Part 32

The Pûrvapakshin now maintains that we ascertain from a subsequent declaration made by Prajâpati that it is just the individual Soul that possesses freedom from sin and the other qualities enumerated. The whole teaching of Prajâpati, he says, refers to the individual Soul only. Indra having heard that Prajâpati had spoken about a Self free from sin, old age, &c., the enquiry into which enables the soul to obtain all worlds and desires, approaches Prajâpati with the wish to learn the true nature of that Self which should be enquired into. Prajâpati thereupon, wishing to test the capacity of his pupil for receiving true instruction, gives him successive information about the embodied soul in the state of waking, dream and dreamless sleep. When he finds that Indra sees no good in instruction of this kind and thus shows himself fit to receive instruction about the true nature of the disembodied Self, he explains to him that the body is a mere abode for a ruling Self; that that bodiless Self is essentially immortal; and that the soul, as long as it is joined to a body due to karman, is compelled to experience pleasure and pain corresponding to its embodied state, while it rises above all this when it has freed itself from the body (VIII, 12, 1). He then continues: 'Thus that serenity having risen from this body and approached the highest light, appears in its own form'; thus teaching him the true nature, free from a body, of the individual soul. He next informs him that the 'highest light' which the soul reaches is the supreme Person ('That is the supreme Person'), and that the soul having reached that highest light and freed itself from what obscured its own true nature, obtains in the world of Brahman whatever enjoyments it desires, and is no longer connected with a body springing from karman and inseparable from pain and pleasure, or with anything else that causes distress. ('He moves about there laughing,' &c.). He next illustrates the connexion with a body, of the soul in the Samsâra state, by means of a comparison: 'Like as a horse attached to a cart,' &c. After that he explains that the eye and the other sense-organs are instruments of knowledge, colour, and so on, the objects of knowledge, and the individual Self the knowing subject; and that hence that Self is different from the body and the sense-organs ('Now where the sight has entered' up to 'the mind is his divine eye'). Next he declares that, after having divested itself of the body and the senses, the Self perceives all the objects of its desire by means of its 'divine eye,' i. e. the power of cognition which constitutes its essential nature ('He by means of the divine eye,' &c.). He further declares that those who have true knowledge know the Self as such ('on that Self the devas meditate'); and in conclusion teaches that he who has that true knowledge of the Self obtains for his reward the intuition of Brahman--which is suggested by what the text says about the obtaining of all worlds and all desires ('He obtains all worlds and all desires,' &c., up to the end of the chapter).--It thus appears that the entire chapter proposes as the object of cognition the individual soul free from sin, and so on. The qualities, viz. freedom from guilt, &c., may thus belong to the individual Self, and on this ground we conclude that the small ether is the individual Self.

This view the second half of the Sûtra sets aside. The two sections, that which treats of the small ether and that which contains the teaching of Prajâpati, have different topics. Prajâpati's teaching refers to the individual soul, whose true nature, with its qualities such as freedom from evil, &c., is at first hidden by untruth, while later on, when it has freed itself from the bondage of karman, risen from the body, and approached the highest light, it manifests itself in its true form and then is characterised by freedom from all evil and by other auspicious qualities. In the section treating of the small ether, on the other hand, we have to do with the small ether, i.e. the highest Brahman, whose true nature is never hidden, and which therefore is unconditionally characterised by freedom from evil, and so on.-- Moreover, the daharâkâsa-section ascribes to the small ether other attributes which cannot belong to the individual Self even 'when its true nature has manifested itself.' The small ether is there called a bank and support of all worlds; and one of its names,'satyam,' is explained to imply that it governs all sentient and non-sentient beings. All this also proves that the small ether is none other than the highest Self. That the individual soul, 'even when its true nature is manifest,' cannot be viewed as a bank and support of the worlds, &c., we shall show under IV, 4.

But if this is so, what then is the meaning of the reference to the individual soul which is made in the section treating of the small ether, viz. in the passage, 'Now that serene being, which after having risen from this body,' &c. (VIII, 3, 4)?

To this question the next Sûtra replies.

19. And the reference has a different meaning.

The text in question declares that the released individual soul when reaching the highest light, i.e. Brahman, which is free from all sin, and so on, attains its true nature, which is characterised by similar freedom from sin, and so on. Now this reference to the individual soul, as described in the teaching of Prajâpati, has the purpose of giving instruction (not about the qualities of the individual soul, but) about the nature of that which is the cause of the qualities of the individual soul, i.e. the qualities specially belonging to the supreme Person. The reason why, in the section containing the teaching of Prajâpati, information is given as to the true nature of the released individual soul is that such knowledge assists the doctrine referring to the small ether. For the individual Self which wishes to reach Brahman must know his own true nature also, so as to realise that he, as being himself endowed with auspicious qualities, will finally arrive at an intuition of the highest Brahman, which is a mass of auspicious qualities raised to the highest degree of excellence. The cognition of the soul's own true nature is itself comprised in the result of the meditation on Brahman, and the results which are proclaimed in the teaching of Prajâpati ('He obtains all worlds and all wishes'; 'He moves about there laughing,' &c.) thus really are results of the knowledge of the small ether.

20. If it be said, owing to the scriptural declaration of smallness; that has been explained.

The text describes the ether within the heart as being of small compass, and this agrees indeed with the individual soul which elsewhere is compared to the point of an awl, but not with Brahman, which is greater than everything.--The reply to this objection has virtually been given before, viz. under I, 2, 7, where it is said that Brahman may be viewed as of small size, for the purpose of devout meditation.

It thus remains a settled conclusion that the small ether is none other but the highest Person who is untouched by even a shadow of imperfection, and is an ocean of infinite, supremely exalted, qualities--knowledge, strength, lordly power, &c. The being, on the other hand, which in the teaching of Prajâpati is described as first having a body due to karman-- as we see from passages such as 'they strike it as it were, they cut it as it were'--and as afterwards approaching the highest light, and then manifesting its essential qualities, viz. freedom from sin, &c., is the individual soul; not the small ether (or Brahman).

The next Sûtra supplies a further reason for this conclusion.

21. And on account of the imitation of that.

The individual soul, free from bondage, and thus possessing the qualities of freedom from sin, &c., cannot be the small ether, i.e. the highest Brahman, because it is stated to 'imitate,' i.e. to be equal to that Brahman. The text making that statement is Mu. Up. III, 1, 3, 'When the seer (i.e. the individual soul) sees the brilliant maker, the Lord, the Person who has his source in Brahman; then becoming wise and shaking off good and evil, he reaches the highest equality, free from passions.' The being to which the teaching of Prajâpati refers is the 'imitator,' i. e. the individual soul; the Brahman which is 'imitated' is the small ether.

22. The same is declared by Smriti also.

Smriti also declares that the transmigrating soul when reaching the state of Release 'imitates,' i.e. attains supreme equality of attributes with the highest Brahman. 'Abiding by this knowledge they, attaining to equality of attributes with me, are not born again at the time of creation, nor are they affected by the general dissolution of the world' (Bha. Gî. XIV, 2).

Some maintain that the last two Sûtras constitute a separate adhikarana (head of discussion), meant to prove that the text Mu. Up. II, 2, 10 ('After him the shining one, everything shines; by the light of him all this is lighted'), refers to the highest Brahman. This view is, however, inadmissible, for the reason that with regard to the text quoted no pûrvapaksha can arise, it having been proved under I, 2, 21 ff., and 1,3, 1, ff., that the whole section of which that text forms part is concerned with Brahman; and it further having been shown under I, 1, 24 ff., that Brahman is apprehended under the form of light.--The interpretation moreover does not fit in with the wording of the Sûtras.-- Here terminates the adhikarana of the 'small one.'

23. On account of the term, the one measured.

We read in the Kathavallî 'The Person of the size of a thumb stands in the middle of the Self, as lord of the past and the future, and henceforward fears no more'; 'That Person of the size of a thumb is like a light without smoke,' &c. (Ka. Up. II, 4, 1; 13). And 'The Person not larger than a thumb, the inner Self, is always settled in the heart of men' (Ka. Up. II, 6, 17). A doubt here arises whether the being measured by the extent of a span be the individual soul or the highest Self.--The Pûrvapakshin maintains the former view; for, he says, another scriptural text also declares the individual soul to have that measure, 'the ruler of the vital airs moves through his own works, of the size of a thumb, brilliant like the sun, endowed with purposes and egoity' (Svet. Up. V, 7; 8). Moreover, the highest Self is not anywhere else, not even for the purpose of meditation, represented as having the size of a thumb. It thus being determined that the being of the length of a thumb is the individual Self, we understand the term 'Lord,' which is applied to it, as meaning that it is the Lord of the body, the sense-organs, the objects and the instruments of fruition.--Of this view the Sûtra disposes, maintaining that the being a thumb long can be none but the highest Self, just on account of that term. For lordship over all things past and future cannot possibly belong to the individual Self, which is under the power of karman.--But how can the highest Self be said to have the measure of a thumb?--On this point the next Sûtra satisfies us.

24. But with reference to the heart, men being qualified.

In so far as the highest Self abides, for the purpose of devout meditation, in the heart of the devotee--which heart is of the measure of a thumb--it may itself be viewed as having the measure of a thumb. The individual soul also can be said to have the measure of a thumb only in so far as dwelling within the heart; for scripture directly states that its real size is that of the point of a goad, i.e. minute. And as men only are capable of devout meditation, and hence alone have a claim on scripture, the fact that the hearts of other living creatures also, such as donkeys, horses, snakes, &c., have the same size, cannot give rise to any objection.--The discussion of this matter will be completed later on [FOOTNOTE 326:1].

25. Also beings above them (i.e. men), Bâdarâyana thinks, on account of possibility.

In order to prove that the highest Brahman may be viewed as having the size of a thumb, it has been declared that the scriptural texts enjoining meditation on Brahman are the concern of men. This offers an opportunity for the discussion of the question whether also other classes of individual souls, such as devas, are qualified for knowledge of Brahman. The Pûrvapakshin denies this qualification in the case of gods and other beings, on the ground of absence of capability. For, he says, bodiless beings, such as gods, are incapable of the accomplishment of meditation on Brahman, which requires as its auxiliaries the seven means enumerated above (p. 17)--This must not be objected to on the ground of the devas, and so on, having bodies; for there is no means of proof establishing such embodiedness. We have indeed proved above that the Vedânta-texts may intimate accomplished things, and hence are an authoritative means for the cognition of Brahman; but we do not meet with any Vedânta-text, the purport of which is to teach that the devas, and so on, possess bodies. Nor can this point be established through mantras and arthavâda texts; for these are merely supplementary to the injunctions of actions (sacrificial, and so on), and therefore have a different aim. And the injunctions themselves prove nothing with regard to the devas, except that the latter are that with a view to which those

## actions are performed. In the same way it also cannot be shown that the

gods have any desires or wants (to fulfil or supply which they might enter on meditation of Brahman). For the two reasons above we therefore conclude that the devas, and so on, are not qualified for meditation on Brahman.--This view is contradicted by the Sûtra. Such meditation is possible in the case of higher beings also Bâdarâyana thinks; on account of the possibility of want and capacity on their part also. Want and wish exist in their case since they also are liable to suffering, springing from the assaults, hard to be endured, of the different kinds of pain, and since they also know that supreme enjoyment is to be found in the highest Brahman, which is untouched by the shadow even of imperfection, and is a mass of auspicious qualities in their highest perfection. 'Capability', on the other hand, depends on the possession of a body and sense-organs of whatever degree of tenuity; and that the devas, from Brahma downward, possess a body and sense-organs, is declared in all the Upanishads, in the chapters treating of creation and the chapters enjoining meditation. In the Chândogya, e.g. it is related how the highest Being having resolved on creation, evolved the aggregate of non-sentient matter with its different kinds, and then produced the fourfold multitude of living creatures, each having a material body corresponding to its karman, and a suitable name of its own. Similarly, all the other scriptural accounts of creation declare that there are four classes of creatures--devas, men, animals, and non-moving beings, such as plants--and the difference of these classes depends on the individual Selfs being joined to various bodies capacitating them to experience the results of their works, each in that one of the fourteen worlds--beginning with the world of Brahmâ--which is the suitable place for retribution. For in themselves, apart from bodies, the individual Selfs are not distinguished as men, gods, and so on. In the same way the story of the devas and Asuras approaching Prajâpati with fuel in their hands, staying with him as pupils for thirty-two years, &c. (Ch. Up. VIII, 7 ff.), clearly shows that the devas possess bodies and sense- organs. Analogously, mantras and arthavâdas, which are complementary to injunctions of works, contain unmistakeable references to the corporeal nature of the gods ('Indra holding in his hand the thunderbolt'; 'Indra lifted the thunderbolt', &c.); and as the latter is not contradicted by any other means of proof it must be accepted on the authority stated. Nor can it be said that those mantras and arthavâdas are really meant to express something else (than those details mentioned above), in so far, namely, as they aim at proclaiming or glorifying the action with which they are connected; for those very details subserve the purpose of glorification, and so on, and without them glorification is not possible. For we praise or glorify a thing by declaring its qualities; if such qualities do not exist all glorification lapses. It cannot by any means be maintained that anything may be glorified by the proclamation of its qualities, even if such qualities do not really exist. Hence the arthavâdas which glorify a certain action, just thereby intimate the real existence of the qualities and details of the action. The mantras again, which are prescribed in connexion with the actions, serve the purpose of throwing light on the use to be derived from the performance of the actions, and this they accomplish by making statements as to the

## particular qualities, such as embodiedness and the like, which belong to

the devas and other classes of beings. Otherwise Indra, and so on, would not be remembered at the time of performance; for the idea of a divinity presents itself to the mind only in connexion with the special attributes of that divinity. In the case of such qualities as are not established by other means of proof, the primary statement is made by the arthavâda or the mantra: the former thereby glorifies the action, and the latter proclaims it as possessing certain qualities or details; and both these ends are accomplished by making statements as to the gods, &c., possessing certain qualities, such as embodiedness and the like. In the case, again, of certain qualities being already established by other means of proof, the mantras and arthavâdas merely refer to them (as something already known), and in this way perform their function of glorification and elucidation. And where, thirdly, there is a contradiction between the other means of knowledge and what mantras and arthavâdas state (as when, e.g. a text of the latter kind says that 'the sacrificial post is the sun'), the intention of the text is metaphorically to denote, by means of those apparently unmeaning terms, certain other qualities which are not excluded by the other means of knowledge; and in this way the function of glorification and elucidation is again accomplished. Now what the injunction of a sacrificial action demands as its supplement, is a statement as to the power of the divinity to whom the sacrifice is offered; for the performance which scripture enjoins on men desirous of certain results, is itself of a merely transitory nature, and hence requires some agent capable of bringing about, at some future time, the result desired as, e.g. the heavenly world. 'Vâyu is the swiftest god; he (the sacrificer) approaches Vâyu with his own share; the god then leads him to prosperity' (Taitt. Samh. I, 2, 1); 'What he seeks by means of that offering, may he obtain that, may he prosper therein, may the gods favourably grant him that' (Taitt. Br. III, 5, 10, 5); these and similar arthavâdas and mantras intimate that the gods when propitiated by certain sacrificial works, give certain rewards and possess the power to do so; and they thus connect themselves with the general context of scripture as supplying an evidently required item of information. Moreover, the mere verb 'to sacrifice' (yaj), as denoting worship of the gods, intimates the presence of a deity which is to be propitiated by the action called sacrifice, and thus constitutes the main element of that action. A careful consideration of the whole context thus reveals that everything which is wanted for the due accomplishment of the action enjoined is to be learned from the text itself, and that hence we need not have recourse to such entities as the 'unseen principle' (apûrva), assumed to be denoted by, or to be imagined in connexion with, the passages enjoining certain actions. Hence the dharmasâstras, itihâsas, and purânas also, which are founded on the different brâhmanas, mantras and arthavâdas, clearly teach that Brahma and the other gods, as well as the Asuras and other superhuman beings, have bodies and sense-organs, constitutions of different kinds, different abodes, enjoyments, and functions.--Owing to their having bodies, the gods therefore are also qualified for meditation on Brahman.

[FOOTNOTE 326:1. The 'pramitâdhikarana' is resumed in Sûtra 41.]

26. If it be said that there results a contradiction to work; we deny this, on account of the observation of the assumption of several (bodies).

An objection here presents itself. If we admit the gods to have bodies, a difficulty arises at the sacrifices, as it is impossible that one and the same corporeal Indra--who is at the same time invited by many sacrificers 'come, O Indra', 'come, O Lord of the red horses,' &c.-- should be present at all those places. And that the gods, Agni and so on, really do come to the sacrifices is proved by the following scriptural text: 'To whose sacrifice do the gods go, and to whose not? He who first receives the gods, sacrifices to them on the following day' (Taitt. Samh. I, 6, 7, 1). In refutation of this objection the Suûtra points out that there is seen, i.e. recorded, the assumption of several bodies at the same time, on the part of beings endowed with special powers, such as Saubhari.

27. If it be said (that a contradiction will result) with regard to words; we say no, since beings originate from them (as appears) from perception and inference.

Well then let us admit that there is no difficulty as far as sacrifices are concerned, for the reason stated in the preceding Sûtra. But another difficulty presents itself with regard to the words of which the Veda consists. For if Indra and the other gods are corporeal beings, it follows that they are made up of parts and hence non-permanent. This implies either that the Vedic words denoting them--not differing therein from common worldly words such as Devadatta--are totally devoid of meaning during all those periods which precede the origination of the beings called Indra and so on, or follow on their destruction; or else that the Veda itself is non-permanent, non-eternal.--This objection is not valid, the Sûtra points out, for the reason that those beings, viz. Indra and so on, again and again originate from the Vedic words. To explain. Vedic words, such as Indra and so on, do not, like the word Devadatta and the like, denote, on the basis of convention, one

## particular individual only: they rather denote by their own power

## particular species of beings, just as the word 'cow' denotes a

## particular species of animals. When therefore a special individual of