highest Self only is the cause of the breathing of all living beings. In the same way the answer to the second question can refer to the highest Self only, which alone can be said to be raised above hunger, thirst, and so on. For this reason also both replies wind up with the same phrase, 'Everything else is of evil.' The iteration of question and reply serves the purpose of showing that the same highest Brahman which is the cause of all breathing is beyond all hunger, thirst, and so on.--The Sûtra subjoins a parallel instance. 'As in the case of instruction.' As in the vidyâ of that which truly is (Ch. Up. VI, 1 ff.), question and reply are iterated several times, in order to set forth the various greatness and glory of Brahman.--Thus the two sections under discussion are of the same nature, in so far as setting forth that the one Brahman which is the inner Self of all is the cause of all life and raised beyond all imperfections; and hence they constitute one meditation only.--To this a new objection is raised. The two sections may indeed both refer to the highest Brahman; nevertheless there is a difference of meditation, as according to the one Brahman is to be meditated upon as the cause of all life, and according to the other as raised above all defects; this difference of character distinguishes the two meditations. And further there is a difference of interrogators; the first question being asked by Ushasta, the second by Kahola.

36. There is interchange (of ideas), for the texts distinguish; as in other cases.

There is no difference of vidyâ because both questions and answers have one subject-matter, and because the one word that possesses enjoining power proves the connexion of the two sections. Both questions have for their topic Brahman viewed as the inner Self of all; and in the second question the word 'eva' ('just,' 'very') in 'Tell me just that Brahman,' &c., proves that the question of Kahola has for its subject the Brahman, to the qualities of which the question of Ushasta had referred. Both answers again refer to the one Brahman, viewed as the Self of all. The idea of the injunction of the entire meditation again is suggested in the second section only, 'Therefore a Brahmana, after he has done with learning, is to wish to stand by real strength.' The object of meditation being thus ascertained to be one, there must be effected a mutual interchange of the ideas of Ushasta and Kahola, i.e. Ushasta's conception of Brahman being the cause of all life must be entertained by the interrogating Kahola also; and vice versa the conception of Kahola as to Brahman being beyond hunger, thirst, and so on, must be entertained by Ushasta also. This interchange being made, the difference of Brahman, the inner Self of all, from the individual soul is determined by both sections. For this is the very object of Yâjñavalkya's replies: in order to intimate that the inner Self of all is different from the individual soul, they distinguish that Self as the cause of all life and as raised above hunger, thirst, and so on. Hence Brahman's being the inner Self of all is the only quality that is the subject of meditation; that it is the cause of life and so on are only means to prove its being such, and are not therefore to be meditated on independently.--But if this is so, to what end must there be made an interchange, on the part of the two interrogators, of their respective ideas?--Brahman having, on the ground of being the cause of all life, been ascertained by Ushasta as the inner Self of all, and different from the individual soul, Kahola renews the question, thinking that the inner Self of all must be viewed as different from the soul, on the ground of some special attribute which cannot possibly belong to the soul; and Yâjñavalkya divining his thought thereon declares that the inner Self possesses an attribute which cannot possibly belong to the soul, viz. being in essential opposition to all imperfection. The interchange of ideas therefore has to be made for the purpose of establishing the idea of the individual nature of the object of meditation.--'As elsewhere,' i. e. as in the case of the knowledge of that which truly is, the repeated questions and replies only serve to define one and the same Brahman, not to convey the idea of the object of meditation having to be meditated on under new aspects.--But a new objection is raised--As there is, in the Sad-vidyâ also, a difference between the several questions and answers, how is that vidyâ known to be one?--To this question the next Sûtra replies.

37. For one and the same (highest divinity), called the 'truly being,' and so on (is the subject of that meditation).

For the highest divinity, called there that which is--which was introduced in the clause 'that divinity thought,' &c.--is intimated by all the following sections of that chapter. This is proved by the fact that the attributes--'that_ which truly _is' and so on--which were mentioned in the first section and confirmed in the subsequent ones, are finally summed up in the statement, 'in that all this has its Self, that is the True, that is the Self.'

Some interpreters construe the last two Sûtras as constituting two adhikaranas. The former Sûtra, they say, teaches that the text, 'I am thou, thou art I,' enjoins a meditation on the soul and the highest Self as interchangeable. But as on the basis of texts such as 'All this is indeed Brahman,' 'all this has its Self in Brahman,' 'Thou art that,' the text quoted is as a matter of course understood to mean that there is one universal Self, the teaching which it is by those interpreters assumed to convey would be nothing new; and their interpretation therefore must be rejected. The point as to the oneness of the individual and the highest Self will moreover be discussed under IV, I, 3. Moreover, there is no foundation for a special meditation on Brahman as the individual soul and the individual soul as Brahman, apart from the meditation on the Self of all being one.--The second Sûtra, they say, declares the oneness of the meditation on the True enjoined in the text, 'whosoever knows this great wonderful first-born as the True Brahman' (Bri. Up. V, 4), and of the meditation enjoined in the subsequent passage (V, 5. 2), 'Now what is true, that is the Âditya, the person that dwells in yonder orb, and the person in the right eye.' But this also is untenable. For the difference of abode mentioned in the latter passage (viz. the abode in the sun and in the eye) establishes difference of vidyâ, as already shown under Sû. III, 3, 21. Nor is it possible to assume that the two meditations comprised in the latter text which have a character of their own in so far as they view the True as embodied in syllables, and so on, and which are declared to be connected with a special result ('he who knows this destroys evil and leaves it'), should be identical with the one earlier meditation which has an independent character of its own and a result of its own ('he conquers these worlds'). Nor can it be said that the declaration of a fruit in 'he destroys evil and leaves it' refers merely to the fruit (not of the entire meditation but) of a subordinate part of the meditation; for there is nothing to prove this. The proof certainly cannot be said to lie in the fact of the vidyâs being one; for this would imply reasoning in a circle, viz. as follows--it being settled that the vidyâs are one, it follows that the fruit of the former meditation only is the main one, while the fruits of the two later meditations are subordinate ones; and-- it being settled that those two later fruits are subordinate ones, it follows that, as thus there is no difference depending on connexion with fruits, the two later meditations are one with the preceding one.--All this proves that the two Sûtras can be interpreted only in the way maintained by us.--Here terminates the adhikarana of 'being within.'

38. Wishes and the rest, here and there; (as is known from the abode, and so on).

We read in the Chândogya (VIII, I, 1), 'There is that city of Brahman, and in it the palace, the small lotus, and in it that small ether,' &c.; and in the Vâjasaneyaka, 'He is that great unborn Self who consists of knowledge,' and so on. A doubt here arises whether the two texts constitute one meditation or not.--The two meditations are separate, the Pûrvapakshin maintains; for they have different characters. The Chândogya represents as the object of meditation the ether as distinguished by eight different attributes, viz. freedom from all evil and the rest; while, according to the Vâjasaneyaka, the being to be meditated on is he who dwells within that ether, and is distinguished by attributes such as lordship, and so on.--To this we reply that the meditations are not distinct, since there is no difference of character. For desires and so on constitute that character 'here and there,' i.e. in both texts nothing else but Brahman distinguished by attributes, such as having true wishes, and so on, forms the subject of meditation. This is known 'from the abode and so on,' i.e. the meditation is recognised as the same because in both texts Brahman is referred to as abiding in the heart, being a bridge, and so on. Lordship and the rest, which are stated in the Vâjasaneyaka, are special aspects of the quality of being capable to realise all one's purposes, which is one of the eight qualities declared in the Chândogya, and as such prove that all the attributes going together with that quality in the Chândogya are valid for the Vâjasaneyaka also. The character of the two vidyâs therefore does not differ. The connexion with a reward also does not differ, for it consists in both cases in attaining to Brahman; cp. Ch. Up. VIII, 12, 3 'Having approached the highest light he is manifested in his own form,' and Bri. Up. V, 4, 24 'He becomes indeed the fearless Brahman.' That, in the Chândogya-text, the term ether denotes the highest Brahman, has already been determined under I, 3, 14. As in the Vâjasaneyaka, on the other hand, he who abides in the ether is recognised as the highest Self, we infer that by the ether in which he abides must be understood the ether within the heart, which in the text 'within there is a little hollow space (sushira)' (Mahânâr. Up. XI, 9) is called sushira. The two meditations are therefore one. Here an objection is raised. It cannot be maintained that the attributes mentioned in the Chândogya have to be combined with those stated in the Vâjasaneyaka (lordship, rulership, &c. ), since even the latter are not truly valid for the meditation. For the immediately preceding passage, 'By the mind it is to be perceived that there is here no plurality: from death to death goes he who sees here any plurality; as one only is to be seen that eternal being, not to be proved by any means of proof,' as well as the subsequent text, 'that Self is to be described by No, no,' shows that the Brahman to be meditated upon is to be viewed as devoid of attributes; and from this we infer that the attributes of lordship and so on, no less than the qualities of grossness and the like, have to be denied of Brahman. From this again we infer that in the Chândogya also the attributes of satyakâmatva and so on are not meant to be declared as Brahman's true qualities. All such qualities--as not being real qualities of Brahman-- have therefore to be omitted in meditations aiming at final release.-- This objection the next Sûtra disposes of.

39. On account of emphasis there is non-omission.

Attributes, such as having the power of immediately realising one's purposes, and so on, which are not by other means known to constitute attributes of Brahman, and are in the two texts under discussion, as well as in other texts, emphatically declared to be attributes of Brahman, as constituting the object of meditations undertaken with a view to final release, cannot be omitted from those meditations, but must be comprised within them. In the Chândogya. the passage, 'Those who depart from hence, after having cognised the Self and those self- realising desires, move about at will in all those worlds,' enjoins the knowledge of Brahman as distinguished by the power of realising its desires and similar qualities, while the text, 'Those who depart from here not having cognised the Self, &c., do not move about at will,' &c., finds fault with the absence of such knowledge, and in this way emphasises the importance of the possession of it. In the same way the repeated declarations as to Brahman's ruling power ('the lord of all, the king of all beings,' &c.) show that stress is to be laid upon the quality indicated. It truly cannot be held that Scripture, which in tender regard to man's welfare is superior to a thousand of parents, should, deceitfully, give emphatic instruction as to certain qualities-- not known through any other means of knowledge--which fundamentally would be unreal and hence utterly to be disregarded, and thus throw men desirous of release, who as it is are utterly confused by the revolutions of the wheel of Samsâra, into even deeper confusion and distress. That the text, 'there is not any diversity here; as one only is to be seen that eternal being,' teaches a unitary view of the world in so far as everything is an effect of Brahman and thus has Brahman for its Self, and negatives the view of plurality--established antecedently to Vedic teaching--as excluding Brahman's being the universal Self, we have explained before. In the clause 'not so, not so' the so refers back to the world as established by other means of proof, and the clause thus declares that Brahman who is the Self of all is different in nature from the world. This is confirmed by the subsequent passage, 'He is incomprehensible, for he is not comprehended, he is undecaying,' &c.; which means--as he is different in nature from what is comprehended by the other means of proof he is not grasped by those means; as he is different from what suffers decay he does not decay, and so on. And analogously, in the Chandogya, the text 'by the old age of the body he does not age' &c. first establishes Brahman's being different in nature from everything else, and then declares it to be satyakâma, and so on.-- But, an objection is raised, the text, 'Those who depart from hence, having cognised the Self and those true desires, move about at will in all worlds. Thus he who desires the world of the fathers,' &c., really declares that the knowledge of Brahman as possessing the power of immediately realising its wishes has for its fruit something lying within the sphere of transmigratory existence, and from this we infer that for him who is desirous of release and of reaching Brahman the object of meditation is not to be found in Brahman in so far as possessing qualities. The fruit of the highest knowledge is rather indicated in the passage, 'Having approached the highest light it manifests itself in its own form'; and hence the power of realising its wishes and the rest are not to be included in the meditation of him who wishes to attain to Brahman.--To this objection the next Sûtra replies.

40. In the case of him who has approached (Brahman); just on that account, this being declared by the text.

When the soul, released from all bonds and manifesting itself in its true nature, has approached, i.e. attained to Brahman; then just on that account, i.e. on account of such approach, the text declares it to possess the power of moving about at will in all worlds. 'Having approached the highest light he manifests himself in his true form. He is the highest Person. He moves about there laughing, playing,' &c. This point will be proved in greater detail in the fourth adhyâya. Meanwhile the conclusion is that such qualities as satyakâmatva have to be included in the meditation of him also who is desirous of release; for the possession of those qualities forms part of the experience of the released soul itself.--Here terminates the adhikarana of 'wishes and the rest'

41. There is non-restriction of determination, because this is seen; for there is a separate fruit, viz. non-obstruction.

There are certain meditations connected with elements of sacrificial actions; as e.g. 'Let a man meditate on the syllable Om as udgîtha.' These meditations are subordinate elements of the sacrificial acts with which they connect themselves through the udgîtha and so on, in the same way as the quality of being made of parna wood connects itself with the sacrifice through the ladle (made of parna wood), and are to be undertaken on that very account. Moreover the statement referring to these meditations, viz. 'whatever he does with knowledge, with faith, with the Upanishad, that becomes more vigorous,' does not allow the assumption of a special fruit for these meditations (apart from the fruit of the sacrificial performance); while in the case of the ladle being made of parna wood the text mentions a special fruit ('he whose ladle is made of parna wood does not hear an evil sound'). The meditations in question are therefore necessarily to be connected with the particular sacrificial performances to which they belong.--This view the Sûtra refutes, 'There is non-restriction with regard to the determinations.' By 'determination' we have here to understand the definite settling of the mind in a certain direction, in other words, meditation. The meditations on the udgîtha and so on are not definitely connected with the sacrificial performances; 'since that is seen,' i.e. since the texts themselves declare that there is no such necessary connexion; cp. the text, 'therefore both perform the sacrificial work, he who thus knows it (i. e. who possesses the knowledge implied in the meditations on the sacrifice), as well as he who does not know'--which declares that he also who does not know the meditations may perform the work. Were these meditations auxiliary elements of the works, there could be no such absence of necessary connexion (as declared in this text). It thus being determined that they are not auxiliary elements, a special result must be assigned to the injunction of meditation, and this we find in the greater strength which is imparted to the sacrifice by the meditation, and which is a result different from the result of the sacrifice itself. The greater strength of the performance consists herein, that its result is not impeded, as it might be impeded, by the result of some other performance of greater force. This result, viz. absence of obstruction, is something apart from the general result of the action, such as the reaching of the heavenly world, and so on. This the Sûtra means when saying, 'for separate is non-obstruction.' As thus those meditations also which refer to auxiliary members of sacrifices have their own results, they may or may not be combined with the sacrifices, according to wish. Their case is like that of the godohana vessel which, with the view of obtaining a certain special result, may be used instead of the kamasa.--Here terminates the adhikarana of 'non- restriction of determination.'

42. Just as in the case of the offerings. This has been explained.

In the daharavidyâ (Ch. Up. VIII, 1 ff.) the text, 'those who depart having known here the Self, and those true desires,' declares at first a meditation on the small ether, i.e. the highest Self, and separately therefrom a meditation on its qualities, viz. true desires, and so on. The doubt here arises whether, in the meditation on those qualities, the meditation on the highest Self--as that to which the qualities belong-- is to be repeated or not.--It is not to be repeated, the Pûrvapakshin maintains; for the highest Self is just that which is constituted by the qualities--freedom from all evil, and so on--and as that Self so constituted can be comprised in one meditation, there is no need of repeating the meditation on account of the qualities.--This view the Sûtra sets aside. The meditation has to be repeated. The highest Self indeed is that being to which alone freedom from evil and the other qualities belong, and it forms the object of the first meditation; yet there is a difference between it as viewed in its essential being and as viewed as possessing those qualities; and moreover, the clause 'free from evil, from old age,' &c. enjoins a meditation on the Self as possessing those qualities. It is therefore first to be meditated on in its essential nature, and then there takes place a repetition of the meditation on it in order to bring in those special qualities. The case is analogous to that of 'the offerings.' There is a text 'He is to offer a purodâsa on eleven potsherds to Indra the ruler, to Indra the supreme ruler, to Indra the self-ruler.' This injunction refers to one and the same Indra, possessing the qualities of rulership and so on; but as, through connexion with those several qualities, the aspects of Indra differ, the oblation of the purodâsa has to be repeated. This is declared in the Sânkarshana, 'The divinities are different on account of separation.'--Here terminates the adhikarana of 'offerings.'

43. On account of the plurality of indicatory marks; for that (proof) is stronger. This also is declared (in the Pûrva Mîmâmsâ).

The Taittirîyaka contains another daharavidyâ, 'The thousand-headed god, the all-eyed one,' &c. (Mahânâr. Up. XI). Here the doubt arises whether this vidyâ, as being one with the previously introduced vidyâ, states qualities to be included in the meditation enjoined in that vidyâ, or qualities to be included in the meditations on the highest Self as enjoined in all the Vedânta-texts.--The former is the case, the Pûrvapakshin holds, on account of the leading subject-matter. For in the preceding section (X) the meditation on the small ether is introduced as the subject-matter. 'There is the small lotus placed in the middle of the town (of the body), free from all evil, the abode of the Highest; within that there is a small space, free from sorrow--what is within that should be meditated upon' (Mahânâr. Up. X, 23). Now, as the lotus of the heart is mentioned only in section X, the 'Nârâyana-section' ('the heart resembling the bud of a lotus, with its point turned downwards,' XI, 6), we conclude that that section also is concerned with the object of meditation to which the daharavidyâ refers.--Against this view the Sûtra declares itself, 'on account of the majority of indicatory marks'; i.e. there are in the text several marks proving that that section is meant to declare characteristics of that which constitutes the object of meditation in all meditations on the highest being. For that being which in those meditations is denoted as the Imperishable, Siva, Sambhu. the highest Brahman, the highest light, the highest entity, the highest Self, and so on, is here referred to by the same names, and then declared to be Nârâyana. There are thus several indications to prove that Nârâyana is none other than that which is the object of meditation in all meditations on the Highest, viz. Brahman, which has bliss and the rest for its qualities. By 'linga' (inferential mark) we here understand clauses (vâkya) which contain a specific indication; for such clauses have, according to the Pûrva Mîmâmsâ, greater proving power than leading subject-matter (prakarana). The argumentation that the clause 'the heart resembling the bud of a lotus flower,' &c., proves that section to stand in a dependent relation to the daharavidyâ, is without force; for it being proved by a stronger argument that the section refers to that which is the object of meditation in all meditations, the clause mentioned may also be taken as declaring that in the daharavidyâ also the object of meditation is Nârâyana. Nor must it be thought that the accusatives with which the section begins (sahasrasirsham, &c.) are to be connected with the 'meditating' enjoined in the previous section; for the 'meditating' is there enjoined by a gerundive form ('tasmin yad antas tad upâsitavyam'), and with this the subsequent accusatives cannot be construed. Moreover, the subsequent clause ('all this is Nârâyana,' &c., where the nominative case is used) shows that those accusatives are to be taken in the sense of nominatives.--Here terminates the adhikarana of 'the plurality of indicatory marks.'

44. There is option with regard to what precedes (i.e. the altar made of bricks) on account of subject-matter, and hence there is action; as in the case of the mânasa cup.

In the Vâjasaneyaka, in the Agnirahasya chapter, there are references to certain altars built of mind, 'built of mind, built of speech,' &c. The doubt here arises whether those structures of mind, and so on, which metaphorically are called fire-altars, should be considered as being of the nature of action, on account of their connexion with a performance which itself is of the nature of action; or merely of the nature of meditation, as being connected with an activity of the nature of meditation. The Sûtra maintains the former view. Since those things 'built of mind, and so on,' are, through being built (or _piled _up), constituted as fire-altars, they demand a performance with which to connect themselves; and as in immediate proximity to them no performance is enjoined, and as the general subject-matter of the section is the fire-altar built of bricks--introduced by means of the clause 'Non-being this was in the beginning'---which is invariably connected with a performance of the nature of outward action, viz. a certain sacrificial performance--we conclude that the altars built of mind, &c., which the text mentions in connexion with the same subject-matter, are themselves of the nature of action, and as such can be used as alternatives for the altar built of bricks. [FOOTNOTE 668:1]. An analogous case is presented by the so-called mental cup. On the tenth, so-called avivâkya, day of the Soma sacrifice extending over twelve days, there takes place the mental offering of a Soma cup, all the rites connected with which are rehearsed in imagination only; the offering of that cup is thus really of the nature of thought only, but as it forms an auxiliary element in an actual outward sacrificial performance it itself assumes the character of an action.

[FOOTNOTE 668:1. So that for the actual outward construction of a brick altar there may optionally be substituted the merely mental construction of an imaginary altar.]

45. And on account of the transfer.

That the altar built of thought is an optional substitute for the altar built of bricks, and of the nature of an action, appears therefrom also that the clause 'of these each one is as great as that previous one,' explicitly transfers to the altars of mind, and so on, the powers of the previous altar made of bricks. All those altars thus having equal effects there is choice between them. The altars of mind, and so on, therefore are auxiliary members of the sacrificial performance which they help to accomplish, and hence themselves of the nature of action.-- Against this view the next Sûtra declares itself.

46. But it is a meditation only, on account of assertion and what is seen.

The altars built of mind, and so on, are not of the nature of action, but of meditation only, i.e. they belong to a performance which is of the nature of meditation only. For this is what the text asserts, viz. in the clauses 'they are built of knowledge only,' and 'by knowledge they are built for him who thus knows.' As the energies of mind, speech, sight, and so on, cannot be piled up like bricks, it is indeed a matter of course that the so-called altars constructed of mind, and so on, can be mental constructions only; but the text in addition specially confirms this by declaring that those altars are elements in an activity of purely intellectual character, and hence themselves mere creatures of the intellect. Moreover there is seen in the text a performance consisting of thought only to which those fires stand in a subsidiary relation, 'by the mind they were established on hearths, by the mind they were built up, by the mind the Soma cups were drawn thereat; by the mind they chanted, and by the mind they recited; whatever rite is performed at the sacrifice, whatever sacrificial rite there is, that, as consisting of mind, was performed by the mind only, on those (fire- altars) composed of mind, built up of mind.' From this declaration, that whatever sacrificial rite is actually performed in the case of fire- altars built of bricks is performed mentally only in the case of altars built of mind, it follows that the entire performance is a mental one only, i.e. an act of meditation.--But, an objection is raised, as the entire passus regarding the altars of mind does not contain any word of injunctive power, and as the text states no special result (from which it appears to follow that the passus does not enjoin a new independent performance), we must, on the strength of the fact that the leading subject-matter is an actual sacrificial performance as suggested by the altars built of brick, give up the idea that the altars built of mind, &c., are mental only because connected with a performance of merely mental nature.--This objection the next Sûtra refutes.

47. And on account of the greater strength of direct statement, and so on, there is no refutation.

The weaker means of proof, constituted by so-called leading subject- matter, cannot refute what is established by three stronger means of proof--direct statement, inferential mark, and syntactical connexion-- viz. that there is an independent purely mental performance, and that the altars made of mind are parts of the latter. The direct statement is contained in the following passage, 'Those fire-altars indeed are built of knowledge,'--which is further explained in the subsequent passage, 'by knowledge alone these altars are built for him who knows this'--the sense of which is: the structures of mind, and so on, are built in connexion with a performance which consists of knowledge (i.e. meditation).--The inferential mark is contained in the passage, 'For him all beings at all times build them, even while he is asleep.' And the syntactical connexion (vâkya) consists in the connexion of the two words evamvide (for him who knows this), and kinvanti (they build)--the sense being: for him who accomplishes the performance consisting of knowledge all beings at all times build those altars. The proving power of the passage above referred to as containing an indicatory mark (linga) lies therein that a construction mentally performed at all times by all beings cannot possibly connect itself with a sacrificial performance through the brick-altar, which is constructed by certain definite agents and on certain definite occasions only, and must therefore be an element in a mental performance, i.e. a meditation.--The next Sûtra disposes of the objection that the text cannot possibly mean to enjoin a new mental performance, apart from the actual performance, because it contains no word of injunctive force and does not mention a special result.

48. On account of connexions and the rest, as in the case of the separateness of other cognitions. And this is seen (elsewhere also); as declared (in the Pûrva Mîmâmsâ).

That the text enjoins a meditative performance different from the actual performance of which the brick-altar is a constituent element, follows from the reasons proving separation, viz. the connexions. i.e. the things connected with the sacrifice, such as the Soma cups, the hymns, the recitations, and so on. What is meant is that the special mention of the cups, and so on, made in the passage 'by the mind the Soma cups were drawn thereat,' proves the difference of the performance.--The 'and the rest' of the Sûtra comprises the previously stated arguments, viz. direct statement, and so on. 'As other meditations,' i.e. the case is analogous to that of other meditations such as the meditation on the small ether within the heart, which are likewise proved by textual statement, and so on, to be different and separate from actual outward sacrificial performances.--The existence of a separate meditative act having thus been ascertained, the requisite injunction has to be construed on the basis of the text as it stands.

Such construction of injunctions on the basis of texts of arthavâda character is seen in other places also; the matter is discussed in Pû. Mî. Sûtras III, 5, 21.--The result of the meditative performance follows from the passage 'of these (altars made of mind, and so on) each is as great as that former one (i.e. the altar built of bricks)'--for this implies that the same result which the brick-altar accomplishes through the sacrifice of which it forms an element is also attained through the altars made of mind, and so on, through the meditations of which they form parts.--The next Sûtra disposes of the argumentation that, as this formal transfer of the result of the brick-altar to the altars built of mind, and so on, shows the latter to possess the same virtues as the former, we are bound to conclude that they also form constituent elements of an actual (not merely meditative) performance.

49. Not so, on account of this being observed on account of similarity also; as in the case of Death; for (the person in yonder orb) does not occupy the worlds (of Death).

From a transfer or assimilation of this kind it does not necessarily follow that things of different operation are equal, and that hence those altars of mind, and so on, must connect themselves with an actual outward performance. For it is observed that such assimilation rests sometimes on a special point of resemblance only; so in the text, 'The person in yonder orb is Death indeed,'--where the feature of resemblance is the destroying power of the two; for the person within yonder orb does certainly not occupy the same worlds, i.e. the same place as Death. Analogously, in the case under discussion, the fact that the altars made of mind are treated as, in a certain respect, equivalent to the altar built of bricks, does not authorise us to connect those altars with the sacrificial performance to which the altar of bricks belongs. When the text says that the altar made of mind is as great as the altar of bricks, this only means that the same result which is attained through the brick- altar in connexion with its own sacrificial performance is also attained through the altar of mind in connexion with the meditational performance into which it enters.

50. And by a subsequent (Brâhmana) also the 'being of such a kind' of the word (is proved). But the connexion is on account of plurality.

The subsequent Brâhmana (Sat. Br. X, 5, 4) also proves that the text treating of the altars made of mind, and so on, enjoins a meditation only. For that Brâhmana (which begins 'This brick-built fire-altar is this world; the waters are its enclosing-stones,' &c.) declares further on 'whosoever knows this thus comes to be that whole Agni who is the space-filler,' and from this it appears that what is enjoined there is a meditation with a special result of its own. And further on (X, 6) there is another meditation enjoined, viz. one on Vaisvânara. All this shows that the Agnirahasya book (Sat. Br. X) is not solely concerned with the injunction of outward sacrificial acts.--But what then is the reason that such matters as the mental (meditative) construction of fire-altars which ought to be included in the Brihad-âranyaka are included in the Agnirahasya?--'That connexion is on account of plurality,' i.e. the altars made of mind, and so on, are, in the sacred text, dealt with in proximity to the real altar made of bricks, because so many details of the latter are mentally to be accomplished in the meditation.--Here terminates the adhikarana of 'option with the previous one.'

51. Some, on account of the existence of a Self within a body.

In all meditations on the highest Self the nature of the meditating subject has to be ascertained no less than the nature of the object of meditation and of the mode of meditation. The question then arises whether the meditating Self is to be viewed as the knowing, doing, and enjoying Self, subject to transmigration; or as that Self which Prajâpati describes (Ch. Up. VIII, 1), viz. a Self free from all sin and imperfection.--Some hold the former view, on the ground that the meditating Self is within a body. For as long as the Self dwells within a body, it is a knower, doer, enjoyer, and so on, and it can bring about the result of its meditation only as viewed under that aspect. A person who, desirous of the heavenly world or a similar result, enters on some sacrificial action may, after he has reached that result, possess characteristics different from those of a knowing, doing, and enjoying subject, but those characteristics cannot be attributed to him as long as he is in the state of having to bring about the means of accomplishing those ends; in the latter state he must be viewed as an ordinary agent, and there it would be of no use to view him as something different. And the same holds equally good with regard to a person engaged in meditation.--But, an objection is raised, the text 'as the thought of a man is in this world, so he will be when he has departed this life' (Ch. Up. III, 14, 1) does declare a difference (between the agent engaged in sacrificial action, and the meditating subject), and from this it follows that the meditating Self is to be conceived as having a nature free from all evil, and so on.--Not so, the Pûrvapakshin replies; for the clause, 'howsoever they meditate on him,' proves that that text refers to the equality of the object meditated upon (not of the meditating subject).--To this the next Sûtra replies.

52. But this is not so, (but rather) difference; since it is of the being of that; as in the case of intuition.

It is not true that the meditating subject must be conceived as having the ordinary characteristics of knowing, acting, &c.; it rather possesses those characteristic properties--freedom from evil, and so on-- which distinguish the state of Release from the Samsâra state. At the time of meditation the Self of the devotee is of exactly the same nature as the released Self. 'For it is of the being of that,' i.e. it attains the nature of that--as proved by the texts, 'as the thought of a man is in this world, so he will be when he has departed,' and 'howsoever he meditate on him, such he becomes himself.' Nor can it be maintained that these texts refer only to meditation on the highest Self (without declaring anything as to the personal Self of the devotee); for the personal Self constitutes the body of Brahman which is the object of meditation, and hence itself falls under the category of object of meditation. The character of such meditation, therefore, is that it is a meditation on the highest Self as having for its body the individual Self, distinguished by freedom from evil and the other qualities mentioned in the teaching of Prajâpati. And hence the individual Self is, in such meditation, to be conceived (not as the ordinary Self, but) under that form which it has to attain (i.e. the pure form which belongs to it in the state of Release). 'As in the case of intuition'--i.e. as in the case of intuition of Brahman. As the intuition of Brahman has for its object the essential nature of Brahman, so the intuition of the individual soul also has for its object its permanent essential nature. In the case of sacrificial works the conception of the true nature of the Self forms an auxiliary factor. An injunction such as 'Let him who is desirous of the heavenly world sacrifice,' enjoins the performance of the sacrifice to the end of a certain result being reached; while the conception of the Self as possessing characteristics such as being a knowing subject, and so on--which are separate from the body--has the function of proving its qualification for works meant to effect results which will come about at some future time. So much only (i.e. the mere cognition of the Self as something different from the body) is required for works (as distinguished from meditations).--Here terminates the adhikarana of 'being in the body.'

53. But those (meditations) which are connected with members (of sacrifices) are not (restricted) to (particular) sâkhâs, but rather (belong) to all sâkhâs.

There are certain meditations connected with certain constituent elements of sacrifices-as e.g. 'Let a man meditate on the syllable Om (as) the Udgîtha '(Ch. Up. I, 1, 1); 'Let a man meditate on the fivefold Saman as the five worlds' (Ch. Up. II, 2, 1), &c. The question here arises whether those meditations are restricted to the members of those sâkhâs in whose texts they are mentioned; or to be connected with the Udgîtha, and so on, in all sâkhâs. There is here a legitimate ground for doubt, in so far as, although the general agreement of all Vedânta-texts is established, the Udgîtha, and so on, are different in each Veda since the accents differ in the different Vedas--The Pûrvapakshin declares that those meditations are limited each to its particular sâkhâ; for, he says, the injunction 'Let him meditate on the Udgîtha' does indeed, verbally, refer to the Udgîtha in general; but as what stands nearest to this injunction is the special Udgîtha of the sâkhâ, in whose text this injunction occurs, and which shares the peculiarities of accent characteristic of that sâkhâ, we decide that the meditation is enjoined on members of that sâkhâ only.--The Sûtra sets this opinion aside. The injunction of meditations of this type is valid for all sâkhâs, since the text expressly connects them with the Udgîtha in general. They therefore hold good wherever there is an Udgîtha. The individual Udgîthas of the several sâkhâs are indeed distinguished by different accentuation; but the general statement, 'Let him meditate on the Udgîtha.' suggests to the mind not any particular Udgîtha, but the Udgîtha in general, and hence there is no reason to restrict the meditation to a particular sâkhâ. From the principle moreover that all sâkhâs teach the same doctrine, it follows that the sacrifice enjoined in the different sâkhâs is one only; and hence there is no reason to hold that the Udgîtha suggested by the injunction of the meditation is a particular one. For the Udgîtha is only an element in the sacrifice, and the sacrifice is one and the same. The meditations are not therefore limited to particular sâkhâs.

54. Or there is no contradiction as in the case of mantras and the rest.

The 'or' here has the sense of 'and.' The 'and the rest' comprises generic characteristics, qualities, number, similarity, order of succession, substances, and actions. As there is nothing contrary to reason in mantras and the rest, although mentioned in the text of one sâkhâ only, finding, on the basis of such means of proof as direct statement, and so on, their application in all sâkhâs, since the sacrifice to which they belong is one and the same in all sâkhâs; so there is likewise no contradiction in the meditations under discussion being undertaken by members of all sâkhâs.--Here terminates the adhikarana of 'what is connected with constituent elements of the sacrifice.'

55. There is pre-eminence of plenitude, as in the case of the sacrifice; for thus Scripture shows.

The sacred text (Ch. Up. V, 12 ff.) enjoins a meditation on Vaisvânara, the object of which is the highest Self, as having for its body the entire threefold world, and for its limbs the heavenly world, the sun, the wind, and so on. The doubt here arises whether separate meditations have to be performed on the highest Being in its separate aspects, or in its aggregate as well as in its distributed aspect, or in its aggregate aspect only.--In its separate aspects, the Pûrvapakshin maintains; since at the outset a meditation of that kind is declared. For on the Rishis in succession telling Asvapati the objects of their meditation, viz. the sky, the sun, and so on, Asvapati explains to them that these meditations refer to the head, eye, and so on, of the highest Being, and mentions for each of these meditations a special fruit. And the concluding explanation 'he who worships Vaisvânara as a span long, &c.,' is merely meant to gather up into one, as it were, the preceding meditations on the parts of Vaisvânara.--Another Pûrvapakshin holds that this very concluding passage enjoins a further meditation on Vaisvânara in his collective aspect, in addition to the previously enjoined meditations on his limbs; for that passage states a separate result, 'he eats food in all worlds,' &c. Nor does this destroy the unity of the whole section. The case is analogous to that of the meditation on 'plenitude' (bhûman; Ch. Up. VII, 23). There, in the beginning, separate meditations are enjoined on name, and so on, with special results of their own; and after that a meditation is enjoined on bhûman, with a result of its own, 'He becomes a Self-ruler,' &c. The entire section really refers to the meditation on bhûman; but all the same there are admitted subordinate meditations on name, and so on, and a special result for each.--These views are set aside by the Sûtra, 'There is pre-eminence of plenitude,' i.e. there is reason to assume that Vaisvânara in his fulness, i.e. in his collective aspect, is meant; since we apprehend unity of the entire section. From the beginning of the section it is manifest that what the Rishis desire to know is the Vaisânara Self; it is that Self which Asvapati expounds to them as having the Universe for his body, and in agreement therewith the last clause of his teaching intimates that the intuition of Brahman (which is none other than the Vaisvânara Self)--which is there characterised as the food of all worlds, all beings, all Selfs--is the fruit of the meditation on Vaisvânara. This summing up proves the whole section to deal with the same subject. And on the basis of this knowledge we determine that what the text says as to meditations on the separate members of the Vaisânara Self and their special results is merely of the nature of explanatory comment (anuvâda) on parts of the meditation on the collective Self.--This decision is arrived at as in the case of the sacrifice. For to the injunction of certain sacrifices--such as 'Let a man, on the birth of a son, offer a cake on twelve potsherds to Vaisvânara'--the text similarly adds remarks on parts of the oblation, 'there is an oblation on eight potsherds,' and so on.--The meditation therefore has to be performed on the entire Vaisvânara Self only, not on its parts. This, moreover, Scripture itself intimates, in so far, namely, as declaring the evil consequences of meditation on parts of the Self only, 'your head would have fallen off if you had not come to me'; 'you would have become blind,' and so on. This also shows that the reference to the text enjoining meditations on name, &c., proves nothing as to our passage. For there the text says nothing as to disadvantages connected with those special meditations; it only says that the meditation on plenitude (bhûman) has a more excellent result. The section, therefore, although really concerned with enjoining the meditation on the bhûman, at the same time means to declare that the special meditations also are fruitful; otherwise the meditation on the bhûman could not be recommended, for the reason that it has a more excellent result than the preceding meditations.--The conclusion, therefore, is that the text enjoins a meditation on the collective Vaisvânara Self only.--Here terminates the adhikarana of 'the pre-eminence of plenitude.'

56. (The meditations are) separate, on account of the difference of words, and so on.

The instances coming under this head of discussion are all those meditations on Brahman which have for their only result final Release, which consists in attaining to Brahman--such as the meditation on that which is, the meditation on the bhûman, the meditation on the small space within the heart, the Upakosala meditation, the Sândilya meditation, the meditation on Vaisvânara, the meditation on the Self of bliss, the meditation on the Imperishable, and others--whether they be recorded in one sâkhâ only or in several sâkhâs. To a different category belong those meditations which have a special object such as Prâna, and a special result.--The doubt here arises whether the meditations of the former class are all to be considered as identical, or as separate--The Pûrvapakshin holds that they are all one; for, he says, they all have one and the same object of meditation, viz. Brahman. For the nature of all cognition depends on the object cognised; and the nature of the meditations thus being one, the meditations themselves are one.--This view the Sûtra controverts. The meditations are different, on account of the difference of terms and the rest. The 'and the rest' comprises repetition (abhyâsa), number (samkhyâ), quality (guna), subject-matter (prakriyâ), and name (nâmadheya; cp. Pû. Mî. Sû. II, 2, 1 ff.). We meet in those meditations with difference of connexion, expressing itself in difference of words, and so on; which causes difference on the part of the meditations enjoined. The terms enjoining meditation, 'he knows,' 'he is to meditate' (veda; upâsîta), and so on, do indeed all of them denote a certain continuity of cognition, and all these cognitions have for their object Brahman only, but all the same those cognitions differ in so far as they have for their object Brahman, as variously qualified by special characteristics mentioned in the meditation; in one meditation he is spoken of as the sole cause of the world, in another as free from all evil, and so on. We therefore arrive at the decision that clauses which describe special forms of meditation having for their result the attainment to Brahman, and are complete in themselves, convey the idea of separate independent meditations, and thus effect separation of the vidyâs. This entire question was indeed already decided in the Pûrva Mimâmsa-sûtras (II, 2, 1), but it is here argued again to the end of dispelling the mistaken notion that the Vedânta-texts aim at knowledge only, and not at the injunction of activities such as meditation. The meditations, therefore, are separate ones.--Here terminates the adhikarana of 'difference of words and the rest.'

57. Option, on account of the non-difference of result.

It has been proved that the meditation on that which truly is, the meditation on the small ether within the heart, and so on--all of which have for their result the attainment to Brahman--are separate meditations. The question now arises whether all these meditations should be combined by each meditating devotee, on account of such combination being useful to him; or whether, in the absence of any use of such combination, they should be undertaken optionally.--They may be combined, the Pûrvapakshin holds; since it is observed that different scriptural matters are combined even when having one and the same result. The Agnihotra, the Daisapûrnamâsa oblation, and other sacrifices, all of them have one and the same result, viz. the possession of the heavenly world; nevertheless, one and the same agent performs them all, with a view to the greater fulness of the heavenly bliss aimed at. So the different meditations on Brahman also may be cumulated with a view to greater fulness of intuition of Brahman.--This view the Sûtra rejects. Option only between the several meditations is possible, on account of the non-difference of result. For to all meditations on Brahman alike Scripture assigns one and the same result, viz. intuitive knowledge of Brahman, which is of the nature of supreme, unsurpassable bliss. 'He who knows Brahman attains the Highest' (Taitt. Up. II, 1, 1), &c. The intuitive knowledge of Brahman constitutes supreme, unsurpassable bliss; and if such intuition may be reached through one meditation, of what use could other meditations be? The heavenly world is something limited in respect of place, time, and essential nature, and hence a person desirous of attaining to it may cumulate works in order to take possession of it to a greater extent, and so on. But an analogous proceeding cannot be resorted to with regard to Brahman, which is unlimited in every sense. All meditations on Brahman tend to dispel Nescience, which stands in the way of the intuition of Brahman, and thus equally have for their result the attaining to Brahman; and hence there is option between them. In the case, on the other hand, of those meditations which aim at other results than Brahman, there may either be choice between the several meditations, or they may be cumulated--as one may also do in the case of sacrifices aiming at the attainment of the heavenly world;--for as those results are not of an infinite nature one may aim at realising them in a higher degree. This the next Sûtra declares.

58. But meditations aiming at objects of desire may, according to one's liking, be cumulated or not; on account of the absence of the former reason.

The last clause means--on account of their results not being of an infinite nature.--Here terminates the adhikarana of 'option.'

59. They belong to the constituent members, as the bases.

A doubt arises whether meditations such as the one enjoined in the text, 'Let him meditate on the syllable Om as the Udgîtha,' which are connected with constituent elements of the sacrifice such as the Udgîtha, contribute towards the accomplishment of the sacrifice, and hence must be performed at the sacrifice as part of it; or whether they, like the godohana vessel, benefit the agent apart from the sacrifice, and therefore may be undertaken according to desire.--But has it not been already decided under III, 3, 42 that those meditations are generally beneficial to man, and not therefore restricted to the sacrifices?--True; it is just for the purpose of further confirming that conclusion that objections are now raised against it on the ground of some inferential marks (linga) and reasoning. For there it was maintained on the strength of the text 'therefore he does both' that those meditations have results independent of the sacrifice. But there are several reasons favouring the view that those meditations must be connected with the sacrifices as subordinate members, just as the Udgîtha and the rest to which the meditations refer.

Their case is by no means analogous to that of the godohana vessel, for, while in the case of the latter, the text expressly declares the existence of a special result, 'For him who is desirous of cattle he is to bring water in a godohana,' the texts enjoining those meditations do not state special results for them. For clauses such as 'he is to meditate on the Udgîtha' intimate only that the Udgîtha is connected with the meditation; while their connexion with certain results is known from other clauses, such as 'whatever he does with knowledge, with faith, with the Upanishad, that is more vigorous' (according to which the result of such meditations is only to strengthen the result of the sacrifices). And when a meditation of this kind has, on the ground of its connexion with the Udgîtha or the like--which themselves are invariably connected with sacrifices--been cognised to form an element of a sacrifice, some other passage which may declare a fruit for that meditation can only be taken as an arthavâda; just as the passage which declares that he whose sacrificial ladle is made of parna wood does not hear an evil sound. In the same way, therefore, as the Udgîtha and so on, which are the bases of those meditations, are to be employed only as constituent parts of the sacrifices, so the meditations also connected with those constituent parts are themselves to be employed as constituent parts of the sacrifices only.

60. And on account of injunction.

The above conclusion is further confirmed by the fact of injunction, i.e. thereby that clauses such as 'he is to meditate on the Udgîtha' enjoin the meditation as standing to the Udgîtha in the relation of a subordinate member. Injunctions of this kind differ from injunctions such as 'he is to bring water in the godohana vessel for him who desires cattle'; for the latter state a special qualification on the part of him who performs the action, while the former do not, and hence cannot claim independence.

61. On account of rectification.

The text 'from the seat of the Hotri he sets right the wrong Udgîha' shows that the meditation is necessarily required for the purpose of correcting whatever mistake may be made in the Udgîtha. This also proves that the meditation is an integral part of the sacrificial performance.

62. And on account of the declaration of a quality being common (to all the Vedas).

The text 'By means of that syllable the threefold knowledge proceeds. With Om the Adhvaryu gives orders, with Om the Hotri recites, with Om the Udgâtri sings,' which declares the pranava--which is a 'quality' of the meditation, in so far as it is its basis--to be common to the three Vedas, further shows that the meditation has to be employed in connexion with the sacrifice. For the meditation is connected with the Udgîtha, and the Udgitha is an integral part of all sacrificial performances whatever.

Of the primâ facie view thus far set forth the next Sûtra disposes.

63. Rather not, as the text does not declare their going together.

It is not true that the meditations on the Udgîtha and the rest are bound to the sacrifices in the same way as the Udgîtha, and so on, themselves are; for Scripture does not declare that they go together with, i.e. are subordinate constituents of the Udgîtha, and so on. The clause 'Let him meditate on the Udgîtha' does not indeed itself state another qualification on the part of the agent (i.e. does not state that the agent in entering on the meditation is prompted by a motive other than the one prompting the sacrifice); but the subsequent clause, 'whatever he does with knowledge, with faith, with the Upanishad, that becomes more vigorous,' intimates that knowledge is the means to render the sacrificial work more efficacious, and from this it follows that the meditation is enjoined as a means towards effecting a result other than the result of the sacrifice. And hence the meditation cannot be viewed as a subordinate member of the Udgîtha, which itself is a subordinate member of the sacrifice. It rather has the Udgîtha for its basis only. He only indeed who is qualified for the sacrifice is qualified for the meditation, since the latter aims at greater efficaciousness of the sacrifice; but this does not imply that the meditation necessarily goes with the sacrifice. By the greater vigour of the sacrifice is meant its non-obstruction by some other sacrificial work of greater strength, its producing its effect without any delay.--The case of a statement such as 'he whose ladle is of parna wood hears no evil sound' is different. There the text does not declare that the quality of consisting of parna wood is the direct means of bringing about the result of no evil sound being heard; hence there is no valid reason why that quality should not be subordinate to the ladle, which itself is subordinate to the sacrifice; and as it is not legitimate to assume for the mere subordinate constituents of a sacrifice special fruits (other than the general fruit of the sacrifice), the declaration as to no evil sound being heard is to be viewed as a mere arthavâda (i.e. a mere additional statement meant further to glorify the result of the sacrifice--of which the ladle made of parna wood is a subordinate instrument).

64. And because (Scripture) shows it.

A scriptural text, moreover, shows that the meditation is necessary for, and restricted to, the sacrificial performance. For the text 'A Brahman priest who knows this saves the sacrifice, the sacrificer, and all the officiating priests'--which declares that all priests are saved through the knowledge of the Brahman--has sense only on the understanding that that knowledge is not restricted to the Udjâtri, and so on (i.e. not to those priests who are engaged in carrying out the details of the sacrifices which are the 'bases' of the meditations).--The conclusion, therefore, is that those meditations are not restricted to the sacrifices, subordinate members of which serve as their 'bases.'--This terminates the adhikarana of 'like the bases.'

FOURTH PÂDA.

1. The benefit to man results from thence, on account of scriptural statement; thus Bâdarâyana thinks.

We have concluded the investigation into the oneness or diverseness of meditations--the result of which is to indicate in which cases the special points mentioned in several meditations have to be combined, and in which not. A further point now to be investigated is whether that advantage to the meditating devotee, which is held to accrue to him from the meditation, results from the meditation directly, or from works of which the meditations are subordinate members.--The Reverend Bâdarâyana holds the former view. The benefit to man results from thence, i.e. from the meditation, because Scripture declares this to be so. 'He who knows Brahman reaches the Highest' (Taitt. Up. II, 1, 1); 'I know that great Person of sun-like lustre beyond the darkness. A man who knows him truly passes over death; there is no other path to go' (Svet. Up. III, 8); 'As the flowing rivers disappear in the sea, losing their name and their form, thus a man who possesses knowledge, freed from name and form, goes to the divine Person who is greater than the great' (Mu. Up. III, 2, 8).-- Against this view the Pûrvapakshin raises an objection.

2. On account of (the Self) standing in a complementary relation, they are arthavâdas, as in other cases; thus Jaimini opines.

What has been said as to Scripture intimating that a beneficial result is realised through the meditations by themselves is untenable. For texts such as 'he who knows Brahman reaches the Highest' do not teach that the highest aim of man is attained through knowledge; their purport rather is to inculcate knowledge of Truth on the part of a Self which is the agent in works prescribed. Knowledge, therefore, stands in a complementary relation to sacrificial works, in so far as it imparts to the acting Self a certain mystic purification; and the texts which declare special results of knowledge, therefore, must be taken as mere arthavâdas. 'As in the case of other things; so Jaimini thinks,' i.e. as Jaimini holds that in the case of substances, qualities, and so on, the scriptural declaration of results is of the nature of arthavâda.--But it has been shown before that the Vedânta-texts represent as the object to be attained, by those desirous of Release, on the basis of the knowledge imparted by them, something different from the individual Self engaged in action; cp. on this point Sû. I, 1, 15; I, 3, 5; I, 2, 3; I, 3, 18. And Sû. II, 1, 22 and others have refuted the view that Brahman is to be considered as non-different from the personal soul, because in texts such as 'thou art that' it is exhibited in co-ordination with the latter. And other Sûtras have proved that Brahman must, on the basis of numerous scriptural texts, be recognised as the inner Self of all things material and immaterial. How then can it be said that the Vedânta-texts merely mean to give instruction as to the true nature of the active individual soul, and that hence all meditation is merely subservient to sacrificial works?--On the strength of numerous inferential marks, the Pûrvapakshin replies, which prove that in the Vedânta-texts all meditation is really viewed as subordinate to knowledge, and of the declarations of co- ordination of Brahman and the individual soul (which must be taken to imply that the two are essentially of the same nature), we cannot help forming the conclusion that the real purport of the Vedânta-texts is to tell us of the true nature of the individual soul in so far as different from its body.--But, again it is objected, the agent is connected no less with ordinary worldly works than with works enjoined by the Veda, and hence is not invariably connected with sacrifices (i.e. works of the latter type); it cannot, therefore, be maintained that meditations on the part of the agent necessarily connect themselves with sacrifices in so far as they effect a purification of the sacrificer's mind!--There is a difference, the Pûrvapakshin rejoins. Worldly works can proceed also if the agent is non-different from the body; while an agent is qualified for sacred works only in so far as he is different from the body, and of an eternal non-changing nature. Meditations, therefore, properly connect themselves with sacrifices, in so far as they teach that the agent really is of that latter nature. We thus adhere to the conclusion that meditations are constituents of sacrificial actions, and hence are of no advantage by themselves.--But what then are those inferential marks which, as you say, fully prove that the Vedânta-texts aim at setting forth the nature of the individual soul?--To this the next Sûtra replies.

3. On account of (such) conduct being seen.

It is seen, viz in Scripture, that those who knew Brahman busied themselves chiefly with sacrifices.--Asvapati Kaikeya had a deep knowledge of the Self; but when three Rishis had come to him to receive instruction regarding the Self, he told them 'I am about, to perform a sacrifice, Sirs' (Ch. Up. V, II). Similarly we learn from Smriti that Janaka and other princes deeply versed in the knowledge of Brahman applied themselves to sacrificial works, 'By works only Janaka and others attained to perfection'; 'He also, well founded in knowledge, offered many sacrifices.' And this fact--that those who know Brahman apply themselves to works chiefly--shows that knowledge (or meditation) has no independent value, but serves to set forth the true nature of the active Self, and thus is subordinate to work.--An even more direct proof is set forth in the next Sûtra.

4. On account of direct scriptural statement.

Scripture itself directly declares knowledge to be subordinate to works, 'whatever he does with knowledge, with faith, with the Upanishad, that is more vigorous'. Nor can it be said that this text refers, on the ground of leading subject-matter (prakarana), to the Udgîtha only; for direct scriptural statement (suti) is stronger than subject-matter, and the words 'whatever he does with knowledge' clearly refer to knowledge in general.

5. On account of the taking hold together.

The text 'then both knowledge and work take hold of him' (Bri. Up. IV, 4, 2) shows that knowledge and work go together, and this going together is possible only if, in the manner stated, knowledge is subordinate to work.

6. On account of injunction for such a one.

That knowledge is subordinate to works follows therefrom also that works are enjoined on him only who possesses knowledge. For texts such as 'He who has learnt the Veda from a family of teachers,' &c. (Ch. Up. VIII, 15), enjoin works on him only who has mastered the sacred texts so as fully to understand their meaning--for this is the sense of the term 'learning' (adhyayana). Hence the knowledge of Brahman also is enjoined with a view to works only: it has no independent result of its own.

7. On account of definite rule.

Another argument for our conclusion is that the text 'Doing works here let a man desire to live a hundred years,' &c. (Is. Up. II), expressly enjoins lifelong works on him who knows the Self. The general conclusion, therefore, is that knowledge (meditation) is merely auxiliary to works. Of this view the next Sûtra finally disposes.

8. But on account of the teaching of the different one, Badarâyana's (view is valid); as this is seen.

Knowledge by itself benefits man; since Scripture teaches that the object of knowledge is the highest Brahman which, as it is of an absolutely faultless and perfect nature, is other than the active individual soul.

Badarâyana, therefore, holds that knowledge has an independent fruit of its own. Let the inferential marks (referred to by the Pûrvapakshin) be; the direct teaching of the texts certainly refers to a being different from the Self that acts; for we clearly see that their object is the highest creative Brahman with all its perfections and exalted qualities, which cannot possibly be attributed to the individual Self whether in the state of Release or of bondage: 'Free from evil, free from old age,' &c. &c. In all those texts there is not the slightest trace of any reference to the wretched individual soul, as insignificant and weak as a tiny glow-worm, implicated in Nescience and all the other evils of finite existence. And the fruit of that knowledge of the highest Person the texts expressly declare, in many places, to be immortality--which consists in attaining to Him. The view of knowledge by itself benefitting man therefore is well founded.--The Sûtras proceed to dispose of the so-called inferential marks.

9. But the declarations are equal.

The argument that knowledge must be held subordinate to work because we learn from Scripture that those who know Brahman perform sacrificial works, will not hold good; since, on the other hand, we also see that men knowing Brahman abandoned all work; cp. texts such as 'The Rishis descended from Kavasha said: For what purpose should we study the Veda? for what purpose should we sacrifice?' As it thus appears that those who know Brahman give up works, knowledge cannot be a mere auxiliary to works.--But how can it be accounted for that those who know Brahman both do and do not perform works?--Works may be performed in so far as sacrifices and the like, if performed by one not having any special wish, stand in subordinate relation to the knowledge of Brahman; hence there is no objection to texts enjoining works. And as, on the other hand, sacrifices and such-like works when aiming at results of their own are opposed to the knowledge of Brahman which has Release for its only result, there is all the less objection to texts which suggest the non- performance of works. If, on the other hand, knowledge were subordinate to works, works could on no account be dispensed with.--Against the assertion that Scripture directly declares knowledge to be subordinate to works the next Sûtra declares itself.

10. (It is) non-comprehensive.

The scriptural declaration does not refer to all meditations, but only to the meditation on the Udgîtha. In the clause 'what he does with knowledge,' the 'what' is in itself indefinite, and therefore must be defined as connecting itself with the Udgîtha mentioned in the previous clause, 'Let him meditate on the Udgîtha.' The sentence cannot be construed to mean 'whatever he does is to be done with knowledge,' but means 'that which he does with knowledge becomes more vigorous,' and that which is done with knowledge that is the Udgîtha. The next Sûtra refutes the argument set forth in Sûtra 5.

11. There is distribution, as in the case of the hundred.

As knowledge and work have different results, the text 'of him knowledge and work lay hold' must be understood in a distributive sense, i.e. as meaning that knowledge lays hold of him to the end of bringing about its own particular result, and that so likewise does work. 'As in the case of a hundred,' i.e. as it is understood that, when a man selling a field and a gem is said to receive two hundred gold pieces, one hundred are given for the field and one hundred for the gem.

12. Of him who has merely read the Veda.

Nor is there any force in the argument that knowledge is only auxiliary to work because works are enjoined on him who possesses knowledge. For the text which refers to the man 'who has read the Veda' enjoins works on him who has merely read the texts, and reading there means nothing more than the apprehension of the aggregate of syllables called Veda, without any insight into their meaning. A man who has thus mastered the words of the Veda apprehends therefrom that it makes statements as to works having certain results, and then on his own account applies himself to the enquiry into the meaning of those declarations; he who is desirous of work applies himself to the knowledge of works; he who is desirous of Release applies himself to the knowledge of Brahman. And even if the injunction of reading were understood as prompting to the understanding of the text also, all the same, knowledge would not be a subsidiary to works. For knowledge, in the sense of the Upanishads, is something different from mere cognition of sense. In the same way as the performance of such works as the Jyotishtoma sacrifice is something different from the cognition of the true nature of those works; so that vidyâ, which effects the highest purpose of man, i. e. devout meditation (dhyâna, upâsanâ), is something different from the mere cognition of the true nature of Brahman. Knowledge of that kind has not the most remote connexion even with works.

13. Not so, on account of non-specification.

Nor is it true that the text 'Doing works here,' &c., is meant to divert him who knows the Self from knowledge and restrict him to works. For there is no special reason to hold that that text refers to works as independent means of a desirable result: it may as well be understood to refer to works merely subordinate to knowledge. As he who knows the Self has to practise meditation as long as he lives, he may also have to practise, for the same period, works that are helpful to meditation. Having thus refuted the objection on the ground of the reason of the matter, the Sûtrakâra proceeds to give his own interpretation of the text.

14. Or the permission is for the purpose of glorification.

The or has assertive force. The introductory words of the Upanishad, 'Hidden in the Lord is all this,' show knowledge to be the subject- matter; hence the permission of works can aim only at the glorification of knowledge. The sense of the text therefore is--owing to the power of knowledge a man although constantly performing works is not stained by them.

15. Some also, by proceeding according to their liking.

In some sâkhâs, moreover, we read that he who possesses the knowledge of Brahman may, according to his liking, give up the state of a householder, 'What shall we do with offspring, we who have this Self and this world?' (Bri. Up. V, 4, 22.) This text also proves knowledge not to be subsidiary to works; for if it were so subsidiary, it would not be possible for him who knows Brahman to give up householdership (with all the works obligatory on that state) according to his liking.

16. And destruction.

There is moreover a Vedânta-text which declares the knowledge of Brahman to destroy work-good and evil--which is the root of all the afflictions of transmigratory existence: 'The knot of the heart is broken, all doubts are solved, all his works perish when He has been beheld who is high and low' (Mu. Up. II, 2, 8). This also contradicts the view of knowledge being subordinate to works.

17. And of him who is chaste; for in Scripture (this is declared).

The knowledge of Brahman belongs to those who have to observe chastity, and men living in that state have not to perform the Agnihotra, the Darsapûrnamâsa, and similar works. For this reason also knowledge cannot be subsidiary to works.--But, it may be objected, there is no such condition of life; for texts such as 'he is to perform the Agnihotra as long as he lives,' declare men to be obliged to perform sacrifices and the like up to the end of their lives, and Smriti texts contradicting Scripture have no authority.--To meet this the Sûtra adds 'for in Scripture.' The three stages of life are recognised in Scripture only; cp. texts such as 'Those who in the forest practise penance and faith' (Ch. Up. V, 10, 1); 'Wishing for that world only mendicants wander forth from their homes' (Bri. Up. IV, 4, 22). The text as to the lifelong obligatoriness of the Agnihotra is valid for those only who do not retire from worldly life.

18. A reference (only) Jaimini (holds them to be), on account of absence of injunction; for (Scripture) forbids.

The argument for the three stages of life, founded on their mention in Vedic texts, has no force, since all those references are only of the nature of anuvâda. For none of those texts contain injunctive forms. The text 'There are three branches of sacred observance,' &c. (Ch. Up. II, 23, 1), is meant to glorify the previous meditation on Brahman under the form of the pranava, as appears from the concluding clause 'he who is firmly grounded in Brahman obtains immortality'; it therefore cannot mean to enjoin the three conditions of life as valid states. In the same way the text 'And those who in the forest practise penance and faith' refers to the statements previously made as to the path of the gods, and cannot therefore be meant to make an original declaration as to another condition of life. Scripture moreover expressly forbids that other condition, 'a murderer of men is he who removes the fire,' &c. There are therefore no conditions of life in which men are bound to observe chastity. This is the opinion of the teacher Jaimini.

19. It is to be accomplished, Bâdarayana holds, on account of scriptural statement of equality.

Bâdarâyana is of opinion that, in the same way as the condition of householdership, those other conditions of life also are obligatory; since in the section beginning 'there are three branches of sacred duty' all the three conditions of life are equally referred to, with a view to glorifying him who is firmly grounded in Brahman. The reference there made to the condition of the householder necessarily presupposes that condition to be already established and obligatory, and the same reasoning then holds good with regard to the other conditions mentioned. Nor must it be said that the special duties mentioned at the beginning of the section--sacrifice, study, charity, austerity, Brahmakarya--all of them belong to the state of the householder (in which case the text would contain no reference to the other conditions of life); for on that supposition the definite reference to a threefold division of duties, 'Sacrifice, &c. are the first, austerity the second, Brahmakarya the third,' would be unmeaning. The proper explanation is to take the words' sacrifice, study, and charity' as descriptive of the condition of the householder; the word 'austerity' as descriptive of the duties of the Vaikhânasa and the wandering mendicant, who both practise mortification; and the word 'Brahmakarya' as referring to the duties of the Brahmakarin. The term 'Brahmasamstha' finally, in the concluding clause, refers to all the three conditions of life, as men belonging to all those conditions may be founded on Brahman. Those, the text means to say, who are destitute of this foundation on Brahman and only perform the special duties of their condition of life, obtain the worlds of the blessed; while he only who at the same time founds himself on Brahman attains to immortality.--In the text 'and those who in the forest,' &c. the mention made of the forest shows that the statement as to the path of the gods has for its presupposition the fact that that stage of life which is especially connected with the forest is one generally recognised.--So far it has been shown that the other stages of life are no less obligatory than that of the householder, whether we take the text under discussion as containing merely a reference to those stages (as established by independent means of proof) or as directly enjoining them. The next Sûtra is meant to show that the latter view is after all the right one.

20. Or an injunction, as in the case of the carrying.

As the second part of the text 'Let him approach carrying the firewood below the ladle; for above he carries it for the gods' (which refers to a certain form of the Agnihotra), although having the form of an anuvâda, yet must be interpreted as an injunction, since the carrying of firewood above is not established by any other injunction; so the text under discussion also must be taken as an injunction of the different stages of life (which are not formally enjoined elsewhere). No account being taken of the text of the Jâbâlas, 'Having completed his studentship he is to become a householder,' &c., it is thus a settled conclusion that the texts discussed, although primarily concerned with other topics, must at the same time be viewed as proving the validity of the several conditions of life. From this it follows that the text enjoining the performance of the Agnihotra up to the end of life, and similar texts, are not universally binding, but concern those only who do not retire from worldly life.--The final conclusion therefore is that as the knowledge of Brahman is enjoined on those who lead a life of austerity (which does not require the performance of sacrifices and the like), it is not subordinate to works, but is in itself beneficial to man.--Here terminates the adhikarana of 'benefit to man.'

21. If it be said that they are mere glorification, on account of their reference; not so, on account of the newness.

The following point is next enquired into. Are texts such as 'That Udgîtha is the best of all essences, the highest, holding the supreme place, the eighth' (Ch. Up. I, 1, 3) meant to glorify the Udgîtha as a constituent element of the sacrifice, or to enjoin a meditation on the Udgîtha as the best of all essences, and so on? The Pûrvapakshin holds the former view, on the ground that the text declares the Udgîtha to be the best of all essences in so far as being a constituent element of the sacrifice. The case is analogous to that of texts such as 'the ladle is this earth, the âhavanîya is the heavenly world,' which are merely meant to glorify the ladle and the rest as constituent members of the sacrifice.--This view the latter part of the Sûtra sets aside 'on account of newness.' Texts, as the one referring to the Udgîtha, cannot be mere glorifications; for the fact of the Udgîtha being the best of essences is not established by any other means of proof, and the text under discussion cannot therefore be understood as a mere anuvâda, meant for glorification. Nor is there, in proximity, any injunction of the Udgîtha on account of connexion with which the clause declaring the Udgîtha to be the best of all essences could naturally be taken as an anuvâda (glorifying the thing previously enjoined in the injunctive text); while there is such an injunction in connexion with the (anuvâda) text 'The ladle is this earth,' and so on. We thus cannot but arrive at the conclusion that the text is meant to enjoin a meditation on the Udgîtha as being the best of all essences, and so on--the fruit of such meditation being an increase of vigour and efficacy on the part of the sacrifice.

22. And on account of the words denoting becoming.

That the texts under discussion have an injunctive purport also follows from the fact that they contain verbal forms denoting becoming or origination--'he is to meditate' and the like; for all such forms have injunctive force. All these texts therefore are meant to enjoin special forms of meditation.--Here terminates the adhikarana of mere glorification.'

23. Should it be said that (the stories told in the Upanishads) are for the purpose of the Pâriplava; not so, since (certain stories) are specified.

We meet in the Vedânta-texts with certain stories such as 'Pratardana the son of Divodâsa came to the beloved abode of Indra,' &c., and similar ones. The question here arises whether the stories are merely meant to be recited at the Asvamedha sacrifice or to convey knowledge of a special kind.--The Pûrvapakshin maintains that as the text' they tell the stories' declares the special connexion of those stories with the so- called pâriplava performance, they cannot be assumed to be mainly concerned with knowledge.--This view the Sûtra negatives, on the ground that not all stories of that kind are specially connected with the pâriplava. The texts rather single out special stories only as suitable for that performance; on the general injunction quoted above there follows an injunction defining which stories are to be told, 'King Manu, the son of Vivasvat,' &c. The stories told in the Vedânta-texts do not therefore form parts of the pâriplava performance, but are connected with injunctions of meditations.

24. This follows also from the textual connexion (of those stories with injunctions).

That those stories subserve injunctions of meditation is proved thereby also that they are exhibited in textual connexion with injunctions such as 'the Self is to be seen,' and so on. Their position therefore is analogous to that of other stories told in the texts, which somehow subserve injunctions of works, and are not merely meant for purposes of recitation.--Here terminates the adhikarana of 'the pâriplava.'

25. For this very reason there is no need of the lighting of the fire and so on.

The Sûtras return, from their digression into the discussion of two special points, to the question as to those whose condition of life involves chastity. The above Sûtra declares that as persons of that class are referred to by Scripture as specially concerned with meditation ('He who is founded on Brahman reaches immortality;' 'those who in the forest,' &c.), their meditation does not presuppose a knowledge of the kindling of fire and so on, i.e. a knowledge of the Agnihotra, the Darsapûrnamâsa, and all those other sacrifices which require the preliminary establishnlent of the sacred fires, but a knowledge of those works only which are enjoined for their special condition of life.--Here terminates the adhikarana of 'the kindling of the fire.'

26. And there is need of all (works), on account of the scriptural statement of sacrifices and the rest; as in the case of the horse.

If knowledge (meditation), without any reference to sacrifices and the like, is able to bring about immortality, it must be capable of accomplishing this in the case of householders also; and the mention made of sacrifices and the rest in texts such as 'Brâhmanas seek to know him by the study of the Veda, by sacrifice, by gifts' (Bri. Up. IV, 4, 22), does not prove sacrifices and so on to be auxiliary to knowledge, since the stress there lies (not on the sacrifices and so on, but) on the desire of knowledge.--Of this view the Sûtra disposes. In the case of householders, for whom the Agnihotra and so on are obligatory, knowledge presupposes all those works, since scriptural texts such as the one quoted directly state that sacrifices and the like are auxiliary to knowledge. 'They seek to know by means of sacrifices' can be said only if sacrifices are understood to be a means through which knowledge is brought about; just as one can say 'he desires to slay with a sword,' because the sword is admitted to be an instrument wherewith one can kill. What we have to understand by knowledge in this connexion has been repeatedly explained, viz. a mental energy different in character from the mere cognition of the sense of texts, and more specifically denoted by such terms as dhyâna or upâsana, i.e. meditation; which is of the nature of remembrance (i.e. representative thought), but in intuitive clearness is not inferior to the clearest presentative thought (pratyaksha); which by constant daily practice becomes ever more perfect, and being duly continued up to death secures final Release. Such meditation is originated in the mind through the grace of the Supreme Person, who is pleased and conciliated by the different kinds of acts of sacrifice and worship duly performed by the Devotee day after day. This is what the text 'they seek to know through the sacrifice' really means. The conclusion therefore is that in the case of householders knowledge has for its pre-requisite all sacrifices and other works of permanent and occasional obligation. 'As a horse.' As the horse, which is a means of locomotion for man, requires attendants, grooming, &c., so knowledge, although itself the means of Release, demands the co-operation of the different works. Thus the Lord himself says, 'The work of sacrifice, giving, and austerities is not to be relinquished, but is indeed to be performed; for sacrifices, gifts, and austerities are purifying to the thoughtful.' 'He from whom all beings proceed and by whom all this is pervaded-worshipping Him with the proper works man attains to perfection' (Bha. Gî. XVIII, 5; 46).--Here terminates the adhikarana of 'the need of all.'

27. But all the same he must be possessed of calmness, subjection of the senses, &c., since those are enjoined as auxiliaries to that, and must necessarily be accomplished.

The question is whether the householder also must practise calmness and so on, or not. The Pûrvapakshin says he must not, since the performance of works implies the activity of the outer and inner organs of action, and since calmness and so on are of an exactly opposite nature.--This view the Sûtra sets aside. The householder also, although engaged in outward activity, must, in so far as he possesses knowledge, practise calmness of mind and the rest also; for these qualities or states are by Scripture enjoined as auxiliaries to knowledge, 'Therefore he who knows this, having become calm, subdued, satisfied, patient, and collected, should see the Self in Self (Bri. Up. IV, 4, 23). As calmness of mind and the rest are seen, in so far as implying composure and concentration of mind, to promote the origination of knowledge, they also must necessarily be aimed at and practised. Nor can it be said that between works on the one side and calmness and so on on the other, there is an absolute antagonism; for the two have different spheres of application. Activity of the organs of action is the proper thing in the case of works enjoined; quiescence in the case of works not enjoined and such as have no definite purpose. Nor also can it be objected that in the case of works implying the activity of organs, calmness of mind and so on are impossible, the mind then being necessarily engrossed by the impressions of the present work and its surroundings; for works enjoined by Scripture have the power of pleasing the Supreme Person, and hence, through his grace, to cause the destruction of all mental impressions obstructive of calmness and concentration of mind. Hence calmness of mind and the rest are to be aimed at and practised by householders also.-- Here terminates the adhikarana of 'calmness' and so on.

28. And there is permission of all food in the case of danger of life; on account of this being seen.

In the meditation on prâna, according to the Vâjasaneyins and the Chândogas, there is a statement as to all food being allowed to him who knows the prâna. 'By him there is nothing eaten that is not food' (Bri. Up. VI, 1, 14; and so on). A doubt here arises whether this permission of all food is valid for him who possesses the knowledge of prâna, in all circumstances, or only in the case of life being in danger.--The Pûrvapakshin holds the former view, on account of no special conditions being stated in the text.--This the Sûtra sets aside 'in the case of danger to life'; for the reason that, as the text shows, the eating of food of all kinds is permitted even for those who know Brahman itself-- the knowledge of which of course is higher than that of prâna--only when their life is in danger. The text alluded to is the one telling how Ushasta Kâkrâyana, who was well versed in the knowledge of Brahman, once, when in great distress, ate unlawful food. We therefore conclude that what the text says as to all food being lawful for him who knows prâna, can refer only to occasions when food of any kind must be eaten in order to preserve life.

29. And on account of non-sublation.

The conclusion above arrived at is confirmed by the consideration that thus only those texts are not stultified which enjoin, for those who know Brahman, purity in matters of food with a view to the origination of knowledge of Brahman. Cp.' when the food is pure the mind becomes pure' (Ch. Up. VII, 26, 2).

30. This is said in Smriti also.

That for those as well who know Brahman, as for others, the eating of food of any kind is lawful only in case of extreme need, Smriti also declares, 'He who being in danger of his life eats food from anywhere is stained by sin no more than the lotus leaf by water.'

31. And hence also a scriptural passage as to non-proceeding according to liking.

The above conclusion is further confirmed by a scriptural passage prohibiting licence of conduct on the part of any one. The text meant is a passage in the Samhitâ of the Kathas, 'Therefore a Brahmawa does not drink spirituous liquor, thinking "may I not be stained by sin."'--Here terminates the adhikarana of 'the allowance of all food.'

32. The works of the âsramas also, on account of their being enjoined.

It has been said that sacrifices and other works are auxiliary to the knowledge of Brahman. The doubt now arises whether those works are to be performed by him also who merely wishes to fulfil the duties of his âsrama, without aiming at final Release, or not. They are not, the Pûrvapakshin holds, for that things auxiliary to knowledge should stand in subordinate relation to a certain state of life would imply the contradiction of permanent and non-permanent obligation.--Of this view the Sûtra disposes, 'The works of the âsramas also.' The works belonging to each âsrama have to be performed by those also who do not aim at more than to live according to the âsrama; for they are specifically enjoined by texts such as as long as life lasts he is to offer the Agnihotra'; this implies a permanent obligation dependent on life. And that the same works are also to be performed as being auxiliary to knowledge appears from the texts enjoining them in that aspect, 'Him they seek to know by the study of the Veda' (Bri. Up. IV, 4, 22); this the next Sûtra declares.

33. And on account of co-operativeness.

These works are to be performed also on account of their being co- operative towards knowledge in so far, namely, as they give rise to the desire of knowledge; and their thus being enjoined for a double purpose does not imply contradiction any more than the double injunctions of the Agnihotra, which one text connects with the life of the sacrificer and another text with his desire to reach the heavenly world.--Nor does this imply a difference of works--this the next Sûtra declares.

34. In any case they are the same, on account of twofold inferential signs.

There is no radical difference of works; but in any case, i.e. whether they be viewed as duties incumbent on the âsrama or as auxiliary to knowledge, sacrifices and other works are one and the same. For Scripture, in enjoining them in both these aspects, makes use of the same terms, so that we recognise the same acts, and there is no means of proof to establish difference of works.

35. And Scripture also declares (knowledge) not to be overpowered.

Texts such as 'By works of sacred duty he drives away evil' declare that sacrifices and similar works have the effect of knowledge 'not being overpowered,' i.e. of the origination of knowledge not being obstructed by evil works. Sacrifices and similar works being performed day after day have the effect of purifying the mind, and owing to this, knowledge arises in the mind with ever increasing brightness. This proves that the works are the same in either case.--Here terminates the adhikarana of 'the being enjoined' (of sacrifices, and so on).

36. Also in the case of those outside, as this is seen.

It has been declared that the members of the four âsramas have a claim to the knowledge of Brahman, and that the duties connected with each âsrarna promote knowledge. A doubt now arises whether those men also who, on account of poverty and so on, stand outside the âsramas are qualified for the knowledge of Brahman, or rtot.--They are not, the Pûrvapakshin holds, since such knowledge is to be attained in a way dependent on the special duties of each âsrama; while those who do not belong to an âsrama are not concerned with âsrama duties.--This view the Sûtra rejects. Those also who do not stand within any âsrama are qualified for knowledge, 'because that is seen,' i.e. because the texts declare that men such as Raikva, Bhîshma, Samvarta and others who did not belong to âsrama were well grounded in the knowledge of Brahman. It can by no means be maintained that it is âsrama duties only that promote knowledge; for the text 'by gifts, by penance, by fasting, and so on' (Bri. Up. IV, 4, 22) distinctly declares that charity also and other practices, which are not confined to the âsramas, are helpful towards knowledge. In the same way as in the case of those bound to chastity--who, as the texts show, may possess the knowledge of Brahman--knowledge is promoted by practices other than the Agnihotra and the like, so--it is concluded--in the case of those also who do not belong to any abrama knowledge may be promoted by certain practices not exclusively connected with any âsrama, such as prayer, fasting, charity, propitiation of the divinity, and so on.

37. Smriti also states this.

Smriti also declares that men not belonging to an âsrama grow in knowledge through prayer and the like. 'Through prayer also a Brâhmana may become perfect. May he perform other works or not, one who befriends all creatures is called a Brâhmana' (Manu Smri. II, 17).

38. And there is the promotion (of knowledge) through special acts (of duty).

The above conclusion is founded not only on Reasoning and Smriti; but Scripture even directly states that knowledge is benefited by practices not exclusively prescribed for the âsramas, 'By penance, abstinence, faith, and knowledge he is to seek the Self (Pr. Up. I, 10).

39. But better than that is the other also on account of an inferential mark.

Better than to be outside the âsramas is the condition of standing within an âsrama. The latter state may be due to misfortune; but he who can should be within an âsrama, which state is the more holy and beneficial one. This follows from inference only, i.e. Smriti; for Smriti says, 'A Brâhmana is to remain outside the âsramas not even for one day.' For one who has passed beyond the stage of Brahmakarya, or whose wife has died, the impossibility to procure a wife constitutes the misfortune (which prevents him from belonging to an âsrama).--Here terminates the adhikarana of 'widowers.'

40. But of him who has become that there is no becoming not that, according to Jaimini also, on account of (Scripture) restraining from the absence of the forms of that.

The doubt here arises whether those also who have fallen from the state of life of a Naishthika, Vaikhânasa or Pârivrâjaka are qualified for the knowledge of Brahman or not.--They are so, since in their case, no less than in that of widowers and the like, the growth of knowledge may be assisted by charity and other practices not confined to âsramas.--This primâ facie view the Sûtra sets aside. 'He who has become that,' i.e. he who has entered on the condition of a Naishthika or the like 'cannot become not that,' i.e. may not live in a non-âsrama condition; since scriptural texts restrain men who once have entered the Naishthika, &c., state 'from the absence of the forms of that,' i.e. from the discontinuance of the special duties of their âsrama. Compare texts such as 'He is to go into the forest, and is not to return from thence'; 'Having renounced the world he is not to return.' And hence persons who have lapsed from their âsrama are not qualified for meditation on Brahman. This view of his the Sûtrakâra strengthens by a reference to the opinion of Jaimini.--But cannot a Naishthika who, through some sin, has lapsed from his duties and position, make up for his transgression by some expiatory act and thus again become fit for meditation on Brahman?--To this point the next Sûtra refers.

41. Nor the (expiatory performance) described in the chapter treating of qualification; that being impossible on account of the Smriti referring to such lapse.

Those expiatory performances which are described in the chapter treating of qualification (Pû. Mî. Sû. VI) are not possible in the case of him who has lapsed from the condition of a Naishthika; since such expiations do not apply to him, as is shown by a Smriti text referring to such lapse, viz. 'He who having once entered on the duties of a Naishthika lapses from them, for such a slayer of the Self I do not see any expiatory work by which he might become clean.' The expiatory ceremony referred to in the Pûrva Mimâmsâ therefore applies to the case of other Brahmakârins only.

42. A minor one, thus some; (and hence they hold) the existence (of expiation), as in the case of eating. This has been explained.

Some teachers are of opinion that even on the part of Naishthikas and the rest the lapse from chastity constitutes only a minor offence which can be atoned for by expiatory observances; in the same way as in the case of the eating of forbidden food the same prâyaskitta may be used by the ordinary Brahmakârin and by Naishthikas and the rest. This has been stated by the Smriti writer, 'For the others also (i.e. the Naishthikas and so on) the same (rules and practices as those for the Upakurvâna) hold good, in so far as not opposed to their âsrama.'

43. But in either case (such men) stand outside; on account of Smriti and custom.

Whether the point under discussion constitutes a minor or a major offence, in any case those who have lapsed stand outside the category of those qualified for the knowledge of Brahman. For Smriti, i.e. the text quoted above, 'I see no expiatory performance by which he, a slayer of Brahman as he is, could become pure again,' declares that expiations are powerless to restore purity. And custom confirms the same conclusion; for good men shun those Naishthikas who have lapsed, even after they have performed prâyaskittas, and do not impart to them the knowledge of Brahman, The conclusion, therefore, is that such men are not qualified for knowing Brahman.--Here terminates the adhikarana of 'him who has become that.'

44. By the Lord (of the sacrifice), since Scripture declares a fruit-- thus Âtreya thinks.

A doubt arises whether the meditations on such constituent elements of the sacrifice as the Udgîtha, and so on, are to be performed by the sacrificer (for whose benefit the sacrifice is offered), or by the officiating priests. Âtreya advocates the former view; on the ground of Scripture showing that in the case of such meditations as the one on the small ether within the heart, fruit and meditation belong to the same person, and that in the case of such meditations as the one on the Udgîtha the fruit belongs to the sacrificer (whence we conclude that the meditation also is his). Nor can it be said that the sacrificer is not competent for such meditation, for the reason that like the godohana vessel it is connected with an element of the sacrifice (which latter the priests only can perform). For the godohana vessel serves to bring water, and this of course none else can do but the Adhvaryu; while a meditation on the Udgîtha as being the essence of all essences can very well be performed by the Sacrificer--true though it be that the Udgîtha itself can be performed by the Udgâtri priest only.--Against this view the next Sûtra declares itself.

45. (They are) the priest's work, Audulomi thinks; since for that he is engaged.

The teacher Audulomi is of opinion that the meditation on the Udgîtha and the like is the work of the priest, since it is he who is engaged for the purpose of performing that which gives rise to the fruit, i.e. of the entire sacrifice with all its subordinate parts. Injunctions referring to the performance of the sacrifices such as 'he chooses the priests; he gives to the priests their fee' indicate that the entire sacrificial performance is the work of the priests, and that hence all activities comprised within it--mental as well as bodily--belong to the priests. Capability or non-capability does not constitute the criterion in this case. For although the meditations in question aim directly at the benefit of man (not at the greater perfection of the sacrifice), yet since they fall within the sphere of qualification of those who are qualified for the sacrifice, and since the sacrifice with all its subordinate elements has to be performed by the priests, and since the text 'whatever he does with knowledge that becomes more vigorous' declares knowledge to belong to the same agent as the works which are benefited by such knowledge, we conclude that those meditations also are the exclusive duty of the priests. In the case of the meditations on the small ether, &c., on the other hand, the text says nothing as to their having to be performed by priests, and we therefore assume in accordance with the general principle that 'the fruit belongs to the performer,' that the agent there is the person to whom Scripture assigns the fruit.-- Here terminates the adhikarana of 'the lord (of the sacrifice).'

46. There is injunction of other auxiliary means for him who is such, as in the case of injunction and so on; (the term mauna denoting) according to an alternative meaning a third something.

'Therefore let a Brâhmana after he has done with learning wish to stand by a childlike state; and after having done with the childlike state and learning (he is) a Muni' (Bri. Up. III, 5). A doubt arises whether this text enjoins Muni-hood in the same way as it enjoins learning and the childlike state, or merely refers to it as something already established.-- The Purvapakshin holds the latter view on the ground that as 'Muni-hood' and 'learning' both connote knowledge, the word 'Muni' merely refers back to the knowledge already enjoined in the phrase 'after he has done with learning.' For the text presents no word of injunctive force with regard to Muni-hood.--This view the Sûtra controverts. 'For him who is such,' i.e. for those who possess knowledge, 'there is an injunction of a different co-operative factor' 'in the same way as injunctions and the rest.' By the injunctions in the last clause we have to understand the special duties of the different âsramas, i.e. sacrifices and the like, and also such qualifications as quietness of mind and the like; and by the 'and the rest' is meant the learning of and pondering on the sacred texts. Stated at length, the meaning of the Sûtra then is as follows--in the same way as texts such as 'him Brâhmanas seek to know through the reciting of the Veda, through sacrifices and charity, and so on,' and 'Quiet, subdued,' &c. (Bri. Up. IV, 4, 23) enjoin sacrifices and so on, and quietness of mind and the like, as helpful towards knowledge; and as texts such as 'the Self is to be heard, to be pondered upon' (Bri. Up. II, 4, 5) mention hearing and pondering as helpful towards knowledge; thus the text under discussion enjoins learning, a childlike state of mind, and Muni-hood as three further different auxiliaries of knowledge.--'Muni-hood' does not denote the same thing as 'learning'--this the Sûtra intimates by the clause 'alternatively a third,' i.e. as the word muni is observed alternatively to denote persons such as Vyâsa distinguished by their power of profound reflection (manana), the abstract term munihood denotes a third thing different from learning and the 'childlike state.' Hence, although the phrase 'then a Muni' does not contain a word of directly injunctive power, we must all the same understand it in an injunctive sense, viz. 'then let him be or become a Muni'; for Muni-hood is not something previously established. Such munihood is also something different from mere reflection (manana); it is the reiterated representation before the mind of the object of meditation, the idea of that object thus becoming more and more vivid. The meaning of the entire text therefore is as follows. A Brâhmana is at first fully to master knowledge, i.e. he is to attain, by means of hearing and pondering, to the knowledge of Brahman in all its fulness and perfection. This is to be effected through the growth of purity of mind and heart, due to the grace of the Lord; for this Smriti declares, 'Neither by the Vedas nor by austerities, and so on, can I be so seen--; but by devotion exclusive I may be known' (Bha. Gî. XI, 53-54); and Scripture also says, 'Who has the highest devotion for God' (Svet. Up. VI, 23), and 'That Self cannot be gained by the study of the Veda,' &c. 'He whom the Self chooses by him the Self is to be attained' (Ka. Up. I, 2, 23). After that 'he is to stand by a childlike state'; what this means will be explained further on. And after that he is to be a Muni, i.e. he is to fix his thoughts so exclusively and persistently on Brahman as to attain to the mode of knowledge called meditation. Having by the employment of these three means reached true knowledge he--the text goes on to say--having done with amauna and mauna is a Brâhmana. Amauna, i.e. non-mauna, denotes all the auxiliaries of knowledge different from mauna: employing these and mauna as well he reaches the highest goal of knowledge. And, the text further says, there is no other means but those stated whereby to become such, i.e. a true Brâhmana. The entire text thus evidently means to enjoin on any one standing within any âsrama learning, a childlike state, and mauna as auxiliary means of knowledge, in addition to sacrifices and the other special duties of the âsramas.--But, an objection is raised, if knowledge, aided by pânditya, and so on, and thus being auxiliary to the action of the special duties of the âsramas, is thus declared to be the means of attaining to Brahman; how then are we to understand the Chândogya's declaring that a man, in order to attain to Brahman, is throughout his life to carry on the duties of a householder [FOOTNOTE 711: 1]?--To this the next Sûtra replies.

[FOOTNOTE 711:1. Ch. Up. VIII, 13.]

47. But on account of the existence (of knowledge) in all, there is winding up with the householder.

As knowledge belongs to the members of all âsramas it belongs to the householder also, and for this reason the Upanishad winds up with the latter. This winding up therefore is meant to illustrate the duties (not of the householder only, but) of the members of all âsramas. Analogously in the text under discussion (Bri. Up. III, 5) the clause 'A Brâhmana having risen above the desire for sons, the desire for wealth, and the desire for worlds, wanders about as a mendicant,' intimates duties belonging exclusively to the condition of the wandering beggar, and then the subsequent clause 'therefore let a Brâhmana having done with learning,' &c., enjoins pânditya, bâlya, and mauna (not as incumbent on the pârivrâjaka only, but) as illustrating the duties of all âsramas.-- This the next Sûtra explicitly declares.

48. On account of the others also being taught, in the same way as the condition of the Muni.

The injunction, on him who has passed beyond all desire, of mauna preceded by pârivrâjya (wandering about as a mendicant), is meant to illustrate the duties of all âsramas. For the duties of the other âsramas are taught by Scripture no less than those of the Muni (and the householder). Similarly it was shown above that in the text 'There are three branches of sacred duty--he who is founded on Brahman goes to immortality,' the term 'founded on Brahman' applies equally to members of all âsramas.--It therefore remains a settled conclusion that the text under discussion enjoins pânditya, bâlya, and mauna as being auxiliaries to knowledge in the same way as the other duties of the âsramas, such as sacrifices and the rest.--Here terminates the adhikarana of 'the injunction of other auxiliaries.'

49. Not manifesting itself; on account of the connexion.

In the text discussed above we meet with the word 'bâlya,' which may mean either 'being a child' or 'being and doing like a child.' The former meaning is excluded, as that particular age which is called childhood cannot be assumed at will. With regard to the latter meaning, however, a doubt arises, viz. whether the text means to say that he who aims at perfect knowledge is to assume all the ways of a child, as e.g. its wilful behaviour, or only its freedom from pride and the like.--The former, the Pûrvapakshin maintains. For the text gives no specification, and texts enjoining restraints of different kinds (on the man desirous of knowledge) are sublated by this specific text which enjoins him to be in all points like a child.--This view the Sûtra disposes of. 'Not manifesting itself.' That aspect of a child's nature which consists in the child not manifesting its nature (viz. in pride, arrogance, and so on), the man aiming at true knowledge is to make his own. 'On account of connexion,' i.e. because thus only the 'balya' of the text gives a possible sense. The other characteristic features of 'childhood' the texts declare to be opposed to knowledge, 'He who has not turned away from wicked conduct, who is not tranquil and attentive, or whose mind is not at peace, he can never attain the Self by knowledge' (Ka. Up. I, 2, 24); 'When food is pure, the whole nature becomes pure' (Ch. Up. VII, 26, 2), and so on.--Here terminates the adhikarana of 'non-manifestation.'

50. What belongs to this world, there being no obstruction at hand; as this is seen.

Knowledge, as enjoined by Scripture, is twofold, having for its fruit either exaltation within the sphere of the Samsâra, or final Release. With regard to the former the question arises whether it springs up only immediately subsequent to the good works which are the means to bring it about; or, indefinitely, either subsequent to such works or at some later time.--The Pûrvapakshin holds the former view. A man reaches knowledge through his good deeds only, as the Lord himself declares, 'Four kinds of men doing good works worship me,' &c.(Bha. Gî. VII, 16); and when those works have been accomplished there is no reason why the result, i.e. knowledge, should be delayed.--This view the Sûtra disposes of. 'What is comprised in this world,' i.e. meditation, the result of which is worldly exaltation, springs up immediately after the works to which it is due, in case of there being no other works of greater strength obstructing the rise of knowledge; but if there is an obstruction of the latter kind, knowledge springs up later on only. 'For this is seen,' i.e. Scripture acknowledges the effects of such obstruction; for a statement such as 'what he does with knowledge, with faith, with the Upanishad that is more vigorous,' means that works joined with the knowledge of the Udgîtha, and so on, produce their results without obstruction (which implies that the action of other works is liable to be obstructed).--Here terminates the adhikarana of 'what belongs to this world.'

51. In the same way there is non-determination with regard to what has Release for its result; that condition being ascertained, that condition being ascertained.

So likewise in the case of the origination, through works of very great merit, of such knowledge as has for its result final Release, the time is not definitely fixed; for here also there is ascertained the same condition, viz. the termination of the obstruction presented by other works. A further doubt might in this case be raised on the ground that such works as give rise to knowledge leading to final Release are stronger than all other works, and therefore not liable to obstruction. But this doubt is disposed of by the reflection that even in the case of a man knowing Brahman there may exist previous evil deeds of overpowering strength.--The repetition of the last words of the Sûtra indicates the completion of the adhyâya.--Here terminates the adhikarana of 'what has Release for its result.'

FOURTH ADHYÂYA

FIRST PÂDA.

1. Repetition, on account of the text teaching (what has to be done more than once).

The third adhyâya was concerned with the consideration of meditation, together with its means. The Sûtras now enter on a consideration of the results of meditation, after a further preliminary clearing up of the nature of meditation. The question here arises whether the act of knowledge of Brahman inculcated in Vedânta-texts, such as 'He who knows Brahman reaches the Highest,' 'Having known him thus he passes beyond death,' 'He knows Brahman, he becomes Brahman,' is, in the view of Scripture, to be performed once only, or to be repeated more than once.-- Once suffices, the Pûrvapakshin maintains; for as the text enjoins nothing more than knowing there is no authority for a repetition of the act. Nor can it be said that the act of knowing, analogous to the act of beating the rice-grains until they are freed from the husks, is a visible means towards effecting the intuition of Brahman, and hence must, like the beating, be repeated until the effect is accomplished; for knowing is not a visible means towards anything. Such acts as the Jyotishtoma sacrifice and the knowledge inculcated in the Vedânta-texts are alike of the nature of conciliation of the Supreme Person; through whom thus conciliated man obtains all that is beneficial to him, viz. religious duty, wealth, pleasure, and final Release. This has been shown under III, 2, 38. The meaning of Scripture therefore is accomplished by performing the act of knowledge once only, as the Jyotishtoma is performed once.--This view the Sûtra sets aside. The meaning of Scripture is fulfilled only by repeated acts of knowledge 'on account of teaching,' i.e. because the teaching of Scripture is conveyed by means of the term 'knowing' (vedana), which is synonymous with meditating (dhyâna, upâsana). That these terms are so synonymous appears from the fact that the verbs vid, upâs, dhyâi are in one and the same text used with reference to one and the same object of knowledge. A text begins, e. g. 'Let him meditate (upâsîta) on mind as Brahman,' and concludes 'he who knows (veda) this shines, warms,' &c. (Ch. Up. III, 18). In the same way the knowledge of Raikva is at first referred to by means of vid, 'He who knows (veda) what he knows is thus spoken of by me,' and further on by means of upâs,'teach me the deity on which you meditate' (Ch. Up. IV, 1, 2). Similarly texts which have the same meaning as the text 'He who knows Brahman reaches the Highest'--viz. 'the Self should be seen, be heard, be reflected on, be meditated upon (nididhyâsitavya)'--'Then he sees him meditating (dhyâyamâna) on him as without parts' (Mu. Up. III, 1, 8), and others--use the verb dhyâi to express the meaning of vid. Now dhyâi means to think of something not in the way of mere representation (smriti), but in the way of continued representation. And upâs has the same meaning; for we see it used in the sense of thinking with uninterrupted concentration of the mind on one object. We therefore conclude that as the verb 'vid' is used interchangeably with dhyâi and upâs, the mental activity referred to in texts such as 'he knows Brahman' and the like is an often-repeated continuous representation.

2. And on account of an inferential mark.

Inferential mark here means Smriti. Smriti also declares that that knowledge which effects Release is of the nature of continued representation. Meditation therefore has to be repeated.--Here terminates the adhikarana of 'repetition.'

3. But as the Self; this (the ancient Devotees) acknowledge (since the texts) make (them) apprehend (in that way).

The following point is now taken into consideration. Is Brahman to be meditated upon as something different from the meditating Devotee, or as the Self of the latter?--The Pûrvapakshin holds the former view. For, he says, the individual soul is something different from Brahman; as has been proved under II, 1, 22; III, 4, 8; I, 1, 15. And Brahman must be meditated upon as it truly is; for if it is meditated upon under an unreal aspect, the attaining to Brahman also will not be real, according to the principle expressed in the text, 'According as a man's thought is in this world, so will he be when he has departed this life' (Ch. Up. III, 14, 1). This view the Sûtra sets aside. Brahman is rather to be meditated upon as being the Self of the meditating Devotee. As the meditating individual soul is the Self of its own body, so the highest Brahman is the Self of the individual soul--this is the proper form of meditation.--Why? Because the great Devotees of olden times acknowledged this to be the true nature of meditation; compare the text 'Then I am indeed thou, holy divinity, and thou art me.'--But how can the Devotees claim that Brahman which is a different being is their 'Ego'?--Because the texts enable them to apprehend this relation as one free from contradiction. 'He who dwelling within the Self is different from the Self, whom the Self does not know, of whom the Self is the body, who rules the Self from within; he is thy Self, the inner ruler, the immortal one'(Bri. Up. III, 7, 3); 'In the True all these beings have their root, they dwell in the True, they rest in the True;--in that all that exists has its Self' (Kh. Up. VI, 8); 'All this indeed is Brahman' (Kh. Up. III, 14, 1)--all these texts teach that all sentient and non- sentient beings spring from Brahman, are merged in him, breathe through him, are ruled by him, constitute his body; so that he is the Self of all of them. In the same way therefore as, on the basis of the fact that the individual soul occupies with regard to the body the position of a Self, we form such judgments of co-ordination as 'I am a god--I am a man'; the fact of the individual Self being of the nature of Self justifies us in viewing our own Ego as belonging to the highest Self. On the presupposition of all ideas being finally based on Brahman and hence all words also finally denoting Brahman, the texts therefore make such statements of mutual implication as 'I am thou, O holy divinity, and thou art me.' On this view of the relation of individual soul and highest Self there is no real contradiction between two, apparently contradictory, sets of texts, viz. those on the one hand which negative the view of the soul being different from the highest Self, 'Now if a man meditates upon another divinity, thinking "the divinity is one and I another," he does not know'; 'He is incomplete, let him meditate upon Him as the Self'; 'Everything abandons him who views anything apart from the Self (Bri. Up. I, 4, 10; 7-II, 4, 6); and on the other hand those texts which set forth the view of the soul and the highest Self being different entities, 'Thinking of the (individual) Self and the Mover as different'(Svet. Up. I, 6). For our view implies a denial of difference in so far as the individual 'I' is of the nature of the Self; and it implies an acknowledgment of difference in so far as it allows the highest Self to differ from the individual soul in the same way as the latter differs from its body. The clause 'he is incomplete' (in one of the texts quoted above) refers to the fact that Brahman which is different from the soul constitutes the Self of the soul, while the soul constitutes the body of Brahman.--It thus remains a settled conclusion that Brahman is to be meditated upon as constituting the Self of the meditating Devotee.--Here terminates the adhikarana of 'meditation under the aspect of Self.'

4. Not in the symbol; for (the symbol) is not that one (i.e. the Self of the Devotee).

'Let a man meditate on mind as Brahman' (Ch. Up. III, 18, 1); 'He who meditates on name as Brahman' (Ch. Up. VII, 15)--with regard to these and similar meditations on outward symbols (pratîka) of Brahman there arises a doubt, viz. whether in them the symbols are to be thought of as of the nature of Self or not. The Pûrvapakshin holds the former view. For, he says, in form those injunctions do not differ from other injunctions of meditation on Brahman, and Brahman, as we have seen, constitutes the Self of the meditating Devotee.--This view the Sûtra sets aside. A pratîka cannot be meditated on as being of the nature of Self; for the pratîka is not the Self of the meditating Devotee. What, in those meditations, is to be meditated upon is the pratîka only, not Brahman: the latter enters into the meditation only as qualifying its aspect. For by a meditation on a pratîka we understand a meditation in which something that is not Brahman is viewed under the aspect of Brahman, and as the pratîka--the object of meditation--is not the Self of the Devotee it cannot be viewed under that form.--But an objection is raised here also, it is Brahman which is the real object of meditation; for where Brahman may be viewed as the object of meditation, it is inappropriate to assume as objects non-sentient things of small power such as the mind, and so on. The object of meditation therefore is Brahman viewed under the aspect of mind, and so on.--This objection the next Sûtra disposes of.

5. The view of Brahman, on account of superiority.

The view of Brahman may appropriately be superimposed on mind and the like; but not the view of mind, and so on, on Brahman. For Brahman is something superior to mind, and so on; while the latter are inferior to Brahman. To view a superior person, a prince e.g., as a servant would be lowering; while, on the other hand, to view a servant as a prince is exalting.--Here terminates the adhikarana of 'symbols.'

6. And the ideas of Âditya and the rest on the member; on account of this being rational.

'He who shines up there let a man meditate on him as the Udgîtha' (Ch. Up. I, 3, 1).--With regard to this and similar meditations connected with subordinate parts of sacrificial performances there arises the doubt whether the idea of Âditya and so on has to be superimposed on the subordinate part of the sacrifice, such as the Udgîtha, or vice versâ (i. e. whether Âditya should be meditated upon under the aspect of the Udgîtha, or vice versâ).--The Pûrvapakshin holds the former view. For the general principle is that the lower being should be viewed under the aspect of the higher, and the Udgîtha and so on, which are parts of the sacrifices through which certain results are effected, are superior to the divinities who do not accomplish any result.--Of this view the Sûtra disposes. The ideas of Âditya and so on are to be superimposed on the 'members,' i.e. the Udgîtha and so on, which are constituent members of the sacrifices; because of the gods only superiority can be established. For it is only through the propitiation of the gods that sacrifices are capable of bringing about their results. The Udgîtha and the rest therefore are to be viewed under the aspect of Âditya and so on.--Here terminates the adhikarana of 'the ideas of Âditya and so on.'

7. Sitting; on account of possibility.

It has been shown that that special form of cognitional activity which the Vedânta-texts set forth as the means of accomplishing final Release and which is called meditation (dhyâna; upâsana) has to be frequently repeated, and is of the nature of continued representation. A question now arises as to the way in which it has to be carried on.--There being no special restrictive rule, the Pûrvapakshin holds that the Devotee may carry it on either sitting or lying down or standing or walking.--This view the Sûtra sets aside. Meditation is to be carried on by the Devotee in a sitting posture, since in that posture only the needful concentration of mind can be reached. Standing and walking demand effort, and lying down is conducive to sleep. The proper posture is sitting on some support, so that no effort may be required for holding the body up.

8. And on account of meditation.

Since, as intimated by the text,'the Self is to be meditated upon,' the mental activity in question is of the nature of meditation, it requires as its necessary condition concentration of mind. For by meditation is understood thought directed upon one object and not disturbed by the ideas of other things.

9. And with reference to immobility.

And it is with reference to their immobility that the earth and other inanimate things--the air, the sky, the waters, the mountains--may be spoken of as thinking, 'the earth thinks (dhyâyati) as it were,' and so on. Movelessness hence is characteristic of the intensely meditating person also, and such movelessness is to be realised in the sitting posture only.

10. And Smriti texts say the same.

Smriti texts also declare that he only who sits can meditate, 'Having placed his steady seat upon a pure spot, there seated upon that seat, concentrating his mind he should practise Yoga' (Bha. Gî. VI, 11-12).

11. Where concentration of mind (is possible), there; on account of there being no difference.

As the texts do not say anything as to special places and times, the only requisite of such places and times is that they should favour concentration of mind. This agrees with the declaration 'Let a man apply himself to meditation in a level and clean place, &c., favourable to the mind' (Svet. Up. II, 10).--Here terminates the adhikarana of 'the sitting one.'

12. Up to death; for there also it is seen.

The question now arises whether the meditation described which is the means of final Release is to be accomplished within one day, or to be continued day after day, until death.--The view that it is accomplished within one day, as this will satisfy the scriptural injunction, is disposed of by the Sûtra. Meditation is to be continued until death. For Scripture declares that meditation has to take place 'there,' i.e. in the whole period from the first effort after meditation up to death, 'Acting thus as long as life lasts he reaches the world of Brahman.'-- Here terminates the adhikarana of 'up to death.'

13. On the attainment of this, there result the non-clinging and the destruction of later and earlier sins; this being declared.

Having, so far, elucidated the nature of meditation, the Sûtras now begin to consider the result of meditation. Scripture declares that on the knowledge of Brahman being attained a man's later and earlier sins do not cling to him but pass away. 'As water does not cling to a lotus leaf, so no evil deed clings to him who knows this' (Ch. Up. IV, 14, 3); 'Having known that he is not sullied by any evil deed' (Bri. Up. IV, 4, 23); 'As the fibres of the Ishîkâ reed when thrown into the fire are burnt, thus all his sins are burnt' (Ch. Up. V, 24, 3); 'All his works perish when He has been beheld who is high and low' (Mu. Up. II, 2, 8).-- The doubt here arises whether this non-clinging and destruction of all sins is possible as the result of mere meditation, or not.--It is not possible, the Pûrvapakshin maintains; for Scripture declares, 'no work the fruits of which have not been completely enjoyed perishes even in millions of aeons.' What the texts, quoted above, say as to the non- clinging and destruction of works occurs in sections complementary to passages inculcating knowledge as the means of final Release, and may therefore be understood as somehow meant to eulogize knowledge. Nor can it be said that knowledge is enjoined as an expiation of sins, so that the destruction of sins could be conceived as resulting from such expiation; for knowledge--as we see from texts such as 'He who knows Brahman reaches the Highest,' 'He knows Brahman and he becomes Brahman'-- is enjoined as a means to reach Brahman. The texts as to the non- clinging and destruction of sins therefore can only be viewed as arthavâda passages supplementary to the texts enjoining knowledge of Brahman.--This view the Sûtra sets aside. When a man reaches knowledge, the non-clinging and destruction of all sins may be effected through the power of knowledge. For Scripture declares the power of knowledge to be such that 'to him who knows this, no evil deed clings,' and so on. Nor is this in conflict with the text stating that no work not fully enjoyed perishes; for this latter text aims at confirming the power of works to produce their results; while the texts under discussion have for their aim to declare that knowledge when once sprung up possesses the power of destroying the capability of previously committed sins to produce their own evil results and the power of obstructing that capability on the part of future evil actions. The two sets of texts thus refer to different matters, and hence are not mutually contradictory. There is in fact no more contradiction between them than there is between the power of fire to produce heat and the power of water to subdue such heat. By knowledge effecting the non-clinging of sin we have to understand its obstructing the origination of the power, on the part of sin, to cause that disastrous disposition on the part of man which consists in unfitness for religious works; for sins committed tend to render man unfit for religious works and inclined to commit further sinful actions of the same kind. By knowledge effecting the destruction of sin, on the other hand, we understand its destroying that power of sin after it has once originated. That power consists, fundamentally, in displeasure on the part of the Lord. Knowledge of the Lord, which, owing to the supreme dearness of its object is itself supremely dear, possesses the characteristic power of propitiating the Lord--the object of knowledge-- and thus destroys the displeasure of the Lord due to the previous commission of sins on the part of the knowing Devotee; and at the same time obstructs the origination of further displeasure on the Lord's part, which otherwise would be caused by sins committed subsequently to the origination of such knowledge. What Scripture says about sin not clinging to him who knows can however be understood only with regard to such sins as spring from thoughtlessness; for texts such as 'he who has not turned away from evil conduct' (Ka. Up. I, 2, 24) teach that meditation, becoming more perfect day after day, cannot be accomplished without the Devotee having previously broken himself off from all evil conduct.--Here terminates the adhikarana of 'the reaching of that.'

14. Of the other also there is thus non-clinging; but at death.

It has been said that, owing to knowledge, earlier and subsequent sins do not cling and are destroyed. The same holds good also with regard to the other, i.e. to good works--they also, owing to knowledge, do not cling and are destroyed; for there is the same antagonism between knowledge and the fruit of those works, and Scripture moreover expressly declares this. Thus we read, 'Day and night do not pass that bank-- neither good nor evil deeds. All sins turn back from it' (Ch. Up. VIII, 4, 1); 'He shakes off his good and evil deeds' (Kau. Up. I, 4). In the former of these texts good works are expressly designated as 'sin' because their fruits also are something not desirable for him who aims at Release; there is some reason for doing this because after all good works are enjoined by Scripture and their fruits are desired by men, and they hence might be thought not to be opposed to knowledge.--But even to him who possesses the knowledge of Brahman, the fruits of good deeds-- such as seasonable rain, good crops, &c.--are desirable because they enable him to perform his meditations in due form; how then can it be said that knowledge is antagonistic to them and destroys them?--Of this point the Sûtra disposes by means of the clause 'but on death.' Good works which produce results favourable to knowledge and meditation perish only on the death of the body (not during the lifetime of the Devotee).--Here terminates the adhikarana of 'the other.'

15. But only those former works the effects of which have not yet begun; on account of that being the term.

A new doubt arises here, viz. whether all previous good and evil works are destroyed by the origination of knowledge, or only those the effects of which have not yet begun to operate.--All works alike, the Pûrvapakshin says; for the texts-as e.g. 'all sins are burned'--declare the fruits of knowledge to be the same in all cases; and the fact of the body continuing to exist subsequently to the rise of knowledge may be accounted for by the force of an impulse once imparted, just as in the case of the revolution of a potter's wheel.--This view the Sûtra sets aside. Only those previous works perish the effects of which have not yet begun to operate; for the text 'For him there is delay as long as he is not delivered from the body' (Ch. Up. VI, 14, 2) expressly states when the delay of the body's death will come to an end (the body meanwhile continuing to exist through the influence of the anârabdhakârya works). There is no proof for the existence of an impetus accounting for the continuance of the body's life, other than the Lord's pleasure or displeasure caused by--good or evil deeds.--Here terminates the adhikarana of 'the works the operation of which has not yet begun.'

16. But the Agnihotra and the rest, (because they tend) to that effect only; this being seen.

It might here be said that special works incumbent on the several âsramas, as e. g. the Agnihotra, need not be undertaken by those who are not desirous of their results, since these works also fall under the category of good works the result of which does not 'cling.'--This view the Sûtra sets aside. Such works as the Agnihotra must be performed, since there is no possibility of their results not clinging; for him who knows, those works have knowledge for their exclusive effect. This we learn from Scripture itself: 'Him Brâhmanas seek to know by the study of the Veda, by sacrifices, gifts, austerities, and fasting.' This passage shows that works such as the Agnihotra give rise to knowledge, and as knowledge in order to grow and become more perfect has to be practised day after day until death, the special duties of the âsrama also, which assist the rise of knowledge, have daily to be performed. Otherwise, those duties being omitted, the mind would lose its clearness and knowledge would not arise.--But if good works such as the Agnihotra only serve the purpose of giving rise to knowledge, and if good works previous to the rise of knowledge perish, according to the texts 'Having dwelt there till their works are consumed' (Ch. Up. V, 10, 5) and 'having obtained the end of his deeds' (Bri. Up. IV, 4, 6), to what then applies the text 'His sons enter upon his inheritance, his friends upon his good works'?--This point is taken up by the next Sûtra.

17. According to some (a class of good works) other than these, of both kinds.

The text quoted above from one sâkhâ ('His friends enter upon his good deeds') refers to good works other than the Agnihotra and the rest, the only object of which is to give rise to knowledge, viz. to all those manifold good works, previous or subsequent to the attaining to knowledge, the results of which are obstructed by other works of greater strength. Those texts also which declare works not to cling or to be destroyed through knowledge refer to this same class of works.--The next Sûtra recalls the fact, already previously established, that the results of works actually performed may somehow be obstructed.

18. For (there is the text) 'whatever he does with knowledge.'

The declaration made in the text 'whatever he does with knowledge that is more vigorous,' viz. that the knowledge of the Udgîtha has for its result non-obstruction of the result of the sacrifice, implies that the result of works actually performed may be obstructed. We thus arrive at the conclusion that the text of the Sâtyâyanins,' his friends enter upon his good works,' refers to those good works of the man possessing knowledge the results of which were somehow obstructed (and hence did not act themselves out during his lifetime, so that on his death they may be transferred to others).--Here terminates the adhikarana of 'the Agnihotra and the rest.'

19. But having destroyed by fruition the other two sets he becomes one with Brahman.

There now arises the doubt whether the good and evil works other than those the non-clinging and destruction of which have been declared, that is to say those works the results of which have begun to act, come to an end together with that bodily existence in which knowledge of Brahman originates, or with the last body due to the action of the works last mentioned, or with another body due to the action of the anârabdhakârya.-- The second of these alternatives is the one to be accepted, for there is a text declaring that works come to an end with the deliverance of the Self from the current bodily existence: 'For him there is delay so long as he is not delivered (from the body), then he will become one with Brahman' (Ch. Up. VI, 14, 2).--This view the Sûtra sets aside. Having destroyed the other good and evil works the results of which had begun to operate by retributive experience he, subsequently to the termination of such retributive enjoyment, becomes one with Brahman. If those good and evil works are such that their fruits may be fully enjoyed within the term of one bodily existence, they come to an end together with the current bodily existence; if they require several bodily existences for the full experience of their results, they come to an end after several existences only. This being so, the deliverance spoken of in the text quoted by the Pûrvapakshin means deliverance from those works when completely destroyed by retributive enjoyment, not deliverance from bodily existence about which the text says nothing. All those works, on the other hand, good and evil, which were performed before the rise of knowledge and the results of which have not yet begun to operate--works which have gradually accumulated in the course of infinite time so as to constitute an infinite quantity--are at once destroyed by the might of the rising knowledge of Brahman. And works performed subsequently to the rise of such knowledge do not 'cling.' And, as Scripture teaches, the friends of the man possessing true knowledge take over, on his death, his good works, and his enemies his evil deeds. Thus there remains no contradiction.--Here terminates the adhikarana of 'the destruction of the others.'

SECOND PÂDA.

1. Speech with mind, on account of this being seen and of scriptural statement.

The Sûtras now begin an enquiry into the mode of the going to Brahman of him who knows. At first the soul's departure from the body is considered. On this point we have the text, 'When a man departs from hence his speech is combined (sampadyate) with his mind, his mind with his breath, his breath with fire, fire with the highest deity' (Ch. Up. VI, 6, 1). The doubt here arises whether the speech's being combined with the mind, referred to in the text, means that the function of speech only is merged in mind, or the organ of speech itself.--The Pûrvapakshin holds the former view; for, he says, as mind is not the causal substance of speech, the latter cannot be merged in it; while the scriptural statement is not altogether irrational in so far as the functions of speech and other organs are controlled by the mind, and therefore may be conceived as being withdrawn into it.--This view the Sûtra sets aside. Speech itself becomes combined with mind; since that is seen. For the activity of mind is observed to go on even when the organ of speech has ceased to act.--But is this not sufficiently accounted for by the assumption of the mere function of speech being merged in mind?--To this the Sûtra replies 'and on account of the scriptural word.' The text says distinctly that speech itself, not merely the function of speech, becomes one with the mind. And when the function of speech comes to an end, there is no other means of knowledge to assure us that the function only has come to an end and that the organ itself continues to have an independent existence. The objection that speech cannot become one with mind because the latter is not the causal substance of speech, we meet by pointing out that the purport of the text is not that speech is merged in mind, but only that it is combined or connected with it.

2. And for the same reason all follow after.

Because speech's becoming one with mind means only conjunction with the latter, not merging within it; there is also no objection to what Scripture says as to all other organs that follow speech being united with mind.--Here terminates the adhikarana of 'speech.'

3. That mind in breath, owing to the subsequent clause.

That mind, i.e. mind united with all the organs unites itself with breath; not merely the function of mind. This appears from the clause following upon the text quoted above, 'mind (unites itself) with breath.' Here, however, a further doubt suggests itself. The text 'Mind is made of earth' declares earth to be the causal substance of mind, and the text 'that (viz. water) sent forth earth' declares water to be the causal substance of earth; while the further text 'breath is made of water' shows water to be the causal substance of breath. Considering therefore that in the text 'mind becomes united with breath' the term breath is naturally understood to denote the causal substance of breath, i.e. water, the appropriate sense to be given to the statement that mind is united with water is that mind is completely refunded into its own causal substance--so that the 'being united' would throughout be understood 'as being completely merged.'--The reply to this, however, is, that the clauses 'Mind is made of food, breath is made of water,' only mean that mind and breath are nourished and sustained by food and water, not that food and water are the causal substances of mind and breath. The latter indeed is impossible; for mind consists of ahamkâra, and as breath is a modification of ether and other elements, the word breath may suggest water.--Here terminates the adhikarana of 'mind.'

4. That (is united) with the ruler, on account of the going to it, and so on.

As from the statements that speech becomes united with mind and mind with breath it follows that speech and mind are united with mind and breath only; so we conclude from the subsequent clause 'breath with fire' that breath becomes united with fire only.--Against this primâ facie view the Sûtra declares 'that breath becomes united with the ruler of the organs, i.e. the individual soul, on account of the going to it, and so on.' That breath goes to the individual soul, the following text declares, 'At the time of death all the prânas go to the Self of a man about to expire' (Bri. Up. IV, 3, 38), Similarly Scripture mentions the departure of prâna together with the soul, 'after him thus departing the prawa departs'; and again its staying together with the soul, 'What is that by whose departure I shall depart, and by whose staying I shall stay?' (Pr. Up. VI, 3). We therefore conclude that the text 'breath with fire' means that breath joined with the individual soul becomes united with fire. Analogously we may say in ordinary life that the Yamuna is flowing towards the sea, while in reality it is the Yamuna joined with the Gangâ which flows on.--Here terminates the adhikarana of 'the ruler.'

5. With the elements, this being stated by Scripture.

There arises the further question whether breath joined with the soul unites itself with fire only or with all the elements combined.--With fire, so much only being declared by Scripture!--This view the Sûtra sets aside. Breath and soul unite themselves with all the elements; for Scripture declares the soul, when moving out, to consist of all the elements--'Consisting of earth, consisting of water, consisting of fire. '--But this latter text explains itself also on the assumption of breath and soul unitrng themselves in succession with fire and the rest, one at a time!--This the next Sûtra negatives.

6. Not with one; for both declare this.

Not with one; because each element by itself is incapable of producing an effect. Such incapability is declared by Scripture and tradition alike. The text 'Having entered these beings with this jîva soul let me reveal names and forms--let me make each of these three tripartite' (Ch. Up. VI, 3) teaches that the elements were rendered tripartite in order to be capable of evolving names and forms; and of similar import is the following Smriti text, 'Possessing various powers these (elements), being separate from one another, were unable to produce creatures without combining. But having entered into mutual conjunction they, from the Mahat down to individual beings, produce the Brahma egg.' From this it follows that in the clause 'breath is united with fire' the word fire denotes fire mixed with the other elements. Breath and soul therefore are united with the aggregate of the elements.--Here terminates the adhikarana of 'the elements.'

7. And it is common up to the beginning of the way; and the immortality (is that which is obtained), without having burned.

Is this departure of the soul common to him who knows and him who does not know?--It belongs to him only who does not know, the Pûrvapakshin holds. For Scripture declares that for him who knows there is no departure, and that hence he becomes immortal then and there (irrespective of any departure of the soul to another place), 'when all desires which once dwelt in his heart are undone, then the mortal becomes immortal, then he obtains Brahman' (Bri. Up. IV, 4, 7). This view the Sûtra sets aside. For him also who knows there is the same way of passing out up to the beginning of the path, i.e. previously to the soul's entering the veins. For another text expressly declares that the soul of him also who knows passes out by way of a particular vein: 'there are a hundred and one veins of the heart; one of them penetrates the crown of the head; moving upwards by that a man reaches immortality, the others serve for departing in different directions' (Ch. Up. VIII, 6, 5). Scripture thus declaring that the soul of him who knows passes out by way of a particular vein, it must of course be admitted that it does pass out; and as up to the soul's entering the vein no difference is mentioned, we must assume that up to that moment the departure of him who knows does not differ from that of him who does not know. A difference however is stated with regard to the stage of the soul's entering the vein, viz. Bri. Up. IV, 4, 2, 'By that light the Self departs, either through the eye, or through the skull, or through other parts of the body.' As this text must be interpreted in agreement with the text relative to the hundred and one veins, the departure by way of the head must be understood to belong to him who knows, while the other modes of departing belong to other persons. The last clause of the Sûtra 'and the immortality, without having burned' replies to what the Pûrvapakshin said as to the soul of him who knows being declared by Scripture to attain to immortality then and there. The immortality referred to in the text 'when all desires of his heart are undone' denotes that non-clinging and destruction of earlier and later sins which comes to him who knows, together with the rise of knowledge, without the connexion of the soul with the body, and the sense-organs being burned, i.e. dissolved at the time.--'He reaches Brahman' in the same text means that in the act of devout meditation the devotee has an intuitive knowledge of Brahman.

8. Since, up to the union with that (i.e. Brahman) the texts describe the Samsâra state.

The immortality referred to must necessarily be understood as not implying dissolution of the soul's connexion with the body, since up to the soul's attaining to Brahman the texts describe the Samsâra state. That attaining to Brahman takes place, as will be shown further on, after the soul--moving on the path the first stage of which is light-- has reached a certain place. Up to that the texts denote the Samsâra state of which the connexion with a body is characteristic. 'For him there is delay so long as he is not delivered (from the body); then he will be united' (Ch. Up. VI, 14, 2); 'Shaking off all evil as a horse shakes his hairs, and as the moon frees herself from the mouth of Râhu; having shaken off the body I obtain self, made and satisfied, the uncreated world of Brahman' (VIII, 13).

9. And the subtle (body persists), on account of a means of knowledge, it being thus observed (in Scripture).

The bondage of him who knows is not, at that stage, dissolved, for this reason also that the subtle body continues to persist.--How is this known?--Through a means of knowledge, viz. because it is thus seen in Scripture. For Scripture states that he who knows, when on the path of the gods, enters into a colloquy with the moon and others, 'he is to reply,' &c. (Kau. Up. I, 3 ff.). This implies the existence of a body, and thence it follows that, at that stage, the subtle body persists. The state of bondage therefore is not yet dissolved.

10. Hence not in the way of destruction of bondage.

It thus appears that the text 'when all desires which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman' (Bri. Up. IV, 4, 7), does not mean such immortality as would imply complete destruction of the state of bondage.

11. And to that very (subtle body) (there belongs) the warmth, this only being reasonable.

It is observed that when a man is about to die there is some warmth left in some part or parts of the gross body. Now this warmth cannot really belong to the gross body, for it is not observed in other parts of that body (while yet there is no reason why it should be limited to some part); but it may reasonably be attributed to the subtle body which may abide in some part of the gross body (and into which the warmth of the entire gross body has withdrawn itself). We therefore conclude that this partial perception of warmth is due to the departing subtle body. This confirms the view laid down in Sûtra 7.--The next Sûtra disposes of a further doubt raised as to the departure of the soul of him who knows.

12. If it be said that on account of the denial (it is not so); we deny this. From the embodied soul; for (that one is) clear, according to some.

The contention that the soul of him who knows departs from the body in the same way as other souls do cannot be upheld, since Scripture expressly negatives such departure. For Bri. Up. IV, 4, at first describes the mode of departure on the part of him who does not possess true knowledge ('He taking to himself those elements of light descends into the heart' up to 'after him thus departing the Prâna departs'); then refers to his assuming another body ('he makes to himself another, newer and more beautiful shape'); then concludes the account of him who does not possess true knowledge ('having attained the end of these works whatever he does here, he again returns from that world to this world of action. So much for the man who desires'); and thereupon proceeds explicitly to deny the departure from the body of him who possesses true knowledge, 'But he who does not desire, who is without desire, free from desire, who has obtained his desire, who desires the Self only, of him (tasya) the prânas do not pass forth,--being Brahman only he goes into Brahman.' Similarly a previous section also, viz. the one containing the questions put by Årtabhâga, directly negatives the view of the soul of him who knows passing out of the body. There the clause 'he again conquers death' introduces him who knows as the subject-matter, and after that the text continues: 'Yâjñavalkya, he said, when that person dies, do the prânas pass out of him (asmât) or not?--No, said Yâjñavalkya, they are gathered up in him (atraiva), he swells, inflated the dead lies' (Bri. Up. III, 2, 10-11). From these texts it follows that he who knows attains to immortality here (without his soul passing out of the body and moving to another place).--This view the Sûtra rejects. 'Not so; from the embodied soul.' What those texts deny is the moving away of the prânas from the embodied individual soul, not from the body. 'Of him (tasya) the prânas do not pass forth'--here the 'of him' refers to the subject under discussion, i.e. the embodied soul which is introduced by the clause 'he who does not desire,' not to the body which the text had not previously mentioned. The sixth case (tasya) here denotes the embodied soul as that which is connected with the prânas ('the prânas belonging to that, i.e. the soul, do not pass out'), not as that from which the passing out takes its start.--But why should the 'tasya' not denote the body as the point of starting ('the prânas do not pass forth from that (tasya), viz. the body')?--Because, we reply, the soul which is actually mentioned in its relation of connexion with the prânas (as indicated by tasya) suggests itself to the mind more immediately than the body which is not mentioned at all; if therefore the question arises as to the starting-point of the passing forth of the prânas the soul is (on the basis of the text) apprehended as that starting-point also (i.e. the clause 'the prânas of him do not pass forth' implies at the same time 'the prânas do not pass forth from him, i.e. from the soul'). Moreover, as the prânas are well known to be connected with the soul and as hence it would serve no purpose to state that connexion, we conclude that the sixth case which expresses connexion in general is here meant to denote the starting-point in particular. And no dispute on this point is really possible; since 'according to some' it is 'clear' that what the text means to express is the embodied soul as the starting-point of the prânas. The some are the Mâdhyandinas, who in their text of the Brihad-âranyaka read 'na tasmât prâna utkrâmanti'--'the prânas do not pass forth _from _him' (the 'tasya' thus being the reading of the Kânva Sâkhâ only).--But, an objection is raised, there is no motive for explicitly negativing the passing away of the prânas from the soul; for there is no reason to assume that there should be such a passing away (and the general rule is that a denial is made of that only for which there is a presumption).-- Not so, we reply. The Chândogya-text 'For him there is delay only as long as he is not delivered (from the body); then he will be united' declares that the soul becomes united with Brahman at the time of its separation from the body, and this suggests the idea of the soul of him who knows separating itself at that very time (i.e. the time of death) from the prânas also. But this would mean that the soul cannot reach union with Brahman by means of proceeding on the path of the gods, and for this reason the Brihad-âranyaka ('of him the prânas do not pass forth') explicitly declares that the prânas do not depart from the soul of him who knows, before that soul proceeding on the path of the gods attains to union with Brahman.

The same line of refutation would have to be applied to the arguments founded by our opponent on the question of Ârtabhâga, if that question be viewed as referring to him who possesses true knowledge. The fact however is that that passage refers to him who does not possess that knowledge; for none of the questions and answers of which the section consists favours the presumption of the knowledge of Brahman being under discussion. The matters touched upon in those questions and answers are the nature of the senses and sense objects viewed as graha and atigraha; water being the food of fire; the non-separation of the prânas from the soul at the time of death; the continuance of the fame--there called name--of the dead man; and the attainment, on the part of the soul of the departed, to conditions of existence corresponding to his good or evil deeds. The passage immediately preceding the one referring to the non-departure of the prânas merely means that death is conquered in so far as it is a fire and fire is the food of water; this has nothing to do with the owner of true knowledge. The statement that the prânas of the ordinary man who does not possess true knowledge do not depart means that at the time of death the prânas do not, like the gross body, abandon the jîva, but cling to it like the subtle body and accompany it.

13. Smriti also declares this.

Smriti also declares that the soul of him who knows departs by means of an artery of the head. 'Of those, one is situated above which pierces the disc of the sun and passes beyond the world of Brahman; by way of that the soul reaches the highest goal' (Yâjñ. Smri. III, 167).--Here terminates the adhikarana of 'up to the beginning of the road.'

14. With the Highest; for thus it says.

It has been shown that at the time of departure from the body the soul together with the organs and prânas unites itself with the subtle elements, fire and the rest; and the notion that the soul of him who knows forms an exception has been disposed of. The further question now arises whether those subtle elements move on towards producing their appropriate effects, in accordance with the works or the nature of meditation (of some other soul with which those elements join themselves), or unite themselves with the highest Self.--The Pûrvapakshin holds that, as in the case of union with the highest Self, they could not give rise to their peculiar effects, i.e. the experience of pleasure and pain, they move towards some place where they can give rise to their appropriate effects.--Of this view the Sûtra disposes. They unite themselves with the highest Self; for Scripture declares 'warmth in the highest Being' (Ch. Up. VI, 8, 6). And the doings of those elements must be viewed in such a way as to agree with Scripture. As in the states of deep sleep and a pralaya, there is, owing to union with the highest Self, a cessation of all experience of pain and pleasure; so it is in the case under question also.--Here terminates the adhikarana of 'union with the Highest.'

15. Non-division, according to statement.

Is this union with the highest Self to be understood as ordinary 'merging,' i.e. a return on the part of the effected thing into the condition of the cause (as when the jar is reduced to the condition of a lump of clay), or as absolute non-division from the highest Self, such as is meant in the clauses preceding the text last quoted, 'Speech is merged in mind'? &c.--The former view is to be adopted; for as the highest Self is the causal substance of all, union with it means the return on the part of individual beings into the condition of that causal substance.--This view the Sûtra rejects. Union here means non- division, i.e. connexion of such kind that those subtle elements are altogether incapable of being thought and spoken of as separate from Brahman. This the text itself declares, since the clause 'warmth in the highest Being' is connected with and governed by the preceding clause 'Speech is merged in mind.' This preceding clause intimates a special kind of connexion, viz. absolute non-separation, and there is nothing to prove that the dependent clause means to express something different; nor is there any reason why at the time of the soul's departure those elements should enter into the causal condition; nor is there anything said about their again proceeding from the causal substance in a new creation.--Here terminates the adhikarana of 'non-separation.'

16. A lighting up of the point of the abode of that; having the door illuminated by that (the soul), owing to the power of its knowledge and the application of remembrance of the way which is an element of that (viz. of knowledge), being assisted by him who abides within the heart, (passes out) by way of the hundred and first artery.

So far it has been shown that, up to the beginning of the journey, the souls of them as well who possess true knowledge as of those who do not, pass out of the body in the same way. Now a difference is stated in the case of those who have true knowledge. We have on this point the following text: 'There are a hundred and one arteries of the heart; one of them penetrates the crown of the head; moving upwards by that a man reaches immortality; the others serve for departing in different directions' (Ch. Up. VIII, 6, 5). The doubt here arises whether he who knows departs by this hundred and first artery in the top of the head, while those who do not know depart by way of the other arteries; or whether there is no definite rule on this point.--There is no definite rule, the Pûrvapakshin holds. For as the arteries are many and exceedingly minute, they are difficult to distinguish, and the soul therefore is not able to follow any particular one. The text therefore (is not meant to make an original authoritative statement as to different arteries being followed by different souls, but) merely refers in an informal way to what is already settled (viz. by the reason of the thing), i.e. the casual departure of any soul by any artery.--This view the Sûtra rejects 'By way of the hundred and first.' The soul of him who possesses true knowledge departs only by way of the hundred and first artery in the crown of the head. Nor is that soul unable to distinguish that particular artcry. For, through the power of his supremely clear knowledge which has the effect of pleasing the Supreme Person, and through the application of remembrance of the way--which remembrance is a part of that knowledge--the soul of him who knows wins the favour of the Supreme Person who abides within the heart, and is assisted by him. Owing to this the abode of that, i.e. the heart which is the abode of the soul, is illuminated, lit up at its tip, and thus, through the grace of the Supreme Soul, the individual soul has the door (of egress from the body) lit up and is able to recognise that artery. There is thus no objection to the view that the soul of him who knows passes out by way of that particular artery only.--Here terminates the adhikarana of 'the abode of that.'

17. Following the rays.

Scripture teaches that the soul of him who knows, after having passed forth from the heart by way of the hundred and first artery, follows the rays of the sun and thus reaches the disc of the sun: 'when he departs from this body he goes upwards by these rays only' (eva) (Ch. Up. VIII, 6, 5). The idea here suggests itself that the going of the soul cannot be exclusively bound' to those rays, since when a man dies during the night it cannot follow tae rays of the sun. Hence the text quoted above can refer only to a part of the actual cases.--This view the Sûtra rejects. The soul moves upwards, following the rays only; the text expressly asserting this by means of the 'eva'--which would be out of place were there any alternative. Nor is there any strength in the argument that the soul of him who dies at night cannot follow the rays as there are none. For in summer the experience of heat at night-time shows that there are present rays then also; while in winter, as generally in bad weather, that heat is overpowered by cold and hence is not perceived (although actually present). Scripture moreover states that the arteries and rays are at all times mutually connected: 'As a very long highway goes to two villages, so the rays of the sun go to both worlds, to this one and to the other. They stretch themselves forth from the sun and enter into these arteries'; they stretch themselves forth from these arteries and enter into yonder sun' (Ch. Up. VIII, 6, 2).--As thus there are rays at night also, the souls of those who know reach Brahman by way of the rays only.--Here terminates the adhikarana of 'the following up the rays.'

18. Should it be said, not in the night; we say, no; because the connexion persists as long as the body does. Scripture also declares this.

It is now enquired into whether the soul of him who, while having true knowledge, dies at night reaches Brahman or not. Although, as solar rays exist at night, the soul may move on at night also following those rays; yet, since dying at night is spoken of in the Sûtras as highly objectionable, we conclude that he who dies at night cannot accomplish the highest end of man, viz. attainment to Brahman. The Sûtras eulogize death occurring in daytime and object to death at night-time: 'Day-time, the bright half of the month and the northern progress of the sun are excellent for those about to die; the contrary times are unfavourable.' According to this, their different nature, dying in day-time may be assumed to lead to a superior state of existence, and dying at night to an inferior state. He who dies at night cannot therefore ascend to Brahman.--This view the Sûtra refutes: 'Because, in the case of him who knows, the connexion with works exists as long as the body does.' This is to say--since those works which have not yet begun to produce their results and which are the cause of future inferior states of existence are destroyed by the contact with knowledge, while at the same time later works do not 'cling' (also owing to the presence of true knowledge), and those works which have begun to act come to an end with the existence of the last body; there is no reason why he who knows should remain in bondage, and hence he reaches Brahman even if dying at night-time. Scripture also declares this, 'for him there is delay only as long as he is not freed from the body, then he will be united.' The text which praises the advantages of night-time, the light half of the month, &c., therefore must be understood as referring to those who do not possess true knowledge.--Here terminates the adhikarana of 'night.'

19. For the same reason also during the southern progress of the sun.

The reasoning stated above also proves that the owner of true knowledge who may happen to die during the southern progress of the sun reaches Brahman. A further doubt, however, arises here. The text 'He who dies during the sun's southern progress reaches the greatness of the Fathers and union with the moon' (Mahânâr. Up. 25) declares that he who dies during the southern progress reaches the moon; and the other text 'when this ceases they return again the same way' (Bri. Up. VI, 2, 16) states that he returns again to the earth. We further know that Bhîshma and others, although fully possessing the knowledge of Brahman, put off their death until the beginning of the northern progress. All this seems to prove that he who dies during the southern progress does not reach Brahman.--This doubt we dispose of as follows. Those only who do not possess true knowledge return from the moon; while he who has such knowledge does not return even after he has gone to the moon. For a complementary clause in the Mahânârâyana Up., 'from there he reaches the greatness of Brahman,' shows that the abode in the moon forms for him, who having died during the southern progress wishes to reach Brahman, a mere stage of rest. And even if there were no such complementary passage, it would follow from the previously stated absence of any reason for bondage that the going of the wise man's soul to the moon in no way precludes his reaching Brahman. Bhîshma and others who through the power of Yoga were able to choose the time of their death put it off until the beginning of the northern progress in order to proclaim before the world the excellence of that season and thus to promote pious faith and practice.--But we also meet with an authoritative statement made with reference to wise men about to die, as to difference of time of death being the cause of a man either returning or not returning to this world, 'I will declare at which time the Yogins departing return not, and also the time at which they return. The sire, the light, the day, the bright fortnight, the six months of the sun's northern progress--the knowers of Brahman departing there go to Brahman. The smoke, the night, the dark fortnight, the six months of the southern progress--the Yogin departing there having reached the light of the moon returns again. These are held to be the perpetual paths of the world--the white and the black; by the one man goes not to return, by the other he returns again' (Bha. Gî. VIII, 23-26).--To this point the next Sûtra refers.

20. And those two (paths) are, with a view to the Yogins, mentioned as to be remembered.

The text quoted does not state an injunction for those about to die, of a special time of death; but there are rather mentioned in it those two matters belonging to Smriti and therefore to be remembered, viz. the two paths--the path of the Gods and the path of the Fathers--with a view to those who know and practise Yoga; the text intimating that Yogins should daily think of those paths which are included in Yoga meditation. In agreement herewith the text concludes, 'Knowing these two paths no Yogin is ever deluded. Hence in all times, O Arjuna, be engaged in Yoga' (Bha. Gî. VIII, 27). Through the terms 'the fire, the light,' 'the smoke, the night,' &c. the path of the Gods and the path of the Fathers are recognised. Where, in the beginning, the text refers to 'the time when,' the word 'time' must be understood to denote the divine beings ruling time, since Fire and the rest cannot be time. What the Bha. Gî. aims at therefore is to enjoin on men possessing true knowledge the remembrance of that path of the Gods originally enjoined in the text, 'they go to light' (Ch. Up. IV, 15, 10); not to determine the proper time of dying for those about to die.--Here terminates the adhikarana of 'the southern progress.'

THIRD PÂDA.

1. On the path beginning with light, that being known.

The Sûtras now go on to determine the road which the soul of the wise man follows, after having--assisted by the Person within the heart-- passed out of the body by way of one particular artery. Now of that road various accounts are given in Scripture. There is a detailed account in the Chândogya. (IV, 15), 'now whether people perform obsequies for him or not,' &c. Another account is given in the eighth book of the same Upanishad, 'then he moves upwards by those very rays' (VIII, 6, 5).

The Kaushîtakins again give a different account: 'He having reached the path of the Gods comes to the world of Agni,' &c. (Kau. Up. I, 3). Different again in the Brihad-âranyaka: 'Those who thus know this and those who in the forest meditate on faith and the True,' &c. (Bri. Up. VI, 2, 15). The same Upanishad, in another place (V, 10), gives a different account: 'When the person goes away from this world he comes to the wind,' &c.--A doubt here arises whether all these texts mean to give instruction as to one and the same road--the first stage of which is light--having to be followed by the soul of the wise man; or whether they describe different roads on any of which the soul may proceed.--The Pûrvapakshin holds the latter view; for he says the roads described differ in nature and are independent one of the other.--This view the Sûtra disposes of. All texts mean one and the same road only, viz. the one beginning with light, and the souls proceed on that road only. For that road is known, i.e. is recognised in all the various descriptions, although it is, in different texts, described with more or less fulness. We therefore have to proceed here as in the case of the details (guna) which are mentioned in different meditations referring to one and the same object, i.e. we have to combine the details mentioned in different places into one whole. The two Châandogya-texts--the one in the Upakosalavidyâ and the one in the Vidyâ of the five fires--describe exactly the same road. And in the Vidyâ of the five fires as given in the Brihad-âranyaka the same road, beginning with light, is also described, although there are differences in minor points; we therefore recognise the road described in the Chândogya. And in the other texts also we everywhere recognise the divinities of certain stages of the road, Agni, Âditya, and so on.--Here terminates the adhikarana of 'that which begins with light.'

2. From the year to Vâyu; on account of non-specification and specification.

In their description of the path beginning with light the Chandogas mention the year between the months and the sun, 'from the months to the year, from the year to the sun' (Ch. Up. V, 10, 1); while the Vâjasaneyins mention, in that very place, the world of the Gods,'from the months to the world of the Gods, from the world of the Gods to the sun' (Bri. Up. VI, 2. 15). Now, as the two paths are identical, we have to supplement each by the additional item given in the other (and the question then arises whether the order of the stages be 1. months, 2. year, 3. world of the Gods, 4. sun; or 1. months, 2. world of the Gods, 3. year, 4. sun). The year and the world of the Gods are equally entitled--to the place after the months in so far as textual declaration goes; for both texts say 'from the months.' But we observe that the advance is throughout from the shorter periods of time to the longer ones ('from the day to the bright fortnight, from the bright fortnight to the six months of the northern progress'), and as therefore the year naturally presents itself to the mind immediately after the six months, we decide that the order is--months, year, world of the Gods, sun.--In another place (Bri. Up. V, 10) the Vâjasaneyins mention the wind as the stage preceding the sun ('the wind makes room for him--he mounts upwards; he comes to the sun'). The Kaushîtakins, on the other hand, place the world of the wind subsequent to light, referred to by them as the world of Agni ('Having entered on the path of the Gods he comes to the world of Agni, to the world of the wind,' &c., Kau. Up. I, 3). Now in this latter text the fact of the world of the wind following upon light is to be inferred only from the succession of the clauses ('to the world of Agni'--'to the world of the wind'), while the 'upwards' in the text of the Vâjasaneyins is a direct statement of succession given by the text itself; and as this latter order of succession has greater force than the former, we have to place, in the series of stages, the world of Vâyu directly before the world of the sun. But above we have determined that the same place (after the year and before the sun) has to be assigned to the world of the Gods also; and hence a doubt arises whether the world of the Gods and Vâyu are two different things--the soul of the wise man passing by them in optional succession--or one and the same thing--the soul coming, after the year, to Vâyu who is the world of the Gods.--They are different things, the Pûrvapakshin says; for they are generally known to be so. And there are definite indications in the text that the world of the Gods as well as Vâyu is to be placed immediately before the sun--this being indicated for Vâyu by the 'upwards' referred to above, and for the world of the Gods by the ablative case (devalokât) in the Chând. text, 'from the world of the Gods he goes to the sun'--and as thus there is no difference between the two, we conclude that the soul passes by them in either order it may choose.--This view the Sûtra negatives: 'From the year to Vâyu.' The soul, having departed from the year, comes to Vâyu. This is proved 'by non-specification and specification.' For the term 'the world of the Gods' is a term of general meaning, and hence can denote Vâyu in so far as being the world of the Gods; while on the other hand the term Vâyu specifically denotes that divine being only. The Kaushîtakins speak of 'the world of Vâyu'; but this only means 'Vâyu who at the same time is a world.' That Vâyu may be viewed as the world of the Gods is confirmed by another scriptural passage, viz. 'he who blows (Vâyu) is the houses of the Gods. '--Here terminates the adhikarana of 'Vâyu.'

3. Beyond lightning there is Varuna, on account of connexion.

According to the text of the Kaushîtakins the soul goes on to the world of Vâyu, to the world of Varuna, to the world of Indra, to the world of Prajâpati, to the world of Brahman. The doubt here arises whether Varuna and the divinities of the following stages are to be inserted in the series after Vâyu, in agreement with the order of enumeration in the text of the Kaushîtakins; or at the end of the whole series as stated in the Chândogya. Up. (IV, 15, 5), Varuna thus coming after lightning.--The decision is in favour of the latter view because Varuna, the god of waters, is naturally connected with lightning which dwells within the clouds.--This terminates the adhikarana of 'Varuna.'

4. Conductors, this being indicated.

The decision here is that light, Vâyu, and the rest mentioned in the texts as connected with the soul's progress on the path of the Gods are to be interpreted not as mere marks indicating the road, nor as places of enjoyment for the soul, but as divinities appointed by the Supreme Person to conduct the soul along the stages of the road; for this is indicated by what the Chandogya. says with regard to the last stage, viz. lightning, 'There is a person not human, he leads them to Brahman.' What here is said as to that person not human, viz. that he leads the soul, is to be extended to the other beings also, light and the rest.--But if that not human person leads the souls from lightning to Brahman, what then about Varuna, Indra, and Prajâpati, who, as was decided above, are in charge of stages beyond lightning? Do they also lead the soul along their stages?

5. From thence by him only who belongs to lightning, the text stating that.

The only leader from lightning up to Brahman is the not-human person connected with lightning; for the text states this directly. Varuna, Indra, and Prajâpati take part in the work in so far only as they may assist the person connected with lightning.--Here terminates the adhikarana of 'the conductors.'

6. (Him who meditates on) the effected Brahman, (thus opines) Bâdari; because for him going is possible.

The following question now presents itself for consideration. Does the troop of conducting divinities, Agni and the rest, lead on those who meditate on the effected Brahman, i.e. Hiranyagarbha; or those only who meditate on the highest Brahman; or those who meditate on the highest Brahman and those who meditate on the individual Self as having Brahman for its Self?--The teacher Bâdari is of opinion that the divinities lead on those only who meditate on the effected Brahman. For he only who meditates on Hiranyagarbha can move; while a person meditating on the highest Brahman which is absolutely complete, all-knowing, present everywhere, the Self of all, cannot possibly be conceived as moving to some other place in order to reach Brahman; for him Brahman rather is something already reached. For him the effect of true knowledge is only to put an end to that Nescience which has for its object Brahman, which, in reality, is eternally reached. He, on the other hand, who meditates on Hiranyagarbha may be conceived as moving in order to reach his object, which is something abiding within a special limited place. It is he therefore who is conducted on by Agni and the other escorting deities.

7. And on account of (Brahman) being specified.

The text 'a person not human leads them to the worlds of Brahman' (Bri. Up. VI. 2, 15) by using the word 'world,' and moreover in the plural, determines the specification that the not-human person leads those only who meditate on Hiranyagarbha, who dwells within some particular world. Moreover, the text 'I enter the hall of Prajâpati, the house' (Ch. Up. VIII, 14) shows that he who goes on the path beginning with light aims at approaching Hiranyagarbha. But if this is so, there is a want of appropriate denotation in the clause, 'There is a person not human, he leads them to Brahman'; if Hiranyagarbha is meant, the text should say 'He leads them to Brahmâ (Brahmânam).'

8. But on account of nearness there is that designation.

Hiranyagarbha is the first created being (as declared by the text 'he who creates Brahma'); he thus stands near to Brahman, and therefore may be designated by the same term (viz. Brahman). This explanation is necessitated by the reasons set forth in the preceding Sûtras (which show that the real highest Brahman cannot be meant).--But, if the soul advancing on the path of the Gods reaches Hiranyagarbha only, texts such as 'This is the path of the Gods, the path of Brahman; those who proceed on that path do not return to the life of man' (Ch. Up. IV, 15, 6), and 'moving upwards by that a man reaches immortality' (VIII, 6, 6), are wrong in asserting that that soul attains to immortality and does not return; for the holy books teach that Hiranyagarbha, as a created being, passes away at the end of a dviparârdha-period; and the text 'Up to the world of Brahman the worlds return again' (Bha. Gî. VIII, 16) shows that those who have gone to Hiranyagarbha necessarily return also.

9. On the passing away of the effected (world of Brahma), together with its ruler, (the souls go) to what is higher than that; on account of scriptural declaration.

On the passing away of the effected world of Brahma, together with its ruler Hiranyagarbha, who then recognises his qualification for higher knowledge, the soul also which had gone to Hiranyagarbha attains to true knowledge and thus reaches Brahman, which is higher than that, i.e. higher than the effected world of Brahmâ. This is known from the texts declaring that he who proceeds on the path of light reaches immortality and does not return; and is further confirmed by the text, 'They all, reaching the highest immortality, become free in the world of Brahman (Brahmâ) at the time of the great end' (Mu. Up. III, 2, 6).

10. And on account of Smriti.

This follows from Smriti also, which declares 'when the pralaya has come and the end of the Highest, they all together with Brahman enter the highest place.'--For all these reasons Bâdari holds that the troop of the conducting deities, beginning with Light, leads the souls of those only who meditate on the effected Brahman, i e. Hiranyagarbha.

11. The Highest, Jaimini thinks; on account of primariness of meaning.

The teacher Jaimini is of opinion that those deities lead on the souls of those only who meditate on the highest Brahman. For in the text 'a person not human leads them to Brahman' the word Brahman is naturally taken in its primary sense (i.e. the highest Brahman); the secondary sense (i.e. the effected Brahman) can be admitted only if there are other valid reasons to refer the passage to the effected Brahman. And the alleged impossibility of the soul's going is no such valid reason; for although Brahman no doubt is present everywhere, Scripture declares that the soul of the wise frees itself from Nescience only on having gone to some particular place. That the origination of true knowledge depends on certain conditions of caste, âsrama, religious duty, purity of conduct, time, place, and so on, follows from certain scriptural texts, as e.g. 'Brâhmanas desire to know him through the study of the Veda' (Bri. Up. IV, 4, 22); in the same way it follows from the text declaring the soul's going to Brahman that the final realisation of that highest knowledge which implies the cessation of all Nescience depends on the soul's going to some particular place. The arguments founded on texts alleged to declare that the soul of the wise does not pass out of the body at all we have refuted above. The argument that the specification implied in the text which mentions Brahman-worlds clearly points to the effected Brahman, i.e. Hiranyagarbha, is equally invalid. For the compound 'the Brahman-world' is to be explained as'the world which is Brahman'; just as according to the Pûrva Mîmâmsâ the compound 'Nishâda-sthapati' denotes a sthapati who is a Nishâda (not a sthapati of the Nishâdas). A thing even which is known as one only may be designated by a plural form, as in a mantra one girdle is spoken of as 'the fetters of Aditi.' And as to the case under discussion, we know on the authority of Scripture, Smriti, Itihâsa, and Purâna, that the wonderful worlds springing from the mere will of a perfect and omnipresent being cannot be but infinite.

12. And because Scripture declares it.

And Scripture moreover directly declares that the soul which has departed by way of the artery in the upper part of the head and passed along the path of the Gods reaches the highest Brahman: 'This serene being having risen from the body, having reached the highest light manifests itself in its own shape' (Ch. Up. VIII, 12, 3).--Against the contention that the text 'I enter the hall of Prajâpati, the house' shows that he who proceeds on the path beginning with light aims at the effected Brahman, the next Sûtra argues.

13. And there is no aiming at the effected (Brahman).

The aim of the soul is not at Hiranyagarbha, but at the highest Brahman itself. For the complementary sentence 'I am the glorious among Brâhmanas' shows that what the soul aims at is the condition of the universal Self, which has for its antecedent the putting off of all Nescience. For this appears from the preceding text, 'As a horse shakes his hairs and as the moon frees herself from the mouth of Râhu; having shaken off the body may I obtain--the uncreated Brahman-world' declares that the Brahman-world, which is the thing to be reached, is something non-created, and explicitly states that reaching that world implies freedom from all bondage whatsoever.--It is for these reasons that Jaimini holds that the deities speeding the soul on its way lead on him only who has the highest Brahman for the object of his meditation.

Now the Reverend Bâdarâyana declares his own view, which constitutes the final conclusion in this matter.

14. Those not depending on symbols he leads, thus Bâdarâyana thinks; there being a defect in both cases; and he whose thought is that.

Bâdarâyana is of opinion that the deities lead those not depending on symbols, i.e. all meditating devotees other than those depending on symbols. That is to say, the view that those are led who meditate on the effected Brahman cannot be upheld; nor is there an exclusive rule that those only should be led on who meditate on the highest Brahman. The truth is that those are led who meditate on the highest Brahman, and also those who meditate on the Self (soul) as different from matter (Prakriti) and having Brahman for its true Self. Souls of both these kinds are led on to Brahman. Those on the other hand whose object of meditation is such things as name and so on, which fall within what is a mere effect of Brahman--such things being viewed either under the aspect of Brahman, just as some valiant man may be viewed under the aspect of a lion (which view expresses itself in the judgment 'Devadatta is a lion '); or by themselves (without reference to Brahman)--all those are not led on to Brahman. Why so?' Because there is a defect in both cases,' i. e. in both the views rejected by Bâdarâyana. The view that those are led who meditate on the effected Brahman is in conflict with texts such as 'having risen from this body and reached the highest light' (Ch. Up. VIII, 12, 3)--for the nature of the fruit depends on the nature of the meditation; and the view that those only are led to the highest Brahman who meditate on the highest Brahman, would stultify texts such as the one which expressly declares Agni and the rest of the deities to lead on those who possess the knowledge of the five fires ('Those who know this, viz. the Vidyâ of the five fires, and those who in the forest meditate on faith and austerity go to light--there is a person not human, he leads them to Brahman,' Ch. Up. V, 10). Both these views thus being defective, we adhere to the conclusion that the deities lead on to Brahman the two classes of souls mentioned above.--This the Sûtra further declares in the words 'he whose thought is that' (tatkratuh), the sense of which is that he whose thought is that reaches that, i.e. that the nature of what is reached depends on the nature of the meditation. This argument is founded on the text, 'According to what his thought is (yathâ-kratuh) in this world, so will he be when he has departed this life' (Ch. Up. III, 14), which implies the principle that what a soul after death attains is according to its thought and meditation in this life; and moreover we have direct scriptural statements to the effect that those who possess the knowledge of the five fires proceed on the path of the Gods, and that those who proceed on that path reach Brahman and do not return. Analogous reasoning proves that meditation on the soul as free from matter and having Brahman for its true Self also leads to the highest Brahman. In the case of those, on the other hand, who rely on the symbols (in which they meditatively contemplate Brahman), beginning with name and terminating with prâna. ('He who meditates on name as Brahman,' Ch. Up. VII, 1 ff.), the meditation is not proved by texts of the two kinds previously mentioned to lead to Brahman; it rather is contaminated by an element not of the nature of intelligence, and hence--according to the principle that the result of a meditation is the same in nature as the meditation itself-- the soul of the inferior devotee practising such meditation does not proceed by the path of light and does not reach Brahman.--That this distinction is declared by Scripture itself, the next Sûtra shows.

15. And Scripture declares the difference.

The text, 'He who meditates on name as Brahman, for him there is movement as he wishes as far as name extends,' &c. (Ch. Up. VII, 1 ff.), declares that those who meditate on the series of symbols beginning with name and ending with prâna attain to a result of limited nature and not depending on any particular path. Those therefore who meditate on the Intelligent either as mixed with the Non-intelligent or by itself, viewing it either under the aspect of Brahman or as separated from Brahman, are not led on by the conducting deities. On the other hand, it remains a settled conclusion that the deities speed on their way those who meditate on the highest Brahman and on the soul as separated from Prakriti and having Brahman for its true Self.--Here terminates the adhikarana of 'the effected.'

FOURTH PÂDA.

1. (On the soul's) having approached (the highest light) there is manifestation; (as we infer) from the word 'own.'

The Sûras now proceed to consider the kind of superior existence (aisvarya) which the released souls enjoy.--The text says, 'Thus does that serene being, having risen from the body and having approached the highest light, manifest itself in its own form' (Ch. Up. VIII, 12, 3). Does this passage mean that the soul having approached the highest light assumes a new body, to be brought about then, as e.g. the body of a deva; or that it only manifests its own natural character?--The text must be understood in the former sense, the Pûrvapakshin holds. For otherwise the scriptural texts referring to Release would declare what is of no advantage to man. We do not observe that its own nature is of any advantage to the soul. In the state of dreamless sleep the body and the sense-organs cease to act, and you may say the pure soul then abides by itself, but in what way does this benefit man? Nor can it be said that mere cessation of pain constitutes the well-being of the soul which has approached the highest light, and that in this sense manifestation of its own nature may be called Release; for Scripture clearly teaches that the released soul enjoys an infinity of positive bliss, 'One hundred times the bliss of Prajâpati is one bliss of Brahman and of a sage free from desires'; 'for having tasted a flavour he experiences bliss' (Taitt. Up. II, 7). Nor can it be said that the true nature of the soul is consciousness of the nature of unlimited bliss which, in the Samsâra condition, is hidden by Nescience and manifests itself only when the soul reaches Brahman. For, as explained previously, intelligence which is of the nature of light cannot be hidden; hiding in that case would be neither more nor less than destruction. Nor can that which is mere light be of the nature of bliss; for bliss is pleasure, and to be of the nature of pleasure is to be such as to agree with the Self. But, if the Self is mere light, where is the being by which light is to be apprehended as agreeable to its own nature? (i.e. where is the knowing subject conscious of bliss?) He, therefore, who holds the Self to be mere light, can in no way prove that it is of the nature of bliss. If, moreover, that which the soul effects on approaching the highest light is merely to attain to its own true nature, we point out that that nature is something eternally accomplished, and that hence the declaration that 'it manifests (accomplishes) itself in its own nature' would be purportless. We hence conclude that on approaching the highest light the soul connects itself with a new form only then brought about. On this view the term 'accomplishes itself is taken in its direct sense, and the expression 'in its own shape' also is suitable in so far as the soul accomplishes itself in a nature specially belonging to it and characterised by absolute bliss.--This view the Sûtra rejects. That special condition into which the soul passes on having, on the path of the Gods, approached the highest light is a manifestation of its own true nature, not an origination of a new character. For this is proved-- by the specification implied in the term 'own,' in the phrase 'in its own nature.' If the soul assumed a new body, this specification would be without meaning; for, even without that, it would be clear that the new body belongs to the soul.--Against the assertion that the soul's own true nature is something eternally accomplished, and that hence a declaration of that nature 'accomplishing itself would be unmeaning, the next Sûtra declares itself.

2. The released one; on account of the promise.

What the text says about the soul accomplishing itself in its own form refers to the released soul which, freed from its connexion with works and what depends thereon, i.e. the body and the rest, abides in its true essential nature.--That essential nature no doubt is something eternally accomplished, but as in the Samsâra state it is obscured by Nescience in the form of Karman; the text refers to the cessation of such obscuration as 'accomplishment.'--How is this known?--'From the promise,'i.e. from the fact that the text promises to set forth such cessation. For Prajâpati when saying again and again, 'I will explain that further to you,' does so with a view to throw light on the individual soul--first introduced in the clause 'that Self which is free from sin, &c.' (VIII, 7, 1)--in so far as freed from all connexion with the three empirical conditions of waking, dreaming and dreamless sleep, and released from the body which is due to Karman and the cause of joy and sorrow. When, therefore, he concludes 'that serene being, i.e. the soul, having risen from this body and having approached the highest light accomplishes itself in its true form,' we understand that such 'accomplishment' means the final release, i.e. the cessation of all bondage, which is gained by the soul, previously connected with Karman, as soon as it approaches the highest light.--The Pûrvapakshin had said that as in the state of deep sleep the manifestation of the true nature of the soul is seen in no way to benefit man, Scripture, if declaring that Release consists in a manifestation of the true nature of the soul, would clearly teach something likewise not beneficial to man; and that hence the 'accomplishment in its own form' must mean the soul's entering on such a new condition of existence as would be a cause of pleasure, viz. the condition of a deva or the like. To this the next Sûtra replies.

3. The Self, on account of subject-matter.

The subject-matter of the whole section shows that by the Self manifesting itself in its own form there is meant the Self as possessing the attributes of freedom from all evil and sin and so on. For the teaching of Prajâpati begins as follows: 'the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, whose desires and thoughts spontaneously realise themselves.' And that this Self which forms the subject-matter of the entire section is the individual Self we have shown under I, 3, 19. The manifestation of the true nature of the soul when reaching the highest light therefore means the manifestation of that Self which has freedom from sin and so on for its essential attributes-that nature being in the Samsâra state obscured through Nescience. When therefore at the moment of Release those essential qualities assert themselves, the case is one of manifestation of what already exists, not one of origination. Thus the reverend Saunaka says, 'As the lustre of the gem is not created by the act of polishing, so the essential intelligence of the Self is not created by the putting off of imperfections. As the well is not the cause of the production of rain water, but only serves to manifest water which already exists--for whence should that originate which is not?--thus knowledge and the other attributes of the Self are only manifested through the putting off of evil qualities; they are not produced, for they are eternal.' Intelligence, therefore, bliss, and the other essential qualities of the soul which were obscured and contracted by Karman, expand and thus manifest themselves when the bondage due to Karman passes away and the soul approaches the highest light. On this view of 'manifestation' there remains no difficulty.--Here terminates the adhikarana of 'on approaching manifestation.'

4. In non-division; because that is seen.

Is the soul, when it has reached the highest light and freed itself from all bondage, conscious of itself as separate from the highest Self or as non-separate in so far as being a mere 'mode' (prakâra) of that Self?-- The former view is the right one. For Scriptural and Smriti texts alike declare that the released soul stands to the highest Self in the relation of fellowship, equality, equality of attributes, and all this implies consciousness of separation. Compare 'He attains all desires together with the all-knowing Brahman' (Taitt. Up. II, 1, 1); 'When the seer sees the shining maker, the Lord, the Person who has his source in Brahman; then, possessing perfect knowledge, and shaking off good and evil, free from all passions he reaches the highest equality' (Mu. Up. III, 1, 3); 'Taking their stand upon this knowledge they, attaining to an equality of attributes with me, are neither born at the time of a creation nor are they agitated when a pralaya takes place' (Bha. Gî. XIV, 2).--Against this view the Sûtra declares itself 'in non-division.' The released soul is conscious of itself as non-divided from the highest Brahman. 'For this is seen,' i.e. for the soul having reached Brahman and freed itself from the investment of Nescience sees itself in its true nature. And this true nature consists herein that the souls have for their inner Self the highest Self while they constitute the body of that Self and hence are modes (prakâra) of it. This is proved by all those texts which exhibit the soul and Brahman in co-ordination--'Thou art that' 'this Self is Brahman'; 'In that all this has its Self'; 'All this in truth is Brahman'; and by other texts, such as 'He who dwells within the Self, whom the Self does not know, of whom the Self is the body,' &c.; and 'He who abides within, the ruler of creatures, he is thy Self; as explained by us under Sûtra I, 4, 22. The consciousness of the released soul therefore expresses itself in the following form: 'I am Brahman, without any division.' Where the texts speak of the soul's becoming equal to, or having equal attributes with, Brahman, the meaning is that the nature of the individual soul--which is a mere mode of Brahman--is equal to that of Brahman, i.e. that on putting off its body it becomes equal to Brahman in purity. The text declaring that the soul 'attains all its desires together with Brahman' intimates that the soul, together with Brahman of which it is a mode, is conscious of the attributes of Brahman. The different texts are thus in no conflict. Nor, on this view of the soul being non-divided from Brahman in so far as being its mode, is there any difficulty on account of what is said about the soul under Sû. IV, 4, 8; or on account of the doctrines conveyed in II, 1, 22; III, 4, 8.--Here terminates the adhikarana of 'non-division, on account of its being seen.'

5. In (a nature like) that of Brahman, thus Jaimini thinks; on account of suggestion and the rest.

Owing to the fact that different texts give different accounts, the question now arises of what character that essential nature of the Self is in which it manifests itself on reaching Brahman. Is that nature constituted by freedom from evil and sin and the rest (i.e. the attributes enumerated Ch. Up. VIII, 7, 1); or by mere intelligence (vijñâna); or by both, there being no opposition between intelligence and those other attributes?--The teacher Jaimini holds that the soul manifests itself in its Brahman character, i.e. in a character constituted by freedom from sin, and so on. These latter attributes are, in the text of the 'small lotus,' mentioned as belonging to Brahman (Ch. Up. VIII, 1, 5), and may hence be referred to as the 'Brahman' character. And that this Brahman character is the character of the released soul also follows from 'suggestion and the rest.' For freedom from all evil and the rest are, in the teaching of Prajâpati, referred to as attributes of the soul (VIII, 7, 1). The 'and the rest' of the Sûtra refers to the activities of the released soul--laughing, playing, rejoicing, and so on (mentioned in VIII, 12, 3)--which depend on the power belonging to the soul in that state to realise all its ideas and wishes. It is for these reasons that Jaimini holds that mere intelligence does not constitute the true nature of the released soul.

6. In the sole nature of intelligence; as that is its Self. Thus Audulomi thinks.

Intelligence (consciousness; kaitanya) alone is the true nature of the soul, and hence it is in that character only that the released soul manifests itself; this is the view of the teacher Audulomi. That intelligence only constitutes the true being of the soul, we learn from the express statement 'As a lump of salt has neither inside nor outside, but is altogether a mass of taste; so this Self has neither inside nor outside, but is altogether a mass of knowledge' (Bri. Up. IV, 5, 13). When, therefore, the text attributes to the soul freedom from evil and the rest, it does not mean to predicate of it further positive qualities, but only to exclude all the qualities depending on avidyâ--change, pleasure, pain, and so on--For these reasons Audulomi holds that the released soul manifests itself as mere intelligence.--Next the teacher Bâdarâyana determines the question by propounding his own view.

7. Thus also, on account of existence of the former qualities (as proved) by suggestion, Bâdarayana holds absence of contradiction.

The teacher Bâdarâyana is of opinion that even thus, i.e. although the text declares the soul to have mere intelligence for its essential nature, all the same the previously stated attributes, viz. freedom from all sin, and so on, are not to be excluded. For the authority of a definite statement in the Upanishads proves them to exist ('That Self which is free from sin,' &c.); and of authorities of equal strength one cannot refute the other. Nor must you say that the case is one of essential contradiction, and that hence we necessarily must conclude that freedom from sin, and so on (do not belong to the true nature of the soul, but) are the mere figments of Nescience (from which the released soul is free). For as there is equal authority for both sides, why should the contrary view not be held? (viz. that the soul is essentially free from sin, &c., and that the kaitanya is non-essential.) For the principle is that where two statements rest on equal authority, that only which suffers from an intrinsic impossibility is to be interpreted in a different way (i.e. different from what it means on the face of it), so as not to conflict with the other. But while admitting this we deny that the text which describes the Self as a mass of mere knowledge implies that the nature of the Self comprises nothing whatever but knowledge.--But what then is the purport of that text?--The meaning is clear, we reply; the text teaches that the entire Self, different from all that is non-sentient, is self-illumined, i.e. not even a small part of it depends for its illumination on something else. The fact, vouched for in this text, of the soul in its entirety being a mere mass of knowledge in no way conflicts with the fact, vouched for by other texts, of its possessing qualities such as freedom from sin and so on, which inhere in it as the subject of those qualities; not any more than the fact of the lump of salt being taste through and through--which fact is known through the sense of taste--conflicts with the fact of its possessing such other qualities as colour, hardness, and so on, which are known through the eye and the other sense-organs. The meaning of the entire text is as follows--just as the lump of salt has throughout one and the same taste, while other sapid things such as mangoes and other fruit have different tastes in their different parts, rind and so on; so the soul is throughout of the nature of knowledge or self-illuminedness.-- Here terminates the adhikarana of 'that which is like Brahman.'

8. By the mere will; Scripture stating that.

Concerning the released soul Scripture states, 'He moves about there, laughing, playing, rejoicing, be it with women, or chariots, or relatives' (Ch. Up. VIII, 12, 3). The doubt here arises whether the soul's meeting with relatives and the rest presupposes an effort on its part or follows on its mere will--as things spring from the mere will of the highest Person.--An effort is required; for we observe in ordinary life that even such persons as kings and the like who are capable of realising all their wishes do not accomplish the effects desired without some effort.--Against this view the Sûtra says 'by the mere will.' For, in a previous passage, Scripture expressly says, 'He who desires the world of the Fathers, by his mere will the Fathers rise to receive him,' &c. (VIII, 2, 1). And there is no other text declaring the need of effort which would oblige us to define and limit the meaning of the text last quoted.

9. And for this very reason without another ruler.

Since the released soul realises all its wishes, it does not stand under another ruler. For to be under a ruler means to be subject to injunction and prohibition, and to be such is opposed to being free in the realisation of all one's wishes. Hence Scripture says, 'he is a Self- ruler' (Ch. Up. VII, 25).--Here terminates the adhikarana of 'wishes.'

10. The absence, Bâdari holds; for thus Scripture says.

A doubt arises whether the Released has a body and sense-organs, or not; or whether he has them or not just as he pleases. The teacher Bâdari holds that body and sense-organs are absent; since the text declares this. The text--'as long as he is embodied there is no freedom from pleasure and pain; but when he is free from the body then neither pleasure nor pain touches him' (Ch. Up. VIII, 12, 1)--declares that pleasure and pain are necessarily connected with embodiedness; and the text--'having risen from this body and reached the highest light he manifests himself in his own shape' (VIII, 12, 3)--declares that the Released one is without a body.

11. The presence, Jaimini holds; because the text declares manifoldness.

The teacher Jaimini holds that the Released one has a body and senses; because the text declares manifoldness--'He is onefold, he is threefold, he is fivefold, he is sevenfold' (Ch. Up. VII, 26, 2). The Self which is one and indivisible cannot be manifold, and the various forms of manifoldness of which the text speaks therefore must depend on the body. The text which speaks of the absence of a body refers to the absence of that body only which is due to Karman; for this latter body only is the cause of pleasure and pain. Next the Reverend Bâdarâyana decides this point by the declaration of his own view.

12. For this reason Bâdarâyana (holds him to be) of both kinds; as in the case of the twelve days' sacrifice.

'For this reason,' i.e. for the reason that the text refers to the wish of the Released, the Reverend Bâdarâyana is of opinion that the Released may, at his liking, be with or without a body. This satisfies both kinds of texts. The case is analogous to that of the twelve days' sacrifice which, on the basis of twofold texts--'Those desirous of prosperity are to celebrate the dvâdasâha,' and 'The priest is to offer the dvâdasâha for him who desires offspring'--belongs, according to difference of wish, either to the sattra or the ahîna class of sacrifices.--The next Sûtra declares that the body and the sense-organs of the Released are not necessarily created by the Released himself.

13. In the absence of a body, as in the state of dream; that being possible.

As in the absence of a body and other instruments of enjoyment created by himself, the Released may undergo experiences of pleasure by means of instruments created by the highest Person, the Released, although capable of realising all his wishes, may not himself be creative. As in the state of dream the individual soul has experiences depending on chariots and other implements created by the Lord ('He creates chariots, horses,' &c., Bri. Up. IV, 3, 10); thus the released soul also may have experience of different worlds created by the Lord engaged in playful sport.

14. When there is a body, as in the waking state.

When, on the other hand, the released soul possesses a body created by its own will, then it enjoys its various delights in the same way as a waking man does.--In the same way as the highest Person creates out of himself, for his own delight, the world of the Fathers and so on; so he sometimes creates such worlds for the enjoyment of the released souls. But sometimes, again, the souls using their own creative will-power themselves create their own worlds, which however are included within the sphere of sport of the highest Person (so that the souls in enjoying them do not pass beyond the intuition of Brahman).

But it has been taught that the soul is of atomic size; how then can it connect itself with many bodies?--To this question the next Sûtra replies.

15. The entering is as in the case of a lamp; for thus Scripture declares.

Just as a lamp, although abiding in one place only, enters through the light proceeding from it into connexion with many places; so the soul also, although limited to one place, may through its light-like consciousness enter into several bodies. It may do this as well as in this life the soul, although abiding in one spot of the body only, viz. the heart, pervades the whole body by means of its consciousness and thus makes it its own. There is however the following difference between the two cases. The non-released soul has its intellectual power contracted by the influence of Karman, and hence is incapable of that expansive pervasion without which it cannot identify itself with other bodies. The released soul, on the other hand, whose intellectual power is non-contracted is capable of extending as far as it likes, and thus to make many bodies its own. For Scripture declares, 'That living soul is to be known as part of the hundredth part of the point of a hair divided a hundred times, and yet it is capable of infinity' (Svet. Up. V, 9). The non-released soul is ruled by Karman, the released one only by its will--this is the difference.--But, a new difficulty is raised, Scripture declares that when the soul reaches Brahman all its inner and outer knowledge is stopped: 'Embraced by the highest Self the soul knows nothing that is without, nothing that is within' (Bri. Up. IV, 3, 21). How then can it be said to know all things?--To this the next Sûtra replies.

16. It refers either to dreamless sleep or to union (sampatti); for this is manifested.

Texts as the one last quoted do not refer to the released soul, but either to deep sleep or to 'union' (sampatti), i.e. the time of dying; the latter in accordance with the text 'then his speech is united (sampadyate) with his mind,--heat with the highest divinity' (Ch. Up. VI, 15, 1). In both those states the soul attains to the highest Self and is unconscious. That in the states of deep sleep and dying the soul is unconscious and that the released soul is all-knowing, Scripture reveals. The text 'In truth he thus does not know himself that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this' (Ch. Up. VIII, 11, 1) declares that the soul is unconscious in the state of deep sleep; and a subsequent text in the same section declares the released soul to be all-knowing, 'He seeing these pleasures with the divine eye, i.e. the mind, rejoices' (VIII, 12, 5). The same is clearly stated in the text,'He who sees this sees everything, and obtains everything everywhere' (VII, 2, 6, 2). That at death there is unconsciousness appears from the text, 'having risen from these elements he vanishes again in them. When he has departed there is no more knowledge' (Bri. Up. IV, 5, 13). From all this it follows that the text as to the soul being held in embrace by the prâjña Self refers either to deep sleep or death.--Here terminates the adhikarana of 'non- being.'

17. With the exception of world-energy; on account of leading subject- matter and of non-proximity.

The doubt here presents itself whether the power of the released soul is a universal power such as belongs to the Supreme Person, extending to the creation, sustentation, and so on, of the worlds; or is limited to the intuition of the Supreme Person.--The Pûrvapakshin maintains the former view. For he says Scripture declares that the soul reaches equality with the Supreme Person: 'Free from stain he reaches the highest equality' (Mu. Up. III, 1, 3); and moreover Scripture ascribes to the released soul the power of realising all its thoughts. And these two conditions are not fulfilled unless the soul possess the special powers of the Lord with regard to the government, &c., of the world.--To this the Sûtra replies, 'with the exception of world-energy.' The released soul, freed from all that hides its true nature, possesses the power of intuitively beholding the pure Brahman, but does not possess the power of ruling and guiding the different forms of motion and rest belonging to animate and inanimate nature.--How is this known?--'From subject-matter.' For it is with special reference to the highest Brahman only that the text mentions ruling and controlling power over the entire world. 'That from whence these beings are born, that through which they live when born, that into which they enter at death, endeavour to know that; that is Brahman' (Taitt. Up. III, 1, 1). If such universal ruling and controlling power belonged to the released soul as well, it would not be used--as the text actually uses it--for defining Brahman; for all definition rests on special individual attributes. Analogously many other texts speak of universal ruling and controlling power with exclusive reference to the Supreme Person--'Being only this was in the beginning, &c.--it thought, may I be many' (Ch. Up. VI, 2); 'In the beginning this was Brahman, one only--it created the most excellent Kshattra,' &c. (Bri. Up. I, 4, 11); 'In the beginning all this was Self, one only--it thought, let me send forth these worlds' (Ait. Âr. II, 4, 1, 1); 'There was Narayana alone, not Brahmâ, and so on.' 'He who dwelling within the earth,' &c. (Bri. Up. III, 7, 3).--This also follows 'from non-proximity'; for in all those places which speak of world-controlling power the context in no way suggests the idea of the released soul, and hence there is no reason to ascribe such power to the latter.

18. If it be said that this is not so, on account of direct teaching; we reply not so, on account of the texts declaring that which abides within the spheres of those entrusted with special functions.

But, an objection is raised, certain texts directly declare that the released soul also possesses 'world-energy.' Compare 'He becomes a self- ruler; he moves in all worlds according to his wishes' (Ch. Up. VII, 25, 2); 'He moves through these worlds, enjoying any food he wishes, and assuming any shape he wishes' (Taitt. Up. III, 10, 5). We cannot therefore accept the restriction laid down in the last Sûtra.--Not so, the latter half of the present Sûtra declares, 'on account of the texts declaring that which abides in the spheres of those entrusted with special functions.' The meaning of the texts quoted is that the released soul participates in the enjoyments connected with the spheres of Hiranyagarbha and other beings which are entrusted with special functions. The soul whose knowledge is no longer obstructed by Karman freely enjoys all the different worlds in which the power of Brahman manifests itself and thus is fully satisfied.--But if the released soul, no less than the soul implicated in the Samsâra, experiences enjoyments belonging to the sphere of change, it follows that the sum of its enjoyments is finite and limited, and that hence the released soul is no better off than the soul in the state of bondage!--Of this doubt the next Sûtra disposes.

19. That which is not within change; for thus Scripture declares the abiding (of the soul).

That which is not within change, i.e. the highest Brahman which is free from all change and of an absolutely perfect and blessed nature--this, together with the manifestations of its glory, is what forms the object of consciousness for the released soul. The worlds which are subject to change thus form objects for that soul's experience, in so far as they form part of Brahman's manifestation. For Scripture declares that the released soul thus abides within, i.e. is conscious of the changeless highest Brahman, 'when he finds freedom from fear and an abode in that which is invisible, incorporeal, undefined, unsupported, then he obtains the fearless' (Taitt. Up. II, 7). And that the world is contained within Brahman as its manifestation is declared in the text, 'In that all the worlds abide, and no one goes beyond' (Ka. Up. II, 5, 8). The meaning of the text stating that the Released freely move in all worlds, and similar texts, therefore is only that the released soul while conscious of Brahman with its manifestations experiences also the enjoyments, lying within the sphere of change, which abide in the world of Hiranyagarbha and similar beings; not that it possesses the world- energies--creative, ruling, and so on--which are the distinctive attribute of the highest Lord.

20. And thus Perception and Inference show.

That the energies connected with the rule of the entire world are exclusive attributes of the highest Person, Scripture and Smriti alike declare. Compare scriptural texts such as 'From fear of him the wind blows,' &c. (Taitt. Up. II, 8, 1); 'By the command of that Imperishable one sun and moon stand, held apart' (Bri. Up. III, 9); 'He is the lord of all, the king of all beings, the protector of all beings' (Bri. Up. IV, 4, 22). And Smriti texts such as 'With me as Supervisor, Prakriti brings forth the Universe of the movable and the immovable, and for this reason the world ever moves round'; 'Pervading this entire Universe by a portion of mine I do abide' (Bha. Gî. IX, 10; X, 42). Scripture and Smriti likewise declare that of the bliss which is enjoyed by the released soul the highest Person alone is the cause--'For he alone causes blessedness' (Taitt. Up. II, 7); 'He who serves me with unswerving devotion, surpasses these qualities and is fitted for becoming one with Brahman. For I am the abode of Brahman, of infinite immortality, of everlasting virtue, and of absolute bliss' (Bha. Gî. XIV, 26-27). The exalted qualities of the soul--freedom from evil and sin and so on--which manifest themselves in the state of Release no doubt belong to the soul's essential nature; but that the soul is of such a nature fundamentally depends on the Supreme Person, and on him also depends the permanency of those qualities; they are permanent in so far as the Lord himself on whom they depend is permanent. It is in the same way that all the things which constitute the means of enjoyment and sport on the part of the Lord are permanent in so far as the Lord himself is permanent. It thus appears that the equality to the Lord which the released soul may claim does not extend to the world-ruling energies.

21. And on account of the indication of the equality of enjoyment only.

The previous conclusion is confirmed by the further fact that the text directly teaches the released soul to be equal to Brahman in so far only as enjoying direct insight into the true nature of Brahman. 'He reaches all objects of desire, together with the all-knowing Brahman' (Taitt. Up. II, 1, 1).--The conclusion thus is that we have to shape our ideas as to the powers of the released soul in accordance with what the texts say as to the Lord only possessing the power of ruling and controlling the entire world, and that hence the latter power cannot be attributed to the soul.--But if the powers of the released soul altogether depend on the Lord, it may happen that He, being independent in all his doings, may will the released soul to return into the Sawsara.--Of this doubt the next Sûtra disposes.

22. Non-return, according to Scripture; non-return, according to Scripture.

We know from Scripture that there is a Supreme Person whose nature is absolute bliss and goodness; who is fundamentally antagonistic to all evil; who is the cause of the origination, sustentation, and dissolution of the world; who differs in nature from all other beings, who is all- knowing, who by his mere thought and will accomplishes all his purposes; who is an ocean of kindness as it were for all who depend on him; who is all-merciful; who is immeasurably raised above all possibility of any one being equal or superior to him; whose name is the highest Brahman. And with equal certainty we know from Scripture that this Supreme Lord, when pleased by the faithful worship of his Devotees--which worship consists in daily repeated meditation on Him, assisted by the performance of all the practices prescribed for each caste and âsrama-- frees them from the influence of Nescience which consists of karman accumulated in the infinite progress of time and hence hard to overcome; allows them to attain to that supreme bliss which consists in the direct intuition of His own true nature: and after that does not turn them back into the miseries of Samsâra. The text distinctly teaching this is 'He who behaves thus all his life through reaches the world of Brahman and does not return' (Ch. Up. VIII, 15). And the Lord himself declares 'Having obtained me great-souled men do not come into rebirth, the fleeting abode of misery; for they have reached the highest perfection. Up to the world of Brahma the worlds return again, O Arjuna; but having attained to me, O son of Kunti, there is no rebirth' (Bha. Gi. VIII, 1, 5-16). As, moreover, the released soul has freed itself from the bondage of karman, has its powers of knowledge fully developed, and has all its being in the supremely blissful intuition of the highest Brahman, it evidently cannot desire anything else nor enter on any other form of activity, and the idea of its returning into the Samsâra therefore is altogether excluded. Nor indeed need we fear that the Supreme Lord when once having taken to himself the Devotee whom he greatly loves will turn him back into the Samsâra. For He himself has said, 'To the wise man I am very dear, and dear he is to me. Noble indeed are all these, but the wise man I regard as my very Self. For he, with soul devoted, seeks me only as his highest goal. At the end of many births the wise man goes to me, thinking all is Vâsudeva. Such great-souled men are rarely met with' (Bha. Gî. VII, 17-19).--The repetition of the words of the Sûtra indicates the conclusion of this body of doctrine. Thus everything is settled to satisfaction.--Here terminates the adhikarana of 'with the exception of the world-energies.'

Here terminates the fourth pâda of the fourth adhyâya of the commentary on the Sârîraka Mîmâmsâ, composed by the reverend teacher Râmânuja. This completes the fourth adhyâya, and the whole work; and the entire body of doctrine is thus brought to a conclusion.

INDEX OF SANSKRIT WORDS

amsa, part,

akshara, the Imperishable,

akhyâti, the view that the attribute of one thing appears as that of another,

Agnirahasya, chapter in the Vâjasaneyaka (Sat. Bra. X),

Agnividyâ, knowledge of the Fires (i.e. Ch. Up. IV, 11-13),

agnihotra,

aghâtikarman,

anga, subordinate matter,

angin, principal matter,

ajada, intelligent,

ajadatva, intelligence,

ajâ,'the unborn' principle, goat,

ajñâna, non-knowledge, Nescience,

ajiva, non-soul,

anu, of atomic size,

atigraha,

ativâdin, one who makes a final supreme declaration,

Aditi, the individual soul,

adrishta, supersensuous, transcendental, the unseen principle

advitîya, without a second,

advaita-vâdin,

advaitin, he who holds the view of non-duality,

adharma, demerit,

adhikarana, chapter, passim.

adhipati, sense-organ,

adhyayana, learning,

adhyavasâya, the deciding,

adhyâsa, superimposition,

anavasâda, freedom from dejection,

anâtmatva, absence of selfhood,

anârabdhakârya, (works) the effects of which have not yet begun,

aniruddha, principle of egoity,

anirvakaniyatâ, inexplicability,

anirvakaniyatvâ,

anirvakaniyatâ-vadin,

anîsâ,

anukûla, agreeable,

anuddharsha, absence of exultation,

anupalabdhi, non-perception,

anubhûti, consciousness,

anumati, favour, permission,

anumâna, inference,

anuvâda, reference to what is established by other means, explanatory comment,

anusaya, remainder,

anusmriti, recognition,

anrita, untrue,

antahkarana, internal organ,

antaram, difference, interval, break,

antariksha, ether, atmosphere,

antaryâmin, the inner Ruler,

antaryami-brâhmana,

anna, food,

anvaya, connexion, presence,

apara, secondary, lowest,

aparokshatva, being that which does not transcend the senses,

apâna,

apurushârtha, non-advantageous,

apûrva, unprecedented, new, the supersensuous result of an action which later on produces the sensible result,

apratisahkhyâ,

abhâva, absence of something, non-existence,

abhimâna, misconception,

abhivimâna,

abheda, non-distinction,

amûrta, undefined,

amrita,

amauna, non-mauna (see mauna),

arthavâda, an additional statement,

arthâpatti,

avagati, consciousness,

avatâra, incarnation,

avidyâ, Nescience,

avivâkya, (day of Soma sacrifice),

avyakta, the Unevolved,

avyâkritam, unevolved matter,

asvatva, generic character of horses,

asatkârya,

asatkâryavâda, the theory that the effect does not exist before its origination,

asatkhyâti, the view that the non-existing appears as existing,

asatya, untrue,

astikâya, existing body,

ahamkartri, organ of Egoity,

ahamkâra, the 'I,' egoity,

aham, 'I,' a secret name of Brahman,

ahar, a secret name of Brahman,

ahîna, class of sacrifices,

âkânkshâ, expectancy,

âkâsa, ether,

âkâra, conduct,

âtmakhyâti, the view that the Self appears as a thing,

atman, Self,

âtmabhâva, own being,

Âditya, Sun,

âdesa, instruction,

ânanda, bliss,

ânandamaya, consisting of bliss,

ânumâna, object of inference,

ânumânika, to be inferred,

âbhâsa, appearance,

ârambhana that which is taken or touched,

ârambhana-adhikarana,

Ârhata, a Jaina,

âlambhana,

âsrama, stage of life,

âsrava, influx,

itikartavyatâ, mode of procedure,

indriya, sense-organ,

îksh, to think,

îsvara, the Lord,

utpatti, being originated,

udâna,

udgâtri,

udgîtha,

udgîtha-vidyâ,

unmana, measure,

upakurvâna, a Brahmakârin who has completed his course of study and becomes a householder,

Upakosala-vidyâ,

upalakshana, secondary mark,

upasad, certain offerings,

upâdâna, material cause,

upâdhi, limiting adjunct,

upâs, to meditate,

upâsana, meditation,

upâsana, meditation,

ûha, a kind of cognitional activity,

rita,

ekavâkyatva, syntactical unity,

aisvarya, lordly power, superior existence,

om, omkâra, the syllable Om, aupâdhika, limiting adjuncts,

karana, instrument, activity, action, the instrumental case,

karmakânda,

karman, action, works, good and evil deeds,

karma-bhâvanâ,

karma-mîmâmsâ,

kalpa, world period,

kalpaka, the shaping agent,

kalpana, formation, i.e.creation,

kalyâna, virtuous conduct,

kâpâla, skull,

kâma, desired thing,

kârya, thing to be done,

kâla, time,

Kundapâyinâm ayanam,

kriti, action,

kaivalya, isolation,

kriyâ, action, works,

kshetrajña, embodied soul,

khanda, a piece,

khyâti,

gati, the going,

guna, quality, attribute, secondary matter, details,

godohana, a sacrificial vessel,

graha,

ghanî-bhûta, concreted,

ghâtikarman,

kfaturmukha, four-faced,

kamasa, cup,

karana, conduct, works,

kitta, mind,

kid-rûpa, essentially intelligent,

kinta, thinking,

kaitanya, intelligence,

kaitta, mental,

gada, non-intelligent,

gâti, generic character,

giva, individual soul,

gîva âtmâ, living Self,

givaghana,

givanmukta, released in this life,

gîvanmukti, release in this life,

gña., knower,

gñâtri, knower,

gñâna., knowledge, consciousness, pl. forms of knowledge,

tajjalan,

tatkratuh, according to what his thought is,

tattva of the Sânkhyas,

tat tvam asi,

tanu, body,

tan-maya, consisting of that,

tanmâtra, the subtle matter,

tapas, austerity,

tamas, darkness,

tarka, ratiocination,

tukch, futile,

tejas, fire or heat,

taijasa, active,

tyat, that,

dama,

dahara-vidyâ,

daharâkâsa, small ether,

dîkshâ, initiatory ceremony,

devamâyâ,

desa, place,

dosha, imperfection, a».

dravya, substance,

dvâdasâha, the twelve days' sacrifice,

dviparârdha,

dvîpa, island,

dvaita, duality,

dvaitavâdin, (the Vaiseshika) who holds the view of duality,

dharma, attribute,

dhyâna, devout meditation,

dhyana-vidhi,

dhyai, to meditate or to know,

nâdî, vein,

nâda, tone,

nâmadheya, name,

nitya, permanent,

nityânityavastuviveka,

nididhyâsana, meditation,

nididhyâsitavya, to be meditated upon,

nimitta, cause,

niyoga, i.e. apûrva, supersensuous result of an action which later on products the sensible result,

niranvaya, absolute,

nirupâkhya, non-entity,

nirjara, decay,

nirvikalpaka, non-determinate,

Nishâda-sthapati,

nivâra, wild rice,

naimittika, contingent,

naishhthika, a perpetual religious student observing the vow of chastity,

pañkaganah, 'five-people,'

pañkâgni-vidyâ,

pada, word,

padârtha, a thing,

para, highest,

paramâtman, higher Self,

paramesara, highest Lord,

parinama, modification,

paryâya, particular states of substances

pâñditya, learning,

pâriplava, a performance of the Asvamedha sacrifice,

pârivrajaka, an ascetic,

pârivrâjya, the wandering about as a mendicant,

putika, a plant,

pudgala, body,

purusha soul,

purushavakas, to he designated by the term 'man,'

purusha-vidyâ,

purushottama, the highest Person,

pûrvapaksha, primâ facie view,

pûrvapakshin, he who holds the primâ facie view, passim.

prakarana, leading subject-matter,

prakâra, mode,

prakâs, to shine forth,

prakâsa, light,

prakriti, primeval matter, originating principle, nature,

prakriyâ, subject-matter,

prajñamatrah, subjects,

pranava, the syllable Om,

Pratardana-vidyâ (i.e. Kau. Up III),

pratikûla, disagreeable,

pratîjñâ, initial statement,

pratlbuddha atma, the Self of intelligence,

pratisankhya,

pratîka, symbol,

pratyaksha, perception, presentative thought,

pratyakshatâ, immediate presentation,

pratyag-âtman, the individual soul,

pratyaa, consciousness,

pratyâhâra, complete restraining of the senses from receiving external impressions,

prathiman, solid extension,

pradesa, space,

pradyumna, the internal organ,

pradhâna, principal matter, non-sentient principle,

pradhâna, a superior,

prabhâ, light,

prayojana, final cause,

pralaya, destruction of the world,

prâgña, knowing, conscious, intelligent, the personal Self, the highest Self,

prâna, breath, breathing out; soul; Breath, a name of Brahman,

prâna, pl. organs and vital breath,

prânamaya, consisting of breath,

prânâgnihotra,

prâdesamâtra,

prâpti, the being obtained,

prâyaskitta, expiatory rite,

prerakatva, prompting quality,

phala, result,

phalavidhi, injunction of results,

bâdha, sublation,

bâdhita, sublated,

bâlya, childlike state,

buddhi, internal organ, intellect,

brimh, root from which 'Brahman' is derived,

brimhana, growth,

brihat, great,

brihattva, greatness,

brahmakarya, chastity,

brahmagignâsâ, enquiry into Brahman,

brahmatva, Brahma-hood,

brahman,

brahma-bhâvanâ,

brahmavidyâ, knowledge of Brahman,

brahmasamstha, founded on Brahman,

bhakti, devotion, devout meditation,

bhagavat, the Lord, then a holy person,

bhagâsana,

bhâkta, secondary or figurative,

bhâva, entity,

bhinna, separate,

bhinnatva, difference,

bhûta, beings,

bhûta, element,

bhûtamâtrâh, objects,

bhûtâdi, originator of the elements,

bhûman,'muchness,' fulness of bliss,

bhûma-vidyâ (Ch. Up. VII, 2),

bheda, difference,

bhedâbheda, view that there is difference and absence of difference at the same time,

bhautika, elemental,

bhrama, erroneous cognition, error,

bhrânti, illusion,

madhu, 'honey,' the sun,

madhuividyâ,

manana, reflection,

manas, internal organ, mind,

mantavya, to be reflected on,

mantra,

-maya, consisting of, made of,

Mahat, the Great Principle (of the Sânkhya),

mahâvrata-brâhmana,

mâtrâ, mora (metrical unit),

mânasa, mental (offering of a Soma cup),

mâyâ,

mâyin, possessing mâyâ,

mithyâ, false,

mithyâtva, falsehood,

mukta, released,

mukhya prâna, chief vital air,

mudrâ, a badge,

muni,

mûrta, defined,

mauna, Muni-hood, state of a Muni,

yathâkratub, according as his thought is,

yushmad-artha, the objective element,

yoga, mystic concentration of mind,

yogayug, practitioner of Yoga,

yogasiddha, perfected by Yoga,

yogyatâ, compatibility,

yoni, female organ of generation,

rajas, passion,

rahasya-brâhmana,

râga, passion,

rukaka = nishka,

rûpa, form, character,

lakshanâ, implied meaning, implication,

linga, inferential mark,

vastu, substance,

vâkya, syntactical connexion,

vâkyabheda, split of a sentence,

vâyu, wind,

vâasanâ, a flow of ideas, states of consciousness,

vikâra, effected thing, effect,

vikriti, being Modified,

vijñâna, understanding, knowledge, idea,

vijñânamaya, consisting of understanding, (the soul in deep sleep).

vid, to know or to meditate,

vidyâ, form of meditation on Brahman,

viniyoga, application,

vipaskit, intelligent,

vipaskittva, intelligence,

vibhava, manifestation,

vibhûti, manifestation of power,

vimoka, freeness of mind,

vivrit, to manifest itself,

viveka, abstention,

viseshana, determining attribute,

vishaya, object,

virya, strength,

vritta, conduct,

vedana, knowledge,

vedanâ, sensation,

veda-vrata,

vaikârika, modified,

vaikhânasa, hermit,

vaisvarûpya, many-natured universe,

vaisvânara-vidyâ

vyavahâra, speech,

vyashti, discrete aspect (of the world),

vyâna,

vyâvahârika, conventional,

vyâvritti, individual difference,

vyûha, division,

sakti, power, potentiality,

sabda, sound,

sama,

sarira, body,

sâkhâ,

Sândilya-vidyâ,

sârira, joined to a body,

sâriraka (doctrine) of the embodied (self),

sâstra, science, scriptural injunction,

sirovrata, vow of (carrying fire on the) head,

sila, conduct,

subhâsraya, perfect object,

sudra (etymology),

sesha, supplementary,

seshin, principal matter to be subserved by other things,

sraddhi, faith, belief,

sravana, hearing,

sruti, scriptural statement, rg,

samyamana,

samyoga, conjunction,

samvara, a kind of deep meditation,

samvargavidyâ

samvid, consciousness,

samsâra,

samskâra, impression,

samskriti, the being made ready,

samkarshana, the individual soul,

samrkhyâ, number,

samjñâ, consciousness,

sat, Being,

satkârya,

sattra class of sacrifices,

sattva, goodness,

satya, true,

satyakâma, realising its desire,

satyakâmatva, power of realising one's desire,

sad-vidyâ, meditation on that which truly is (Kb. Up. VI, i ff.),

sanniclhi, proximity,

sapta-bhangi-nyâya, the system of the seven paralogisms,

samanantara,

samanvaya, connexion,

samavâya, intimate relation, reciprocal inherence,

samavâyi-karana, intimate cause,

samashti, collective aspect (of the world),

samashti-purusha, the aggregate soul,

samâkâra, a book of the Âtharvanikas,

samâdhi, meditation,

samâna,

sarnpatti, union,

sampad, to be combined,

sampâta, yâvat sampâtam,

samprasâda, serenity,

sambhûta,

sayuktvân,

sarvajña, all-knowing,

savikalpaka, determinate,

sahakârin,

sâkshât, manifest,

sâkshâtkâra, immediate presentation,

sâkshin, the witnessing principle,

sâdhya, effected,

sâmânâdhikaranya, co-ordination,

sâyugya, equality,

siddhi, proof, definite well-established knowledge,

sukarita, good conduct,

sushira, a hollow place,

sûkshma, the Subtle,

setu, bank or bridge,

somarâjan,

sparsa, touch,

smriti, representation,

svayamprakâsa, self-proved,

svayamprakâsatva, self-luminousness,

svayamprakâsatâ,

svarga, heaven,

svastika,

svaclhyaya, one's own text,

svâdhyâya, essential, rgr.

Hara,

hita, arteries so called,

hetu, reason,

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