Part 30

Here an objection may be raised. How, it is asked, can we speak of the true nature (svarûpa) of that which is unchanging and eternal, and then say that 'it appears in its own form (true nature)?' Of gold and similar substances, whose true nature becomes hidden, and whose specific qualities are rendered non-apparent by their contact with some other substance, it may be said that their true nature is rendered manifest when they are cleaned by the application of some acid substance; so it may be said, likewise, that the stars, whose light is during daytime overpowered (by the superior brilliancy of the sun), become manifest in their true nature at night when the overpowering (sun) has departed. But it is impossible to speak of an analogous overpowering of the eternal light of intelligence by whatever agency, since, like ether, it is free from all contact, and since, moreover, such an assumption would be contradicted by what we actually observe. For the (energies of) seeing, hearing, noticing, cognising constitute the character of the individual soul, and that character is observed to exist in full perfection, even in the case of that individual soul which has not yet risen beyond the body. Every individual soul carries on the course of its practical existence by means of the activities of seeing, hearing, cognising; otherwise no practical existence at all would be possible. If, on the other hand, that character would realise itself in the case of that soul only which has risen above the body, the entire aggregate of practical existence, as it actually presents itself prior to the soul's rising, would thereby be contradicted. We therefore ask: Wherein consists that (alleged) rising from the body? Wherein consists that appearing (of the soul) in its own form?

To this we make the following reply.--Before the rise of discriminative knowledge the nature of the individual soul, which is (in reality) pure light, is non-discriminated as it were from its limiting adjuncts consisting of body, senses, mind, sense-objects and feelings, and appears as consisting of the energies of seeing and so on. Similarly--to quote an analogous case from ordinary experience--the true nature of a pure crystal, i.e. its transparency and whiteness, is, before the rise of discriminative knowledge (on the part of the observer), non-discriminated as it were from any limiting adjuncts of red or blue colour; while, as soon as through some means of true cognition discriminative knowledge has arisen, it is said to have now accomplished its true nature, i.e. transparency and whiteness, although in reality it had already done so before. Thus the discriminative knowledge, effected by /S/ruti, on the part of the individual soul which previously is non-discriminated as it were from its limiting adjuncts, is (according to the scriptural passage under discussion) the soul's rising from the body, and the fruit of that discriminative knowledge is its accomplishment in its true nature, i.e. the comprehension that its nature is the pure Self. Thus the embodiedness and the non-embodiedness of the Self are due merely to discrimination and non-discrimination, in agreement with the mantra, 'Bodiless within the bodies,' &c. (Ka. Up. I, 2, 22), and the statement of Sm/ri/ti as to the non-difference between embodiedness and non-embodiedness 'Though dwelling in the body, O Kaunteya, it does not act and is not tainted' (Bha. Gî. XIII, 31). The individual soul is therefore called 'That whose true nature is non-manifest' merely on account of the absence of discriminative knowledge, and it is called 'That whose nature has become manifest' on account of the presence of such knowledge. Manifestation and non-manifestation of its nature of a different kind are not possible, since its nature is nothing but its nature (i.e. in reality is always the same). Thus the difference between the individual soul and the highest Lord is owing to wrong knowledge only, not to any reality, since, like ether, the highest Self is not in real contact with anything.

And wherefrom is all this to be known?--From the instruction given by Prajâpati who, after having referred to the jîva ('the person that is seen in the eye,' &c.), continues 'This is the immortal, the fearless, this is Brahman.' If the well-known seer within the eye were different from Brahman which is characterised as the immortal and fearless, it would not be co-ordinated (as it actually is) with the immortal, the fearless, and Brahman. The reflected Self, on the other hand, is not spoken of as he who is characterised by the eye (the seer within the eye), for that would render Prajâpati obnoxious to the reproach of saying deceitful things.--So also, in the second section, the passage, 'He who moves about happy in dreams,' &c. does not refer to a being different from the seeing person within the eye spoken of in the first chapter, (but treats of the same topic) as appears from the introductory clause, 'I shall explain him further to you.' Moreover[187], a person who is conscious of having seen an elephant in a dream and of no longer seeing it when awake discards in the waking state the object which he had seen (in his sleep), but recognises himself when awake to be the same person who saw something in the dream.--Thus in the third section also Prajâpati does indeed declare the absence of all particular cognition in the state of deep sleep, but does not contest the identity of the cognising Self ('In that way he does not know himself that he is I, nor all these beings'). The following clause also, 'He is gone to utter annihilation,' is meant to intimate only the annihilation of all specific cognition, not the annihilation of the cogniser. For there is no destruction of the knowing of the knower as--according to another scriptural passage (B/ri/. Up. IV, 3, 30)--that is imperishable.--Thus, again, in the fourth section the introductory phrase of Prajâpati is, 'I shall explain him further to you and nothing different from this;' he thereupon refutes the connexion (of the Self) with the body and other limiting conditions ('Maghavat, this body is mortal,' &c.), shows the individual soul--which is there called 'the serene being'--in the state when it has reached the nature of Brahman ('It appears in its own form'), and thus proves the soul to be non-different from the highest Brahman whose characteristics are immortality and fearlessness.

Some (teachers) however are of opinion that if the highest Self is meant (in the fourth section) it would be inappropriate to understand the words 'This (him) I will explain further,' &c., as referring to the individual soul, and therefore suppose that the reference is (not to the individual soul forming the topic of the three preceding sections, but) to the Self possessing the qualities of freeness from sin, &c., which Self is pointed out at the beginning of the entire chapter (VII, 1).--Against this interpretation we remark that, in the first place, it disregards the direct enunciation of the pronoun (i.e. the 'this' in 'this I will explain') which rests on something approximate (i.e. refers to something mentioned not far off), and, in the second place, is opposed to the word 'further' (or 'again') met with in the text, since from that interpretation it would follow that what had been discussed in the preceding sections is not again discussed in the subsequent section. Moreover, if Prajâpati, after having made a promise in the clause, 'This I shall explain' (where that clause occurs for the first time), did previously to the fourth section explain a different topic in each section, we should have to conclude that he acted deceitfully.--Hence (our opinion about the purport of the whole chapter remains valid, viz. that it sets forth how) the unreal aspect of the individual soul as such--which is a mere presentation of Nescience, is stained by all the desires and aversions attached to agents and enjoyers, and is connected with evils of various kinds--is dissolved by true knowledge, and how the soul is thus led over into the opposite state, i.e. into its true state in which it is one with the highest Lord and distinguished by freedom from sin and similar attributes. The whole process is similar to that by which an imagined snake passes over into a rope as soon as the mind of the beholder has freed itself from its erroneous imagination.

Others again, and among them some of ours (asmadîyâ/s/ /k/a. ke/k/it), are of opinion that the individual soul as such is real. To the end of refuting all these speculators who obstruct the way to the complete intuition of the unity of the Self this /s/ârîraka-/s/âstra has been set forth, whose aim it is to show that there is only one highest Lord ever unchanging, whose substance is cognition[188], and who, by means of Nescience, manifests himself in various ways, just as a thaumaturg appears in different shapes by means of his magical power. Besides that Lord there is no other substance of cognition.--If, now, the Sûtrakâra raises and refutes the doubt whether a certain passage which (in reality) refers to the Lord does refer to the individual soul, as he does in this and the preceding Sûtras[189], he does so for the following purpose. To the highest Self which is eternally pure, intelligent and free, which is never changing, one only, not in contact with anything, devoid of form, the opposite characteristics of the individual soul are erroneously ascribed; just as ignorant men ascribe blue colour to the colourless ether. In order to remove this erroneous opinion by means of Vedic passages tending either to prove the unity of the Self or to disprove the doctrine of duality--which passages he strengthens by arguments--he insists on the difference of the highest Self from the individual soul, does however not mean to prove thereby that the soul is different from the highest Self, but, whenever speaking of the soul, refers to its distinction (from the Self) as forming an item of ordinary thought, due to the power of Nescience. For thus, he thinks, the Vedic injunctions of works which are given with a view to the states of acting and enjoying, natural (to the non-enlightened soul), are not stultified.--That, however, the absolute unity of the Self is the real purport of the /s/âstra's teaching, the Sûtrakâra declares, for instance, in I, 1, 30[190]. The refutation of the reproach of futility raised against the injunctions of works has already been set forth by us, on the ground of the distinction between such persons as possess full knowledge, and such as do not.

20. And the reference (to the individual soul) has a different meaning.

The alleged reference to the individual soul which has been pointed out (by the pûrvapakshin) in the passage complementary to the passage about the small ether ('Now that serene being,' &c., VIII, 3, 4) teaches, if the small ether is interpreted to mean the highest Lord, neither the worship of the individual soul nor any qualification of the subject under discussion (viz. the small ether), and is therefore devoid of meaning.--On that account the Sûtra declares that the reference has another meaning, i.e. that the reference to the individual soul is not meant to determine the nature of the individual soul, but rather the nature of the highest Lord. In the following manner. The individual soul which, in the passage referred to, is called the serene being, acts in the waking state as the ruler of the aggregate comprising the body and the sense-organs; permeates in sleep the na/d/îs of the body, and enjoys the dream visions resulting from the impressions of the waking state; and, finally, desirous of reaching an inner refuge, rises in the state of deep sleep beyond its imagined connexion with the gross and the subtle body, reaches the highest light, i.e. the highest Brahman previously called ether, and thus divesting itself of the state of specific cognition appears in its own (true) nature. The highest light which the soul is to reach and through which it is manifested in its true nature is the Self, free from sin and so on, which is there represented as the object of worship.--In this sense the reference to the individual soul can be admitted by those also who maintain that in reality the highest Lord is meant.

21. If it be said that on account of the scriptural declaration of the smallness (of the ether) (the Lord cannot be meant; we reply that) that has been explained (before).

The pûrvapakshin has remarked that the smallness of the ether stated by Scripture ('In it is that small ether') does not agree with the highest Lord, that it may however be predicated of the individual soul which (in another passage) is compared to the point of a goad. As that remark calls for a refutation we point out that it has been refuted already, it having been shown--under I, 2, 7--that a relative smallness may be attributed to the Lord. The same refutation is--as the Sûtra points out--to be applied here also.--That smallness is, moreover, contradicted by that scriptural passage which compares (the ether within the heart) with the known (universal) ether. ('As large as is this ether so large is the ether within the heart.')

22. On account of the acting after (i.e. the shining after), (that after which sun, moon, &c. are said to shine is the highest Self), and (because by the light) of him (all this is said to be lighted).

We read (Mu. Up. II, 2, 10, and Ka. Up. V, 15), 'The sun does not shine there, nor the moon and the stars, nor these lightnings, much less this fire. After him when he shines everything shines; by the light of him all this is lighted.' The question here arises whether he 'after whom when he shines everything shines, and by whose light all this is lighted,' is some luminous substance, or the highest Self (prâj/ñ/a âtman).

A luminous substance, the pûrvapakshin maintains.--Why?--Because the passage denies the shining only of such luminous bodies as the sun and the like. It is known (from every-day experience) that luminous bodies such as the moon and the stars do not shine at daytime when the sun, which is itself a luminous body, is shining. Hence we infer that that thing on account of which all this, including the moon, the stars, and the sun himself, does not shine is likewise a thing of light. The 'shining after' also is possible only if there is a luminous body already, for we know from experience that 'acting after' (imitation) of any kind takes place only when there are more than one agent of similar nature; one man, for instance, walks after another man who walks himself. Therefore we consider it settled that the passage refers to some luminous body.

To this we reply that the highest Self only can be meant.--Why?--On account of the acting after. The shining after mentioned in the passage, 'After him when he shines everything shines,' is possible only if the prâj/ñ/a Self, i.e. the highest Self, is understood. Of that prâj/ñ/a Self another scriptural passage says, 'His form is light, his thoughts are true' (Ch. Up. III, 14, 2). On the other hand, it is not by any means known that the sun, &c. shines after some other luminous body. Moreover, on account of the equality of nature of all luminous bodies such as the sun and the like, there is no need for them of any other luminous body after which they should shine; for we see that a lamp, for instance, does not 'shine after' another lamp. Nor is there any such absolute rule (as the pûrvapakshin asserted) that acting after is observed only among things of similar nature. It is rather observed among things of dissimilar nature also; for a red-hot iron ball acts after, i.e. burns after the burning fire, and the dust of the ground blows (is blown) after the blowing wind.--The clause 'on account of the

## acting after' (which forms part of the Sûtra) points to the shining

after (mentioned in the scriptural /s/loka under discussion); the clause 'and of him' points to the fourth pâda of the same /s/loka. The meaning of this latter clause is that the cause assigned for the light of the sun, &c. (in the passage 'by the light of him everything is lighted') intimates the prâj/ñ/a Self. For of that Self Scripture says, 'Him the gods worship as the light of lights, as immortal time' (B/ri/. Up. IV, 4, 16). That, on the other hand, the light of the sun, the moon, &c, should shine by some other (physical) light is, in the first place, not known; and, in the second place, absurd as one (physical) light is counteracted by another.--Or else the cause assigned for the shining does not apply only to the sun and the other bodies mentioned in the /s/loka; but the meaning (of the last pâda) rather is--as we may conclude from the comprehensive statement 'all this'--that the manifestation of this entire world consisting of names and forms, acts, agents and fruits (of action) has for its cause the existence of the light of Brahman; just as the existence of the light of the sun is the cause of the manifestation of all form and colour.--Moreover, the text shows by means of the word 'there' ('the sun does not shine there,' &c.) that the passage is to be connected with the general topic, and that topic is Brahman as appears from Mu. Up. II, 2, 5, 'In whom the heaven, the earth, and the sky are woven,' &c. The same appears from a passage subsequent (on the one just quoted and immediately preceding the passage under discussion). 'In the highest golden sheath there is the Brahman without passion and without parts; that is pure, that is the light of lights, that is it which they know who know the Self.' This passage giving rise to the question, 'How is it the light of lights?' there is occasion for the reply given in 'The sun does not shine there,' &c.--In refutation of the assertion that the shining of luminous bodies such as the sun and the moon can be denied only in case of there being another luminous body--as, for instance, the light of the moon and the stars is denied only when the sun is shining--we point out that it has been shown that he (the Self) only can be the luminous being referred to, nothing else. And it is quite possible to deny the shining of sun, moon, and so on with regard to Brahman; for whatever is perceived is perceived by the light of Brahman only so that sun, moon, &c. can be said to shine in it; while Brahman as self-luminous is not perceived by means of any other light. Brahman manifests everything else, but is not manifested by anything else; according to such scriptural passages as, 'By the Self alone as his light man sits,' &c. (B/ri/. Up. IV, 3, 6), and 'He is incomprehensible, for he cannot be comprehended '(B/ri/. Up. IV, 2, 4).

23. Moreover Sm/ri/ti also speaks of him (i.e. of the prâj/ñ/a Self as being the universal light).

Moreover that aspect of the prâj/ñ/a Self is spoken of in Sm/ri/ti also, viz. in the Bhagavad Gîtâ (XV, 6, 12), 'Neither the sun, nor the moon, nor the fire illumines that; having gone into which men do not return, that is my highest seat.' And 'The light which abiding in the sun illumines the whole world, and that which is in the moon and that which is in the fire, all that light know to be mine.'

24. On account of the term, (viz. the term 'lord' applied to it) the (person) measured (by a thumb) (is the highest Lord).

We read (Ka. Up. II, 4, 12), 'The person of the size of a thumb stands in the middle of the Self,' &c., and (II, 4, 13), 'That person, of the size of a thumb, is like a light without smoke, lord of the past and of the future, he is the same to-day and to-morrow. This is that.'--The question here arises whether the person of the size of a thumb mentioned in the text is the cognitional (individual) Self or the highest Self.

The pûrvapakshin maintains that on account of the declaration of the person's size the cognitional Self is meant. For to the highest Self which is of infinite length and breadth Scripture would not ascribe the measure of a span; of the cognitional Self, on the other hand, which is connected with limiting adjuncts, extension of the size of a span may, by means of some fictitious assumption, be predicated. Sm/ri/ti also confirms this, 'Then Yama drew forth, by force, from the body of Satyavat the person of the size of a thumb tied to Yama's noose and helpless' (Mahâbh. III, 16763). For as Yama could not pull out by force the highest Self, the passage is clearly seen to refer to the transmigrating (individual soul) of the size of a thumb, and we thence infer that the same Self is meant in the Vedic passage under discussion.

To this we reply that the person a thumb long can only be the highest Lord.--Why?--On account of the term 'lord of the past and of the future.' For none but the highest Lord is the absolute ruler of the past and the future.--Moreover, the clause 'this is that' connects the passage with that which had been enquired about, and therefore forms the topic of discussion. And what had been enquired about is Brahman, 'That which thou seest as neither this nor that, as neither effect nor cause, as neither past nor future, tell me that' (I, 2, 14).--'On account of the term,' i.e. on account of the direct statement, in the text, of a designation, viz. the term 'Lord,' we understand that the highest Lord is meant[191].--But still the question remains how a certain extension can be attributed to the omnipresent highest Self.--The reply to this is given, in the next Sûtra.

25. But with reference to the heart (the highest Self is said to be of the size of a span), as men are entitled (to the study of the Veda).