Chapter XXIX: Part 29

The sacred text (Ch. Up. V, 12 ff.) enjoins a meditation on Vaisvânara, the object of which is the highest Self, as having for its body the entire threefold world, and for its limbs the heavenly world, the sun, the wind, and so on. The doubt here arises whether separate meditations have to be performed on the highest Being in its separate aspects, or in its aggregate as well as in its distributed aspect, or in its aggregate aspect only.--In its separate aspects, the Pûrvapakshin maintains; since at the outset a meditation of that kind is declared. For on the Rishis in succession telling Asvapati the objects of their meditation, viz. the sky, the sun, and so on, Asvapati explains to them that these meditations refer to the head, eye, and so on, of the highest Being, and mentions for each of these meditations a special fruit. And the concluding explanation 'he who worships Vaisvânara as a span long, &c.,' is merely meant to gather up into one, as it were, the preceding meditations on the parts of Vaisvânara.--Another Pûrvapakshin holds that this very concluding passage enjoins a further meditation on Vaisvânara in his collective aspect, in addition to the previously enjoined meditations on his limbs; for that passage states a separate result, 'he eats food in all worlds,' &c. Nor does this destroy the unity of the whole section. The case is analogous to that of the meditation on 'plenitude' (bhûman; Ch. Up. VII, 23). There, in the beginning, separate meditations are enjoined on name, and so on, with special results of their own; and after that a meditation is enjoined on bhûman, with a result of its own, 'He becomes a Self-ruler,' &c. The entire section really refers to the meditation on bhûman; but all the same there are admitted subordinate meditations on name, and so on, and a special result for each.--These views are set aside by the Sûtra, 'There is pre-eminence of plenitude,' i.e. there is reason to assume that Vaisvânara in his fulness, i.e. in his collective aspect, is meant; since we apprehend unity of the entire section. From the beginning of the section it is manifest that what the Rishis desire to know is the Vaisânara Self; it is that Self which Asvapati expounds to them as having the Universe for his body, and in agreement therewith the last clause of his teaching intimates that the intuition of Brahman (which is none other than the Vaisvânara Self)--which is there characterised as the food of all worlds, all beings, all Selfs--is the fruit of the meditation on Vaisvânara. This summing up proves the whole section to deal with the same subject. And on the basis of this knowledge we determine that what the text says as to meditations on the separate members of the Vaisânara Self and their special results is merely of the nature of explanatory comment (anuvâda) on parts of the meditation on the collective Self.--This decision is arrived at as in the case of the sacrifice. For to the injunction of certain sacrifices--such as 'Let a man, on the birth of a son, offer a cake on twelve potsherds to Vaisvânara'--the text similarly adds remarks on parts of the oblation, 'there is an oblation on eight potsherds,' and so on.--The meditation therefore has to be performed on the entire Vaisvânara Self only, not on its parts. This, moreover, Scripture itself intimates, in so far, namely, as declaring the evil consequences of meditation on parts of the Self only, 'your head would have fallen off if you had not come to me'; 'you would have become blind,' and so on. This also shows that the reference to the text enjoining meditations on name, &c., proves nothing as to our passage. For there the text says nothing as to disadvantages connected with those special meditations; it only says that the meditation on plenitude (bhûman) has a more excellent result. The section, therefore, although really concerned with enjoining the meditation on the bhûman, at the same time means to declare that the special meditations also are fruitful; otherwise the meditation on the bhûman could not be recommended, for the reason that it has a more excellent result than the preceding meditations.--The conclusion, therefore, is that the text enjoins a meditation on the collective Vaisvânara Self only.--Here terminates the adhikarana of 'the pre-eminence of plenitude.'

56. (The meditations are) separate, on account of the difference of words, and so on.

The instances coming under this head of discussion are all those meditations on Brahman which have for their only result final Release, which consists in attaining to Brahman--such as the meditation on that which is, the meditation on the bhûman, the meditation on the small space within the heart, the Upakosala meditation, the Sândilya meditation, the meditation on Vaisvânara, the meditation on the Self of bliss, the meditation on the Imperishable, and others--whether they be recorded in one sâkhâ only or in several sâkhâs. To a different category belong those meditations which have a special object such as Prâna, and a special result.--The doubt here arises whether the meditations of the former class are all to be considered as identical, or as separate--The Pûrvapakshin holds that they are all one; for, he says, they all have one and the same object of meditation, viz. Brahman. For the nature of all cognition depends on the object cognised; and the nature of the meditations thus being one, the meditations themselves are one.--This view the Sûtra controverts. The meditations are different, on account of the difference of terms and the rest. The 'and the rest' comprises repetition (abhyâsa), number (samkhyâ), quality (guna), subject-matter (prakriyâ), and name (nâmadheya; cp. Pû. Mî. Sû. II, 2, 1 ff.). We meet in those meditations with difference of connexion, expressing itself in difference of words, and so on; which causes difference on the part of the meditations enjoined. The terms enjoining meditation, 'he knows,' 'he is to meditate' (veda; upâsîta), and so on, do indeed all of them denote a certain continuity of cognition, and all these cognitions have for their object Brahman only, but all the same those cognitions differ in so far as they have for their object Brahman, as variously qualified by special characteristics mentioned in the meditation; in one meditation he is spoken of as the sole cause of the world, in another as free from all evil, and so on. We therefore arrive at the decision that clauses which describe special forms of meditation having for their result the attainment to Brahman, and are complete in themselves, convey the idea of separate independent meditations, and thus effect separation of the vidyâs. This entire question was indeed already decided in the Pûrva Mimâmsa-sûtras (II, 2, 1), but it is here argued again to the end of dispelling the mistaken notion that the Vedânta-texts aim at knowledge only, and not at the injunction of activities such as meditation. The meditations, therefore, are separate ones.--Here terminates the adhikarana of 'difference of words and the rest.'

57. Option, on account of the non-difference of result.

It has been proved that the meditation on that which truly is, the meditation on the small ether within the heart, and so on--all of which have for their result the attainment to Brahman--are separate meditations. The question now arises whether all these meditations should be combined by each meditating devotee, on account of such combination being useful to him; or whether, in the absence of any use of such combination, they should be undertaken optionally.--They may be combined, the Pûrvapakshin holds; since it is observed that different scriptural matters are combined even when having one and the same result. The Agnihotra, the Daisapûrnamâsa oblation, and other sacrifices, all of them have one and the same result, viz. the possession of the heavenly world; nevertheless, one and the same agent performs them all, with a view to the greater fulness of the heavenly bliss aimed at. So the different meditations on Brahman also may be cumulated with a view to greater fulness of intuition of Brahman.--This view the Sûtra rejects. Option only between the several meditations is possible, on account of the non-difference of result. For to all meditations on Brahman alike Scripture assigns one and the same result, viz. intuitive knowledge of Brahman, which is of the nature of supreme, unsurpassable bliss. 'He who knows Brahman attains the Highest' (Taitt. Up. II, 1, 1), &c. The intuitive knowledge of Brahman constitutes supreme, unsurpassable bliss; and if such intuition may be reached through one meditation, of what use could other meditations be? The heavenly world is something limited in respect of place, time, and essential nature, and hence a person desirous of attaining to it may cumulate works in order to take possession of it to a greater extent, and so on. But an analogous proceeding cannot be resorted to with regard to Brahman, which is unlimited in every sense. All meditations on Brahman tend to dispel Nescience, which stands in the way of the intuition of Brahman, and thus equally have for their result the attaining to Brahman; and hence there is option between them. In the case, on the other hand, of those meditations which aim at other results than Brahman, there may either be choice between the several meditations, or they may be cumulated--as one may also do in the case of sacrifices aiming at the attainment of the heavenly world;--for as those results are not of an infinite nature one may aim at realising them in a higher degree. This the next Sûtra declares.

58. But meditations aiming at objects of desire may, according to one's liking, be cumulated or not; on account of the absence of the former reason.

The last clause means--on account of their results not being of an infinite nature.--Here terminates the adhikarana of 'option.'

59. They belong to the constituent members, as the bases.

A doubt arises whether meditations such as the one enjoined in the text, 'Let him meditate on the syllable Om as the Udgîtha,' which are connected with constituent elements of the sacrifice such as the Udgîtha, contribute towards the accomplishment of the sacrifice, and hence must be performed at the sacrifice as part of it; or whether they, like the godohana vessel, benefit the agent apart from the sacrifice, and therefore may be undertaken according to desire.--But has it not been already decided under III, 3, 42 that those meditations are generally beneficial to man, and not therefore restricted to the sacrifices?--True; it is just for the purpose of further confirming that conclusion that objections are now raised against it on the ground of some inferential marks (linga) and reasoning. For there it was maintained on the strength of the text 'therefore he does both' that those meditations have results independent of the sacrifice. But there are several reasons favouring the view that those meditations must be connected with the sacrifices as subordinate members, just as the Udgîtha and the rest to which the meditations refer.

Their case is by no means analogous to that of the godohana vessel, for, while in the case of the latter, the text expressly declares the existence of a special result, 'For him who is desirous of cattle he is to bring water in a godohana,' the texts enjoining those meditations do not state special results for them. For clauses such as 'he is to meditate on the Udgîtha' intimate only that the Udgîtha is connected with the meditation; while their connexion with certain results is known from other clauses, such as 'whatever he does with knowledge, with faith, with the Upanishad, that is more vigorous' (according to which the result of such meditations is only to strengthen the result of the sacrifices). And when a meditation of this kind has, on the ground of its connexion with the Udgîtha or the like--which themselves are invariably connected with sacrifices--been cognised to form an element of a sacrifice, some other passage which may declare a fruit for that meditation can only be taken as an arthavâda; just as the passage which declares that he whose sacrificial ladle is made of parna wood does not hear an evil sound. In the same way, therefore, as the Udgîtha and so on, which are the bases of those meditations, are to be employed only as constituent parts of the sacrifices, so the meditations also connected with those constituent parts are themselves to be employed as constituent parts of the sacrifices only.

60. And on account of injunction.

The above conclusion is further confirmed by the fact of injunction, i.e. thereby that clauses such as 'he is to meditate on the Udgîtha' enjoin the meditation as standing to the Udgîtha in the relation of a subordinate member. Injunctions of this kind differ from injunctions such as 'he is to bring water in the godohana vessel for him who desires cattle'; for the latter state a special qualification on the part of him who performs the action, while the former do not, and hence cannot claim independence.

61. On account of rectification.

The text 'from the seat of the Hotri he sets right the wrong Udgîha' shows that the meditation is necessarily required for the purpose of correcting whatever mistake may be made in the Udgîtha. This also proves that the meditation is an integral part of the sacrificial performance.

62. And on account of the declaration of a quality being common (to all the Vedas).

The text 'By means of that syllable the threefold knowledge proceeds. With _Om_ the Adhvaryu gives orders, with _Om_ the Hotri recites, with _Om_ the Udgâtri sings,' which declares the pranava--which is a 'quality' of the meditation, in so far as it is its basis--to be common to the three Vedas, further shows that the meditation has to be employed in connexion with the sacrifice. For the meditation is connected with the Udgîtha, and the Udgitha is an integral part of all sacrificial performances whatever.

Of the primâ facie view thus far set forth the next Sûtra disposes.

63. Rather not, as the text does not declare their going together.

It is not true that the meditations on the Udgîtha and the rest are bound to the sacrifices in the same way as the Udgîtha, and so on, themselves are; for Scripture does not declare that they go together with, i.e. are subordinate constituents of the Udgîtha, and so on. The clause 'Let him meditate on the Udgîtha' does not indeed itself state another qualification on the part of the agent (i.e. does not state that the agent in entering on the meditation is prompted by a motive other than the one prompting the sacrifice); but the subsequent clause, 'whatever he does with knowledge, with faith, with the Upanishad, that becomes more vigorous,' intimates that knowledge is the means to render the sacrificial work more efficacious, and from this it follows that the meditation is enjoined as a means towards effecting a result other than the result of the sacrifice. And hence the meditation cannot be viewed as a subordinate member of the Udgîtha, which itself is a subordinate member of the sacrifice. It rather has the Udgîtha for its basis only. He only indeed who is qualified for the sacrifice is qualified for the meditation, since the latter aims at greater efficaciousness of the sacrifice; but this does not imply that the meditation necessarily goes with the sacrifice. By the greater vigour of the sacrifice is meant its non-obstruction by some other sacrificial work of greater strength, its producing its effect without any delay.--The case of a statement such as 'he whose ladle is of parna wood hears no evil sound' is different. There the text does not declare that the quality of consisting of parna wood is the direct means of bringing about the result of no evil sound being heard; hence there is no valid reason why that quality should not be subordinate to the ladle, which itself is subordinate to the sacrifice; and as it is not legitimate to assume for the mere subordinate constituents of a sacrifice special fruits (other than the general fruit of the sacrifice), the declaration as to no evil sound being heard is to be viewed as a mere arthavâda (i.e. a mere additional statement meant further to glorify the result of the sacrifice--of which the ladle made of parna wood is a subordinate instrument).

64. And because (Scripture) shows it.

A scriptural text, moreover, shows that the meditation is necessary for, and restricted to, the sacrificial performance. For the text 'A Brahman priest who knows this saves the sacrifice, the sacrificer, and all the officiating priests'--which declares that all priests are saved through the knowledge of the Brahman--has sense only on the understanding that that knowledge is not restricted to the Udjâtri, and so on (i.e. not to those priests who are engaged in carrying out the details of the sacrifices which are the 'bases' of the meditations).--The conclusion, therefore, is that those meditations are not restricted to the sacrifices, subordinate members of which serve as their 'bases.'--This terminates the adhikarana of 'like the bases.'

FOURTH PÂDA.

1. The benefit to man results from thence, on account of scriptural statement; thus Bâdarâyana thinks.

We have concluded the investigation into the oneness or diverseness of meditations--the result of which is to indicate in which cases the special points mentioned in several meditations have to be combined, and in which not. A further point now to be investigated is whether that advantage to the meditating devotee, which is held to accrue to him from the meditation, results from the meditation directly, or from works of which the meditations are subordinate members.--The Reverend Bâdarâyana holds the former view. The benefit to man results from thence, i.e. from the meditation, because Scripture declares this to be so. 'He who knows Brahman reaches the Highest' (Taitt. Up. II, 1, 1); 'I know that great Person of sun-like lustre beyond the darkness. A man who knows him truly passes over death; there is no other path to go' (Svet. Up. III, 8); 'As the flowing rivers disappear in the sea, losing their name and their form, thus a man who possesses knowledge, freed from name and form, goes to the divine Person who is greater than the great' (Mu. Up. III, 2, 8).-- Against this view the Pûrvapakshin raises an objection.

2. On account of (the Self) standing in a complementary relation, they are arthavâdas, as in other cases; thus Jaimini opines.

What has been said as to Scripture intimating that a beneficial result is realised through the meditations by themselves is untenable. For texts such as 'he who knows Brahman reaches the Highest' do not teach that the highest aim of man is attained through knowledge; their purport rather is to inculcate knowledge of Truth on the part of a Self which is the agent in works prescribed. Knowledge, therefore, stands in a complementary relation to sacrificial works, in so far as it imparts to the acting Self a certain mystic purification; and the texts which declare special results of knowledge, therefore, must be taken as mere arthavâdas. 'As in the case of other things; so Jaimini thinks,' i.e. as Jaimini holds that in the case of substances, qualities, and so on, the scriptural declaration of results is of the nature of arthavâda.--But it has been shown before that the Vedânta-texts represent as the object to be attained, by those desirous of Release, on the basis of the knowledge imparted by them, something different from the individual Self engaged in action; cp. on this point Sû. I, 1, 15; I, 3, 5; I, 2, 3; I, 3, 18. And Sû. II, 1, 22 and others have refuted the view that Brahman is to be considered as non-different from the personal soul, because in texts such as 'thou art that' it is exhibited in co-ordination with the latter. And other Sûtras have proved that Brahman must, on the basis of numerous scriptural texts, be recognised as the inner Self of all things material and immaterial. How then can it be said that the Vedânta-texts merely mean to give instruction as to the true nature of the active individual soul, and that hence all meditation is merely subservient to sacrificial works?--On the strength of numerous inferential marks, the Pûrvapakshin replies, which prove that in the Vedânta-texts all meditation is really viewed as subordinate to knowledge, and of the declarations of co- ordination of Brahman and the individual soul (which must be taken to imply that the two are essentially of the same nature), we cannot help forming the conclusion that the real purport of the Vedânta-texts is to tell us of the true nature of the individual soul in so far as different from its body.--But, again it is objected, the agent is connected no less with ordinary worldly works than with works enjoined by the Veda, and hence is not invariably connected with sacrifices (i.e. works of the latter type); it cannot, therefore, be maintained that meditations on the part of the agent necessarily connect themselves with sacrifices in so far as they effect a purification of the sacrificer's mind!--There is a difference, the Pûrvapakshin rejoins. Worldly works can proceed also if the agent is non-different from the body; while an agent is qualified for sacred works only in so far as he is different from the body, and of an eternal non-changing nature. Meditations, therefore, properly connect themselves with sacrifices, in so far as they teach that the agent really is of that latter nature. We thus adhere to the conclusion that meditations are constituents of sacrificial actions, and hence are of no advantage by themselves.--But what then are those inferential marks which, as you say, fully prove that the Vedânta-texts aim at setting forth the nature of the individual soul?--To this the next Sûtra replies.

3. On account of (such) conduct being seen.

It is seen, viz in Scripture, that those who knew Brahman busied themselves chiefly with sacrifices.--Asvapati Kaikeya had a deep knowledge of the Self; but when three Rishis had come to him to receive instruction regarding the Self, he told them 'I am about, to perform a sacrifice, Sirs' (Ch. Up. V, II). Similarly we learn from Smriti that Janaka and other princes deeply versed in the knowledge of Brahman applied themselves to sacrificial works, 'By works only Janaka and others attained to perfection'; 'He also, well founded in knowledge, offered many sacrifices.' And this fact--that those who know Brahman apply themselves to works chiefly--shows that knowledge (or meditation) has no independent value, but serves to set forth the true nature of the active Self, and thus is subordinate to work.--An even more direct proof is set forth in the next Sûtra.

4. On account of direct scriptural statement.

Scripture itself directly declares knowledge to be subordinate to works, 'whatever he does with knowledge, with faith, with the Upanishad, that is more vigorous'. Nor can it be said that this text refers, on the ground of leading subject-matter (prakarana), to the Udgîtha only; for direct scriptural statement (suti) is stronger than subject-matter, and the words 'whatever he does with knowledge' clearly refer to knowledge in general.

5. On account of the taking hold together.

The text 'then both knowledge and work take hold of him' (Bri. Up. IV, 4, 2) shows that knowledge and work go together, and this going together is possible only if, in the manner stated, knowledge is subordinate to work.

6. On account of injunction for such a one.

That knowledge is subordinate to works follows therefrom also that works are enjoined on him only who possesses knowledge. For texts such as 'He who has learnt the Veda from a family of teachers,' &c. (Ch. Up. VIII, 15), enjoin works on him only who has mastered the sacred texts so as fully to understand their meaning--for this is the sense of the term 'learning' (adhyayana). Hence the knowledge of Brahman also is enjoined with a view to works only: it has no independent result of its own.

7. On account of definite rule.

Another argument for our conclusion is that the text 'Doing works here let a man desire to live a hundred years,' &c. (Is. Up. II), expressly enjoins lifelong works on him who knows the Self. The general conclusion, therefore, is that knowledge (meditation) is merely auxiliary to works. Of this view the next Sûtra finally disposes.

8. But on account of the teaching of the different one, Badarâyana's (view is valid); as this is seen.

Knowledge by itself benefits man; since Scripture teaches that the object of knowledge is the highest Brahman which, as it is of an absolutely faultless and perfect nature, is other than the active individual soul.

Badarâyana, therefore, holds that knowledge has an independent fruit of its own. Let the inferential marks (referred to by the Pûrvapakshin) be; the direct teaching of the texts certainly refers to a being different from the Self that acts; for we clearly see that their object is the highest creative Brahman with all its perfections and exalted qualities, which cannot possibly be attributed to the individual Self whether in the state of Release or of bondage: 'Free from evil, free from old age,' &c. &c. In all those texts there is not the slightest trace of any reference to the wretched individual soul, as insignificant and weak as a tiny glow-worm, implicated in Nescience and all the other evils of finite existence. And the fruit of that knowledge of the highest Person the texts expressly declare, in many places, to be immortality--which consists in attaining to Him. The view of knowledge by itself benefitting man therefore is well founded.--The Sûtras proceed to dispose of the so-called inferential marks.

9. But the declarations are equal.

The argument that knowledge must be held subordinate to work because we learn from Scripture that those who know Brahman perform sacrificial works, will not hold good; since, on the other hand, we also see that men knowing Brahman abandoned all work; cp. texts such as 'The Rishis descended from Kavasha said: For what purpose should we study the Veda? for what purpose should we sacrifice?' As it thus appears that those who know Brahman give up works, knowledge cannot be a mere auxiliary to works.--But how can it be accounted for that those who know Brahman both do and do not perform works?--Works may be performed in so far as sacrifices and the like, if performed by one not having any special wish, stand in subordinate relation to the knowledge of Brahman; hence there is no objection to texts enjoining works. And as, on the other hand, sacrifices and such-like works when aiming at results of their own are opposed to the knowledge of Brahman which has Release for its only result, there is all the less objection to texts which suggest the non- performance of works. If, on the other hand, knowledge were subordinate to works, works could on no account be dispensed with.--Against the assertion that Scripture directly declares knowledge to be subordinate to works the next Sûtra declares itself.

10. (It is) non-comprehensive.

The scriptural declaration does not refer to all meditations, but only to the meditation on the Udgîtha. In the clause 'what he does with knowledge,' the 'what' is in itself indefinite, and therefore must be defined as connecting itself with the Udgîtha mentioned in the previous clause, 'Let him meditate on the Udgîtha.' The sentence cannot be construed to mean 'whatever he does is to be done with knowledge,' but means 'that which he does with knowledge becomes more vigorous,' and _that which is_ done with knowledge that is the Udgîtha. The next Sûtra refutes the argument set forth in Sûtra 5.

11. There is distribution, as in the case of the hundred.

As knowledge and work have different results, the text 'of him knowledge and work lay hold' must be understood in a distributive sense, i.e. as meaning that knowledge lays hold of him to the end of bringing about its own particular result, and that so likewise does work. 'As in the case of a hundred,' i.e. as it is understood that, when a man selling a field and a gem is said to receive two hundred gold pieces, one hundred are given for the field and one hundred for the gem.

12. Of him who has merely read the Veda.

Nor is there any force in the argument that knowledge is only auxiliary to work because works are enjoined on him who possesses knowledge. For the text which refers to the man 'who has read the Veda' enjoins works on him who has merely _read_ the texts, and _reading_ there means nothing more than the apprehension of the aggregate of syllables called Veda, without any insight into their meaning. A man who has thus mastered the words of the Veda apprehends therefrom that it makes statements as to works having certain results, and then on his own account applies himself to the enquiry into the meaning of those declarations; he who is desirous of work applies himself to the knowledge of works; he who is desirous of Release applies himself to the knowledge of Brahman. And even if the injunction of _reading_ were understood as prompting to the understanding of the text also, all the same, knowledge would not be a subsidiary to works. For _knowledge_, in the sense of the Upanishads, is something different from mere cognition of sense. In the same way as the performance of such works as the Jyotishtoma sacrifice is something different from the cognition of the true nature of those works; so that vidyâ, which effects the highest purpose of man, i. e. devout meditation (dhyâna, upâsanâ), is something different from the mere cognition of the true nature of Brahman. Knowledge of that kind has not the most remote connexion even with works.

13. Not so, on account of non-specification.

Nor is it true that the text 'Doing works here,' &c., is meant to divert him who knows the Self from knowledge and restrict him to works. For there is no special reason to hold that that text refers to works as independent means of a desirable result: it may as well be understood to refer to works merely subordinate to knowledge. As he who knows the Self has to practise meditation as long as he lives, he may also have to practise, for the same period, works that are helpful to meditation. Having thus refuted the objection on the ground of the reason of the matter, the Sûtrakâra proceeds to give his own interpretation of the text.

14. Or the permission is for the purpose of glorification.

The _or_ has assertive force. The introductory words of the Upanishad, 'Hidden in the Lord is all this,' show knowledge to be the subject- matter; hence the permission of works can aim only at the glorification of knowledge. The sense of the text therefore is--owing to the power of knowledge a man although constantly performing works is not stained by them.

15. Some also, by proceeding according to their liking.

In some sâkhâs, moreover, we read that he who possesses the knowledge of Brahman may, according to his liking, give up the state of a householder, 'What shall we do with offspring, we who have this Self and this world?' (Bri. Up. V, 4, 22.) This text also proves knowledge not to be subsidiary to works; for if it were so subsidiary, it would not be possible for him who knows Brahman to give up householdership (with all the works obligatory on that state) according to his liking.

16. And destruction.

There is moreover a Vedânta-text which declares the knowledge of Brahman to destroy work-good and evil--which is the root of all the afflictions of transmigratory existence: 'The knot of the heart is broken, all doubts are solved, all his works perish when He has been beheld who is high and low' (Mu. Up. II, 2, 8). This also contradicts the view of knowledge being subordinate to works.

17. And of him who is chaste; for in Scripture (this is declared).

The knowledge of Brahman belongs to those who have to observe chastity, and men living in that state have not to perform the Agnihotra, the Darsapûrnamâsa, and similar works. For this reason also knowledge cannot be subsidiary to works.--But, it may be objected, there is no such condition of life; for texts such as 'he is to perform the Agnihotra as long as he lives,' declare men to be obliged to perform sacrifices and the like up to the end of their lives, and Smriti texts contradicting Scripture have no authority.--To meet this the Sûtra adds 'for in Scripture.' The three stages of life are recognised in Scripture only; cp. texts such as 'Those who in the forest practise penance and faith' (Ch. Up. V, 10, 1); 'Wishing for that world only mendicants wander forth from their homes' (Bri. Up. IV, 4, 22). The text as to the lifelong obligatoriness of the Agnihotra is valid for those only who do not retire from worldly life.

18. A reference (only) Jaimini (holds them to be), on account of absence of injunction; for (Scripture) forbids.

The argument for the three stages of life, founded on their mention in Vedic texts, has no force, since all those references are only of the nature of anuvâda. For none of those texts contain injunctive forms. The text 'There are three branches of sacred observance,' &c. (Ch. Up. II, 23, 1), is meant to glorify the previous meditation on Brahman under the form of the pranava, as appears from the concluding clause 'he who is firmly grounded in Brahman obtains immortality'; it therefore cannot mean to enjoin the three conditions of life as valid states. In the same way the text 'And those who in the forest practise penance and faith' refers to the statements previously made as to the path of the gods, and cannot therefore be meant to make an original declaration as to another condition of life. Scripture moreover expressly forbids that other condition, 'a murderer of men is he who removes the fire,' &c. There are therefore no conditions of life in which men are bound to observe chastity. This is the opinion of the teacher Jaimini.

19. It is to be accomplished, Bâdarayana holds, on account of scriptural statement of equality.

Bâdarâyana is of opinion that, in the same way as the condition of householdership, those other conditions of life also are obligatory; since in the section beginning 'there are three branches of sacred duty' all the three conditions of life are equally referred to, with a view to glorifying him who is firmly grounded in Brahman. The reference there made to the condition of the householder necessarily presupposes that condition to be already established and obligatory, and the same reasoning then holds good with regard to the other conditions mentioned. Nor must it be said that the special duties mentioned at the beginning of the section--sacrifice, study, charity, austerity, Brahmakarya--all of them belong to the state of the householder (in which case the text would contain no reference to the other conditions of life); for on that supposition the definite reference to a threefold division of duties, 'Sacrifice, &c. are the first, austerity the second, Brahmakarya the third,' would be unmeaning. The proper explanation is to take the words' sacrifice, study, and charity' as descriptive of the condition of the householder; the word 'austerity' as descriptive of the duties of the Vaikhânasa and the wandering mendicant, who both practise mortification; and the word 'Brahmakarya' as referring to the duties of the Brahmakarin. The term 'Brahmasamstha' finally, in the concluding clause, refers to all the three conditions of life, as men belonging to all those conditions may be founded on Brahman. Those, the text means to say, who are destitute of this foundation on Brahman and only perform the special duties of their condition of life, obtain the worlds of the blessed; while he only who at the same time founds himself on Brahman attains to immortality.--In the text 'and those who in the forest,' &c. the mention made of the forest shows that the statement as to the path of the gods has for its presupposition the fact that that stage of life which is especially connected with the forest is one generally recognised.--So far it has been shown that the other stages of life are no less obligatory than that of the householder, whether we take the text under discussion as containing merely a reference to those stages (as established by independent means of proof) or as directly enjoining them. The next Sûtra is meant to show that the latter view is after all the right one.

20. Or an injunction, as in the case of the carrying.

As the second part of the text 'Let him approach carrying the firewood below the ladle; for above he carries it for the gods' (which refers to a certain form of the Agnihotra), although having the form of an anuvâda, yet must be interpreted as an injunction, since the carrying of firewood above is not established by any other injunction; so the text under discussion also must be taken as an injunction of the different stages of life (which are not formally enjoined elsewhere). No account being taken of the text of the Jâbâlas, 'Having completed his studentship he is to become a householder,' &c., it is thus a settled conclusion that the texts discussed, although primarily concerned with other topics, must at the same time be viewed as proving the validity of the several conditions of life. From this it follows that the text enjoining the performance of the Agnihotra up to the end of life, and similar texts, are not universally binding, but concern those only who do not retire from worldly life.--The final conclusion therefore is that as the knowledge of Brahman is enjoined on those who lead a life of austerity (which does not require the performance of sacrifices and the like), it is not subordinate to works, but is in itself beneficial to man.--Here terminates the adhikarana of 'benefit to man.'

21. If it be said that they are mere glorification, on account of their reference; not so, on account of the newness.

The following point is next enquired into. Are texts such as 'That Udgîtha is the best of all essences, the highest, holding the supreme place, the eighth' (Ch. Up. I, 1, 3) meant to glorify the Udgîtha as a constituent element of the sacrifice, or to enjoin a meditation on the Udgîtha as the best of all essences, and so on? The Pûrvapakshin holds the former view, on the ground that the text declares the Udgîtha to be the best of all essences in so far as being a constituent element of the sacrifice. The case is analogous to that of texts such as 'the ladle is this earth, the âhavanîya is the heavenly world,' which are merely meant to glorify the ladle and the rest as constituent members of the sacrifice.--This view the latter part of the Sûtra sets aside 'on account of newness.' Texts, as the one referring to the Udgîtha, cannot be mere glorifications; for the fact of the Udgîtha being the best of essences is not established by any other means of proof, and the text under discussion cannot therefore be understood as a mere anuvâda, meant for glorification. Nor is there, in proximity, any injunction of the Udgîtha on account of connexion with which the clause declaring the Udgîtha to be the best of all essences could naturally be taken as an anuvâda (glorifying the thing previously enjoined in the injunctive text); while there is such an injunction in connexion with the (anuvâda) text 'The ladle is this earth,' and so on. We thus cannot but arrive at the conclusion that the text is meant to enjoin a meditation on the Udgîtha as being the best of all essences, and so on--the fruit of such meditation being an increase of vigour and efficacy on the part of the sacrifice.

22. And on account of the words denoting becoming.

That the texts under discussion have an injunctive purport also follows from the fact that they contain verbal forms denoting becoming or origination--'he is to meditate' and the like; for all such forms have injunctive force. All these texts therefore are meant to enjoin special forms of meditation.--Here terminates the adhikarana of mere glorification.'

23. Should it be said that (the stories told in the Upanishads) are for the purpose of the Pâriplava; not so, since (certain stories) are specified.

We meet in the Vedânta-texts with certain stories such as 'Pratardana the son of Divodâsa came to the beloved abode of Indra,' &c., and similar ones. The question here arises whether the stories are merely meant to be recited at the Asvamedha sacrifice or to convey knowledge of a special kind.--The Pûrvapakshin maintains that as the text' they tell the stories' declares the special connexion of those stories with the so- called pâriplava performance, they cannot be assumed to be mainly concerned with knowledge.--This view the Sûtra negatives, on the ground that not all stories of that kind are specially connected with the pâriplava. The texts rather single out special stories only as suitable for that performance; on the general injunction quoted above there follows an injunction defining _which_ stories are to be told, 'King Manu, the son of Vivasvat,' &c. The stories told in the Vedânta-texts do not therefore form parts of the pâriplava performance, but are connected with injunctions of meditations.

24. This follows also from the textual connexion (of those stories with injunctions).

That those stories subserve injunctions of meditation is proved thereby also that they are exhibited in textual connexion with injunctions such as 'the Self is to be seen,' and so on. Their position therefore is analogous to that of other stories told in the texts, which somehow subserve injunctions of works, and are not merely meant for purposes of recitation.--Here terminates the adhikarana of 'the pâriplava.'

25. For this very reason there is no need of the lighting of the fire and so on.

The Sûtras return, from their digression into the discussion of two special points, to the question as to those whose condition of life involves chastity. The above Sûtra declares that as persons of that class are referred to by Scripture as specially concerned with meditation ('He who is founded on Brahman reaches immortality;' 'those who in the forest,' &c.), their meditation does not presuppose a knowledge of the kindling of fire and so on, i.e. a knowledge of the Agnihotra, the Darsapûrnamâsa, and all those other sacrifices which require the preliminary establishnlent of the sacred fires, but a knowledge of those works only which are enjoined for their special condition of life.--Here terminates the adhikarana of 'the kindling of the fire.'

26. And there is need of all (works), on account of the scriptural statement of sacrifices and the rest; as in the case of the horse.

If knowledge (meditation), without any reference to sacrifices and the like, is able to bring about immortality, it must be capable of accomplishing this in the case of householders also; and the mention made of sacrifices and the rest in texts such as 'Brâhmanas seek to know him by the study of the Veda, by sacrifice, by gifts' (Bri. Up. IV, 4, 22), does not prove sacrifices and so on to be auxiliary to knowledge, since the stress there lies (not on the sacrifices and so on, but) on the desire of knowledge.--Of this view the Sûtra disposes. In the case of householders, for whom the Agnihotra and so on are obligatory, knowledge presupposes all those works, since scriptural texts such as the one quoted directly state that sacrifices and the like are auxiliary to knowledge. 'They seek to know by means of sacrifices' can be said only if sacrifices are understood to be a means through which knowledge is brought about; just as one can say 'he desires to slay with a sword,' because the sword is admitted to be an instrument wherewith one can kill. What we have to understand by knowledge in this connexion has been repeatedly explained, viz. a mental energy different in character from the mere cognition of the sense of texts, and more specifically denoted by such terms as dhyâna or upâsana, i.e. meditation; which is of the nature of remembrance (i.e. representative thought), but in intuitive clearness is not inferior to the clearest presentative thought (pratyaksha); which by constant daily practice becomes ever more perfect, and being duly continued up to death secures final Release. Such meditation is originated in the mind through the grace of the Supreme Person, who is pleased and conciliated by the different kinds of acts of sacrifice and worship duly performed by the Devotee day after day. This is what the text 'they seek to know through the sacrifice' really means. The conclusion therefore is that in the case of householders knowledge has for its pre-requisite all sacrifices and other works of permanent and occasional obligation. 'As a horse.' As the horse, which is a means of locomotion for man, requires attendants, grooming, &c., so knowledge, although itself the means of Release, demands the co-operation of the different works. Thus the Lord himself says, 'The work of sacrifice, giving, and austerities is not to be relinquished, but is indeed to be performed; for sacrifices, gifts, and austerities are purifying to the thoughtful.' 'He from whom all beings proceed and by whom all this is pervaded-worshipping Him with the proper works man attains to perfection' (Bha. Gî. XVIII, 5; 46).--Here terminates the adhikarana of 'the need of all.'

27. But all the same he must be possessed of calmness, subjection of the senses, &c., since those are enjoined as auxiliaries to that, and must necessarily be accomplished.

The question is whether the householder also must practise calmness and so on, or not. The Pûrvapakshin says he must not, since the performance of works implies the activity of the outer and inner organs of action, and since calmness and so on are of an exactly opposite nature.--This view the Sûtra sets aside. The householder also, although engaged in outward activity, must, in so far as he possesses knowledge, practise calmness of mind and the rest also; for these qualities or states are by Scripture enjoined as auxiliaries to knowledge, 'Therefore he who knows this, having become calm, subdued, satisfied, patient, and collected, should see the Self in Self (Bri. Up. IV, 4, 23). As calmness of mind and the rest are seen, in so far as implying composure and concentration of mind, to promote the origination of knowledge, they also must necessarily be aimed at and practised. Nor can it be said that between works on the one side and calmness and so on on the other, there is an absolute antagonism; for the two have different spheres of application. Activity of the organs of action is the proper thing in the case of works enjoined; quiescence in the case of works not enjoined and such as have no definite purpose. Nor also can it be objected that in the case of works implying the activity of organs, calmness of mind and so on are impossible, the mind then being necessarily engrossed by the impressions of the present work and its surroundings; for works enjoined by Scripture have the power of pleasing the Supreme Person, and hence, through his grace, to cause the destruction of all mental impressions obstructive of calmness and concentration of mind. Hence calmness of mind and the rest are to be aimed at and practised by householders also.-- Here terminates the adhikarana of 'calmness' and so on.

28. And there is permission of all food in the case of danger of life; on account of this being seen.

In the meditation on prâna, according to the Vâjasaneyins and the Chândogas, there is a statement as to all food being allowed to him who knows the prâna. 'By him there is nothing eaten that is not food' (Bri. Up. VI, 1, 14; and so on). A doubt here arises whether this permission of all food is valid for him who possesses the knowledge of prâna, in all circumstances, or only in the case of life being in danger.--The Pûrvapakshin holds the former view, on account of no special conditions being stated in the text.--This the Sûtra sets aside 'in the case of danger to life'; for the reason that, as the text shows, the eating of food of all kinds is permitted even for those who know Brahman itself-- the knowledge of which of course is higher than that of prâna--only when their life is in danger. The text alluded to is the one telling how Ushasta Kâkrâyana, who was well versed in the knowledge of Brahman, once, when in great distress, ate unlawful food. We therefore conclude that what the text says as to all food being lawful for him who knows prâna, can refer only to occasions when food of any kind must be eaten in order to preserve life.

29. And on account of non-sublation.

The conclusion above arrived at is confirmed by the consideration that thus only those texts are not stultified which enjoin, for those who know Brahman, purity in matters of food with a view to the origination of knowledge of Brahman. Cp.' when the food is pure the mind becomes pure' (Ch. Up. VII, 26, 2).

30. This is said in Smriti also.

That for those as well who know Brahman, as for others, the eating of food of any kind is lawful only in case of extreme need, Smriti also declares, 'He who being in danger of his life eats food from anywhere is stained by sin no more than the lotus leaf by water.'

31. And hence also a scriptural passage as to non-proceeding according to liking.

The above conclusion is further confirmed by a scriptural passage prohibiting licence of conduct on the part of any one. The text meant is a passage in the Samhitâ of the Kathas, 'Therefore a Brahmawa does not drink spirituous liquor, thinking "may I not be stained by sin."'--Here terminates the adhikarana of 'the allowance of all food.'

32. The works of the âsramas also, on account of their being enjoined.

It has been said that sacrifices and other works are auxiliary to the knowledge of Brahman. The doubt now arises whether those works are to be performed by him also who merely wishes to fulfil the duties of his âsrama, without aiming at final Release, or not. They are not, the Pûrvapakshin holds, for that things auxiliary to knowledge should stand in subordinate relation to a certain state of life would imply the contradiction of permanent and non-permanent obligation.--Of this view the Sûtra disposes, 'The works of the âsramas also.' The works belonging to each âsrama have to be performed by those also who do not aim at more than to live according to the âsrama; for they are specifically enjoined by texts such as as long as life lasts he is to offer the Agnihotra'; this implies a permanent obligation dependent on life. And that the same works are also to be performed as being auxiliary to knowledge appears from the texts enjoining them in that aspect, 'Him they seek to know by the study of the Veda' (Bri. Up. IV, 4, 22); this the next Sûtra declares.

33. And on account of co-operativeness.

These works are to be performed also on account of their being co- operative towards knowledge in so far, namely, as they give rise to the desire of knowledge; and their thus being enjoined for a double purpose does not imply contradiction any more than the double injunctions of the Agnihotra, which one text connects with the life of the sacrificer and another text with his desire to reach the heavenly world.--Nor does this imply a difference of works--this the next Sûtra declares.

34. In any case they are the same, on account of twofold inferential signs.

There is no radical difference of works; but in any case, i.e. whether they be viewed as duties incumbent on the âsrama or as auxiliary to knowledge, sacrifices and other works are one and the same. For Scripture, in enjoining them in both these aspects, makes use of the same terms, so that we recognise the same acts, and there is no means of proof to establish difference of works.

35. And Scripture also declares (knowledge) not to be overpowered.

Texts such as 'By works of sacred duty he drives away evil' declare that sacrifices and similar works have the effect of knowledge 'not being overpowered,' i.e. of the origination of knowledge not being obstructed by evil works. Sacrifices and similar works being performed day after day have the effect of purifying the mind, and owing to this, knowledge arises in the mind with ever increasing brightness. This proves that the works are the same in either case.--Here terminates the adhikarana of 'the being enjoined' (of sacrifices, and so on).

36. Also in the case of those outside, as this is seen.