The word 'thou' again denotes the individual soul as distinguished by
its implication in the course of transmigratory existence, and the
proper sense of this term also would have to be abandoned if it were
meant to suggest a substance devoid of all distinctions. And that, in
the case of a being consisting of non-differenced light, obscuration by
Nescience would be tantamount to complete destruction, we have already
explained above.--All this being thus, your interpretation would involve
that the proper meaning of the two words 'that' and 'thou'--which refer
to one thing--would have to be abandoned, and both words would have to
be taken in an implied sense only.
Against this the Purvapakshin now may argue as follows. Several words
which are applied to one thing are meant to express one sense, and as
this is not possible in so far as the words connote different attributes,
this part of their connotation becomes inoperative, and they denote only
the unity of one substance; implication (lakshana), therefore, does not
take place. When we say 'blue (is) (the) lotus' we employ two words with
the intention of expressing the unity of one thing, and hence do not aim
at expressing a duality of attributes, viz. the quality of blueness and
the generic character of a lotus. If this latter point was aimed at, it
would follow that the sentence would convey the oneness of the two
aspects of the thing, viz. its being blue and its being a lotus; but
this is not possible, for the thing (denoted by the two terms) is not
characterised by (the denotation of) the word 'lotus,' in so far as
itself characterised by blueness; for this would imply a reciprocal
inherence (samavaya) of class-characteristics and quality [FOOTNOTE 219:1].
What the co-ordination of the two words conveys is, therefore, only the
oneness of a substance characterised by the quality of blueness, and at
the same time by the class attributes of a lotus. In the same way, when
we say 'this (person is) that Devadatta' the co-ordination of the words
cannot possibly mean that Devadatta in so far as distinguished by his
connexion with a past time and a distant place is one with Devadatta in
so far as distinguished by his connexion with the present time and a
near place; what it means to express is only that there is oneness on
the part of a personal substance--which substance is characterised by
connexion with both places and moments of time. It is true indeed that
when we at first hear the one word 'blue' we form the idea of the
attribute of blueness, while, after having apprehended the relation of
co-ordination (expressed in 'blue is the lotus'), this idea no longer
presents itself, for this would imply a contradiction; but all the same
'implication' does not take place. The essence of co-ordination consists,
in all cases, therein that it suppresses the distinguishing elements in
the words co-ordinated. And as thus our explanation cannot be charged
with 'implication,' it cannot be objected to.
All this, we rejoin, is unfounded. What the words in all sentences
whatsoever aim at conveying is only a particular connexion of the things
known to be denoted by those words. Words such as 'blue,' standing in co-
ordination with others, express that some matter possessing the
attribute of blueness, &c., as known from the ordinary use of language,
is connected with some other matter. When, e.g., somebody says 'bring
the blue lotus,' a thing is brought which possesses the attribute of
blueness. And when we are told that 'a herd of elephants excited with
passion lives in the Vindhya-forest,' we again understand that what is
meant is something possessing several attributes denoted by several
words. Analogously we have to understand, as the thing intimated by
Vedanta-texts in the form of coordination, Brahman as possessing such
and such attributes.--It is an error to assume that, where a sentence
aims at setting forth attributes, one attribute is to be taken as
qualifying the thing in so far as qualified by another attribute; the
case rather is that the thing itself is equally qualified by all
attributes. For co-ordination means the application, to one thing, of
several words having different reasons of application; and the effect of
co-ordination is that one and the same thing, because being connected--
positively or negatively--with some attribute other than that which is
conveyed by one word, is also known through other words. As e.g. when it
is said that 'Devadatta (is) dark-complexioned, young, reddish-eyed, not
stupid, not poor, of irreproachable character.' Where two co-ordinate
words express two attributes which cannot exist combined in one thing,
one of the two words is to be taken in a secondary sense, while the
other retains its primary meaning, as e.g. in the case of the sentence,
'The Vahika man is an ox.' But in the case of the 'blue lotus' and the
like, where there is nothing contradictory in the connexion of the two
attributes with one thing, co-ordination expresses the fact of one thing
being characterised by two attributes.--Possibly our opponent will here
make the following remark. A thing in so far as defined by its
correlation to some one attribute is something different from the thing
in so far as defined by its correlation to some second attribute; hence,
even if there is equality of case affixes (as in 'nilam utpalam'), the
words co-ordinated are incapable of expressing oneness, and cannot,
therefore, express the oneness of a thing qualified by several
attributes; not any more than the juxtaposition of two words such as
'jar' and 'cloth'--both having the same case-ending--can prove that
these two things are one. A statement of co-ordination, therefore,
rather aims at expressing the oneness of a thing in that way that it
presents to the mind the essential nature of the thing by means of
(words denoting) its attributes.--This would be so, we reply, if it were
only the fact of a thing's standing in correlation to two attributes
that is in the way of its unity. But this is not the case; for what
stands in the way of such unity is the fact of there being several
attributes which are not capable of being combined in one thing. Such
incapability is, in the case of the generic character of a jar and that
of a piece of cloth, proved by other means of knowledge; but there is no
contradiction between a thing being blue and its being a lotus; not any
more than there is between a man and the stick or the earrings he wears,
or than there is between the colour, taste, smell, &c., of one and the
same thing. Not only is there no contradiction, but it is this very fact
of one thing possessing two attributes which makes possible co-
ordination--the essence of which is that, owing to a difference of
causes of application, several words express one and the same thing. For
if there were nothing but essential unity of being, what reason would
there be for the employment of several words? If the purport of the
attributes were, not to intimate their connexion with the thing, but
merely to suggest the thing itself, one attribute would suffice for such
suggestion, and anything further would be meaningless. If, on the other
hand, it were assumed that the use of a further 'suggestive' attribute
is to bring out a difference of aspect in the thing suggested, such
difference of aspect would imply differentiation in the thing (which you
maintain to be free from all difference).--Nor is there any shade even
of 'implication' in the judgment, 'This person is that Devadatta'; for
there is absolutely no contradiction between the past Devadatta, who was
connected with some distant place, and the present Devadatta, who is
connected with the place before us. For this very reason those who
maintain the permanency of things prove the oneness of a thing related
to two moments of time on the basis of the judgment of recognition
('this is that'); if there really were a contradiction between the two
representations it would follow that all things are (not permanent but)
momentary only. The fact is that the contradiction involved in one thing
being connected with two places is removed by the difference of the
correlative moments of time. We therefore hold to the conclusion that co-
ordinated words denote one thing qualified by the possession of several
attributes.
For this very reason the Vedic passage, 'He buys the Soma by means of a
cow one year old, of a tawny colour, with reddish-brown eyes' (arunaya,
ekahayanya, pingakshya), must be understood to enjoin that the purchase
is to be effected by means of a cow one year old, possessing the
attributes of tawny colour, &c. This point is discussed Pu. Mi. Su. III,
1, 12.--The Purvapakshin there argues as follows: We admit that the word
'arunaya' ('by means of a tawny one') denotes the quality of tawniness
inclusive of the thing possessing that quality; for qualities as well as
generic character exist only in so far as being modes of substances. But
it is not possible to restrict tawny colour to connexion with a cow one
year old, for the injunction of two different things (which would result
from such restriction; and which would necessitate the sentence to be
construed as----) 'He buys by means of a cow one year old, and that a
red one' is not permissible [FOOTNOTE 222:1]. We must therefore break up
the sentence into two, one of which is constituted by the one word
'arunaya'--this word expressing that tawny colour extends equally to all
the substances enjoined in that section (as instrumental towards the end
of the sacrifice). And the use of the feminine case-termination of the
word is merely meant to suggest a special instance (viz. the cow) of all
the things, of whatever gender, which are enjoined in that section.
Tawniness must not therefore be restricted to the cow one year old only.--
Of this purvapaksha the Sutra disposes in the following words: 'There
being oneness of sense, and hence connexion of substance and quality
with one action, there is restriction.'--The fact that the two words
'arunaya' and 'ekahayanya'--which denote a substance, viz. a cow one
year old, distinguished by the quality of possessing tawny colour--stand
in co-ordination establishes that they have one sense; and is the
substance, viz. the cow, and the quality, viz. tawny colour--which the
word 'arunaya' denotes as standing in the relation of distinguishing
attribute and thing distinguished thereby--can thus, without any
contradiction, be connected with the one action called 'the buying of
the Soma', tawny colour is restricted to the cow one year old which is
instrumental with regard to the purchase. If the connexion of tawniness
with the action of buying were to be determined from syntactical
connexion--in the same way as there is made out the connexion of the cow
one year old with that action--then the injunctory sentence would indeed
enjoin two matters (and this would be objectionable). But such is not
the case; for the one word 'arunya' denotes a substance characterised by
the quality of tawniness, and the co-ordination in which 'arunaya'
stands to 'ekahayanya' makes us apprehend merely that the thing
characterised by tawniness also is one year old, but does not make a
special statement as to the connexion of that quality with the thing.
For the purport of co-ordination is the unity of a thing distinguished
by attributes; according to the definition that the application to one
thing of several words possessing different reasons of application,
constitutes co-ordination. For the same reason, the syntactical unity
(ekavakyatvam) of sentences such as 'the cloth is red' follows from all
the words referring to one thing. The function of the syntactical
collocation is to express the connexion of the cloth with the action of
being; the connexion of the red colour (with the cloth) on the other
hand is denoted by the word 'red' only. And what is ascertained from co-
ordination (samanadhikaranya) is only that the cloth is a substance to
which a certain colour belongs. The whole matter may, without any
contradiction, be conceived as follows. Several words--having either the
affixes of the oblique cases or that of the nominative case--which
denote one or two or several qualities, present to the mind the idea of
that which is characterised by those qualities, and their co-ordination
intimates that the thing characterised by all those attributes is one
only; and the entire sentence finally expresses the connexion in which
the thing with its attributes stands to the action denoted by the verb.
This may be illustrated by various sentences exhibiting the co-
ordination of words possessing different case-endings, as e.g. 'There
stands Devadatta, a young man of a darkish complexion, with red eyes,
wearing earrings and carrying a stick' (where all the words standing in
apposition to Devadatta have the nominative termination); 'Let him make
a stage curtain by means of a white cloth' (where 'white' and 'cloth'
have instrumental case-endings), &c. &c. We may further illustrate the
entire relation of co-ordinated words to the action by means of the
following two examples: 'Let him boil rice in the cooking-pot by means
of firewood': here we take in simultaneously the idea of an action
distinguished by its connexion with several things. If we now consider
the following amplified sentence, 'Let a skilful cook prepare, in a
vessel of even shape, boiled rice mixed with milk, by means of sticks of
dry khadira wood,' we find that each thing connected with the action is
denoted by an aggregate of co-ordinated words; but as soon as each thing
is apprehended, it is at one and the same moment conceived as something
distinguished by several attributes, and as such connects itself with
the action expressed by the verb. In all this there is no contradiction
whatever.--We must further object to the assertion that a word denoting
a quality which stands in a sentence that has already mentioned a
substance denotes the quality only (exclusive of the substance so
qualified), and that hence the word 'arunaya' also denotes a quality
only. The fact is that neither in ordinary nor in Vedic language we ever
meet with a word which--denoting a quality and at the same time standing
in co-ordination with a word denoting a substance--denotes a _mere_
quality. Nor is it correct to say that a quality-word occurring in a
sentence which has already mentioned a substance denotes a mere quality:
for in a sentence such as 'the cloth (is) white,' where a substance is
mentioned in the first place, the quality-word clearly denotes (not mere
whiteness but) something which possesses the quality of whiteness. When,
on the other hand, we have a collocation of words such as 'patasya
suklah' ('of the cloth'--gen.; 'white' nom.), the idea of a cloth
distinguished by whiteness does not arise; but this is due not to the
fact of the substance being mentioned first, but to the fact of the two
words exhibiting different case-terminations. As soon as we add to those
two words an appropriate third one, e.g. 'bhagah' (so that the whole
means 'The white part of a cloth'), the co-ordination of two words with
the same case-termination gives rise to the idea of a thing
distinguished by the attribute of whiteness.--Nor can we agree to the
contention that, as the buying of the Soma is exclusively concluded by
the cow one year old (as instrumental in the purchase), the quality of
tawniness (denoted by the word 'arunaya') cannot connect itself with the
action expressed by the verb; for a word that denotes a quality and
stands in co-ordination with a word denoting a substance which has no
qualities opposed in nature to that quality, denotes a quality abiding
in that substance, and thus naturally connects itself with the action
expressed by the verb. And since, as shown, the quality of tawniness
connects itself with its substance (the cow) on the mere basis of the
form of the words, it is wrong (on the part of the Purvapakshin to
abandon this natural connexion and) to establish their connexion on the
ground of their being otherwise incapable of serving as means of the
purchase.
All this confirms our contention, viz. that the co-ordination of 'thou'
and 'that' must be understood to express oneness, without, at the same
time, there being given up the different attributes denoted by the two
words. This however is not feasible for those who do not admit a highest
Self free from all imperfection and endowed with all perfections, and
different from that intelligent soul which is conditioned by Nescience,
involved in endless suffering and undergoing alternate states of purity
and impurity.--But, an objection is raised, even if such a highest Self
be acknowledged, it would have to be admitted that the sentence aims at
conveying the oneness of that which is distinguished by the different
attributes denoted by the words co-ordinated, and from this it follows
that the highest Self participates in all the suffering expressed by the
word 'thou'!--This is not so, we reply; since the word 'thou' also
denotes the highest Self, viz. in so far as it is the inner Ruler
(antaryamin) of all souls.--The connected meaning of the text is as
follows. That which is denoted as 'Being,' i.e. the highest Brahman
which is the cause of all, free from all shadow of imperfection, &c.,
resolved 'to be many'; it thereupon sent forth the entire world,
consisting of fire, water, &c.; introduced, in this world so sent forth,
the whole mass of individual souls into different bodies divine, human,
& c., corresponding to the desert of each soul--the souls thus
constituting the Self of the bodies; and finally, itself entering
according to its wish into these souls--so as to constitute their inner
Self--evolved in all these aggregates, names and forms, i.e. rendered
each aggregate something substantial (vastu) and capable of being
denoted by a word. 'Let me enter into these beings with this living Self
(jivena atmana) means 'with this living _me_,' and this shows the living
Self, i.e. the individual soul to have Brahman for its Self. And that
this having Brahman for its Self means Brahman's being the inner Self of
the soul (i.e. the Self inside the soul, but not identical with it),
Scripture declares by saying that Brahman entered into it. This is
clearly stated in the passage Taitt. Up. II, 6, 'He sent forth all this,
whatever there is. Having sent forth he entered into it. Having entered
it he became _sat_ and _tyat_.' For here 'all this' comprises beings
intelligent as well as non-intelligent, which afterwards are
distinguished as _sat_ and _tyat_, as knowledge (vijnana) and non-
knowledge. Brahman is thus said to enter into intelligent beings also.
Hence, owing to this evolution of names and forms, all words denote the
highest Self distinguished by non-intelligent matter and intelligent
souls.--Another text, viz. Ch. Up. VI, 8, 7,'All this has its Self in
that,' denotes by 'all this' the entire world inclusive of intelligent
souls, and says that of this world that (i.e. Brahman) is the Self.
Brahman thus being the Self with regard to the whole universe of matter
and souls, the universe inclusive of intelligent souls is the body of
Brahman.--Other scriptural texts teach the same doctrine; cp. 'Entered
within, the ruler of beings, the Self of all' (Taitt. Ar. III, 24);'He
who dwelling in the earth is within the earth--whose body is the earth,'
& c., up to 'he who dwelling within the Self is within 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 Ruler within, the Immortal' (Bri. Up.
III, 7, 3-22; Madhyand. Sa.); 'He who moves within the earth, of whom
the earth is the body, &c.--who moves within the Imperishable, of whom
the Imperishable is the body, whom the Imperishable does not know; he
the inward ruler of all beings, free from evil, the divine, the one god,
Narayana' (Suba. Up. VII). All these texts declare that the world
inclusive of intelligent souls is the body of the highest Self, and the
latter the Self of everything. Hence those words also that denote
intelligent souls designate the highest Self as having intelligent souls
for his body and constituting the Self of them; in the same way as words
denoting non-sentient masses of matter, such as the bodies of gods, men,
& c., designate the individual souls to which those bodies belong. For
the body stands towards the embodied soul in the relation of a mode
(prakara); and as words denoting a mode accomplish their full function
only in denoting the thing to which the mode belongs, we must admit an
analogous comprehensiveness of meaning for those words which denote a
body. For, when a thing is apprehended under the form 'this is such,'
the element apprehended as 'such' is what constitutes a mode; now as
this element is relative to the thing, the idea of it is also relative
to the thing, and finds its accomplishment in the thing only; hence the
word also which expresses the mode finds its accomplishment in the
thing. Hence words such as 'cow', 'horse', 'man', which denote a mode,
viz. a species, comprise in their meaning also that mass of matter which
exhibits the characteristics of the species, and as that mass of matter
constitutes the body and therefore is a mode of a soul, and as that soul
again, so embodied, is a mode of the highest Self; it follows that all
these words extend in their signification up to the highest Self. The
meaning of all words then is the highest Self, and hence their co-
ordination with words directly denoting that highest Self is a primary
(not merely 'implied') one.
But, an objection is raised, we indeed observe that words denoting
species or qualities stand in co-ordination to words denoting substances,
'the ox is short-horned,' 'the sugar is white'; but where substances
appear as the modes of other substances we find that formative affixes
are used, 'the man is dandin, kundalin' (bearing a stick; wearing
earrings).--This is not so, we reply. There is nothing to single out
either species, or quality, or substance, as what determines co-
ordination: co-ordination disregards such limitations. Whenever a _thing_
(whether species, or quality, or substance) has existence as a _mode_
only--owing to its proof, existence and conception being inseparably
connected with something else--the words denoting it, as they designate
a substance characterised by the attribute denoted by them,
appropriately enter into co-ordination with other words denoting the
same substance as characterised by other attributes. Where, on the other
hand, a substance which is established in separation from other things
and rests on itself, is assumed to stand occasionally in the relation of
mode to another substance, this is appropriately expressed by the use of
derived forms such as 'dandin, kundalin.' Hence such words as 'I,' 'thou,'
& c., which are different forms of appellation of the individual soul,
at bottom denote the highest Self only; for the individual souls
together with non-sentient matter are the body--and hence modes--of the
highest Self. This entire view is condensed in the co-ordination 'Thou
art that.' The individual soul being thus connected with the highest
Self as its body, its attributes do not touch the highest Self, not any
more than infancy, youth, and other attributes of the material body
touch the individual soul. Hence, in the co-ordination 'Thou art that,'
the word 'that' denotes the highest Brahman which is the cause of the
world, whose purposes come true, which comprises within itself all
blessed qualities, which is free from all shadow of evil; while the word
'thou' denotes the same highest Self in so far as having for its body
the individual souls together with their bodies. The terms co-ordinated
may thus be taken in their primary senses; there is no contradiction
either with the subject-matter of the section, or with scripture in
general; and not a shadow of imperfection such as Nescience, and so on,
attaches to Brahman, the blameless, the absolutely blessed. The co-
ordination with the individual soul thus proves only the difference of
Brahman from the soul, which is a mere mode of Brahman; and hence we
hold that different from the Self consisting of knowledge, i.e. the
individual soul, is the Self consisting of bliss, i.e. the highest Self.
Nor is there any force in the objection that as the Self of bliss is
said to be 'sarira,' i.e. embodied-viz. in the clause 'of him the
embodied Self is the same' (Taitt. Up. II, 5, 6)--it cannot be different
from the individual soul. For throughout this section the recurring
clause 'of him the embodied Self is the same as of the preceding one,'
refers to the highest Self, calling that the 'embodied' one. The clause
'From that same Self sprang ether' (II, 1) designates the highest
Brahman-which is different from the individual soul and is introduced as
the highest cause of all things created--as the 'Self'; whence we
conclude that all things different from it--from ether up to the Self of
food constitute its body. The Subala-upanishad moreover states quite
directly that all beings constitute the body of the highest Self: 'He of
whom the earth is the body, of whom water is the body, of whom fire is
the body, of whom wind is the body, of whom ether is the body, of whom
the Imperishable is the body, of whom Death is the body, he the inner
Self of all, the divine one, the one god Narayana.' From this it follows
that what constitutes the embodied Self of the Self of food is nothing
else but the highest Self referred to in the clause 'From that same Self
sprang ether.' When, then, the text further on says with regard to the
Self of breath, 'of him the embodied Self is the same as of the
preceding one' (II, 3), the meaning can only be that what constitutes
the embodied Self of the 'preceding' Self of food, viz. the highest Self
which is the universal cause, is also the embodied Self of the Self
consisting of breath. The same reasoning holds good with regard to the
Self consisting of mind and the Self consisting of knowledge. In the
case, finally, of the Self consisting of bliss, the expression 'the
same' (esha eva) is meant to convey that that Self has its Self in
nothing different from itself. For when, after having understood that
the highest Self is the embodied Self of the vijnanamaya also, we are
told that the embodied Self of that vijnanamaya is also the embodied
Self of the anandamaya, we understand that of the anandamaya--which we
know to be the highest Self on the ground of 'multiplication'--its own
Self is the Self. The final purport of the whole section thus is that
everything different from the highest Self, whether of intelligent or
non-intelligent nature, constitutes its body, while that Self alone is
the non-conditioned embodied Self. For this very reason competent
persons designate this doctrine which has the highest Brahman for its
subject-matter as the 'sariraka,' i. e. the doctrine of the 'embodied'
Self.--We have thus arrived at the conclusion that the Self of bliss is
something different from the individual Self, viz. the highest Self.
Here the Purvapakshin raises the following objection.--The Self
consisting of bliss (anandamaya) is not something different from the
individual soul, because the formative element--maya denotes something
made, a thing effected. That this is the meaning of--maya in anandamaya
we know from Panini IV, 3, 144.--But according to Pa. V, 4, 21,--maya
has also the sense of 'abounding in'; as when we say 'the sacrifice is
annamaya,' i.e. abounds in food. And this may be its sense in
'anandamaya' also!--Not so, the Purvapakshin replies. In 'annamaya,' in
an earlier part of the chapter,--maya has the sense of 'made of',
'consisting of'; and for the sake of consistency, we must hence ascribe
the same sense to it in 'anandamaya.' And even if, in the latter word,
it denoted abundance, this would not prove that the anandamaya is other
than the individual soul. For if we say that a Self 'abounds' in bliss,
this implies that with all this bliss there is mixed some small part of
pain; and to be 'mixed with pain' is what constitutes the character of
the individual soul. It is therefore proper to assume, in agreement with
its previous use, that 'anandamaya' means 'consisting of bliss.' In
ordinary speech as well as in Vedic language (cp. common words such as
'mrinmaya,' 'hiranmaya'; and Vedic clauses such as 'parnamayijuhuh')
-maya as a rule means 'consisting of,' and this meaning hence presents
itself to the mind first. And the individual soul _may_ be denoted as
'made of bliss'; for in itself it is of the essence of bliss, and its
Samsara state therefore is something 'made of bliss.' The conclusion
therefore is that, owing to the received meaning of -maya, the
anandamaya is none other than the individual soul.--To this prima facie
view the next Sutra refers and refutes it.
[FOOTNOTE 219:1. I.e. we should not in that case be able to decide
whether the quality (i.e., here, the blueness) inheres in the class (i.e.,
here, the lotus), or vice versa.]
[FOOTNOTE 222:1. For it would imply so-called vakyabheda, 'split of the
sentence,' which arises when one injunctory clause is made to enjoin two
different things.]
14. If, on account of its being a word denoting an effect, (anandamaya
be said) not (to denote the highest Self); (we say) no, on account of
abundance.
We deny the conclusion of the Purvapakshin, on the ground of there being
abundance of bliss in the highest Brahman, and 'abundance' being one of
the possible meanings of -maya.--Since bliss such as described in the
Taitt. Up.--bliss which is reached by successively multiplying by
hundred all inferior kinds of bliss--cannot belong to the individual
soul, we conclude that it belongs to Brahman; and as Brahman cannot be
an effect, and as -maya, may have the sense of 'abounding in,' we
conclude that the anandamaya is Brahman itself; inner contradiction
obliging us to set aside that sense of -maya which is recommended by
regard to 'consequence' and frequency of usage. The regard for
consistency, moreover, already has to be set aside in the case of the
'pranamaya'; for in that term -maya cannot denote 'made of.' The
'pranamaya' Self can only be called by that name in so far as air with
its five modifications has (among others) the modification called prana,
i.e. breathing out, or because among the five modifications or functions
of air prana is the 'abounding,' i.e. prevailing one.--Nor can it be
truly said that -maya is but rarely used in the sense of 'abounding in':
expressions such as 'a sacrifice abounding in food' (annamaya), 'a
procession with many carriages' (sakatamayi), are by no means uncommon.--
Nor can we admit that to call something 'abounding in bliss' implies the
presence of _some_ pain. For 'abundance' precludes paucity on the part
of that which is said to abound, but does not imply the presence of what
is contrary. The presence or absence of what is contrary has to be
ascertained by other means of proof; and in our case we do ascertain the
absence of what is contrary to bliss by such means, viz. the clause
'free from evil,' &c. Abundance of bliss on the part of Brahman
certainly implies a relation to paucity on the part of some other bliss;
and in accordance with this demand the text says 'That is one measure of
human bliss,' &c. (II, 8, 1). The bliss of Brahman is of measureless
abundance, compared to the bliss of the individual soul.--Nor can it be
maintained that the individual soul may be viewed as being an effect of
bliss. For that a soul whose essential nature is knowledge and bliss
should in any way be changed into something else, as a lump of clay is
made into a pot, is an assumption contradicted by all scripture, sacred
tradition, and reasoning. That in the Samsara state the soul's bliss and
knowledge are contracted owing to karman will be shown later on.--The
Self of bliss therefore is other than the individual soul; it is Brahman
itself.
A further reason for this conclusion is supplied by the next Sutra.
15. And because he is declared to be the cause of thatra.
'For who could breathe, who could breathe forth, if that bliss existed
not in the ether? He alone causes bliss' (Taitt. Up. II, 7). This means--
He alone is the cause of bliss on the part of the individual souls.--
Some one is here designated as the cause of bliss enjoyed by the souls;
and we thus conclude that the causer of bliss, who must be other than
the souls to which bliss is imparted, is the highest Self abounding in
bliss.
In the passage quoted the term 'bliss' denotes him who abounds in bliss,
as will be shown later on.--A further reason is given in the next Sutra.
16. And because that (Brahman) which is referred to in the mantra is
declared (to be the anandamaya).
That Brahman which is described in the mantra, 'True Being, knowledge,
infinite is Biahman,' is proclaimed as the Self abounding in bliss. And
that Brahman is the highest Brahman, other than the individual soul; for
the passage 'He who knows Brahman attains the Highest' refers to Brahman
as something to be obtained by the individual soul, and the words 'On
this the following verse is recorded' show that the verse is related to
that same Brahman. The mantra thus is meant to render clear the meaning
of the Brahmana passage. Now the Brahman to be reached by the meditating
Devotee must be something different from him. The same point is rendered
clear by all the following Brahmana passages and mantras: 'from that
same Self sprang ether,' and so on. The Self abounding in bliss
therefore is other than the individual soul.
Here an opponent argues as follows:--We indeed must acknowledge that the
object to be reached is something different from the meditating Devotee;
but the fact is that the Brahman described in the mantra does not
substantially differ from the individual soul; that Brahman is nothing
but the soul of the Devotee in its pure state, consisting of mere non-
differenced intelligence, free from all shade of Nescience. To this pure
condition it is reduced in the mantra describing it as true Being,
knowledge, infinite. A subsequent passage, 'that from which all speech,
with the mind, turns away, unable to reach it' (II. 9), expresses this
same state of non-differentiation, describing it as lying beyond mind
and speech. It is this therefore to which the mantra refers, and the
Self of bliss is identical with it.--To this view the next Sutra replies.
17. Not the other, on account of impossibility.
The other than the highest Self, i.e. the one called jiva, even in the
state of release, is not that Self which the mantra describes; for this
is not possible. For to a Self of that kind unconditioned intelligence
(such as is, in the mantra, ascribed to Brahman; cp. the term
'vipaskita') cannot belong. Unconditioned intelligence is illustrated by
the power of all one's purposes realising themselves; as expressed in
the text 'He desired, may I be many, may I grow forth.' Intelligence
(vipaskittvam, i.e. power of insight into various things) does indeed
belong to the soul in the state of release; but as in the Samsara state
the same soul is devoid of such insight, we cannot ascribe to it non-
conditioned intelligence. And if the released soul is viewed as being
mere non-differenced intelligence, it does not possess the capacity of
seeing different things, and hence cannot of course possess vipaskittva
in the sense stated above. That, however, the existence of a substance
devoid of all difference cannot be proved by any means of knowledge, we
have already shown before. Again, if the clause 'from whence speech
returns,' &c., were meant to express that speech and mind return from
Brahman, this could not mean that the Real is devoid of all difference,
but only that mind and speech are not means for the knowledge of Brahman.
And from this it would follow that Brahman is something altogether empty,
futile. Let us examine the context. The whole section, beginning with
'He who knows Brahman reaches Brahman,' declares that Brahman is all-
knowing, the cause of the world, consisting of pure bliss, the cause of
bliss in others; that through its mere wish it creates the whole
universe comprising matter and souls; that entering into the universe of
created things it constitutes their Self; that it is the cause of fear
and fearlessness; that it rules Vayu Aditya and other divine beings;
that its bliss is ever so much superior to all other bliss; and many
other points. Now, all at once, the clause 'from whence speech returns'
is said to mean that neither speech nor mind applies to Brahman, and
that thus there are no means whatever of knowing Brahman! This is idle
talk indeed! In the clause '(that) from which speech returns,' the
relative pronoun 'from which' denotes bliss; this bliss is again
explicitly referred to in the clause 'knowing the bliss of Brahman'--the
genitive 'of Brahman' intimating that the bliss belongs to Brahman; what
then could be the meaning of this clause which distinctly speaks of a
knowledge of Brahman, if Brahman had at the same time to be conceived as
transcending all thought and speech? What the clause really means rather
is that if one undertakes to state the definite amount of the bliss of
Brahman--the superabundance of which is illustrated by the successive
multiplications with hundred--mind and speech have to turn back
powerless, since no such definite amount can be assigned. He who knows
the bliss of Brahman as not to be defined by any definite amount, does
not fear anything.--That, moreover, the all-wise being referred to in
the mantra is other than the individual soul in the state of release, is
rendered perfectly clear by what--in passages such as 'it desired,' &c.--
is said about its effecting, through its mere volition, the origination
and subsistence of the world, its being the inner Self of the world, and
so on.
18. And on account of the declaration of difference.
The part of the chapter--beginning with the words 'From that same Self
there sprang ether'--which sets forth the nature of the Brahman referred
to in the mantra, declares its difference from the individual soul, no
less than from the Selfs consisting of food, breath, and mind, viz. in
the clause 'different from this which consists of knowledge, is the
other inner Self which consists of bliss.'--Through this declaration of
difference from the individual soul we know that the Self of bliss
referred to in the mantra is other than the individual soul.
19. And on account of desire, there is no regard to what is inferred (i.
e. matter).
In order that the individual soul which is enthralled by Nescience may
operate as the cause of the world, it must needs be connected with non-
sentient matter, called by such names as pradhana, or anumanika (that
which is inferred). For such is the condition for the creative energy of
Brahma and similar beings. Our text, on the other hand, teaches that the
creation of the aggregate of sentient and non-sentient things results
from the mere wish of a being free from all connexion with non-sentient
matter, 'He desired, may I be many, may I grow forth;' 'He sent forth
all, whatever there is' (Taitt. Up. II, 6). We thus understand that that
Self of bliss which sends forth the world does not require connexion
with non-sentient matter called anumanika, and hence conclude that it is
other than the individual soul.--A further reason is stated in the next
Sutra.
20. And Scripture teaches the joining of this (i.e. the individual soul)
with that (i.e. bliss) in that (i.e. the anandamaya).
'A flavour he is indeed; having obtained a flavour this one enjoys
bliss' (Taitt. Up. II, 7). This text declares that this one, i.e. the so-
called individual soul, enjoys bliss through obtaining the anandamaya,
here called 'flavour.' Now to say that any one is identical with that by
obtaining which he enjoys bliss, would be madness indeed.--It being thus
ascertained that the Self of bliss is the highest Brahman, we conclude
that in passages such as 'if that bliss were not in the ether' (Taitt.
Up. II, 7). and 'knowledge, bliss is Brahman' (Bri. Up. III, 9, 28), the
word 'ananda' denotes the 'anandamaya'; just as vijnana means the
vijnanamaya. It is for the same reason (viz. of ananda meaning the same
as anandamaya) that the clause 'he who knows the bliss of Brahman'
exhibits Brahman as being connected with ananda, and that the further
clause 'he who knows this reaches the Self of bliss,' declares the
reaching of the Self of bliss to be the fruit of the knowledge of bliss.
In the subsequent anuvaka also, in the clauses 'he perceived that food
is Brahman,' 'he perceived that breath is Brahman,' &c. (III, i; 2, &c.),
the words 'food,' 'breath,' and so on, are meant to suggest the Self
made of food, the Self made of breath, &c., mentioned in the preceding
anuvaka; and hence also in the clause 'he perceived that bliss is
Brahman,' the word 'bliss' must be understood to denote the Self of
bliss. Hence, in the same anuvaka, the account of the fate after death
of the man who knows concludes with the words 'having reached the Self
of bliss' (III, 10,5). It is thus finally proved that the highest
Brahman--which in the previous adhikarana had to be shown to be other
than the so-called Pradhana--is also other than the being called
individual soul.--This concludes the topic of the anandamaya.
A new doubt here presents itself.--It must indeed be admitted that such
individual souls as possess only a moderate degree of merit are unable
to accomplish the creation of the world by their mere wish, to enjoy
supreme bliss, to be the cause of fearlessness, and so on; but why
should not beings like Aditya and Prajapati, whose merit is
extraordinarily great, be capable of all this?--Of this suggestion the
next Sutra disposes.
21. The one within (the sun and the eye); on account of his qualities
being declared.
It is said in the Chandogya: 'Now that person bright as gold, who is
seen within the sun, with beard bright as gold and hair bright as gold,
golden altogether to the very tips of his nails, whose eyes are like
blue lotus; his name is Ut, for he has risen (udita) above all evil. He
also who knows this rises above all evil. Rik and Saman are his joints.-
So much with reference to the devas.--Now with reference to the body.--
Now that person who is seen within the eye, he is Rik, he is Saman,
Uktha, Yajus, Brahman. The form of this person (in the eye) is the same
as of that person yonder (in the sun), the joints of the one are the
joints of the other, the name of the one is the--name of the other' (Ch.
Up. I, 7).--Here there arises the doubt whether that person dwelling
within the eye and the sun be the individual soul called Aditya, who
through accumulation of religious merit possesses lordly power, or the
highest Self other than that soul.
That individual soul of high merit, the Purvapakshin maintains. For the
text states that that person has a body, and connexion with a body
belongs to individual souls only, for it is meant to bring the soul into
contact with pleasure and pain, according to its deserts. It is for this
reason that Scripture describes final Release where there is no
connexion with works as a state of disembodiedness. 'So long as he is in
the body he cannot get free from pleasure and pain. But when he is free
from the body, then neither pleasure nor pain touches him' (Ch. Up. VIII,
12, 1). And a soul of transcendent merit may possess surpassing wisdom
and power, and thus be capable of being lord of the worlds and the
wishes (I, 6, 8). For the same reason such a soul may be the object of
devout meditation, bestow rewards, and by being instrumental in
destroying evil, be helpful towards final release. Even among men some
are seen to be of superior knowledge and power, owing to superior
religious merit; and this holds good with regard to the Siddhas and
Gandharvas also; then with regard to the devas; then with regard to the
divine beings, beginning with Indra. Hence, also, one among the divine
beings, beginning with Brahma, may in each kalpa reach, through a
particularly high degree of merit, vast lordly power and thus effect the
creation of the world, and so on. On this supposition the texts about
that which constitutes the cause of the world and the inward Self of the
world must also be understood to refer to some such soul which, owing to
superiority of merit, has become all-knowing and all-powerful. A so-
called highest Self, different from the individual souls, does not
therefore exist. Where the texts speak of that which is neither coarse
nor fine nor short, &c., they only mean to characterise the individual
soul; and those texts also which refer to final Release aim only at
setting forth the essential nature of the individual soul and the means
of attaining that essential nature.
This prima facie view is set aside by the Sutra. The person who is
perceived within the sun and within the eye, is something different from
the individual soul, viz. the highest Self; because there are declared
qualities belonging to that. The text ascribes to him the quality of
having risen above, i.e. being free from all evil, and this can belong
to the highest Self only, not to the individual soul. For to be free
from all evil means to be free from all influence of karman, and this
quality can belong to the highest Self only, differing from all
individual souls which, as is shown by their experience of pleasure and
pain, are in the bonds of karman. Those essential qualities also which
presuppose freedom from all evil (and which are mentioned in other Vedic
passages), such as mastery over all worlds and wishes, capability of
realising one's purposes, being the inner Self of all, &c., belong to
the highest Self alone. Compare passages such as 'It is the Self free
from evil, free from old age, from death and grief, from hunger and
thirst, whose wishes come true, whose purposes come true' (Ch. Up. VIII,
1, 5); and 'He is the inner Self of all, free from evil, the divine one,
the one god Narayana' (Suba. Up.). Attributes such as the attribute of
being the creator of the whole universe--which presupposes the power of
realising one's wishes--(cp. the passage 'it desired, may I be many');
the attribute of being the cause of fear and fearlessness; the attribute
of enjoying transcending bliss not limited by the capabilities of
thought and speech and the like, are essential characteristics of that
only which is not touched by karman, and they cannot therefore belong to
the individual soul.--Nor is there any truth in the contention that the
person within the sun, &c., cannot be a being different from individual
souls because it possesses a body. For since a being which possesses the
power of realising all its desires can assume a body through its mere
wish, it is not generally true that embodiedness proves dependence on
karman.--But, it may be said, by a body we understand a certain
combination of matter which springs from the primal substance (prakriti)
with its three constituents. Now connexion with such a body cannot
possibly be brought about by the wish of such souls even as are free
from all evil and capable of realising their desires; for such connexion
would not be to the soul's benefit. In the case, on the other hand, of a
soul subject to karman and not knowing its own essential nature, such
connexion with a body necessarily takes place in order that the soul may
enjoy the fruit of its actions--quite apart from the soul's desire.--
Your objection would be well founded, we reply, if the body of the
highest Self were an effect of Prakriti with its three constituents; but
it is not so, it rather is a body suitable to the nature and intentions
of that Self. The highest Brahman, whose nature is fundamentally
antagonistic to all evil and essentially composed of infinite knowledge
and bliss--whereby it differs from all other souls--possesses an
infinite number of qualities of unimaginable excellence, and,
analogously, a divine form suitable to its nature and intentions, i.e.
adorned with infinite, supremely excellent and wonderful qualities--
splendour, beauty, fragrance, tenderness, loveliness, youthfulness, and
so on. And in order to gratify his devotees he individualises that form
so as to render it suitable to their apprehension--he who is a boundless
ocean as it were of compassion, kindness and lordly power, whom no
shadow of evil may touch---he who is the highest Self, the highest
Brahman, the supreme soul, Narayana!--Certain texts tell us that the
highest Brahman is the sole cause of the entire world: 'From which these
beings originate' (Taitt. Up.); 'Being only was this in the beginning'
(Kh. Up. VI, 2, 1); 'The Self only was this in the beginning' (Ai. Up. I,
1); 'Narayana alone existed, not Brahma nor Siva.' Other texts define
his nature: 'The True, knowledge, infinite is Brahman' (Taitt. Up. II, 1,
1); 'Knowledge, bliss is Brahman' (Bri. Up. III. 9. 28); and others
again deny of Brahman all connexion with evil qualities and inferior
bodies sprung from Prakriti, and all dependence on karman, and proclaim
his glorious qualities and glorious forms: 'Free from qualities' (?);
'Free from taint' (Svet. Up. VI, 19); 'Free from old age, from death and
grief, from hunger and thirst, realising his wishes and purposes' (Ch.
Up. VIII, 1, 5); 'There is no effect and no cause known of him, no one
is seen like to him or superior: his high power is revealed as manifold,
as inherent action of force and knowledge' (Svet. Up. VI, 8); 'That
highest great lord of lords, the highest deity of deities' (Svet. Up. VI,
7); 'He is the cause, the lord of the lords of the organs, and there is
of him neither parent nor lord' (Svet. Up. VI, 9); 'Having created all
forms and given names to them the wise one goes on calling them by those
names' (Taitt. Ar. III, 12, 7); 'I know that great Person of sunlike
lustre beyond the darkness' (Svet. Up. III, 8); 'All moments originated
from the Person shining like lightning' (Mahanar. Up. I, 6).--This
essential form of his the most compassionate Lord by his mere will
individualises as a shape human or divine or otherwise, so as to render
it suitable to the apprehension of the devotee and thus satisfy him.
This the following scriptural passage declares, 'Unborn he is born in
many ways' (Gau. Ka. III, 24); and likewise Smriti. 'Though unborn I,
the imperishable Self, the Lord of the beings, presiding over my Nature,
manifest myself by my Maya for the protection of the Good and the
destruction of the evil doers '(Bha. Gi. IV, 6. 8). The 'Good' here are
the Devotees; and by 'Maya' is meant the purpose, the knowledge of the
Divine Being--; in agreement with the Naighantukas who register 'Maya'
as a synonym of jnana (knowledge). In the Mahabharata also the form
assumed by the highest Person in his avataras is said not to consist of
Prakriti, 'the body of the highest Self does not consist of a
combination of material elements.'--For these reasons the Person within
the Sun and the eye is the highest Self which is different from the individual soul of the Sun, &c. |
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