The Vedanta-Sutras with the Commentary by Ramanuja Part 18

'As people who do not know the country walk again and again over a gold treasure' &c., 'thus do all these creatures day after day go into _that_ Brahma-world' (Ch. Up. VIII, 3, 2). The circ.u.mstance, here stated, of all individual souls going to a place which the qualification _'that'_ connects with the subject-matter of the whole chapter, i.e. the small ether; and the further circ.u.mstance of the goal of their going being called the Brahma-world, also prove that the small ether is none other than the highest Brahman.--But in what way do these two points prove what they are claimed to prove?--'For thus it is seen'; the Sutra adds.

For we see it stated in other texts, that all individual souls go daily to Brahman, viz. in the state of deep sleep, 'All these creatures having become united with the True do not know that they are united with the True'; 'Having come back from the True they know not that they have come back from the True' (Ch. Up. VI, 9, 2; 10, 2). And in the same way we see that the word 'Brahma-world' denotes the highest Brahman; so e.g.

'this is the Brahma-world, O King' (Bri. Up. IV, 3, 32).--The Sutra subjoins a further reason. Even if the going of the souls to Brahman were not seen in other texts, the fact that the text under discussion declares the individual souls to abide in Brahman in the state of deep sleep, enjoying freedom from all pain and trouble just as if they were merged in the pralaya state, is a sufficient 'inferential sign' to prove that the 'small ether' is the highest Brahman. And similarly the term 'Brahma-world' as exhibited in the text under discussion, if understood as denoting co-ordination (i.e. 'that world which is Brahman'), is sufficient to prove by itself that the 'small ether'--to which that term is applied--is the highest Brahman; it therefore is needless to appeal to other pa.s.sages. That this explanation of 'Brahma-world' is preferable to the one which understands by Brahma-world 'the world of Brahman' is proved by considerations similar to those by which the Pu. Mi. Sutras prove that 'Nishada-sthapati' means a headman who at the same time is a Nishada.--Another explanation of the pa.s.sage under discussion may also be given. What is said there about all these creatures daily 'going into the Brahma-world,' may not refer at all to the state of deep sleep, but rather mean that although 'daily going into the Brahman-world,' i. e.

although at all time moving above the small ether, i. e. Brahman which as the universal Self is everywhere, yet all these creatures not knowing Brahman do not find, i.e. obtain it; just as men not knowing the place where a treasure is hidden do not find it, although they constantly pa.s.s over it. This constant moving about on the part of ignorant creatures on the surface, as it were, of the small ether abiding within as their inward Ruler, proves that small ether to be the highest Brahman. That the highest Brahman abides within as the inner Self of creatures which dwell in it and are ruled by it, we are told in other texts also, so e.g.

in the Antaryamin-brahmana. 'He who dwells in the Self, within the Self, whom the Self does not know, of whom the Self is the body, who rules the Self within; unseen but seeing, unheard but hearing' (Bri. Up. III, 7, 22; 23).--On this interpretation we explain the last part of the Sutra as follows. Even if other texts did not refer to it, this daily moving about on the part of ignorant creatures, on the ether within the heart-- which the comparison with the treasure of gold shows to be the supreme good of man--, is in itself a sufficient proof for the small ether being Brahman.

15. And on account of there being observed in that (small ether), supporting which is a greatness of that (i. e. Brahman).

In continuation of the pa.s.sage 'It is the Self free from Sin,' &c., which refers to the small ether, the text says: 'it is a bank, a limitary support, that these worlds may not be confounded.' What the text here says about the small ether supporting the world proves it to be the highest Brahman; for to support the world is the glory of Brahman.

Compare 'He is the Lord of all, the king of all things, the protector of all things. He is a bank and a boundary, so that these worlds may not be confounded' (Bri. Up. IV, 4, 22); 'By the command of that Imperishable, O Gargi, heaven and earth stand, held apart' (Bri. Up. III, 8, 9). Now this specific greatness of the highest Brahman, which consists in its supporting the world, is also observed in the small ether--which proves the latter to be none other than Brahman.

16. And on account of the settled meaning.

The word 'ether,' moreover, is known to have, among other meanings, that of Brahman. Compare 'For who could breathe, who could breathe forth, if that ether were not bliss?' (Taitt. Up. II, 7); 'All these beings take their rise from the ether' (Ch. Up. I, 9, 1). It has to be kept in view that in the text under discussion the meaning 'Brahman' is supported by what is said about the qualities of the small ether--viz. freedom from sin, &c.--and hence is stronger than the other meaning--, according to which akasa signifies the elemental ether.

So far the Sutras have refuted the view of the small ether being the element. They now enter on combating the notion that the small ether may possibly be the individual soul.

17. If it be said that on account of reference to the other one he is meant; we say no, on account of impossibility.

An objection is raised to the argumentation that, on account of complementary pa.s.sages, the small ether must be explained to mean the highest Self.

For, the objector says, a clear reference to him who is 'other' than the highest Self, i.e. to the individual soul, is contained in the following pa.s.sage (VIII, 12, 3): 'Thus does that serenity (samprasada), having risen from this body and approached the highest light, appear in its own form.' 'That is the Self,' he said. 'That is the immortal, the fearless, this is Brahman' (VIII, 7, 3?). We admit that for the different reasons stated above the ether within the heart cannot be the elemental ether; but owing to the force of the intimations conveyed by the complementary pa.s.sages just quoted, we must adopt the view that what is meant is the individual soul. And as the word 'akasa' may be connected with prakasa (light), it may be applied to the individual soul also.--This view is set aside by the Sutra. The small ether cannot be the individual soul because the qualities attributed in the text to the former, viz. freedom from sin, &c., cannot possibly belong to the individual soul.

18. Should it be said that from a subsequent pa.s.sage (it appears that the individual Soul is meant); rather (the soul) in so far as its true nature has become manifest.

The Purvapakshin now maintains that we ascertain from a subsequent declaration made by Praj.a.pati that it is just the individual Soul that possesses freedom from sin and the other qualities enumerated. The whole teaching of Praj.a.pati, he says, refers to the individual Soul only.

Indra having heard that Praj.a.pati had spoken about a Self free from sin, old age, &c., the enquiry into which enables the soul to obtain all worlds and desires, approaches Praj.a.pati with the wish to learn the true nature of that Self which should be enquired into. Praj.a.pati thereupon, wishing to test the capacity of his pupil for receiving true instruction, gives him successive information about the embodied soul in the state of waking, dream and dreamless sleep. When he finds that Indra sees no good in instruction of this kind and thus shows himself fit to receive instruction about the true nature of the disembodied Self, he explains to him that the body is a mere abode for a ruling Self; that that bodiless Self is essentially immortal; and that the soul, as long as it is joined to a body due to karman, is compelled to experience pleasure and pain corresponding to its embodied state, while it rises above all this when it has freed itself from the body (VIII, 12, 1). He then continues: 'Thus that serenity having risen from this body and approached the highest light, appears in its own form'; thus teaching him the true nature, free from a body, of the individual soul. He next informs him that the 'highest light' which the soul reaches is the supreme Person ('That is the supreme Person'), and that the soul having reached that highest light and freed itself from what obscured its own true nature, obtains in the world of Brahman whatever enjoyments it desires, and is no longer connected with a body springing from karman and inseparable from pain and pleasure, or with anything else that causes distress. ('He moves about there laughing,' &c.). He next ill.u.s.trates the connexion with a body, of the soul in the Samsara state, by means of a comparison: 'Like as a horse attached to a cart,' &c.

After that he explains that the eye and the other sense-organs are instruments of knowledge, colour, and so on, the objects of knowledge, and the individual Self the knowing subject; and that hence that Self is different from the body and the sense-organs ('Now where the sight has entered' up to 'the mind is his divine eye'). Next he declares that, after having divested itself of the body and the senses, the Self perceives all the objects of its desire by means of its 'divine eye,' i.

e. the power of cognition which const.i.tutes its essential nature ('He by means of the divine eye,' &c.). He further declares that those who have true knowledge know the Self as such ('on that Self the devas meditate'); and in conclusion teaches that he who has that true knowledge of the Self obtains for his reward the intuition of Brahman--which is suggested by what the text says about the obtaining of all worlds and all desires ('He obtains all worlds and all desires,' &c., up to the end of the chapter).--It thus appears that the entire chapter proposes as the object of cognition the individual soul free from sin, and so on. The qualities, viz. freedom from guilt, &c., may thus belong to the individual Self, and on this ground we conclude that the small ether is the individual Self.

This view the second half of the Sutra sets aside. The two sections, that which treats of the small ether and that which contains the teaching of Praj.a.pati, have different topics. Praj.a.pati's teaching refers to the individual soul, whose true nature, with its qualities such as freedom from evil, &c., is at first hidden by untruth, while later on, when it has freed itself from the bondage of karman, risen from the body, and approached the highest light, it manifests itself in its true form and then is characterised by freedom from all evil and by other auspicious qualities. In the section treating of the small ether, on the other hand, we have to do with the small ether, i.e. the highest Brahman, whose true nature is never hidden, and which therefore is unconditionally characterised by freedom from evil, and so on.-- Moreover, the daharakasa-section ascribes to the small ether other attributes which cannot belong to the individual Self even 'when its true nature has manifested itself.' The small ether is there called a bank and support of all worlds; and one of its names,'satyam,' is explained to imply that it governs all sentient and non-sentient beings.

All this also proves that the small ether is none other than the highest Self. That the individual soul, 'even when its true nature is manifest,'

cannot be viewed as a bank and support of the worlds, &c., we shall show under IV, 4.

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

To this question the next Sutra replies.

19. And the reference has a different meaning.

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

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

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

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

The next Sutra supplies a further reason for this conclusion.

21. And on account of the imitation of that.

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

The being to which the teaching of Praj.a.pati refers is the 'imitator,' i.

e. the individual soul; the Brahman which is 'imitated' is the small ether.

22. The same is declared by Smriti also.

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

(Bha. Gi. XIV, 2).

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

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

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

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