Part 13
By Brahman is to be understood that the definition of which will be given in the next Sûtra (I, 1, 2); it is therefore not to be supposed that the word Brahman may here denote something else, as, for instance, the brahminical caste. In the Sûtra the genitive case ('of Brahman;' the literal translation of the Sûtra being 'then therefore the desire of knowledge of Brahman') denotes the object, not something generally supplementary (/s/esha[56]); for the desire of knowledge demands an object of desire and no other such object is stated.--But why should not the genitive case be taken as expressing the general complementary relation (to express which is its proper office)? Even in that case it might constitute the object of the desire of knowledge, since the general relation may base itself on the more particular one.--This assumption, we reply, would mean that we refuse to take Brahman as the direct object, and then again indirectly introduce it as the object; an altogether needless procedure.--Not needless; for if we explain the words of the Sûtra to mean 'the desire of knowledge connected with Brahman' we thereby virtually promise that also all the heads of discussion which bear on Brahman will be treated.--This reason also, we reply, is not strong enough to uphold your interpretation. For the statement of some principal matter already implies all the secondary matters connected therewith. Hence if Brahman, the most eminent of all objects of knowledge, is mentioned, this implies already all those objects of enquiry which the enquiry into Brahman presupposes, and those objects need therefore not be mentioned, especially in the Sûtra. Analogously the sentence 'there the king is going' implicitly means that the king together with his retinue is going there. Our interpretation (according to which the Sûtra represents Brahman as the direct object of knowledge) moreover agrees with Scripture, which directly represents Brahman as the object of the desire of knowledge; compare, for instance, the passage, 'That from whence these beings are born, &c., desire to know that. That is Brahman' (Taitt. Up. III, 1). With passages of this kind the Sûtra only agrees if the genitive case is taken to denote the object. Hence we do take it in that sense. The object of the desire is the knowledge of Brahman up to its complete comprehension, desires having reference to results[57]. Knowledge thus constitutes the means by which the complete comprehension of Brahman is desired to be obtained. For the complete comprehension of Brahman is the highest end of man, since it destroys the root of all evil such as Nescience, the seed of the entire Sa/m/sâra. Hence the desire of knowing Brahman is to be entertained.
But, it may be asked, is Brahman known or not known (previously to the enquiry into its nature)? If it is known we need not enter on an enquiry concerning it; if it is not known we can not enter on such an enquiry.
We reply that Brahman is known. Brahman, which is all-knowing and endowed with all powers, whose essential nature is eternal purity, intelligence, and freedom, exists. For if we consider the derivation of the word 'Brahman,' from the root b/ri/h, 'to be great,' we at once understand that eternal purity, and so on, belong to Brahman[58]. Moreover the existence of Brahman is known on the ground of its being the Self of every one. For every one is conscious of the existence of (his) Self, and never thinks 'I am not.' If the existence of the Self were not known, every one would think 'I am not.' And this Self (of whose existence all are conscious) is Brahman. But if Brahman is generally known as the Self, there is no room for an enquiry into it! Not so, we reply; for there is a conflict of opinions as to its special nature. Unlearned people and the Lokâyatikas are of opinion that the mere body endowed with the quality of intelligence is the Self; others that the organs endowed with intelligence are the Self; others maintain that the internal organ is the Self; others, again, that the Self is a mere momentary idea; others, again, that it is the Void. Others, again (to proceed to the opinion of such as acknowledge the authority of the Veda), maintain that there is a transmigrating being different from the body, and so on, which is both agent and enjoyer (of the fruits of
## action); others teach that that being is enjoying only, not acting;
others believe that in addition to the individual souls, there is an all-knowing, all-powerful Lord[59]. Others, finally, (i.e. the Vedântins) maintain that the Lord is the Self of the enjoyer (i.e. of the individual soul whose individual existence is apparent only, the product of Nescience).
Thus there are many various opinions, basing part of them on sound arguments and scriptural texts, part of them on fallacious arguments and scriptural texts misunderstood[60]. If therefore a man would embrace some one of these opinions without previous consideration, he would bar himself from the highest beatitude and incur grievous loss. For this reason the first Sûtra proposes, under the designation of an enquiry into Brahman, a disquisition of the Vedânta-texts, to be carried on with the help of conformable arguments, and having for its aim the highest beatitude.
So far it has been said that Brahman is to be enquired into. The question now arises what the characteristics of that Brahman are, and the reverend author of the Sûtras therefore propounds the following aphorism.
2. (Brahman is that) from which the origin, &c. (i.e. the origin, subsistence, and dissolution) of this (world proceed).
The term, &c. implies subsistence and re-absorption. That the origin is mentioned first (of the three) depends on the declaration of Scripture as well as on the natural development of a substance. Scripture declares the order of succession of origin, subsistence, and dissolution in the passage, Taitt. Up. III, 1, 'From whence these beings are born,' &c. And with regard to the second reason stated, it is known that a substrate of qualities can subsist and be dissolved only after it has entered, through origination, on the state of existence. The words 'of this' denote that substrate of qualities which is presented to us by perception and the other means of right knowledge; the genitive case indicates it to be connected with origin, &c. The words 'from which' denote the cause. The full sense of the Sûtra therefore is: That omniscient omnipotent cause from which proceed the origin, subsistence, and dissolution of this world--which world is differentiated by names and forms, contains many agents and enjoyers, is the abode of the fruits of actions, these fruits having their definite places, times, and causes[61], and the nature of whose arrangement cannot even be conceived by the mind,--that cause, we say, is Brahman. Since the other forms of existence (such as increase, decline, &c.) are included in origination, subsistence, and dissolution, only the three latter are referred to in the Sûtra. As the six stages of existence enumerated by Yâska[62] are possible only during the period of the world's subsistence, it might--were they referred to in the Sûtra--be suspected that what is meant are not the origin, subsistence, and dissolution (of the world) as dependent on the first cause. To preclude this suspicion the Sûtra is to be taken as referring, in addition to the world's origination from Brahman, only to its subsistence in Brahman, and final dissolution into Brahman.
The origin, &c. of a world possessing the attributes stated above cannot possibly proceed from anything else but a Lord possessing the stated qualities; not either from a non-intelligent prâdhana[63], or from atoms, or from non-being, or from a being subject to transmigration[64]; nor, again, can it proceed from its own nature (i.e. spontaneously, without a cause), since we observe that (for the production of effects) special places, times, and causes have invariably to be employed.
(Some of) those who maintain a Lord to be the cause of the world[65], think that the existence of a Lord different from mere transmigrating beings can be inferred by means of the argument stated just now (without recourse being had to Scripture at all).--But, it might be said, you yourself in the Sûtra under discussion have merely brought forward the same argument!--By no means, we reply. The Sûtras (i.e. literally 'the strings') have merely the purpose of stringing together the flowers of the Vedânta-passages. In reality the Vedânta-passages referred to by the Sûtras are discussed here. For the comprehension of Brahman is effected by the ascertainment, consequent on discussion, of the sense of the Vedânta-texts, not either by inference or by the other means of right knowledge. While, however, the Vedânta-passages primarily declare the cause of the origin, &c., of the world, inference also, being an instrument of right knowledge in so far as it does not contradict the Vedânta-texts, is not to be excluded as a means of confirming the meaning ascertained. Scripture itself, moreover, allows argumentation; for the passages, B/ri/. Up. II, 4, 5 ('the Self is to be heard, to be considered'), and Ch. Up. VI, 14, 2 ('as the man, &c., having been informed, and being able to judge for himself, would arrive at Gandhâra, in the same way a man who meets with a teacher obtains knowledge'), declare that human understanding assists Scripture[66].
Scriptural text, &c.[67], are not, in the enquiry into Brahman, the only means of knowledge, as they are in the enquiry into active duty (i.e. in the Pûrva Mimâ/m/sâ), but scriptural texts on the one hand, and intuition[68], &c., on the other hand, are to be had recourse to according to the occasion: firstly, because intuition is the final result of the enquiry into Brahman; secondly, because the object of the enquiry is an existing (accomplished) substance. If the object of the knowledge of Brahman were something to be accomplished, there would be no reference to intuition, and text, &c., would be the only means of knowledge. The origination of something to be accomplished depends, moreover, on man since any action either of ordinary life, or dependent on the Veda may either be done or not be done, or be done in a different way. A man, for instance, may move on either by means of a horse, or by means of his feet, or by some other means, or not at all. And again (to quote examples of actions dependent on the Veda), we meet in Scripture with sentences such as the following: 'At the atirâtra he takes the sho/d/asin cup,' and 'at the atirâtra he does not take the sho/d/asin cup;' or, 'he makes the oblation after the sun has risen,' and, 'he makes the oblation when the sun has not yet risen.' Just as in the quoted instances, injunctions and prohibitions, allowances of optional procedure, general rules and exceptions have their place, so they would have their place with regard to Brahman also (if the latter were a thing to be accomplished). But the fact is that no option is possible as to whether a substance is to be thus or thus, is to be or not to be. All option depends on the notions of man; but the knowledge of the real nature of a thing does not depend on the notions of man, but only on the thing itself. For to think with regard to a post, 'this is a post or a man, or something else,' is not knowledge of truth; the two ideas, 'it is a man or something else,' being false, and only the third idea, 'it is a post,' which depends on the thing itself, falling under the head of true knowledge. Thus true knowledge of all existing things depends on the things themselves, and hence the knowledge of Brahman also depends altogether on the thing, i.e. Brahman itself.--But, it might be said, as Brahman is an existing substance, it will be the object of the other means of right knowledge also, and from this it follows that a discussion of the Vedânta-texts is purposeless.--This we deny; for as Brahman is not an object of the senses, it has no connection with those other means of knowledge. For the senses have, according to their nature, only external things for their objects, not Brahman. If Brahman were an object of the senses, we might perceive that the world is connected with Brahman as its effect; but as the effect only (i.e. the world) is perceived, it is impossible to decide (through perception) whether it is connected with Brahman or something else. Therefore the Sûtra under discussion is not meant to propound inference (as the means of knowing Brahman), but rather to set forth a Vedânta-text.--Which, then, is the Vedânta-text which the Sûtra points at as having to be considered with reference to the characteristics of Brahman?--It is the passage Taitt. Up. III, 1, 'Bh/ri/gu Vâru/n/i went to his father Varu/n/a, saying, Sir, teach me Brahman,' &c., up to 'That from whence these beings are born, that by which, when born, they live, that into which they enter at their death, try to know that. That is Brahman.' The sentence finally determining the sense of this passage is found III, 6: 'From bliss these beings are born; by bliss, when born, they live; into bliss they enter at their death.' Other passages also are to be adduced which declare the cause to be the almighty Being, whose essential nature is eternal purity, intelligence, and freedom.
That Brahman is omniscient we have been made to infer from it being shown that it is the cause of the world. To confirm this conclusion, the Sûtrakâra continues as follows:
3. (The omniscience of Brahman follows) from its being the source of Scripture.
Brahman is the source, i.e. the cause of the great body of Scripture, consisting of the /Ri/g-veda and other branches, which is supported by various disciplines (such as grammar, nyâya, purâ/n/a, &c.); which lamp-like illuminates all things; which is itself all-knowing as it were. For the origin of a body of Scripture possessing the quality of omniscience cannot be sought elsewhere but in omniscience itself. It is generally understood that the man from whom some special body of doctrine referring to one province of knowledge only originates, as, for instance, grammar from Pâ/n/ini possesses a more extensive knowledge than his work, comprehensive though it be; what idea, then, shall we have to form of the supreme omniscience and omnipotence of that great Being, which in sport as it were, easily as a man sends forth his breath, has produced the vast mass of holy texts known as the /Ri/g-veda, &c., the mine of all knowledge, consisting of manifold branches, the cause of the distinction of all the different classes and conditions of gods, animals, and men! See what Scripture says about him, 'The /Ri/g-veda, &c., have been breathed forth from that great Being' (B/ri/. Up. II, 4, 10).
Or else we may interpret the Sûtra to mean that Scripture consisting of the /Ri/g-veda, &c., as described above, is the source or cause, i.e. the means of right knowledge through which we understand the nature of Brahman. So that the sense would be: through Scripture only as a means of knowledge Brahman is known to be the cause of the origin, &c., of the world. The special scriptural passage meant has been quoted under the preceding Sûtra 'from which these beings are born,' &c.--But as the preceding Sûtra already has pointed out a text showing that Scripture is the source of Brahman, of what use then is the present Sûtra?--The words of the preceding Sûtra, we reply, did not clearly indicate the scriptural passage, and room was thus left for the suspicion that the origin, &c., of the world were adduced merely as determining an inference (independent of Scripture). To obviate this suspicion the Sûtra under discussion has been propounded.
But, again, how can it be said that Scripture is the means of knowing Brahman? Since it has been declared that Scripture aims at action (according to the Pûrva Mîmâ/m/sâ Sûtra I, 2, 1, 'As the purport of Scripture is action, those scriptural passages whose purport is not
## action are purportless'), the Vedânta-passages whose purport is not
## action are purportless. Or else if they are to have some sense, they
must either, by manifesting the agent, the divinity or the fruit of the
## action, form supplements to the passages enjoining actions, or serve the
purpose of themselves enjoining a new class of actions, such as devout meditation and the like. For the Veda cannot possibly aim at conveying information regarding the nature of accomplished substances, since the latter are the objects of perception and the other means of proof (which give sufficient information about them; while it is the recognised object of the Veda to give information about what is not known from other sources). And if it did give such information, it would not be connected with things to be desired or shunned, and thus be of no use to man. For this very reason Vedic passages, such as 'he howled, &c.,' which at first sight appear purposeless, are shown to have a purpose in so far as they glorify certain actions (cp. Pû. Mî. Sû. I, 2, 7, 'Because they stand in syntactical connection with the injunctions, therefore their purport is to glorify the injunctions'). In the same way mantras are shown to stand in a certain relation to actions, in so far as they notify the actions themselves and the means by which they are accomplished. So, for instance, the mantra, 'For strength thee (I cut;' which accompanies the cutting of a branch employed in the dar/s/apûr/n/amâsa-sacrifice). In short, no Vedic passage is seen or can be proved to have a meaning but in so far as it is related to an action. And injunctions which are defined as having actions for their objects cannot refer to accomplished existent things. Hence we maintain that the Vedânta-texts are mere supplements to those passages which enjoin
## actions; notifying the agents, divinities, and results connected with
those actions. Or else, if this be not admitted, on the ground of its involving the introduction of a subject-matter foreign to the Vedânta-texts (viz. the subject-matter of the Karmakâ/nd/a of the Veda), we must admit (the second of the two alternatives proposed above viz.) that the Vedânta-texts refer to devout meditation (upâsanâ) and similar
## actions which are mentioned in those very (Vedânta) texts. The result of
all of which is that Scripture is not the source of Brahman.
To this argumentation the Sûtrakâra replies as follows:
4. But that (Brahman is to be known from Scripture), because it is connected (with the Vedânta-texts) as their purport.
The word 'but' is meant to rebut the pûrva-paksha (the primâ facie view as urged above). That all-knowing, all-powerful Brahman, which is the cause of the origin, subsistence, and dissolution of the world, is known from the Vedânta-part of Scripture. How? Because in all the Vedânta-texts the sentences construe in so far as they have for their purport, as they intimate that matter (viz. Brahman). Compare, for instance, 'Being only this was in the beginning, one, without a second' (Ch. Up. VI, 2, 1); 'In the beginning all this was Self, one only' (Ait. Âr. II, 4, 1, 1); 'This is the Brahman without cause and without effect, without anything inside or outside; this Self is Brahman perceiving everything' (B/ri/. Up. II, 5, 19); 'That immortal Brahman is before' (Mu. Up. II, 2, 11); and similar passages. If the words contained in these passages have once been determined to refer to Brahman, and their purport is understood thereby, it would be improper to assume them to have a different sense; for that would involve the fault of abandoning the direct statements of the text in favour of mere assumptions. Nor can we conclude the purport of these passages to be the intimation of the nature of agents, divinities, &c. (connected with acts of religious duty); for there are certain scriptural passages which preclude all
## actions, actors, and fruits, as, for instance, B/ri/. Up. II, 4, 13,
'Then by what should he see whom?' (which passage intimates that there is neither an agent, nor an object of action, nor an instrument.) Nor again can Brahman, though it is of the nature of an accomplished thing, be the object of perception and the other means of knowledge; for the fact of everything having its Self in Brahman cannot be grasped without the aid of the scriptural passage 'That art thou' (Ch. Up. VI, 8, 7). Nor can it rightly be objected that instruction is purportless if not connected with something either to be striven after or shunned; for from the mere comprehension of Brahman's Self, which is not something either to be avoided or endeavoured after, there results cessation of all pain, and thereby the attainment of man's highest aim. That passages notifying certain divinities, and so on, stand in subordinate relation to acts of devout meditation mentioned in the same chapters may readily be admitted. But it is impossible that Brahman should stand in an analogous relation to injunctions of devout meditation, for if the knowledge of absolute unity has once arisen there exists no longer anything to be desired or avoided, and thereby the conception of duality, according to which we distinguish actions, agents, and the like, is destroyed. If the conception of duality is once uprooted by the conception of absolute unity, it cannot arise again, and so no longer be the cause of Brahman being looked upon as the complementary object of injunctions of devotion. Other parts of the Veda may have no authority except in so far as they are connected with injunctions; still it is impossible to impugn on that ground the authoritativeness of passages conveying the knowledge of the Self; for such passages have their own result. Nor, finally, can the authoritativeness of the Veda be proved by inferential reasoning so that it would be dependent on instances observed elsewhere. From all which it follows that the Veda possesses authority as a means of right knowledge of Brahman.
Here others raise the following objection:--Although the Veda is the means of gaining a right knowledge of Brahman, yet it intimates Brahman only as the object of certain injunctions, just as the information which the Veda gives about the sacrificial post, the âhavanîya-fire and other objects not known from the practice of common life is merely supplementary to certain injunctions[69]. Why so? Because the Veda has the purport of either instigating to action or restraining from it. For men fully acquainted with the object of the Veda have made the following declaration, 'The purpose of the Veda is seen to be the injunction of
## actions' (Bhâshya on Jaimini Sûtra I, 1, 1); 'Injunction means passages