6. 'On account of this not being stated by Scripture'; not so, on
account of those who perform sacrifices and so on being understood.
But, a further objection is raised, in the whole section under
discussion no mention at all is made of the soul; the section cannot
therefore prove that the soul moves, enveloped by water. The text speaks
only of different forms of water sraddha and the rest.--This, the Sutra
points out, is not so, on account of those who perform sacrifices being
understood. For further on in the same chapter it is said, that those
who, while destitute of the knowledge of Brahman, practise sacrifices,
useful works and alms, reach the heavenly world and become there of the
essence of the moon (somarajanah); whence, on the results of their good
works being exhausted, they return again and enter on a new embryonic
state (Ch. Up. V, 10). Now in the preceding section (V, 9) it is said
that they offer sraddha in the heavenly world, and that from that
oblation there arises the king Soma--an account which clearly refers to
the same process as the one described in V, 10. We herefrom infer that
what is meant in V, 9 is that that being which was distinguished by a
body of sraddha, becomes a being distinguished by a body of the nature
of the moon. The word body denotes that the nature of which it is to be
the attribute of a soul, and thus extends in its connotation up to the
soul. The meaning of the section therefore is that it is the soul which
moves enveloped by water and the other rudimentary elements.--But the
phrase 'him the gods eat' (V, 10, 4) shows that the king Soma cannot be
the soul, for that cannot be eaten!--To this the next Sutra replies.
7. Or it is metaphorical, on account of their not knowing the Self. For
thus Scripture declares.
He who performs sacrifices, and so on, and thus does not know the Self,
is here below and in yonder world a mere means of enjoyment for the
devas. He serves them here, by propitiating them with sacrifices, and so
on; and when the gods, pleased with his service, have taken him up into
yonder world, he there is a common means of enjoyment for them (since
they are gratified by the presence of a faithful servant). That those
not knowing the Self serve and benefit the gods, Scripture explicitly
declares, 'He is like a beast for the devas' (Bri. Up. I, 4, 10). Smriti
also declares, that while those who know the Self attain to Brahman,
those who do not know it are means of enjoyment for the devas, 'To the
gods go the worshippers of the gods, and they that are devoted to me go
to me' (Bha. Gi. VII, 23). When Scripture speaks of the soul being eaten
by the gods, it therefore only means that the soul is to them a source
of enjoyment. That eating the soul means no more than satisfaction with
it, may also be inferred from the following scriptural passage, 'The
gods in truth do not eat nor do they drink; by the mere sight of that
amrita they are satisfied.'--It thus remains a settled conclusion that
the soul moves enveloped by the subtle rudiments of the elements.--Here
terminates the adhikarana of 'the obtaining of another body.'
8. On the passing away of the works, with a remainder, according to
Scripture and Smriti; as it went and not so.
The text declares that those who only perform sacrifices and useful
works ascend by the road of the fathers, and again return to the earth
when they have fully enjoyed the fruit of their works, 'having dwelt
there yavat sampatam, they return by the same way' (Ch. Up. V, 10, 5).
The question here arises whether the descending soul carries a certain
remainder (anusaya) of its works or not.--It does not, since it has
enjoyed the fruit of all its works. For by 'anusaya' we have to
understand that part of the karman which remains over and above the part
retributively enjoyed; but when the fruit of the entire karman has been
enjoyed, there is no such remainder. And that this is so we learn from
the phrase 'yavat sampatam ushitva,' which means 'having dwelt there as
long as the karman lasts' (sampatanty anena svargalokam iti sampatah).
Analogously another text says, 'Having obtained the end of whatever deed
he does on earth, he again returns from that world to this world to
action' (Bri. Up. V, 4, 6).--Against this prima facie view the Sutra
declares 'with a remainder he descends, on account of what is seen, i.e.
scriptural text, and Smriti.' The scriptural text is the one 'Those
whose conduct has been good' (V, 10, 7), which means that among the
souls that have returned, those whose karman is good obtain a good birth
as Brahmanas or the like, while those whose karman is bad are born again
as low creatures-dogs, pigs, Kandalas, and the like. This shows that the
souls which have descended are still connected with good or evil karman.
Smriti also declares this: 'Men of the several castes and orders, who
always stand firm in the works prescribed for them, enjoy after death
the rewards of their works, and by virtue of a remnant (of their works)
they are born again in excellent countries, castes and families, endowed
with beauty, long life, learning in the Vedas, wealth, good conduct,
happiness and wisdom. Those who act in a contrary manner perish'
(Gautama Dha. Su. XI, 29); 'Afterwards when a man returns to this world
he obtains, by virtue of a remainder of works, birth in a good family,
beauty of form, beauty of complexion, strength, aptitude for learning,
wisdom, wealth, and capacity for fulfilling his duties. Therefore,
rolling like a wheel (from the one to the other), in both worlds he
dwells in happiness' (Apast. Dha. Su. II, 1, 2, 3). The clause 'as long
as his works last' (yavat-sampatam) refers to that part of his works
only which was performed with a view to reward (as promised for those
works by the Veda); and the same holds true with regard to the passage
'whatever work man does here on earth' (Bri. Up. V, 4, 6). Nor is it
possible that works, the fruit of which has not yet been enjoyed, and
those the result of which has not been wiped out by expiatory ceremonies,
should be destroyed by the enjoyment of the fruits of other works. Hence
those who have gone to that world return with a remnant of their works,
'as they went and not so'--i.e. in the same way as they ascended and
also in a different way. For the ascent takes place by the following
stages--smoke, night, the dark half of the moon, the six months of the
sun's southern progress, the world of the fathers, ether, moon. The
descent, on the other hand, goes from the place of the moon, through
ether, wind, smoke, mist, cloud. The two journeys are alike in so far as
they pass through ether, but different in so far as the descent touches
wind, and so on, and does not touch the world of the fathers, and other
stages of the ascent.
9. 'On account of conduct'; not so, since (karana) connotes works; thus
Karshnajini thinks.
In the phrases 'those whose works were good' (ramaniya-karanah), and
'those whose works were bad' (kapuya-karanah), the word karana does not
denote good and evil works (i.e. not such works as the Veda on the one
hand enjoins as leading to certain rewards, and on the other prohibits,
threatening punishment), for, in Vedic as well as ordinary language, the
term karana is generally used in the sense of akara, i.e. general
conduct. In ordinary speech such words as akara, sila, vritta are
considered synonymous, and in the Veda we read 'whatever works (karmani)
are blameless, those should be regarded, not others. Whatever our good
conduct (su-karitani) was, that should be observed by thee, nothing
else' (Taitt. Up. I, 11, 2)--where 'works' and 'conduct' are
distinguished. Difference in quality of birth therefore depends on
conduct, not on the remainder of works performed with a view to certain
results.--This prima facie view the Sutra sets aside, 'not so, because
the scriptural term karana connotes works; thus the teacher Karshnajini
thinks.' For mere conduct does not lead to experiences of pleasure and
pain; pleasure and pain are the results of _works_ in the limited sense.
10. 'There is purposelessness'; not so, on account of the dependence on
that.
But if conduct has no result, it follows that good conduct, as enjoined
in the Smritis, is useless!--Not so, we reply; for holy works enjoined
by the Veda depend on conduct, in so far as a man of good conduct only
is entitled to perform those works. This appears from passages such as
the following: 'A man who is not pure is unfit for all religious work,'
and 'Him who is devoid of good conduct the Vedas do not purify.'
Karshnajini's view thus is, that the karana of the text implies karman.
11. But only good and evil works, thus Badari thinks.
As the verb a-kar takes karman for its object (punyam karma karati, &c.),
and as the separate denotation (i.e. the use of apparently equivalent
words, viz. akar and karman) can be accounted for on the ground that one
of them refers to works established by manifest texts, and the other to
texts inferred from actually existing rules of good conduct; and as,
when the primary meaning is possible, no secondary meaning must be
adopted; nothing else but good and evil works (in the Vedic sense) are
denoted by the word karana: such is the opinion of the teacher Badari.
This opinion of Badari, the author of the Sutra states as representing
his own. On the other hand, he adopts the view of Karshnajini in so far
as he considers such items of virtuous _conduct_ as the Sandhya--which
are enjoined by scriptural texts, the existence of which is inferred on
the basis of conduct as enjoined by Smriti--to have the result of
qualifying the agent for the performance of other works.--The conclusion
therefore is that the souls descend, carrying a remnant of their works.--
Here terminates the adhikarana of 'the passing of works.'
12. Of those also who do not perform sacrifices (the ascent) is declared
by Scripture.
It has been said that those who perform only sacrifices, and so on, go
to the moon and thence return with a remainder of their works. The
question now arises whether those also who do not perform sacrifices go
to the moon. The phrase 'who do not perform sacrifices' denotes evil-
doers of two kinds, viz. those who do not do what is enjoined, and those
who do what is forbidden.--These also go to the moon, the Purvapakshin
maintains; for the text contains a statement to that effect, 'All who
depart from this world go to the moon' (Ka. Up. I, 2)--where it is said
that all go, without any distinction. So that those who perform good
works and those who perform evil works, equally go to the moon.--This
the next Sutra negatives.
13. But of the others having enjoyed in Samyamana, there is ascent and
descent; as such a course is declared.
Of the others, i.e. those who do not perform sacrifices, and so on,
there is ascent to the moon and descent from there, only after they have
in the kingdom of Yama suffered the punishments due to their actions.
For the text declares that evil-doers fall under the power of Yama, and
have to go to him, 'He who thinks, this is the world there is no other,
falls again and again under my sway' (Ka. Up. I, 2, 6); 'the son of
Vivasvat, the gathering place of men' (Rik Samh. X, 14, 1); 'King Yama,'
and other texts.
14. Smriti texts also declare this.
That all beings are under the sway of Yama, Parasara also and other
Smriti writers declare, 'And all these pass under the sway of Yama.'
15. Moreover there are seven.
The Smritis moreover declare that there are seven hells, called Raurava,
and so on, to which evil-doers have to go.--But how do they, if moving
about in those seven places, reach the palace of Yama?
16. On account of his activity there also, there is no contradiction.
As their going to those seven places also is due to the command of Yama,
there is no contradiction.--Thus those also who do not perform
sacrifices, and so on, after having gone to the world of Yama, and there
undergone punishments according to the nature of their works, later on
ascend to the moon and again descend from there.--Of this conclusion the
next Sutra disposes.
17. But, of knowledge and work--as these are the leading topics.
The 'but' sets aside the view developed so far. It cannot be admitted
that those also who do not perform sacrifices, and so on, reach the moon;
because the path of the gods and the path of the fathers are meant for
the enjoyment of the fruits 'of knowledge and work.'That is to say--as
those who do not perform sacrifices cannot ascend by the path of the
gods, since they are destitute of knowledge; so they also cannot go by
the path of the fathers, since they are destitute of meritorious works.
And that these two paths are dependent respectively on knowledge and
works, we know from the fact that these two are the leading topics. For
knowledge forms the leading topic with regard to the path of the gods,
'Those who know this, and those who in the forest follow faith and
austerities, go to light,' &c.; and works have the same position with
regard to the path of the fathers, "they who living in a village perform
sacrifices, &c. go to the smoke," &c. The text, 'all those who depart
from this world go to the moon,' must therefore be interpreted to mean
'all those who perform sacrifices go to the moon.'--But if evil-doers do
not go to the moon, the fifth oblation cannot take place, and no new
body can be produced. For the text says, 'In the fifth oblation water is
called man,' and, as we have shown, that fifth oblation presupposes the
soul's going to the moon. In order, therefore, to understand how in
their case also a new embodiment is possible, it must needs be admitted
that they also ascend to the moon.--To this the next Sutra replies.
18. Not in the case of the third (place), as it is thus perceived.
The third 'place' does not, for the origination of a new body, depend on
the fifth oblation. The term,'the third place,' denotes mere evil-doers.
That these do not, for the origination of a new body, depend on the
fifth oblation, is seen from Scripture. For, in answer to the question
'Do you know why that world never becomes full?' the text says, 'On
neither of these two ways are those small creatures continually
returning, of whom it may be said, Live and die. This is the third place.
Therefore that world never becomes full.' As this passage states that in
consequence of 'the third place' (i.e. the creatures forming a third
class) not ascending to and descending from the heavenly world that
world never becomes full, it follows that that third place does not, for
the origination of bodies, depend on the fifth oblation. The clause, 'in
the fifth oblation,' moreover, merely states that the connexion of water
with the fifth fire is the cause of the water 'being called man' (i. e.
becoming an embryo), but does not deny the origination of embryos in
other ways; for the text contains no word asserting such a limitation.
19. It moreover is recorded, in the world.
Smriti, moreover, states that the bodies of some specially meritorious
persons, such as Draupadi, Dhrishtadyumna and others, were formed
independently of the fifth oblation' (i.e. sexual union).
20. And on account of its being seen.
And it is seen in Scripture also, that the bodies of some beings
originate independently of the fifth oblation: 'Of all beings there are
indeed three origins only, that which springs from an egg, that which
springs from a living being, that which springs from a germ' (Ch. Up. VI,
3, 1). It is observed that from among these beings those springing from
a germ and those springing from heat originate without that fifth
oblation.--But the text quoted does not refer to the creatures springing
from heat; for it says that there are three origins only!--To this the
next Sutra replies.
21. The third term includes that which springs from heat.
Creatures sprung from heat are included in the third term--viz. that
which springs from a germ--which is exhibited in the text quoted. The
settled conclusion therefore is that the evil-doers do not go to the
moon.--Here terminates the adhikarana of 'those who do not perform
sacrifices.'
22. There is entering into similarity of being with those, there being a
reason.
The text describes the manner in which those who perform sacrifices, and
so on, descend from the moon as follows: 'They return again that way as
they came, to the ether, from the ether to the air. Then having become
air they become smoke, having become smoke they become mist,' &c. The
doubt here arises whether the soul when reaching ether, and so on,
becomes ether in the same sense as here on earth it becomes a man or
other being, or merely becomes similar to ether, and so on.--The former
view is the true one; for as the soul in the sraddha state becomes the
moon, so it must likewise be held to _become_ ether, and so on, there
being no reason for a difference in the two cases.--This prima facie
view the Sutra sets aside. The descending soul enters into similarity of
being with ether, and so on; since there is a reason for this. When the
soul becomes a man or becomes the moon, there is a reason for that,
since it thereby becomes capacitated for the enjoyment of pain and
pleasure. But there is no similar reason for the soul becoming ether,
and so on, and hence the statement that the soul becomes ether, and so
on, can only mean that, owing to contact with them, it becomes similar
to them.--Here terminates the adhikarana of 'entering into similarity of
being.'
23. Not very long; on account of special statement.
Does the soul in its descent through ether, and so on, stay at each
stage for a not very long time, or is there nothing to define that time?--
It stays at each stage for an indefinite time, there being nothing to
define the time.--
Not so, the Sutra decides. For there is a special statement, i.e. the
text says that when the soul has become rice or grain or the like, the
passing out of that stage is beset with difficulties. From this we infer
that as there is no such statement concerning the earlier stages, the
soul stays at each of them for a short time only.--Here terminates the
adhikarana of 'the not very long time.'
24. Into (plants) animated by other souls, because the statement is as
in the previous cases.
The text declares that 'he descending souls are born as rice, corn,'
& c., 'they are born here as rice, corn, herbs, trees,' &c. The question
here is whether the souls cling to plants animated by other souls which
have those plants for their bodies; or whether the descending souls
themselves are born with those plants for their bodies.--The latter view
is the right one; for the text says, 'they are born as rice, grain,' and
so on, and this expression is of the same kind as when we say 'he is
born as a man, as a deva,' and so on. The text therefore means that the
souls are embodied in the different plants.--This view the Sutra
rejects. The souls merely cling to those plants which constitute the
bodies of other souls; 'since the statement is as in the previous
cases,' i.e. because the text only says that the souls become plants as
it had previously been said that they become ether, and so on. Where the
text means to say that the soul enters on the condition of an enjoying
soul (i.e. of a soul assuming a new body for the purpose of retributive
enjoyment), it refers to the deeds which lead to such enjoyment; so e.
g. in the passage, 'Those whose works have been good obtain a good
birth,' & c. But in the text under discussion there is no such reference
to karman. For those works--viz. sacrifices and the like--which were
undertaken with a view to reward, such as enjoyment of the heavenly
world, are, in the case of the descending souls, completely wiped out by
the enjoyment of the heavenly world (which precedes the descent of the
souls); and those works on the other hand, the action of which has not
yet begun, lead to the embodiments mentioned further on ('Those whose
works are good'). And in the interval between those two conditions no
new karman originates. When, therefore, the text says that the souls are
born as plants, the statement cannot be taken in its literal sense.
25. It is unholy. Not so, on the ground of Scripture.
The conclusion arrived at above cannot be accepted, since there is a
reason why the descending soul should enter on the condition of an
enjoying soul. Such works as sacrifices, the fruit of which is the
enjoyment of the heavenly world, are mixed with evil, for they imply
injury to living beings as in the case of the goat offered to Agnishomau.
And such injury is evil as it is forbidden by texts such as 'let him not
harm any creature.' Nor can it be said that the injunctions of
sacrificing animals constitute exceptions to the general rule of not
harming any creature.--For the two injunctions refer to different things.
The injunction to kill the goat for Agnishomau intimates that the
killing of the animal subserves the accomplishment of the sacrifice,
while the injunction not to 'harm' teaches that such harming has
disastrous consequences. Should it be said that the prohibition of
harming does not refer to such actions as the sacrifice of the goat
which proceed on the basis of scriptural injunction, but only to such
actions as spring from natural passion or desire (raga); we remark that
in the case of sacrifices also the action is equally prompted by natural
desire. Injunctions such as 'He who desires the heavenly world is to
sacrifice', teach that sacrifices are to be undertaken by persons
desirous of certain pleasant results, and such persons having thus
learned by what means the result is to be accomplished proceed to action
from the natural desire of the result. This applies to the killing of
the goat also which is offered to Agnishomau; man learns from Scripture
that such actions help to accomplish the sacrifice which effects the
result, and then performs those actions from natural desire. The case in
no way differs from that of harm done in ordinary life--where the agent
always is prompted by natural desire, having somehow arrived at the
conclusion that his action will accomplish something aimed at by himself.
The same holds good with regard to works of permanent obligation. Men
learn from Scripture that through the performance of the special duties
of their caste they attain happiness of the highest kind, and then apply
themselves to their duties from a natural desire of such happiness, and
therefore such works also are mixed with evil. Hence the souls of those
who have performed sacrifices, and so on, which contain an element of
evil, at first experience in the heavenly world that result which is to
be enjoyed there, and then embodying themselves in non-moving things
such as plants, experience the fruit of that part of their actions which
is of a harmful nature. That embodiment in non-moving beings is the
result of evil deeds Smriti declares: 'Owing to those defects of work
which are due to the body, a man becomes a non-moving being.' From all
this it follows that the souls embody themselves in plants to the end of
enjoying the fruits of their works.--To this the Sutra replies--it is
not so, on account of scriptural statement. For Scripture declares that
the killing of sacrificial animals makes them to go up to the heavenly
world, and therefore is not of the nature of harm. This is declared in
the text, 'The animal killed at the sacrifice having assumed a divine
body goes to the heavenly world'; 'with a golden body it ascends to the
heavenly world.' An action which is the means of supreme exaltation is
not of the nature of harm, even if it involves some little pain; it
rather is of beneficial nature.--With this the mantra also agrees: 'Thou
dost not die, thou goest to the gods on easy paths; where virtuous men
go, not evil-doers, there the divine Savitri may lead thee.' An act
which has a healing tendency, although it may cause a transitory pain,
men of insight declare to be preservative and beneficial.
26. After that conjunction with him who performs the act of generation.
The declaration that the descending souls _become_ rice plants, and so
on, cannot be taken literally for that reason also, that the text
afterwards declares them to _become_ those who perform the act of
generation: 'Whoever the being may be that eats the food and begets
offspring, that being he (i.e. the soul that has descended) becomes.'
Now the meaning of this latter text can only be that the soul enters
into conjunction with the creature which eats the grain; and hence we
have to interpret the previous text, as to the soul's becoming a plant,
in the same way.
27. From the yoni the body.
Only after having reached a yoni the soul, affected with a remnant of
its works, obtains a new body, and only in a body there can be the
enjoyment of pleasure and pain. When, therefore, previous to that the
soul is said to reach ether, wind, and so on, this can only mean that it
enters into conjunction with them.--Here terminates the adhikarana of
'that animated by another soul.'
SECOND PADA.
1. In the intermediate sphere the creation (is effected by the soul);
for (Scripture) says (so).
So far it has been shown that the soul in the waking state suffers
affliction since, in accordance with its deeds, it goes, returns, is
born, and so on. Next an enquiry is instituted into its condition in the
state of dream. With reference to the state of dreaming Scripture says,
'There are no chariots in that state, no horses, no roads; then he
creates chariots, horses and roads. There are no blessings, no happiness,
no joys; then he himself creates blessings, happiness, joys, and so on.
For he is the creator' (Bri. Up. IV, 3, 10). A doubt here arises whether
this creation of chariots and the rest is accomplished by the individual
soul, or by the Lord.--'The creation in the intermediate state' is due
to the individual soul only. 'The intermediate state' means the sphere
of dreams, in agreement with the passage 'There is a third intermediate
state, the place of dreams' (Bri. Up. IV, 3, 1). And that creation is
effected by the soul only; for what is referred to in the passages 'he
creates,' 'For he is the maker,' is none other but the dreaming soul.
2. And some (state the soul to be) the shaper; and sons, and so on.
And the followers of one sakha state in their text that the dreaming
soul is the shaper of its desires: 'He, the person who is awake in those
who sleep, shaping one desired thing (kama) after the other.' The term
'kama' there denotes not mere desires, but such things as sons and the
like which are objects of desire. For sons and so on are introduced as
'kamas' in previous passages: 'Ask for all kamas according to thy wish';
'Choose sons and grandsons living a hundred years' (Ka. Up. I, 1, 25;
23). The individual soul thus creates chariots, and so on, in its dreams.
That the soul has the power of realising all its wishes is known from
the declaration of Prajapati. It is therefore able to create, even in
the absence of special instruments.--This view is set aside by the next
Sutra.
3. But it is mere Maya; on account of the true nature (of the soul) not
being fully manifested.
The things appearing in dreams-chariots, lotus tanks, and so on--are
absolute Maya, i.e. things created by the Supreme Person. For the term
'Maya' denotes wonderful things, as appears from passages such as 'She
was born in the race of Janaka, appearing like the wonderful power of
the divine being in bodily shape' (devamaya). The sense of the passage
'there are no chariots,' &c. then is--there are no chariots and horses
to be perceived by any other person but the dreaming one; and then 'he
creates chariots,' &c.--i. e. the Supreme Person creates things to be
perceived by the dreamer and persisting for a certain time only. Those
things therefore are of a wonderful nature (but not illusions). And the
creation of such wonderful things is possible for the Supreme Person who
can immediately realise all his wishes; but not for the individual soul.
The latter also, indeed, fundamentally possesses that power; but as in
the Samsara state the true nature of the soul is not fully manifested,
it is then incapable of accomplishing such wonderful creations. The text
'the person shaping one desired thing after the other' declares the
Supreme Person to be the creator, for the clauses immediately preceding
and following that text (viz. 'He who is awake in those who sleep'; and
'that is the Bright, that is Brahman, that alone is called the Immortal;
all worlds are contained in it and no one goes beyond'--Ka. Up. II, 5,
8) mention attributes distinctively characteristic of the Supreme Person.
And the Bri. Up. text, 'For he is the maker,' must therefore, in
agreement with the Katha-text, also be understood as declaring that it
is the Supreme Person only that creates the things seen in a dream.--But
if it is the true nature of the soul to be free from all imperfections,
and so on, why then does this not manifest itself?--To this the next
Sutra replies.
4. But owing to the wish of the highest it is hidden; for from that are
its bondage and the opposite state.
The _but_ sets the objection aside. Owing to the wish of the highest, i.
e. the Supreme Person, the essential nature of the individual soul is
hidden. The Supreme Person hides the true, essentially blessed, nature
of the soul which is in a state of sin owing to the endless chain of
karman. For this reason we find it stated in Scripture that the bondage
and release of the soul result from the wish of the Supreme Person only
'when he finds freedom from fear and rest in that invisible, incorporeal,
undefined, unsupported; then he has gone to fearlessness '; 'for he
alone causes blessedness'; 'from fear of it the wind blows' (Taitt. Up.
II, 7, 8).
5. Or that (results) also from connexion with the body.
The obscuration of the soul's true nature results either from the soul's
connexion with the body or from its connexion with the power of matter
in a subtle state. As long as the creation lasts, the soul is obscured
by its connexion with matter in the form of a body; at the time of a
pralaya, on the other hand, by its connexion with matter of so
exceedingly subtle a kind as not to admit of differentiation by means of
name and form. As thus its true nature is not manifest, the soul is
unable to create, in dreams, chariots, lotus tanks, and so on, by its
mere wish. And what the texts say about a being that is awake in those
who sleep and is the abode of all worlds ('in that all the worlds abide,
and no one goes beyond it'--Ka. Up. II, 4, 9) can apply to the Supreme
Person only. The things seen by an individual soul in its dreams
therefore are specially created by the Supreme Person, and are meant by
him to be a retribution--whether reward or punishment--for deeds of
minor importance: they therefore last for the time of the dream only,
and are perceived by that one soul only.
6. And it is suggestive, according to Scripture; this the experts also
declare.
The things seen in dreams are not created by the wish of the individual
soul for this reason also, that according to Scripture dreams are
prophetic of future good or ill fortune. 'When a man engaged in some
work undertaken for some special wish sees a woman in his dream, he may
infer success from his dream vision.' Those also who understand the
science of dreams teach that dreams foreshadow good and evil fortune.
But that which depends on one's own wish can have no prophetic quality;
and as ill fortune is not desired the dreamer would create for himself
only such visions as would indicate good fortune. Hence the creation
which takes place in dreams can be the Lord's work only.--Here
terminates the adhikarana of 'the intermediate state.'
7. The absence of that takes place in the nadis and in the Self,
according to scriptural statement.
Next the state of deep dreamless sleep is enquired into. Scripture says,
'When a man is asleep, reposing and at perfect rest, so that he sees no
dream, then he lies asleep in those nadis' (Ch. Up. VIII, 6, 3); 'When
he is in profound sleep and is conscious of nothing, there are seventy-
two thousand veins called hita which from the heart spread through the
pericardium. Through them he moves forth and rests in the pericardium'
(Bri. Up. II, 1, 19). 'When a man sleeps here, he becomes united with
the True' (Ch. Up. VI, 8, 1). These texts declare the veins, the
pericardium, and Brahman to be the place of deep sleep; and hence there
is a doubt whether each of them in turns, or all of them together, are
that place. There is an option between them, since they are not in
mutual dependence, and since the sleeping soul cannot at the same time
be in several places!--To this the Sutra replies--the absence of dreams,
i.e. deep sleep takes place in the veins, in the pericardium, and in the
highest Self together; since these three are declared by Scripture. When
different alternatives may be combined, on the ground of there being
different effects in each case, it is improper to assume an option which
implies sublation of some of the alternatives. And in the present case
such combination is possible, the veins and the pericardium holding the
position of a mansion, as it were, and a couch within the mansion, while
Brahman is the pillow, as it were. Thus Brahman alone is the immediate
resting-place of the sleeping soul.
8. Hence the awaking from that.
Since Brahman alone directly is the place of deep sleep, Scripture is
able to declare that the souls awake from that, i.e. Brahman; compare
'Having come back from the True they do not know that they come from the
True' (Ch. Up. VI, 10, 2), and other texts.--Here terminates the
adhikarana of 'the absence of that.'
9. But the same, on account of work, remembrance, text, and injunction.
Does the same person who had gone to sleep rise again at the time of
waking, or a different one?--Since the soul in deep sleep frees itself
from all limiting adjuncts, unites itself with Brahman, and thus being
in no way different from the released soul, is no longer in any way
connected with its previous body, organs, and so on; the person rising
from sleep is a different one.--This view the Sutra sets aside, saying
'but the same.' For there remains the work, i.e. the good and evil deeds
previously done by the sleeper, for which the same person has to undergo
retribution before the knowledge of truth arises. There is next
remembrance--'I, the waking person, am the same as I who was asleep.'
Scripture also declares this: 'Whatever these creatures are here,
whether a lion, or tiger, or wolf, &c., that they become again' (Ch. Up.
VI, 10, 2). And, lastly, the injunctions which enjoin certain acts for
the sake of final Release would be purportless if the person merged in
deep sleep attained Release. Nor can it be said that the sleeping soul
is free from all limiting adjuncts and manifests itself in its true
nature (so as not to be different from the released soul). For with
regard to the sleeping person the text says,'In truth he thus does not
know himself that he is I, nor does he know anything that exists. He is
gone to utter annihilation. I see no good in this' (Ch. Up. VIII, ii, 1);
while, on the other hand, the texts, 'Having approached the highest
light he manifests himself in his true nature; he moves about there
laughing, playing, delighting himself; 'He becomes a Self-ruler; he
moves about in all the worlds according to his wish'; 'The seeing one
sees everything, and attains everything everywhere' (Ch. Up. VIII, 12, 3;
VII, 25, 2; 26, 2), declare that the released soul is all-knowing, and
so on. What is true about the sleeping person is that he is still
comprised within the Samsara, but for the time having put off all
instruments of knowledge and action and become incapable of knowledge
and enjoyment repairs to the place of utter rest, i.e. the highest Self,
and having there refreshed himself, again rises to new enjoyment of
action.--Here terminates the adhikarana of 'work, remembrance, text, and
injunction.'
10. In the swooning person there is half-combination; this being the
remaining (hypothesis).
With regard to a person lying in a swoon or stunned, the question arises
whether that state of swoon is one of the other states, viz. deep sleep
and so on, or whether it is a special condition of its own.--The former
alternative must be accepted. For the term 'swoon' may be explained as
denoting either deep sleep or some other acknowledged state, and there
is no authority for assuming an altogether different new state.--This
view the Sutra sets aside. The condition of a swooning person consists
in reaching half, viz. of what leads to death; for this is the only
hypothesis remaining. A swoon cannot be either dreaming or being awake;
for in a swoon there is no consciousness. And as it is different in
character as well as in the occasions giving rise to it from deep sleep
and death, it cannot be either of those two states; for there are
special circumstances occasioning a swoon, such as a blow on the head.
The only possible alternative then is to view a swoon as a state in
which there is made a half-way approach to death. For while death
consists in the complete cessation of the soul's connexion with the body
or organs of any kind, a swoon consists in the soul's remaining
connected with the subtle body and organs only. Here terminates the
adhikarana of 'the swooning person.'
11. Not on account of place even (is there any imperfection) of the
Highest; for everywhere (it is described) as having twofold
characteristics.
The different states of the individual soul have been discussed, to the
end that an insight into their imperfections may give rise to
indifference towards all worldly enjoyments. Next now, in order to give
rise to the desire of attaining to Brahman, the Sutras proceed to
expound how Brahman's nature is raised above all imperfections and
constituted by mere blessed qualities. The following point requires to
be considered first. Do those imperfections which cling to the
individual soul in consequence of its different states--viz. the waking
state, dreams, deep sleep, swoon, departure from the body--affect also
the highest Brahman which as its inner Ruler abides within the soul in
those different states, or not?--They do affect it, since Brahman abides
within the bodies which are in those different states.--But Sutras such
as I, 2, 8 have already declared that the highest Brahman, because not
subject to the influence of karman, is free from all imperfections; how
then can imperfections cling to it for the reason that it is connected
with this or that place?--In the following way. As was shown under III,
2, 6, works give rise to imperfection and suffering in so far as they
cause the connexion of the soul with a body. The efficient cause therein
is the imperfection inherent in the connexion with a body; for otherwise
the works themselves would directly give rise to pain, and what then
would be the use of the connexion with a body? Hence, even in the case
of a being not subject to karman, its connexion with various unholy
bodies will cause imperfection and suffering. And even when such a being
voluntarily enters into such bodies in order to rule them, connexion
with imperfections is unavoidable; no less than to be immersed in blood
and purulent matter, even if done voluntarily, will make a man unclean.
Although therefore Brahman is the sole cause of the world and a treasure-
house of all blessed qualities, yet it is affected by the imperfections
springing therefrom that, as declared by Scripture, it abides within
matter, bodies, and their parts, and thus is connected with them (cp.
'he who abides within earth, within the soul, within the eye, within the
seed,' &c., Bri. Up. III, 7, 3).
Of this prima facie view the Sutra disposes by saying--'Not even from
place, such as earth, soul, &c., is there possible for the highest Self
a shadow even of imperfection; since everywhere in Scripture as well as
Smriti Brahman is described as having characteristics of a double kind;
viz. on the one hand freedom from all imperfections, and on the other
possession of all blessed qualities. For Scripture says that the Supreme
Person is free from evil, free from old age, free from death, free from
grief, free from hunger and thirst; that all his wishes realise
themselves, that all its purposes realise themselves' (Ch. Up. VIII, 1,
5)--And Smriti says, 'He comprises within himself all blessed qualities,
by a particle of his power the whole mass of beings is supported. In him
there are combined energy, strength, might, wisdom, valour, and all
other noble qualities. He is the Highest of the high, no pain or other
imperfections affect him, the Lord of all, high or low. From all evil he
is free, he whose name is Vishnu, the highest abode.' These and other
passages teach that Brahman possesses the double characteristics stated
above.
12. Should it be said 'on account of difference'; not so, because with
reference to each the text says what is not that.
But, an objection is raised, we observe, that the individual soul also,
although in reality possessing the same twofold attributes, viz. freedom
from all evil and so on, as we learn from the teaching of Prajapati (Ch.
Up. VIII, 7), yet is affected with imperfections owing to the fact that
it is connected with bodies, divine, human, and so on, and thus
undergoes a variety of conditions. Analogously we cannot avoid the
conclusion that the inner Ruler also, although in reality possessing
those same twofold attributes, is also affected by imperfection, because
through its connexion with those different bodies it likewise undergoes
a variety of conditions.--This objection the Sutra sets aside in the
words, 'not so, because with reference to each the text says what is not
that,' i.e. what is contrary. For where the text says that the inner
Ruler dwells within the earth, within the soul, within the eye, and so
on, it concludes each clause by saying, 'that is thy Self, the inner
Ruler, the immortal one,' i.e. declares the inner Ruler to be immortal,
and thus denies of him any imperfections due to his connexion with the
bodies which he voluntarily enters in order to rule them. The true
(perfect) nature of the individual soul, on the other hand, is obscured
as long as it is connected with a body, as we have explained under III,
2, 5.--But, as the Purvapakshin has pointed out, even if the highest
Self voluntarily enters into bodies, it cannot escape connexion with the
imperfections which depend on the essential nature of those bodies.--Not
so, we reply. The fact is, that not even non-sentient things are,
essentially or intrinsically, bad; but in accordance with the nature of
the works of those beings which are under the rule of karman, one thing,
owing to the will of the Supreme Person, causes pain to one man at one
time and pleasure at another time, and causes pleasure or pain to one
person and the opposite to another person. If the effects of things
depended on their own nature only, everything would at all times be
productive for all persons, either of pleasure only or of pain only. But
this is not observed to be the case. In agreement herewith Smriti says,
'Because one and the same thing causes pain and pleasure and envy and
wrath, the nature of a thing cannot lie in itself. As the same thing
which erst gave rise to love causes pain later on, and that which once
caused anger now causes satisfaction, nothing is in itself of the nature
either of pleasure or of pain.' To the soul therefore which is subject
to karman the connexion with different things is the source of
imperfection and suffering, in agreement with the nature of its works;
while to the highest Brahman, which is subject to itself only, the same connexion is the source of playful sport, consisting therein that he in various ways guides and rules those things. |
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