10. And Smriti texts say the same.
Smriti texts also declare that he only who sits can meditate, 'Having
placed his steady seat upon a pure spot, there seated upon that seat,
concentrating his mind he should practise Yoga' (Bha. Gi. VI, 11-12).
11. Where concentration of mind (is possible), there; on account of
there being no difference.
As the texts do not say anything as to special places and times, the
only requisite of such places and times is that they should favour
concentration of mind. This agrees with the declaration 'Let a man apply
himself to meditation in a level and clean place, &c., favourable to the
mind' (Svet. Up. II, 10).--Here terminates the adhikarana of 'the
sitting one.'
12. Up to death; for there also it is seen.
The question now arises whether the meditation described which is the
means of final Release is to be accomplished within one day, or to be
continued day after day, until death.--The view that it is accomplished
within one day, as this will satisfy the scriptural injunction, is
disposed of by the Sutra. Meditation is to be continued until death. For
Scripture declares that meditation has to take place 'there,' i.e. in
the whole period from the first effort after meditation up to death,
'Acting thus as long as life lasts he reaches the world of Brahman.'--
Here terminates the adhikarana of 'up to death.'
13. On the attainment of this, there result the non-clinging and the
destruction of later and earlier sins; this being declared.
Having, so far, elucidated the nature of meditation, the Sutras now
begin to consider the result of meditation. Scripture declares that on
the knowledge of Brahman being attained a man's later and earlier sins
do not cling to him but pass away. 'As water does not cling to a lotus
leaf, so no evil deed clings to him who knows this' (Ch. Up. IV, 14, 3);
'Having known that he is not sullied by any evil deed' (Bri. Up. IV, 4,
23); 'As the fibres of the Ishika reed when thrown into the fire are
burnt, thus all his sins are burnt' (Ch. Up. V, 24, 3); 'All his works
perish when He has been beheld who is high and low' (Mu. Up. II, 2, 8).--
The doubt here arises whether this non-clinging and destruction of all
sins is possible as the result of mere meditation, or not.--It is not
possible, the Purvapakshin maintains; for Scripture declares, 'no work
the fruits of which have not been completely enjoyed perishes even in
millions of aeons.' What the texts, quoted above, say as to the non-
clinging and destruction of works occurs in sections complementary to
passages inculcating knowledge as the means of final Release, and may
therefore be understood as somehow meant to eulogize knowledge. Nor can
it be said that knowledge is enjoined as an expiation of sins, so that
the destruction of sins could be conceived as resulting from such
expiation; for knowledge--as we see from texts such as 'He who knows
Brahman reaches the Highest,' 'He knows Brahman and he becomes Brahman'--
is enjoined as a means to reach Brahman. The texts as to the non-
clinging and destruction of sins therefore can only be viewed as
arthavada passages supplementary to the texts enjoining knowledge of
Brahman.--This view the Sutra sets aside. When a man reaches knowledge,
the non-clinging and destruction of all sins may be effected through the
power of knowledge. For Scripture declares the power of knowledge to be
such that 'to him who knows this, no evil deed clings,' and so on. Nor
is this in conflict with the text stating that no work not fully enjoyed
perishes; for this latter text aims at confirming the power of works to
produce their results; while the texts under discussion have for their
aim to declare that knowledge when once sprung up possesses the power of
destroying the capability of previously committed sins to produce their
own evil results and the power of obstructing that capability on the
part of future evil actions. The two sets of texts thus refer to
different matters, and hence are not mutually contradictory. There is in
fact no more contradiction between them than there is between the power
of fire to produce heat and the power of water to subdue such heat. By
knowledge effecting the non-clinging of sin we have to understand its
obstructing the origination of the power, on the part of sin, to cause
that disastrous disposition on the part of man which consists in
unfitness for religious works; for sins committed tend to render man
unfit for religious works and inclined to commit further sinful actions
of the same kind. By knowledge effecting the destruction of sin, on the
other hand, we understand its destroying that power of sin after it has
once originated. That power consists, fundamentally, in displeasure on
the part of the Lord. Knowledge of the Lord, which, owing to the supreme
dearness of its object is itself supremely dear, possesses the
characteristic power of propitiating the Lord--the object of knowledge--
and thus destroys the displeasure of the Lord due to the previous
commission of sins on the part of the knowing Devotee; and at the same
time obstructs the origination of further displeasure on the Lord's part,
which otherwise would be caused by sins committed subsequently to the
origination of such knowledge. What Scripture says about sin not
clinging to him who knows can however be understood only with regard to
such sins as spring from thoughtlessness; for texts such as 'he who has
not turned away from evil conduct' (Ka. Up. I, 2, 24) teach that
meditation, becoming more perfect day after day, cannot be accomplished
without the Devotee having previously broken himself off from all evil
conduct.--Here terminates the adhikarana of 'the reaching of that.'
14. Of the other also there is thus non-clinging; but at death.
It has been said that, owing to knowledge, earlier and subsequent sins
do not cling and are destroyed. The same holds good also with regard to
the other, i.e. to good works--they also, owing to knowledge, do not
cling and are destroyed; for there is the same antagonism between
knowledge and the fruit of those works, and Scripture moreover expressly
declares this. Thus we read, 'Day and night do not pass that bank--
neither good nor evil deeds. All sins turn back from it' (Ch. Up. VIII, 4,
1); 'He shakes off his good and evil deeds' (Kau. Up. I, 4). In the
former of these texts good works are expressly designated as 'sin'
because their fruits also are something not desirable for him who aims
at Release; there is some reason for doing this because after all good
works are enjoined by Scripture and their fruits are desired by men, and
they hence might be thought not to be opposed to knowledge.--But even to
him who possesses the knowledge of Brahman, the fruits of good deeds--
such as seasonable rain, good crops, &c.--are desirable because they
enable him to perform his meditations in due form; how then can it be
said that knowledge is antagonistic to them and destroys them?--Of this
point the Sutra disposes by means of the clause 'but on death.' Good
works which produce results favourable to knowledge and meditation
perish only on the death of the body (not during the lifetime of the
Devotee).--Here terminates the adhikarana of 'the other.'
15. But only those former works the effects of which have not yet begun;
on account of that being the term.
A new doubt arises here, viz. whether all previous good and evil works
are destroyed by the origination of knowledge, or only those the effects
of which have not yet begun to operate.--All works alike, the
Purvapakshin says; for the texts-as e.g. 'all sins are burned'--declare
the fruits of knowledge to be the same in all cases; and the fact of the
body continuing to exist subsequently to the rise of knowledge may be
accounted for by the force of an impulse once imparted, just as in the
case of the revolution of a potter's wheel.--This view the Sutra sets
aside. Only those previous works perish the effects of which have not
yet begun to operate; for the text 'For him there is delay as long as he
is not delivered from the body' (Ch. Up. VI, 14, 2) expressly states
when the delay of the body's death will come to an end (the body
meanwhile continuing to exist through the influence of the
anarabdhakarya works). There is no proof for the existence of an impetus
accounting for the continuance of the body's life, other than the Lord's
pleasure or displeasure caused by--good or evil deeds.--Here terminates
the adhikarana of 'the works the operation of which has not yet begun.'
16. But the Agnihotra and the rest, (because they tend) to that effect
only; this being seen.
It might here be said that special works incumbent on the several
asramas, as e. g. the Agnihotra, need not be undertaken by those who are
not desirous of their results, since these works also fall under the
category of good works the result of which does not 'cling.'--This view
the Sutra sets aside. Such works as the Agnihotra must be performed,
since there is no possibility of their results not clinging; for him who
knows, those works have knowledge for their exclusive effect. This we
learn from Scripture itself: 'Him Brahmanas seek to know by the study of
the Veda, by sacrifices, gifts, austerities, and fasting.' This passage
shows that works such as the Agnihotra give rise to knowledge, and as
knowledge in order to grow and become more perfect has to be practised
day after day until death, the special duties of the asrama also, which
assist the rise of knowledge, have daily to be performed. Otherwise,
those duties being omitted, the mind would lose its clearness and
knowledge would not arise.--But if good works such as the Agnihotra only
serve the purpose of giving rise to knowledge, and if good works
previous to the rise of knowledge perish, according to the texts 'Having
dwelt there till their works are consumed' (Ch. Up. V, 10, 5) and
'having obtained the end of his deeds' (Bri. Up. IV, 4, 6), to what then
applies the text 'His sons enter upon his inheritance, his friends upon
his good works'?--This point is taken up by the next Sutra.
17. According to some (a class of good works) other than these, of both
kinds.
The text quoted above from one sakha ('His friends enter upon his good
deeds') refers to good works other than the Agnihotra and the rest, the
only object of which is to give rise to knowledge, viz. to all those
manifold good works, previous or subsequent to the attaining to
knowledge, the results of which are obstructed by other works of greater
strength. Those texts also which declare works not to cling or to be
destroyed through knowledge refer to this same class of works.--The next
Sutra recalls the fact, already previously established, that the results
of works actually performed may somehow be obstructed.
18. For (there is the text) 'whatever he does with knowledge.'
The declaration made in the text 'whatever he does with knowledge that
is more vigorous,' viz. that the knowledge of the Udgitha has for its
result non-obstruction of the result of the sacrifice, implies that the
result of works actually performed _may_ be obstructed. We thus arrive
at the conclusion that the text of the Satyayanins,' his friends enter
upon his good works,' refers to those good works of the man possessing
knowledge the results of which were somehow obstructed (and hence did
not act themselves out during his lifetime, so that on his death they
may be transferred to others).--Here terminates the adhikarana of 'the
Agnihotra and the rest.'
19. But having destroyed by fruition the other two sets he becomes one
with Brahman.
There now arises the doubt whether the good and evil works other than
those the non-clinging and destruction of which have been declared, that
is to say those works the results of which have begun to act, come to an
end together with that bodily existence in which knowledge of Brahman
originates, or with the last body due to the action of the works last
mentioned, or with another body due to the action of the anarabdhakarya.--
The second of these alternatives is the one to be accepted, for there is
a text declaring that works come to an end with the deliverance of the
Self from the current bodily existence: 'For him there is delay so long
as he is not delivered (from the body), then he will become one with
Brahman' (Ch. Up. VI, 14, 2).--This view the Sutra sets aside. Having
destroyed the other good and evil works the results of which had begun
to operate by retributive experience he, subsequently to the termination
of such retributive enjoyment, becomes one with Brahman. If those good
and evil works are such that their fruits may be fully enjoyed within
the term of one bodily existence, they come to an end together with the
current bodily existence; if they require several bodily existences for
the full experience of their results, they come to an end after several
existences only. This being so, the deliverance spoken of in the text
quoted by the Purvapakshin means deliverance from those works when
completely destroyed by retributive enjoyment, not deliverance from
bodily existence about which the text says nothing. All those works, on
the other hand, good and evil, which were performed before the rise of
knowledge and the results of which have not yet begun to operate--works
which have gradually accumulated in the course of infinite time so as to
constitute an infinite quantity--are at once destroyed by the might of
the rising knowledge of Brahman. And works performed subsequently to the
rise of such knowledge do not 'cling.' And, as Scripture teaches, the
friends of the man possessing true knowledge take over, on his death,
his good works, and his enemies his evil deeds. Thus there remains no
contradiction.--Here terminates the adhikarana of 'the destruction of
the others.'
SECOND PADA.
1. Speech with mind, on account of this being seen and of scriptural
statement.
The Sutras now begin an enquiry into the mode of the going to Brahman of
him who knows. At first the soul's departure from the body is considered.
On this point we have the text, 'When a man departs from hence his
speech is combined (sampadyate) with his mind, his mind with his breath,
his breath with fire, fire with the highest deity' (Ch. Up. VI, 6, 1).
The doubt here arises whether the speech's being combined with the mind,
referred to in the text, means that the function of speech only is
merged in mind, or the organ of speech itself.--The Purvapakshin holds
the former view; for, he says, as mind is not the causal substance of
speech, the latter cannot be merged in it; while the scriptural
statement is not altogether irrational in so far as the functions of
speech and other organs are controlled by the mind, and therefore may be
conceived as being withdrawn into it.--This view the Sutra sets aside.
Speech itself becomes combined with mind; since that is seen. For the
activity of mind is observed to go on even when the organ of speech has
ceased to act.--But is this not sufficiently accounted for by the
assumption of the mere function of speech being merged in mind?--To this
the Sutra replies 'and on account of the scriptural word.' The text says
distinctly that speech itself, not merely the function of speech,
becomes one with the mind. And when the function of speech comes to an
end, there is no other means of knowledge to assure us that the function
only has come to an end and that the organ itself continues to have an
independent existence. The objection that speech cannot become one with
mind because the latter is not the causal substance of speech, we meet
by pointing out that the purport of the text is not that speech is
merged in mind, but only that it is combined or connected with it.
2. And for the same reason all follow after.
Because speech's becoming one with mind means only conjunction with the
latter, not merging within it; there is also no objection to what
Scripture says as to all other organs that follow speech being united
with mind.--Here terminates the adhikarana of 'speech.'
3. That mind in breath, owing to the subsequent clause.
That mind, i.e. mind united with all the organs unites itself with
breath; not merely the function of mind. This appears from the clause
following upon the text quoted above, 'mind (unites itself) with breath.'
Here, however, a further doubt suggests itself. The text 'Mind is made
of earth' declares earth to be the causal substance of mind, and the
text 'that (viz. water) sent forth earth' declares water to be the
causal substance of earth; while the further text 'breath is made of
water' shows water to be the causal substance of breath. Considering
therefore that in the text 'mind becomes united with breath' the term
_breath_ is naturally understood to denote the causal substance of
breath, i.e. water, the appropriate sense to be given to the statement
that mind is united with water is that mind is completely refunded into
its own causal substance--so that the 'being united' would throughout be
understood 'as being completely merged.'--The reply to this, however,
is, that the clauses 'Mind is made of food, breath is made of water,'
only mean that mind and breath are nourished and sustained by food and
water, not that food and water are the causal substances of mind and
breath. The latter indeed is impossible; for mind consists of ahamkara,
and as breath is a modification of ether and other elements, the word
_breath_ may suggest water.--Here terminates the adhikarana of 'mind.'
4. That (is united) with the ruler, on account of the going to it, and
so on.
As from the statements that speech becomes united with mind and mind
with breath it follows that speech and mind are united with mind and
breath only; so we conclude from the subsequent clause 'breath with
fire' that breath becomes united with fire only.--Against this prima
facie view the Sutra declares 'that breath becomes united with the ruler
of the organs, i.e. the individual soul, on account of the going to it,
and so on.' That breath goes to the individual soul, the following text
declares, 'At the time of death all the pranas go to the Self of a man
about to expire' (Bri. Up. IV, 3, 38), Similarly Scripture mentions the
departure of prana together with the soul, 'after him thus departing the
prawa departs'; and again its staying together with the soul, 'What is
that by whose departure I shall depart, and by whose staying I shall
stay?' (Pr. Up. VI, 3). We therefore conclude that the text 'breath with
fire' means that breath joined with the individual soul becomes united
with fire. Analogously we may say in ordinary life that the Yamuna is
flowing towards the sea, while in reality it is the Yamuna joined with
the Ganga which flows on.--Here terminates the adhikarana of 'the ruler.'
5. With the elements, this being stated by Scripture.
There arises the further question whether breath joined with the soul
unites itself with fire only or with all the elements combined.--With
fire, so much only being declared by Scripture!--This view the Sutra
sets aside. Breath and soul unite themselves with all the elements; for
Scripture declares the soul, when moving out, to consist of all the
elements--'Consisting of earth, consisting of water, consisting of fire.
'--But this latter text explains itself also on the assumption of breath
and soul unitrng themselves in succession with fire and the rest, one at
a time!--This the next Sutra negatives.
6. Not with one; for both declare this.
Not with one; because each element by itself is incapable of producing
an effect. Such incapability is declared by Scripture and tradition
alike. The text 'Having entered these beings with this jiva soul let me
reveal names and forms--let me make each of these three tripartite' (Ch.
Up. VI, 3) teaches that the elements were rendered tripartite in order
to be capable of evolving names and forms; and of similar import is the
following Smriti text, 'Possessing various powers these (elements),
being separate from one another, were unable to produce creatures
without combining. But having entered into mutual conjunction they, from
the Mahat down to individual beings, produce the Brahma egg.' From this
it follows that in the clause 'breath is united with fire' the word _fire_
denotes fire mixed with the other elements. Breath and soul therefore
are united with the aggregate of the elements.--Here terminates the
adhikarana of 'the elements.'
7. And it is common up to the beginning of the way; and the immortality
(is that which is obtained), without having burned.
Is this departure of the soul common to him who knows and him who does
not know?--It belongs to him only who does not know, the Purvapakshin
holds. For Scripture declares that for him who knows there is no
departure, and that hence he becomes immortal then and there
(irrespective of any departure of the soul to another place), 'when all
desires which once dwelt in his heart are undone, then the mortal
becomes immortal, then he obtains Brahman' (Bri. Up. IV, 4, 7). This
view the Sutra sets aside. For him also who knows there is the same way
of passing out up to the beginning of the path, i.e. previously to the
soul's entering the veins. For another text expressly declares that the
soul of him also who knows passes out by way of a particular vein:
'there are a hundred and one veins of the heart; one of them penetrates
the crown of the head; moving upwards by that a man reaches immortality,
the others serve for departing in different directions' (Ch. Up. VIII, 6,
5). Scripture thus declaring that the soul of him who knows passes out
by way of a particular vein, it must of course be admitted that it _does_
pass out; and as up to the soul's entering the vein no difference is
mentioned, we must assume that up to that moment the departure of him
who knows does not differ from that of him who does not know. A
difference however is stated with regard to the stage of the soul's
entering the vein, viz. Bri. Up. IV, 4, 2, 'By that light the Self
departs, either through the eye, or through the skull, or through other
parts of the body.' As this text must be interpreted in agreement with
the text relative to the hundred and one veins, the departure by way of
the head must be understood to belong to him who knows, while the other
modes of departing belong to other persons. The last clause of the Sutra
'and the immortality, without having burned' replies to what the
Purvapakshin said as to the soul of him who knows being declared by
Scripture to attain to immortality then and there. The immortality
referred to in the text 'when all desires of his heart are undone'
denotes that non-clinging and destruction of earlier and later sins
which comes to him who knows, together with the rise of knowledge,
without the connexion of the soul with the body, and the sense-organs
being burned, i.e. dissolved at the time.--'He reaches Brahman' in the
same text means that in the act of devout meditation the devotee has an
intuitive knowledge of Brahman.
8. Since, up to the union with that (i.e. Brahman) the texts describe
the Samsara state.
The immortality referred to must necessarily be understood as not
implying dissolution of the soul's connexion with the body, since up to
the soul's attaining to Brahman the texts describe the Samsara state.
That attaining to Brahman takes place, as will be shown further on,
after the soul--moving on the path the first stage of which is light--
has reached a certain place. Up to that the texts denote the Samsara
state of which the connexion with a body is characteristic. 'For him
there is delay so long as he is not delivered (from the body); then he
will be united' (Ch. Up. VI, 14, 2); 'Shaking off all evil as a horse
shakes his hairs, and as the moon frees herself from the mouth of Rahu;
having shaken off the body I obtain self, made and satisfied, the
uncreated world of Brahman' (VIII, 13).
9. And the subtle (body persists), on account of a means of knowledge,
it being thus observed (in Scripture).
The bondage of him who knows is not, at that stage, dissolved, for this
reason also that the subtle body continues to persist.--How is this
known?--Through a means of knowledge, viz. because it is thus seen in
Scripture. For Scripture states that he who knows, when on the path of
the gods, enters into a colloquy with the moon and others, 'he is to
reply,' &c. (Kau. Up. I, 3 ff.). This implies the existence of a body,
and thence it follows that, at that stage, the subtle body persists. The
state of bondage therefore is not yet dissolved.
10. Hence not in the way of destruction of bondage.
It thus appears that the text 'when all desires which once entered his
heart are undone, then does the mortal become immortal, then he obtains
Brahman' (Bri. Up. IV, 4, 7), does not mean such immortality as would
imply complete destruction of the state of bondage.
11. And to that very (subtle body) (there belongs) the warmth, this only
being reasonable.
It is observed that when a man is about to die there is some warmth left
in some part or parts of the gross body. Now this warmth cannot really
belong to the gross body, for it is not observed in other parts of that
body (while yet there is no reason why it should be limited to some
part); but it may reasonably be attributed to the subtle body which may
abide in some part of the gross body (and into which the warmth of the
entire gross body has withdrawn itself). We therefore conclude that this
partial perception of warmth is due to the departing subtle body. This
confirms the view laid down in Sutra 7.--The next Sutra disposes of a
further doubt raised as to the departure of the soul of him who knows.
12. If it be said that on account of the denial (it is not so); we deny
this. From the embodied soul; for (that one is) clear, according to some.
The contention that the soul of him who knows departs from the body in
the same way as other souls do cannot be upheld, since Scripture
expressly negatives such departure. For Bri. Up. IV, 4, at first
describes the mode of departure on the part of him who does not possess
true knowledge ('He taking to himself those elements of light descends
into the heart' up to 'after him thus departing the Prana departs');
then refers to his assuming another body ('he makes to himself another,
newer and more beautiful shape'); then concludes the account of him who
does not possess true knowledge ('having attained the end of these works
whatever he does here, he again returns from that world to this world of
action. So much for the man who desires'); and thereupon proceeds
explicitly to deny the departure from the body of him who possesses true
knowledge, 'But he who does not desire, who is without desire, free from
desire, who has obtained his desire, who desires the Self only, of him
(tasya) the pranas do not pass forth,--being Brahman only he goes into
Brahman.' Similarly a previous section also, viz. the one containing the
questions put by Artabhaga, directly negatives the view of the soul of
him who knows passing out of the body. There the clause 'he again
conquers death' introduces him who knows as the subject-matter, and
after that the text continues: 'Yajnavalkya, he said, when that person
dies, do the pranas pass out of him (asmat) or not?--No, said
Yajnavalkya, they are gathered up in him (atraiva), he swells, inflated
the dead lies' (Bri. Up. III, 2, 10-11). From these texts it follows
that he who knows attains to immortality _here_ (without his soul
passing out of the body and moving to another place).--This view the
Sutra rejects. 'Not so; from the embodied soul.' What those texts deny
is the moving away of the pranas from the embodied individual soul, not
from the body. 'Of him (tasya) the pranas do not pass forth'--here the
'of him' refers to the subject under discussion, i.e. the embodied soul
which is introduced by the clause 'he who does not desire,' not to the
body which the text had not previously mentioned. The sixth case (tasya)
here denotes the embodied soul as that which is connected with the
pranas ('the pranas belonging to that, i.e. the soul, do not pass out'),
not as that from which the passing out takes its start.--But why should
the 'tasya' not denote the body as the point of starting ('the pranas
do not pass forth from that (tasya), viz. the body')?--Because, we reply,
the soul which is actually mentioned in its relation of connexion with
the pranas (as indicated by tasya) suggests itself to the mind more
immediately than the body which is not mentioned at all; if therefore
the question arises as to the starting-point of the passing forth of the
pranas the soul is (on the basis of the text) apprehended as that
starting-point also (i.e. the clause 'the pranas of him do not pass
forth' implies at the same time 'the pranas do not pass forth from him,
i.e. from the soul'). Moreover, as the pranas are well known to be
connected with the soul and as hence it would serve no purpose to state
that connexion, we conclude that the sixth case which expresses
connexion in general is here meant to denote the starting-point in
particular. And no dispute on this point is really possible; since
'according to some' it is 'clear' that what the text means to express is
the embodied soul as the starting-point of the pranas. The _some_ are
the Madhyandinas, who in their text of the Brihad-aranyaka read 'na
tasmat prana utkramanti'--'the pranas do not pass forth _from _him' (the
'tasya' thus being the reading of the Kanva Sakha only).--But, an
objection is raised, there is no motive for explicitly negativing the
passing away of the pranas from the soul; for there is no reason to
assume that there should be such a passing away (and the general rule is
that a denial is made of that only for which there is a presumption).--
Not so, we reply. The Chandogya-text 'For him there is delay only as
long as he is not delivered (from the body); then he will be united'
declares that the soul becomes united with Brahman at the time of its
separation from the body, and this suggests the idea of the soul of him
who knows separating itself at that very time (i.e. the time of death)
from the pranas also. But this would mean that the soul cannot reach
union with Brahman by means of proceeding on the path of the gods, and
for this reason the Brihad-aranyaka ('of him the pranas do not pass
forth') explicitly declares that the pranas do not depart from the soul
of him who knows, before that soul proceeding on the path of the gods
attains to union with Brahman.
The same line of refutation would have to be applied to the arguments
founded by our opponent on the question of Artabhaga, if that question
be viewed as referring to him who possesses true knowledge. The fact
however is that that passage refers to him who does _not_ possess that
knowledge; for none of the questions and answers of which the section
consists favours the presumption of the knowledge of Brahman being under
discussion. The matters touched upon in those questions and answers are
the nature of the senses and sense objects viewed as graha and atigraha;
water being the food of fire; the non-separation of the pranas from the
soul at the time of death; the continuance of the fame--there called
_name_--of the dead man; and the attainment, on the part of the soul of
the departed, to conditions of existence corresponding to his good or
evil deeds. The passage immediately preceding the one referring to the
non-departure of the pranas merely means that death is conquered in so
far as it is a fire and fire is the food of water; this has nothing to
do with the owner of true knowledge. The statement that the pranas of
the ordinary man who does not possess true knowledge do not depart means
that at the time of death the pranas do not, like the gross body,
abandon the jiva, but cling to it like the subtle body and accompany it.
13. Smriti also declares this.
Smriti also declares that the soul of him who knows departs by means of
an artery of the head. 'Of those, one is situated above which pierces
the disc of the sun and passes beyond the world of Brahman; by way of
that the soul reaches the highest goal' (Yajn. Smri. III, 167).--Here
terminates the adhikarana of 'up to the beginning of the road.'
14. With the Highest; for thus it says.
It has been shown that at the time of departure from the body the soul
together with the organs and pranas unites itself with the subtle
elements, fire and the rest; and the notion that the soul of him who
knows forms an exception has been disposed of. The further question now
arises whether those subtle elements move on towards producing their
appropriate effects, in accordance with the works or the nature of
meditation (of some other soul with which those elements join
themselves), or unite themselves with the highest Self.--The
Purvapakshin holds that, as in the case of union with the highest Self,
they could not give rise to their peculiar effects, i.e. the experience
of pleasure and pain, they move towards some place where they can give
rise to their appropriate effects.--Of this view the Sutra disposes.
They unite themselves with the highest Self; for Scripture declares
'warmth in the highest Being' (Ch. Up. VI, 8, 6). And the doings of
those elements must be viewed in such a way as to agree with Scripture.
As in the states of deep sleep and a pralaya, there is, owing to union
with the highest Self, a cessation of all experience of pain and
pleasure; so it is in the case under question also.--Here terminates the
adhikarana of 'union with the Highest.'
15. Non-division, according to statement.
Is this union with the highest Self to be understood as ordinary
'merging,' i.e. a return on the part of the effected thing into the
condition of the cause (as when the jar is reduced to the condition of a
lump of clay), or as absolute non-division from the highest Self, such
as is meant in the clauses preceding the text last quoted, 'Speech is
merged in mind'? &c.--The former view is to be adopted; for as the
highest Self is the causal substance of all, union with it means the
return on the part of individual beings into the condition of that
causal substance.--This view the Sutra rejects. Union here means non-
division, i.e. connexion of such kind that those subtle elements are
altogether incapable of being thought and spoken of as separate from
Brahman. This the text itself declares, since the clause 'warmth in the
highest Being' is connected with and governed by the preceding clause
'Speech is merged in mind.' This preceding clause intimates a special
kind of connexion, viz. absolute non-separation, and there is nothing to
prove that the dependent clause means to express something different;
nor is there any reason why at the time of the soul's departure those
elements should enter into the causal condition; nor is there anything
said about their again proceeding from the causal substance in a new
creation.--Here terminates the adhikarana of 'non-separation.'
16. A lighting up of the point of the abode of that; having the door
illuminated by that (the soul), owing to the power of its knowledge and
the application of remembrance of the way which is an element of that
(viz. of knowledge), being assisted by him who abides within the heart,
(passes out) by way of the hundred and first artery.
So far it has been shown that, up to the beginning of the journey, the
souls of them as well who possess true knowledge as of those who do not,
pass out of the body in the same way. Now a difference is stated in the
case of those who have true knowledge. We have on this point the
following text: 'There are a hundred and one arteries of the heart; one
of them penetrates the crown of the head; moving upwards by that a man
reaches immortality; the others serve for departing in different
directions' (Ch. Up. VIII, 6, 5). The doubt here arises whether he who
knows departs by this hundred and first artery in the top of the head,
while those who do not know depart by way of the other arteries; or
whether there is no definite rule on this point.--There is no definite
rule, the Purvapakshin holds. For as the arteries are many and
exceedingly minute, they are difficult to distinguish, and the soul
therefore is not able to follow any particular one. The text therefore
(is not meant to make an original authoritative statement as to
different arteries being followed by different souls, but) merely refers
in an informal way to what is already settled (viz. by the reason of the
thing), i.e. the casual departure of any soul by any artery.--This view
the Sutra rejects 'By way of the hundred and first.' The soul of him who
possesses true knowledge departs only by way of the hundred and first
artery in the crown of the head. Nor is that soul unable to distinguish
that particular artcry. For, through the power of his supremely clear
knowledge which has the effect of pleasing the Supreme Person, and
through the application of remembrance of the way--which remembrance is
a part of that knowledge--the soul of him who knows wins the favour of
the Supreme Person who abides within the heart, and is assisted by him.
Owing to this the abode of that, i.e. the heart which is the abode of
the soul, is illuminated, lit up at its tip, and thus, through the grace
of the Supreme Soul, the individual soul has the door (of egress from
the body) lit up and is able to recognise that artery. There is thus no
objection to the view that the soul of him who knows passes out by way
of that particular artery only.--Here terminates the adhikarana of 'the
abode of that.'
17. Following the rays.
Scripture teaches that the soul of him who knows, after having passed
forth from the heart by way of the hundred and first artery, follows the
rays of the sun and thus reaches the disc of the sun: 'when he departs
from this body he goes upwards by these rays only' (eva) (Ch. Up. VIII,
6, 5). The idea here suggests itself that the going of the soul cannot
be exclusively bound' to those rays, since when a man dies during the
night it _cannot_ follow tae rays of the sun. Hence the text quoted
above can refer only to a part of the actual cases.--This view the Sutra
rejects. The soul moves upwards, following the rays only; the text
expressly asserting this by means of the 'eva'--which would be out of
place were there any alternative. Nor is there any strength in the
argument that the soul of him who dies at night cannot follow the rays
as there are none. For in summer the experience of heat at night-time
shows that there are present rays then also; while in winter, as
generally in bad weather, that heat is overpowered by cold and hence is
not perceived (although actually present). Scripture moreover states
that the arteries and rays are at all times mutually connected: 'As a
very long highway goes to two villages, so the rays of the sun go to
both worlds, to this one and to the other. They stretch themselves forth
from the sun and enter into these arteries'; they stretch themselves
forth from these arteries and enter into yonder sun' (Ch. Up. VIII, 6,
2).--As thus there are rays at night also, the souls of those who know
reach Brahman by way of the rays only.--Here terminates the adhikarana
of 'the following up the rays.'
18. Should it be said, not in the night; we say, no; because the
connexion persists as long as the body does. Scripture also declares
this.
It is now enquired into whether the soul of him who, while having true
knowledge, dies at night reaches Brahman or not. Although, as solar rays
exist at night, the soul may move on at night also following those rays;
yet, since dying at night is spoken of in the Sutras as highly
objectionable, we conclude that he who dies at night cannot accomplish
the highest end of man, viz. attainment to Brahman. The Sutras eulogize
death occurring in daytime and object to death at night-time: 'Day-time,
the bright half of the month and the northern progress of the sun are
excellent for those about to die; the contrary times are unfavourable.'
According to this, their different nature, dying in day-time may be
assumed to lead to a superior state of existence, and dying at night to
an inferior state. He who dies at night cannot therefore ascend to
Brahman.--This view the Sutra refutes: 'Because, in the case of him who
knows, the connexion with works exists as long as the body does.' This
is to say--since those works which have not yet begun to produce their
results and which are the cause of future inferior states of existence
are destroyed by the contact with knowledge, while at the same time
later works do not 'cling' (also owing to the presence of true
knowledge), and those works which have begun to act come to an end with
the existence of the last body; there is no reason why he who knows
should remain in bondage, and hence he reaches Brahman even if dying at
night-time. Scripture also declares this, 'for him there is delay only
as long as he is not freed from the body, then he will be united.' The
text which praises the advantages of night-time, the light half of the
month, &c., therefore must be understood as referring to those who do
not possess true knowledge.--Here terminates the adhikarana of 'night.'
19. For the same reason also during the southern progress of the sun.
The reasoning stated above also proves that the owner of true knowledge
who may happen to die during the southern progress of the sun reaches
Brahman. A further doubt, however, arises here. The text 'He who dies
during the sun's southern progress reaches the greatness of the Fathers
and union with the moon' (Mahanar. Up. 25) declares that he who dies
during the southern progress reaches the moon; and the other text 'when
this ceases they return again the same way' (Bri. Up. VI, 2, 16) states
that he returns again to the earth. We further know that Bhishma and
others, although fully possessing the knowledge of Brahman, put off
their death until the beginning of the northern progress. All this seems
to prove that he who dies during the southern progress does not reach
Brahman.--This doubt we dispose of as follows. Those only who do not
possess true knowledge return from the moon; while he who has such
knowledge does not return even after he has gone to the moon. For a
complementary clause in the Mahanarayana Up., 'from there he reaches the
greatness of Brahman,' shows that the abode in the moon forms for him,
who having died during the southern progress wishes to reach Brahman, a
mere stage of rest. And even if there were no such complementary passage,
it would follow from the previously stated absence of any reason for
bondage that the going of the wise man's soul to the moon in no way
precludes his reaching Brahman. Bhishma and others who through the power
of Yoga were able to choose the time of their death put it off until the
beginning of the northern progress in order to proclaim before the world
the excellence of that season and thus to promote pious faith and
practice.--But we also meet with an authoritative statement made with
reference to wise men about to die, as to difference of time of death
being the cause of a man either returning or not returning to this world,
'I will declare at which time the Yogins departing return not, and also
the time at which they return. The sire, the light, the day, the bright
fortnight, the six months of the sun's northern progress--the knowers of
Brahman departing there go to Brahman. The smoke, the night, the dark
fortnight, the six months of the southern progress--the Yogin departing
there having reached the light of the moon returns again. These are held
to be the perpetual paths of the world--the white and the black; by the one man goes not to return, by the other he returns again' (Bha. Gi.VIII, 23-26).--To this point the next Sutra refers. |
|
댓글 없음:
댓글 쓰기