To the question whence all this is known, the Sutra replies 'from
Scripture and Smriti.' The scriptural passage is 'He who first creates
Brahma and delivers the Vedas to him' (Svet. Up. VI, 18). And as to
Smriti we have the following statement in Manu, 'This universe existed
in the shape of darkness, &c.--He desiring to produce beings of many
kinds from his own body, first with a thought created the waters and
placed his seed in them. That seed became a golden egg equal to the sun
in brilliancy; in that he himself was born as Brahma, the progenitor of
the whole world' (Manu I, 5; 8-9). To the same effect are the texts of
the Pauranikas, 'From the navel of the sleeping divinity there sprung up
a lotus, and in that lotus there was born Brahma fully knowing all Vedas
and Vedangas. And then Brahma was told by him (the highest Divinity),
'Do thou create all beings, O Great-minded one'; and the following
passage, 'From the highest Narayana there was born the Four-faced one.'--
And in the section which begins 'I will tell the original creation,' we
read 'Because having created water (nara) I abide within it, therefore
my name shall be Narayana. There I lie asleep in every Kalpa, and as I
am sleeping there springs from my navel a lotus, and in that lotus there
is born the Four-faced one, and I tell him "Do thou, Great-minded one,
create all beings."'--Here terminates the adhikarana of 'the deities.'
30. On account of the impossibility (of qualification for the
madhuvidya, &c.) (Jaimini maintains the non-qualification (of gods,
& c.).)
So far it has been proved that also the gods, and so on, are qualified
for the knowledge of Brahman. But a further point here presents itself
for consideration, viz. whether the gods are qualified or not to
undertake those meditations of which they themselves are the objects.
The Sutra states as a purvapaksha view held by Jaimini, that they are
not so qualified, for the reason that there are no other Adityas, Vasus,
and so on, who could be meditated on by the Adityas and Vasus themselves;
and that moreover for the Adityas and Vasus the qualities and position
of those classes of deities cannot be objects of desire, considering
that they possess them already. The so-called Madhuvidya (Ch. Up. III)
represents as objects of devout meditation certain parts of the sun
which are being enjoyed by the different classes of divine beings, Vasus,
Adityas, and so on--the sun being there called 'madhu.' i.e. honey or
nectar, on account of his being the abode of a certain nectar to be
brought about by certain sacrificial works to be known from the Rig-veda,
and so on; and as the reward of such meditation the text names the
attainment of the position of the Vasus, Adityas, and so on.
31. And on account of (meditating on the part of the gods) being in the
Light.
'Him the devas meditate upon as the light of lights, as immortal time'
(Bri. Up. IV, 4, 16). This text declares that the meditation of the gods
has for its object the Light, i.e. the highest Brahman. Now this express
declaration as to the gods being meditating devotees with regard to
meditations on Brahman which are common to men and gods, implies a
denial of the gods being qualified for meditations on other objects. The
conclusion therefore is that the Vasus, and so on, are not qualified for
meditations on the Vasus and other classes of deities.
32. But Badarayana (maintains) the existence (of qualification); for
there is (possibility of such).
The Reverend Badarayana thinks that the Adityas, Vasus, and so on, are
also qualified for meditations on divinities. For it is in their case
also possible that their attainment of Brahman should be viewed as
preceded by their attainment of Vasu-hood or Aditya-hood, in so far,
namely, as they meditate on Brahman as abiding within themselves. They
may be Vasus and Adityas in the present age of the world, but at the
same time be desirous of holding the same position in future ages also.
In the Madhuvidya we have to distinguish two sections, concerned
respectively with Brahman in its causal and its effected state. The
former section, extending from the beginning up to 'when from thence he
has risen upwards,' enjoins meditation on Brahman in its condition as
effect, i.e. as appearing in the form of creatures such as the Vasus,
and so on; while the latter section enjoins meditation on the causal
Brahman viewed as abiding within the sun as its inner Self. The purport
of the whole vidya is that he who meditates on Brahman in this its
twofold form will in a future age of the world enjoy Vasu-hood, and will
finally attain Brahman in its causal aspect, i.e. the very highest
Brahman. From the fact that the text, 'And indeed to him who thus knows
the Brahma-upanishad, the sun does not rise and does not set; for him
there is day once and for all,' calls the whole Madhuvidya a 'Brahma'--
upanishad, and that the reward declared is the attainment of Vasu-hood,
and so on, leading up to the attainment of Brahman, we clearly are
entitled to infer that the meditations which the text enjoins, viz. on
the different parts of the sun viewed as objects of enjoyment for the
Vasus, and so on, really are meant as meditations on Brahman as abiding
in those different forms. Meditation on the Vasus and similar beings is
thus seen to be possible for the Vasus themselves. And as Brahman really
constitutes the only object of meditation, we also see the
appropriateness of the text discussed above, 'On him the gods meditate
as the light of lights.' The Vrittikara expresses the same opinion, 'For
there is possibility with regard to the Madhu-vidya, and so on, Brahman
only being the object of meditation everywhere.'--Here terminates the
adhikarana of 'honey.'
The Sutras now enter on a discussion of the question whether the Sudras
also are qualified for the knowledge of Brahman.
The Purvapakshin maintains that they are so qualified; for qualification,
he says, depends on want and capacity, and both these are possible in
the case of Sudras also. The Sudra is not indeed qualified for any works
depending on a knowledge of the sacred fires, for from such knowledge he
is debarred; but he possesses qualification for meditation on Brahman,
which after all is nothing but a certain mental energy. The only works
prerequisite for meditation are those works which are incumbent on a man
as a member of a caste or asrama, and these consist, in the Sudra's case,
in obedience to the higher castes. And when we read 'therefore the Sudra
is not qualified for sacrifices,' the purport of this passage is only to
make a confirmatory reference to something already settled by reason,
viz. that the Sudra is not qualified for the performance of sacrifices
which cannot be accomplished by one not acquainted with the sacred fires
(and not to deny the Sudra's competence for devout meditation).--But how
can meditation on Brahman be undertaken by a man who has not studied the
Vedas, inclusive of the Vedanta, and hence knows nothing about the
nature of Brahman and the proper modes of meditation?--Those also, we
reply, who do not study Veda and Vedanta may acquire the requisite
knowledge by hearing Itihasas and Puranas; and there are texts which
allow Sudras to become acquainted with texts of that kind; cp. e.g. 'one
is to make the four castes to hear texts, the Brahmana coming first.'
Moreover, those Puranas and Itihasas make mention of Sudras, such as
Vidura, who had a knowledge of Brahman. And the Upanishads themselves,
viz. in the so-called Samvarga-vidya, show that a Sudra is qualified for
the knowledge of Brahman; for there the teacher Raikva addresses
Janasruti, who wishes to learn from him, as Sudra, and thereupon
instructs him in the knowledge of Brahman (Ch. Up. IV, 2, 3). All this
proves that Sudras also have a claim to the knowledge of Brahman.
This conclusion we deny, on the ground of the absence of capability. It
is impossible that the capability of performing meditations on Brahman
should belong to a person not knowing the nature of Brahman and the due
modes of meditation, and not qualified by the knowledge of the requisite
preliminaries of such meditation, viz. recitation of the Veda,
sacrifices, and so on. Mere want or desire does not impart qualification
to a person destitute of the required capability. And this absence of
capability is due, in the Sudra's case, to absence of legitimate study
of the Veda. The injunctions of sacrificial works naturally connect
themselves with the knowledge and the means of knowledge (i.e. religious
ceremonies and the like) that belong to the three higher castes, for
these castes actually possess the knowledge (required for the
sacrifices), owing to their studying the Veda in agreement with the
injunction which prescribes such study for the higher castes; the same
injunctions do not, on the other hand, connect themselves with the
knowledge and means of knowledge belonging to others (than members of
the three higher castes). And the same naturally holds good with regard
to the injunctions of meditation on Brahman. And as thus only such
knowledge as is acquired by study prompted by the Vedic injunction of
study supplies a means for meditation on Brahman, it follows that the
Sudra for whom that injunction is not meant is incapable of such
meditation. Itihasas and Puranas hold the position of being helpful
means towards meditation in so far only as they confirm or support the
Veda, not independently of the Veda. And that Sudras are allowed to hear
Itihasas and Puranas is meant only for the end of destroying their sins,
not to prepare them for meditation on Brahman. The case of Vidura and
other Sudras having been 'founded on Brahman,' explains itself as
follows:--Owing to the effect of former actions, which had not yet
worked themselves out, they were born in a low caste, while at the same
time they possessed wisdom owing to the fact that the knowledge acquired
by them in former births had not yet quite vanished.
(On these general grounds we object to Sudras being viewed as qualified
for meditation on Brahman.) The Sutra now refutes that argument, which
the Purvapakshin derives from the use of the word 'Sudra' in the
Samvarga-vidya.
33. (That) grief of him (arose), this is intimated by his (Janasruti's)
resorting to him (Raikva) on hearing a disrespectful speech about
himself.
From what the text says about Janasruti Pautrayana having been taunted
by a flamingo for his want of knowledge of Brahman, and having thereupon
resorted to Raikva, who possessed the knowledge of Brahman, it appears
that sorrow (suk) had taken possession of him; and it is with a view to
this that Raikva addresses him as Sudra. For the word Sudra,
etymologically considered, means one who grieves or sorrows (sokati).
The appellation 'sudra' therefore refers to his sorrow, not to his being
a member of the fourth caste. This clearly appears from a consideration
of the whole story. Janasruti Pautrayana was a very liberal and pious
king. Being much pleased with his virtuous life, and wishing to rouse in
him the desire of knowing Brahman, two noble-minded beings, assuming the
shape of flamingoes, flew past him at night time, when one of them
addressed the other, 'O Bhallaksha. the light of Janasruti has spread
like the sky; do not go near that it may not burn thee.' To this praise
of Janasruti the other flamingo replied, 'How can you speak of him,
being what he is, as if he were Raikva "sayuktvan"?' i.e. 'how can you
speak of Janasruti, being what he is, as if he were Raikva, who knows
Brahman and is endowed with the most eminent qualities? Raikva, who
knows Brahman, alone in this world is truly eminent. Janasruti may be
very pious, but as he does not know Brahman what quality of his could
produce splendour capable of burning me like the splendour of Raikva?'
The former flamingo thereupon asks who that Raikva is, and its companion
replies, 'He in whose work and knowledge there are comprised all the
works done by good men and all the knowledge belonging to intelligent
creatures, that is Raikva.' Janasruti, having heard this speech of the
flamingo--which implied a reproach to himself as being destitute of the
knowledge of Brahman, and a glorification of Raikva as possessing that
knowledge--at once sends his door-keeper to look for Raikva; and when
the door-keeper finds him and brings word, the king himself repairs to
him with six hundred cows, a golden necklace, and a carriage yoked with
mules, and asks him to teach him the deity on which he meditates, i.e.
the highest deity. Raikva, who through the might of his Yoga-knowledge
is acquainted with everything that passes in the three worlds, at once
perceives that Janasruti is inwardly grieved at the slighting speech of
the flamingo, which had been provoked by the king's want of knowledge of
Brahman, and is now making an effort due to the wish of knowing Brahman;
and thus recognises that the king is fit for the reception of that
knowledge. Reflecting thereupon that a knowledge of Brahman may be
firmly established in this pupil even without long attendance on the
teacher if only he will be liberal to the teacher to the utmost of his
capability, he addresses him: 'Do thou take away (apahara) (these
things), O Sudra; keep (the chariot) with the cows for thyself.' What he
means to say is, 'By so much only in the way of gifts bestowed on me,
the knowledge of Brahman cannot be established in thee, who, through the
desire for such knowledge, art plunged in grief'--the address 'O Sudra'
intimating that Raikva knows Janasruti to be plunged in grief, and on
that account fit to receive instruction about Brahman. Janasruti
thereupon approaches Raikva for a second time, bringing as much wealth
as he possibly can, and moreover his own daughter. Raikva again
intimates his view of the pupil's fitness for receiving instruction by
addressing him a second time as 'Sudra,' and says, 'You have brought
these, O Sudra; by this mouth only you made me speak,' i.e. 'You now
have brought presents to the utmost of your capability; by this means
only you will induce me, without lengthy service on your part, to utter
speech containing that instruction about Brahman which you desire.'--
Having said this he begins to instruct him.--We thus see that the
appellation 'sudra' is meant to intimate the grief of Janasruti--which
grief in its turn indicates the king's fitness for receiving instruction;
and is not meant to declare that Janasruti belongs to the lowest caste.
34. And on account of (Janasruti ) kshattriya-hood being understood.
The first section of the vidya tells us that Janasruti bestowed much
wealth and food; later on he is represented as sending his door-keeper
on an errand; and in the end, as bestowing on Raikva many villages--
which shows him to be a territorial lord. All these circumstances
suggest Janasruti's being a Kshattriya, and hence not a member of the
lowest caste.--The above Sutra having declared that the kshattriya-hood
of Janasruti is indicated in the introductory legend, the next Sutra
shows that the same circumstance is indicated in the concluding legend.
35. On account of the inferential sign further on, together with
Kaitraratha.
The kshattriya-hood of Janasruti is further to be accepted on account of
the Kshattriya Abhipratarin Kaitraratha, who is mentioned further on in
this very same Samvargavidya which Raikva imparts to Janasruti.--But why?--
As follows. The section beginning 'Once a Brahmakarin begged of Saunaka
Kapeya and Abhipratarin Kakshaseni while being waited on at their meal,'
and ending 'thus do we, O Brahmakarin, meditate on that being,' shows
Kapeya, Abhipratarin, and the Brahmakarin to be connected with the
Samvarga-vidya. Now Abhipratarin is a Kshattriya, the other two are
Brahmanas. This shows that there are connected with the vidya, Brahmanas,
and from among non-Brahmanas, a Kshattriya only, but not a Sudra. It
therefore appears appropriate to infer that the person, other than the
Brahmana Raikva, who is likewise connected with this vidya, viz.
Janasruti, is likewise a Kshattriya, not a Sudra.--But how do we know
that Abhipratarin is a Kaitraratha and a Kshattriya? Neither of these
circumstances is stated in the legend in the Samvarga-vidya! To this
question the Sutra replies, 'on account of the inferential mark.' From
the inferential mark that Saunaka Kapeya and Abhipratarin Kakshaseni are
said to have been sitting together at a meal we understand that there is
some connexion between Abhipratarin and the Kapeyas. Now another
scriptural passage runs as follows: 'The Kapeyas made Kaitraratha
perform that sacrifice' (Tand Bra. XX, 12, 5), and this shows that one
connected with the Kapeyas was a Kaitraratha; and a further text shows
that a Kaitraratha is a Kshattriya. 'from him there was descended a
Kaitraratha who was a prince.' All this favours the inference that
Abhipratarin was a Kaitraratha and a Kshattriya.
So far the Sutras have shown that there is no inferential mark to prove
what is contradicted by reasoning, viz. the qualification of the Sudras.
The next Sutra declares that the non-qualification of the Sudra proved
by reasoning is confirmed by Scripture and Smriti.
36. On account of the reference to ceremonial purifications, and on
account of the declaration of their absence.
In sections the purport of which is to give instruction about Brahman
the ceremony of initiation is referred to, 'I will initiate you; he
initiated him' (Ch. Up. IV, 4). And at the same time the absence of such
ceremonies in the case of Sudras is stated: 'In the Sudra there is not
any sin, and he is not fit for any ceremony' (Manu X, 126); and 'The
fourth caste is once born, and not fit for any ceremony' (Manu X, 4).
37. And on account of the procedure, on the ascertainment of the non-
being of that.
That a Sudra is not qualified for knowledge of Brahman appears from that
fact also that as soon as Gautama has convinced himself that Jabala, who
wishes to become his pupil, is not a Sudra, he proceeds to teach him the
knowledge of Brahman.
38. And on account of the prohibition of hearing, studying, and
performance of (Vedic) matter.
The Sudra is specially forbidden to hear and study the Veda and to
perform the things enjoined in it. 'For a Sudra is like a cemetery,
therefore the Veda must not be read in the vicinity of a Sudra;'
'Therefore the Sudra is like a beast, unfit for sacrifices.' And he who
does not hear the Veda recited cannot learn it so as to understand and
perform what the Veda enjoins. The prohibition of hearing thus implies
the prohibition of understanding and whatever depends on it.
39. And on account of Smriti.
Smriti also declares this prohibition of hearing, and so on. 'The ears
of him who hears the Veda are to be filled with molten lead and lac; if
he pronounces it his tongue is to be slit; if he preserves it his body
is to be cut through.' And 'He is not to teach him sacred duties or vows.
'--It is thus a settled matter that the Sudras are not qualified for
meditations on Brahman.
We must here point out that the non-qualification of Sudras for the
cognition of Brahman can in no way be asserted by those who hold that a
Brahman consisting of pure non-differenced intelligence constitutes the
sole reality; that everything else is false; that all bondage is unreal;
that such bondage may be put an end to by the mere cognition of the true
nature of Reality--such cognition resulting from the hearing of certain
texts; and that the cessation of bondage thus effected constitutes final
Release. For knowledge of the true nature of Reality, in the sense
indicated, and the release resulting from it, may be secured by any one
who learns from another person that Brahman alone is real and that
everything else is falsely superimposed on Brahman. That the cognition
of such truth can be arrived at only on the basis of certain Vedic texts,
such as 'Thou art that,' is a restriction which does not admit of proof;
for knowledge of the truth does not depend on man's choice, and at once
springs up in the mind even of an unwilling man as soon as the
conditions for such origination are present. Nor can it be proved in any
way that bondage can be put an end to only through such knowledge of the
truth as springs from Vedic texts; for error comes to an end through the
knowledge of the true nature of things, whatever agency may give rise to
such knowledge. True knowledge, of the kind described, will spring up in
the mind of a man as soon as he hears the non-scriptural declaration,
'Brahman, consisting of non-differenced intelligence, is the sole
Reality; everything else is false,' and this will suffice to free him
from error. When a competent and trustworthy person asserts that what
was mistaken for silver is merely a sparkling shell, the error of a
Sudra no less than of a Brahmana comes to an end; in the same way a
Sudra also will free himself from the great cosmic error as soon as the
knowledge of the true nature of things has arisen in his mind through a
statement resting on the traditional lore of men knowing the Veda. Nor
must you object to this on the ground that men knowing the Veda do not
instruct Sudras, and so on, because the text, 'he is not to teach him
sacred things,' forbids them to do so; for men who have once learned--
from texts such as 'Thou art that'--that Brahman is their Self, and thus
are standing on the very top of the Veda as it were, move no longer in
the sphere of those to whom injunctions and prohibitions apply, and the
prohibition quoted does not therefore touch them. Knowledge of Brahman
may thus spring up in the mind of Sudras and the like, owing to
instruction received from one of those men who have passed beyond all
prohibition. Nor must it be said that the instance of the shell and the
silver is not analogous, in so far, namely, as the error with regard to
silver in the shell comes to an end as soon as the true state of things
is declared; while the great cosmic error that clouds the Sudra's mind
does not come to an end as soon as, from the teaching of another man, he
learns the truth about Reality. For the case of the Sudra does not
herein differ from that of the Brahmana; the latter also does not at
once free himself from the cosmic error. Nor again will it avail to
plead that the sacred texts originate the demanded final cognition in
the mind of the Brahmana as soon as meditation has dispelled the
obstructive imagination of plurality; for in the same way, i.e. helped
by meditation, the non-Vedic instruction given by another person
produces the required cognition in the mind of the Sudra. For meditation
means nothing but a steady consideration of the sense which sentences
declaratory of the unity of Brahman and the Self may convey, and the
effect of such meditation is to destroy all impressions opposed to such
unity; you yourself thus admit that the injunction of meditation aims at
something visible (i.e. an effect that can be definitely assigned,
whence it follows that the Sudra also is qualified for it, while he
would not be qualified for an activity having an 'adrishta,' i.e.
supersensuous, transcendental effect). The recital of the text of the
Veda also and the like (are not indispensable means for bringing about
cognition of Brahman, but) merely subserve the origination of the _desire_
of knowledge. The desire of knowledge may arise in a Sudra also (viz. in
some other way), and thereupon real knowledge may result from non-Vedic
instruction, obstructive imaginations having previously been destroyed
by meditation. And thus in his case also non-real bondage will come to
an end.--The same conclusion may also be arrived at by a different road.
The mere ordinary instruments of knowledge, viz. perception and
inference assisted by reasoning, may suggest to the Sudra the theory
that there is an inward Reality constituted by non-differenced self-
luminous intelligence, that this inward principle witnesses Nescience,
and that owing to Nescience the entire apparent world, with its manifold
distinctions of knowing subjects and objects of knowledge, is
superimposed upon the inner Reality. He may thereupon, by uninterrupted
meditation on this inner Reality, free himself from all imaginations
opposed to it, arrive at the intuitive knowledge of the inner principle,
and thus obtain final release. And this way being open to release, there
is really no use to be discerned in the Vedanta-texts, suggesting as
they clearly do the entirely false view that the real being (is not
absolutely homogeneous intelligence, but) possesses infinite
transcendent attributes, being endowed with manifold powers, connected
with manifold creations, and so on. In this way the qualification of
Sudras for the knowledge of Brahman is perfectly clear. And as the
knowledge of Brahman may be reached in this way not only by Sudras but
also by Brahmanas and members of the other higher castes, the poor
Upanishad is practically defunct.--To this the following objection will
possibly be raised. Man being implicated in and confused by the
beginningless course of mundane existence, requires to receive from
somewhere a suggestion as to this empirical world being a mere error and
the Reality being something quite different, and thus only there arises
in him a desire to enter on an enquiry, proceeding by means of
perception, and so on. Now that which gives the required suggestion is
the Veda, and hence we cannot do without it.--But this objection is not
valid. For in the minds of those who are awed by all the dangers and
troubles of existence, the desire to enter on a philosophical
investigation of Reality, proceeding by means of Perception and
Inference, springs up quite apart from the Veda, owing to the
observation that there are various sects of philosophers. Sankhyas, and
so on, who make it their business to carry on such investigations. And
when such desire is once roused, Perception and Inference alone (in the
way allowed by the Sankaras themselves) lead on to the theory that the
only Reality is intelligence eternal, pure, self-luminous, non-dual, non-
changing, and that everything else is fictitiously superimposed thereon.
That this self-luminous Reality possesses no other attribute to be
learned from scripture is admitted; for according to your opinion also
scripture sublates everything that is not Brahman and merely
superimposed on it. Nor should it be said that we must have recourse to
the Upanishads for the purpose of establishing that the Real found in
the way of perception and inference is at the same time of the nature of
bliss; for the merely and absolutely Intelligent is seen of itself to be
of that nature, since it is different from everything that is not of
that nature.--There are, on the other hand, those who hold that the
knowledge which the Vedanta-texts enjoin as the means of Release is of
the nature of devout meditation; that such meditation has the effect of
winning the love of the supreme Spirit and is to be learned from
scripture only; that the injunctions of meditation refer to such
knowledge only as springs from the legitimate study of the Veda on the
part of a man duly purified by initiation and other ceremonies, and is
assisted by the seven means (see above, p. 17); and that the supreme
Person pleased by such meditation bestows on the devotee knowledge of
his own true nature, dissolves thereby the Nescience springing from
works, and thus releases him from bondage. And on this view the proof of
the non-qualification of the Sudra, as given in the preceding Sutras,
holds good.--Here terminates the adhikarana of 'the exclusion of the
Sudras.'
Having thus completed the investigation of qualification which had
suggested itself in connexion with the matter in hand, the Sutras return
to the being measured by a thumb, and state another reason for its being
explained as Brahman--as already understood on the basis of its being
declared the ruler of what is and what will be.
40. On account of the trembling.
In the part of the Katha-Upanishad which intervenes between the passage
'The Person of the size of a thumb stands in the middle of the Self (II,
4, 12), and the passage 'The Person of the size of a thumb, the inner
Self' (II, 6, 17), we meet with the text 'whatever there is, the whole
world, when gone forth, trembles in its breath. A great terror, a raised
thunderbolt; those who knew it became immortal. From fear of it fire
burns, from fear the sun shines, from fear Indra and Vayu, and Death as
the fifth run away' (II, 6, 2; 3). This text declares that the whole
world and Agni, Surya, and so on, abiding within that Person of the size
of a thumb, who is here designated by the term 'breath,' and going forth
from him, tremble from their great fear of him. 'What will happen to us
if we transgress his commandments?'--thinking thus the whole world
trembles on account of great fear, as if it were a raised thunderbolt.
In this explanation we take the clause 'A great fear, a raised
thunderbolt,' in the sense of '(the world trembles) from great fear,' &c.,
as it is clearly connected in meaning with the following clause: 'from
fear the fire burns,' &c.--Now what is described here is the nature of
the highest Brahman; for that such power belongs to Brahman only we know
from other texts, viz.: 'By the command of that Imperishable, O Gargi,
sun and moon stand apart' (Bri. Up. III, 8, 9); and 'From fear of it the
wind blows, from fear the sun rises; from fear of it Agni and Indra, yea
Death runs as the fifth' (Taitt. Up. II, 8, 1).--The next Sutra supplies
a further reason.
41. On account of light being seen (declared in the text).
Between the two texts referring to the Person of the size of a thumb,
there is a text declaring that to that Person there belongs light that
obscures all other light, and is the cause and assistance of all other
light; and such light is characteristic of Brahman only. 'The sun does
not shine there, nor the moon and the stars, nor these lightnings, and
much less this fire. After him, the shining one, everything shines; by
his light all this is lighted' (Ka. Up. II, 5, 15)--This very same sloka
is read in the Atharvana (i.e. Mundaka) with reference to Brahman.
Everywhere, in fact, the texts attribute supreme luminousness to Brahman
only. Compare: 'Having approached the highest light he manifests himself
in his own shape' (Ch. Up. VIII, 12, 3); 'Him the gods meditate on as
the light of lights, as immortal time' (Bri. Up. IV, 4,16); 'Now that
light which shines above this heaven' (Ch. Up. III, 13, 7).--It is thus
a settled conclusion that the Person measured by a thumb is the highest
Brahman.--Here terminates the adhikarana of 'him who is measured' (by a
thumb).
42. The ether, on account of the designation of something different, and
so on.
We read in the Chandogya. 'The ether is the evolver of forms and names.
That within which these forms and names are (or "that which is within--
or without--these forms and names") is Brahman, the Immortal, the Self'
(VIII, 14). A doubt here arises whether the being here called ether be
the released individual soul, or the highest Self.--The Purvapakshin
adopts the former view. For, he says, the released soul is introduced as
subject-matter in an immediately preceding clause,'Shaking off all as a
horse shakes his hair, and as the moon frees himself from the mouth of
Rahu; having shaken off the body I obtain, satisfied, the uncreated
world of Brahman' Moreover, the clause 'That which is without forms and
names' clearly designates the released soul freed from name and form.
And 'the evolver of names and forms' is again that same soul
characterised with a view to its previous condition; for the individual
soul in its non-released state supported the shapes of gods, and so on,
and their names. With a view, finally, to its present state in which it
is free from name and form, the last clause declares 'that is Brahman,
the Immortal'. The term 'ether' may very well be applied to the released
soul which is characterised by the possession of non-limited splendour.--
But, as the text under discussion is supplementary to the section
dealing with the small ether within the heart (VIII, 1, 1 ff.), we
understand that that small ether is referred to here also; and it has
been proved above that that small ether is Brahman!--Not so, we reply.
The text under discussion is separated from the section treating of the
small ether within the heart, by the teaching of Prajapati. and that
teaching is concerned with the characteristics of the individual soul in
its different conditions up to Release; and moreover the earlier part of
the section under discussion speaks of the being which shakes off evil,
and this undoubtedly is the released individual soul introduced in the
teaching of Prajapati. All this shows that the ether in our passage
denotes the released individual soul.
This view is set aside by the Sutra. The ether in our passage is the
highest Brahman, because the clause 'Ether is the evolver of forms and
names' designates something other than the individual soul. The ether
which evolves names and forms cannot be the individual soul either in
the state of bondage or that of release. In the state of bondage the
soul is under the influence of karman, itself participates in name and
form, and hence cannot bring about names and forms. And in its released
state it is expressly said not to take part in the world-business (Ve.
Su. IV, 4, 17), and therefore is all the less qualified to evolve names
and forms. The Lord, on the other hand, who is the ruling principle in
the construction of the Universe is expressly declared by scripture to
be the evolver of names and forms; cp. 'Entering into them with this
living Self, let me evolve names and forms' (Ch. Up. VI, 3, 2); 'Who is
all-knowing, whose brooding consists of knowledge, from him is born this
Brahman, name, form, and matter' (Mu. Up. I, 1, 9), &c. Hence the ether
which brings about names and forms is something different from the soul
for which name and form are brought about; it is in fact the highest
Brahman. This the next clause of the text confirms, 'That which is
within those forms and names'; the purport of which is: because that
ether is within names and forms, not being touched by them but being
something apart, therefore it is the evolver of them; this also
following from his being free from evil and endowed with the power of
realising his purposes. The 'and so on' in the Sutra refers to the
Brahma-hood, Self-hood, and immortality mentioned in the text ('That is
the Brahman, the Immortal, the Self'). For Brahma-hood, i.e. greatness,
and so on, in their unconditioned sense, belong to the highest Self only.
It is thus clear that the ether is the highest Brahman.--Nor is the
Purvapakshin right in maintaining that a clause immediately preceding
('shaking off all evil') introduces the individual soul as the general
topic of the section. For what the part of the text immediately
preceding the passage under discussion does introduce as general topic,
is the highest Brahman, as shown by the clause 'I obtain the Brahma-
world.' Brahman is, it is true, represented there as the object to be
obtained by the released soul; but as the released soul cannot be the
evolver of names and forms, &c., we must conclude that it is Brahman
(and not the released soul), which constitutes the topic of the whole
section. Moreover (to take a wider view of the context of our passage)
the term 'ether' prompts us to recognise here the small ether (mentioned
in the first section of the eighth book) as the general topic of the
book; and as the teaching of Prajapati is meant to set forth (not the
individual soul by itself but) the nature of the soul of the meditating
devotee, it is proper to conclude that the text under discussion is
meant finally to represent, as the object to be obtained, the small
ether previously inculcated as object of meditation. In conclusion we
remark that the term 'ether' is nowhere seen to denote the individual
Self.--The ether that evolves names and forms, therefore, is the highest
Brahman.
But, an objection is raised, there is no other Self different from the
individual Self; for scripture teaches the unity of all Selfs and denies
duality. Terms such as 'the highest Self,' 'the highest Brahman,' 'the
highest Lord,' are merely designations of the individual soul in the
state of Release. The Brahma-world to be attained, therefore, is nothing
different from the attaining individual soul; and hence the ether also
that evolves names and forms can be that soul only.--To this objection
the next Sutra replies.
43. On account of difference in deep sleep and departing.
We have to supply 'on account of designation' from the preceding Sutra.
Because the text designates the highest Self as something different from
the individual Self in the state of deep sleep as well as at the time of
departure, the highest Self is thus different. For the Vajasaneyaka,
after having introduced the individual Self in the passage 'Who is that
Self?--He who consisting of knowledge is among the pranas,' &c. (_Bri_.
Up. IV, 3, 7), describes how, in the state of deep sleep, being not
conscious of anything it is held embraced by the all-knowing highest
Self, embraced by the intelligent Self it knows nothing that is without,
nothing that is within' (IV, 3, 21). So also with reference to the time
of departure, i.e. dying 'Mounted by the intelligent Self it moves along
groaning' (IV, 3, 35). Now it is impossible that the unconscious
individual Self, either lying in deep sleep or departing from the body,
should at the same time be embraced or mounted by itself, being all-
knowing. Nor can the embracing and mounting Self be some other
individual Self; for no such Self can be all-knowing.--The next Sutra
supplies a further reason.
44. And on account of such words as Lord.
That embracing highest Self is further on designated by terms such as
Lord, and so on. 'He is the Lord of all, the master of all, the ruler of
all. He does not become greater by good works, nor smaller by evil works.
He is the lord of all, the king of beings, the protector of beings. He
is a bank and a boundary so that these worlds may not be confounded.
Brahmanas seek to know him by the study of the Veda. He who knows him
becomes a Muni. Wishing for that world only, mendicants leave their
homes' (IV, 4, 22). 'This indeed is the great unborn Self, the strong,
the giver of wealth,--undecaying, undying, immortal, fearless is
Brahman' (IV, 4, 24; 25). Now all the qualities here declared, viz.
being the lord of all, and so on, cannot possibly belong to the
individual Self even in the state of Release; and we thus again arrive
at the conclusion that the ether evolving forms and names is something
different from the released individual soul. The declarations of general
Unity which we meet with in the texts rest thereon, that all sentient
and non-sentient beings are effects of Brahman, and hence have Brahman
for their inner Self. That this is the meaning of texts such as 'All
this is Brahman,' &c., we have explained before. And the texts denying
plurality are to be understood in the same way.--Here terminates the
adhikarana of 'the designation of something different, and so on.'
FOURTH PADA.
1. If it be said that some (mention) that which rests on Inference; we
deny this because (the form) refers to what is contained in the simile
of the body; and (this the text) shows.
So far the Sutras have given instruction about a Brahman, the enquiry
into which serves as a means to obtain what is the highest good of man,
viz. final release; which is the cause of the origination, and so on, of
the world; which differs in nature from all non-sentient things such as
the Pradhana, and from all intelligent beings whether in the state of
bondage or of release; which is free from all shadow of imperfection;
which is all knowing, all powerful, has the power of realising all its
purposes, comprises within itself all blessed qualities, is the inner
Self of all, and possesses unbounded power and might. But here a new
special objection presents itself. In order to establish the theory
maintained by Kapila, viz. of there being a Pradhana and individual
souls which do _not_ have their Self in Brahman, it is pointed out by
some that in certain branches of the Veda there are met with certain
passages which appear to adumbrate the doctrine of the Pradhana being
the universal cause. The Sutras now apply themselves to the refutation
of this view, in order thereby to confirm the theory of Brahman being
the only cause of all.
We read in the Katha-Upanishad, 'Beyond the senses there are the objects,
beyond the objects there is the mind, beyond the mind there is the
intellect, the great Self is beyond the intellect. Beyond the Great
there is the Unevolved, beyond the Unevolved there is the Person. Beyond
the Person there is nothing--this is the goal, the highest road' (Ka. Up.
I, 3, 11). The question here arises whether by the 'Unevolved' be or be
not meant the Pradhana, as established by Kapila's theory, of which
Brahman is not the Self.--The Purvapakshin maintains the former
alternative. For, he says, in the clause 'beyond the Great is the
Unevolved, beyond the Unevolved is the Person,' we recognise the
arrangement of entities as established by the Sankhya-system, and hence
must take the 'Unevolved' to be the Pradhana. This is further confirmed
by the additional clause 'beyond the Person there is nothing,' which (in
agreement with Sankhya principles) denies that there is any being beyond
the soul, which itself is the twenty-fifth and last of the principles
recognised by the Sankhyas. This prima facie view is expressed in the
former part of the Sutra, 'If it be said that in the sakhas of some that
which rests on Inference, i.e. the Pradhana, is stated as the universal
cause.'
The latter part of the Sutra refutes this view. The word 'Unevolved'
does not denote a Pradhana independent of Brahman; it rather denotes the
body represented as a chariot in the simile of the body, i.e. in the
passage instituting a comparison between the Self, body, intellect, and
so on, on the one side, and the charioteer, chariot, &c. on the other
side.--The details are as follows. The text at first--in the section
beginning 'Know the Self to be the person driving,' &c., and ending 'he
reaches the end of the journey, and that is the highest place of Vishnu'
(I, 3, 3-9)--compares the devotee desirous of reaching the goal of his
journey through the samsara, i.e. the abode of Vishnu, to a man driving
in a chariot; and his body, senses, and so on, to the chariot and parts
of the chariot; the meaning of the whole comparison being that he only
reaches the goal who has the chariot, &c. in his control. It thereupon
proceeds to declare which of the different beings enumerated and
compared to a chariot, and so on, occupy a superior position to the
others in so far, namely, as they are that which requires to be
controlled--'higher than the senses are the objects,' and so on. Higher
than the senses compared to the horses--are the objects--compared to
roads,--because even a man who generally controls his senses finds it
difficult to master them when they are in contact with their objects;
higher than the objects is the mind-compared to the reins--because when
the mind inclines towards the objects even the non-proximity of the
latter does not make much difference; higher than the mind (manas) is
the intellect (buddhi)--compared to the charioteer--because in the
absence of decision (which is the characteristic quality of buddhi) the
mind also has little power; higher than the intellect again is the
(individual) Self, for that Self is the agent whom the intellect serves.
And as all this is subject to the wishes of the Self, the text
characterises it as the 'great Self.' Superior to that Self again is the
body, compared to the chariot, for all activity whereby the individual
Self strives to bring about what is of advantage to itself depends on
the body. And higher finally than the body is the highest Person, the
inner Ruler and Self of all, the term and goal of the journey of the
individual soul; for the activities of all the beings enumerated depend
on the wishes of that highest Self. As the universal inner Ruler that
Self brings about the meditation of the Devotee also; for the Sutra (II,
3, 41) expressly declares that the activity of the individual soul
depends on the Supreme Person. Being the means for bringing about the
meditation and the goal of meditation, that same Self is the highest
object to be attained; hence the text says 'Higher than the Person there
is nothing--that is the goal, the highest road.' Analogously scripture,
in the antaryamin-Brahmana, at first declares that the highest Self
within witnesses and rules everything, and thereupon negatives the
existence of any further ruling principle 'There is no other seer but he,'
& c. Similarly, in the Bhagavad-gita, 'The abode, the agent, the
various senses, the different and manifold functions, and fifth the
Divinity (i.e. the highest Person)' (XVIII, 14); and 'I dwell within the
heart of all; memory and perception, as well as their loss, come from
me' (XV, 15). And if, as in the explanation of the text under discussion,
we speak of that highest Self being 'controlled,' we must understand
thereby the soul's taking refuge with it; compare the passage Bha. Gi.
XVIII, 61-62, 'The Lord dwells in the heart of all creatures, whirling
them round as if mounted on a machine; to Him go for refuge.'
Now all the beings, senses, and so on, which had been mentioned in the
simile, are recognised in the passage 'higher than the senses are the
objects,' &c., being designated there by their proper names; but there
is no mention made of the body which previously had been compared to the
chariot; we therefore conclude that it is the body which is denoted by
the term 'the Unevolved.' Hence there is no reason to see here a
reference to the Pradhana as established in the theory of Kapila. Nor do
we recognise, in the text under discussion, the general system of Kapila.
The text declares the objects, i.e. sounds and so on, to be superior to
the senses; but in Kapila's system the objects are not viewed as the
causes of the senses. For the same reason the statement that the manas
is higher than the objects does not agree with Kapila's doctrine. Nor is
this the case with regard to the clause 'higher than the buddhi is the
great one, the Self; for with Kapila the 'great one' (mahat) is the
buddhi, and it would not do to say 'higher than the great one is the
great one.' And finally the 'great one,' according to Kapila, cannot be
called the 'Self.' The text under discussion thus refers only to those
entities which had previously appeared in the simile. The text itself
further on proves this, when saying 'That Self is hidden in all beings
and does not shine forth, but it is seen by subtle seers through their
sharp and subtle intellect. A wise man should keep down speech in the
mind, he should keep that within knowledge (which is) within the Self;
he should keep knowledge within the great Self, and that he should keep
within the quiet Self.' For this passage, after having stated that the
highest Self is difficult to see with the inner and outer organs of
knowledge, describes the mode in which the sense-organs, and so on, are
to be held in control. The wise man should restrain the sense-organs and
the organs of activity within the mind; he should restrain that (i.e.
the mind) within knowledge, i.e. within the intellect (buddhi), which
abides within the Self; he should further restrain the intellect within
the great Self, i.e. the active individual Self; and that Self finally
he should restrain within the quiet Self, i.e. the highest Brahman,
which is the inner ruler of all; i.e. he should reach, with his
individual Self so qualified, the place of Vishnu, i.e. Brahman.--But how can the term 'the Unevolved' denote the evolved body?--To this question the next Sutra furnishes a reply. |
|
댓글 없음:
댓글 쓰기