Chapter XXX: Part 30

It has been declared that the members of the four âsramas have a claim to the knowledge of Brahman, and that the duties connected with each âsrarna promote knowledge. A doubt now arises whether those men also who, on account of poverty and so on, stand outside the âsramas are qualified for the knowledge of Brahman, or rtot.--They are not, the Pûrvapakshin holds, since such knowledge is to be attained in a way dependent on the special duties of each âsrama; while those who do not belong to an âsrama are not concerned with âsrama duties.--This view the Sûtra rejects. Those also who do not stand within any âsrama are qualified for knowledge, 'because that is seen,' i.e. because the texts declare that men such as Raikva, Bhîshma, Samvarta and others who did not belong to âsrama were well grounded in the knowledge of Brahman. It can by no means be maintained that it is âsrama duties only that promote knowledge; for the text 'by gifts, by penance, by fasting, and so on' (Bri. Up. IV, 4, 22) distinctly declares that charity also and other practices, which are not confined to the âsramas, are helpful towards knowledge. In the same way as in the case of those bound to chastity--who, as the texts show, may possess the knowledge of Brahman--knowledge is promoted by practices other than the Agnihotra and the like, so--it is concluded--in the case of those also who do not belong to any abrama knowledge may be promoted by certain practices not exclusively connected with any âsrama, such as prayer, fasting, charity, propitiation of the divinity, and so on.

37. Smriti also states this.

Smriti also declares that men not belonging to an âsrama grow in knowledge through prayer and the like. 'Through prayer also a Brâhmana may become perfect. May he perform other works or not, one who befriends all creatures is called a Brâhmana' (Manu Smri. II, 17).

38. And there is the promotion (of knowledge) through special acts (of duty).

The above conclusion is founded not only on Reasoning and Smriti; but Scripture even directly states that knowledge is benefited by practices not exclusively prescribed for the âsramas, 'By penance, abstinence, faith, and knowledge he is to seek the Self (Pr. Up. I, 10).

39. But better than that is the other also on account of an inferential mark.

Better than to be outside the âsramas is the condition of standing within an âsrama. The latter state may be due to misfortune; but he who can should be within an âsrama, which state is the more holy and beneficial one. This follows from inference only, i.e. Smriti; for Smriti says, 'A Brâhmana is to remain outside the âsramas not even for one day.' For one who has passed beyond the stage of Brahmakarya, or whose wife has died, the impossibility to procure a wife constitutes the misfortune (which prevents him from belonging to an âsrama).--Here terminates the adhikarana of 'widowers.'

40. But of him who has become that there is no becoming not that, according to Jaimini also, on account of (Scripture) restraining from the absence of the forms of that.

The doubt here arises whether those also who have fallen from the state of life of a Naishthika, Vaikhânasa or Pârivrâjaka are qualified for the knowledge of Brahman or not.--They are so, since in their case, no less than in that of widowers and the like, the growth of knowledge may be assisted by charity and other practices not confined to âsramas.--This primâ facie view the Sûtra sets aside. 'He who has become that,' i.e. he who has entered on the condition of a Naishthika or the like 'cannot become not that,' i.e. may not live in a non-âsrama condition; since scriptural texts restrain men who once have entered the Naishthika, &c., state 'from the absence of the forms of that,' i.e. from the discontinuance of the special duties of their âsrama. Compare texts such as 'He is to go into the forest, and is not to return from thence'; 'Having renounced the world he is not to return.' And hence persons who have lapsed from their âsrama are not qualified for meditation on Brahman. This view of his the Sûtrakâra strengthens by a reference to the opinion of Jaimini.--But cannot a Naishthika who, through some sin, has lapsed from his duties and position, make up for his transgression by some expiatory act and thus again become fit for meditation on Brahman?--To this point the next Sûtra refers.

41. Nor the (expiatory performance) described in the chapter treating of qualification; that being impossible on account of the Smriti referring to such lapse.

Those expiatory performances which are described in the chapter treating of qualification (Pû. Mî. Sû. VI) are not possible in the case of him who has lapsed from the condition of a Naishthika; since such expiations do not apply to him, as is shown by a Smriti text referring to such lapse, viz. 'He who having once entered on the duties of a Naishthika lapses from them, for such a slayer of the Self I do not see any expiatory work by which he might become clean.' The expiatory ceremony referred to in the Pûrva Mimâmsâ therefore applies to the case of other Brahmakârins only.

42. A minor one, thus some; (and hence they hold) the existence (of expiation), as in the case of eating. This has been explained.

Some teachers are of opinion that even on the part of Naishthikas and the rest the lapse from chastity constitutes only a minor offence which can be atoned for by expiatory observances; in the same way as in the case of the eating of forbidden food the same prâyaskitta may be used by the ordinary Brahmakârin and by Naishthikas and the rest. This has been stated by the Smriti writer, 'For the others also (i.e. the Naishthikas and so on) the same (rules and practices as those for the Upakurvâna) hold good, in so far as not opposed to their âsrama.'

43. But in either case (such men) stand outside; on account of Smriti and custom.

Whether the point under discussion constitutes a minor or a major offence, in any case those who have lapsed stand outside the category of those qualified for the knowledge of Brahman. For Smriti, i.e. the text quoted above, 'I see no expiatory performance by which he, a slayer of Brahman as he is, could become pure again,' declares that expiations are powerless to restore purity. And custom confirms the same conclusion; for good men shun those Naishthikas who have lapsed, even after they have performed prâyaskittas, and do not impart to them the knowledge of Brahman, The conclusion, therefore, is that such men are not qualified for knowing Brahman.--Here terminates the adhikarana of 'him who has become that.'

44. By the Lord (of the sacrifice), since Scripture declares a fruit-- thus Âtreya thinks.

A doubt arises whether the meditations on such constituent elements of the sacrifice as the Udgîtha, and so on, are to be performed by the sacrificer (for whose benefit the sacrifice is offered), or by the officiating priests. Âtreya advocates the former view; on the ground of Scripture showing that in the case of such meditations as the one on the small ether within the heart, fruit and meditation belong to the same person, and that in the case of such meditations as the one on the Udgîtha the fruit belongs to the sacrificer (whence we conclude that the meditation also is his). Nor can it be said that the sacrificer is not competent for such meditation, for the reason that like the godohana vessel it is connected with an element of the sacrifice (which latter the priests only can perform). For the godohana vessel serves to bring water, and this of course none else can do but the Adhvaryu; while a meditation on the Udgîtha as being the essence of all essences can very well be performed by the Sacrificer--true though it be that the Udgîtha itself can be performed by the Udgâtri priest only.--Against this view the next Sûtra declares itself.

45. (They are) the priest's work, Audulomi thinks; since for that he is engaged.

The teacher Audulomi is of opinion that the meditation on the Udgîtha and the like is the work of the priest, since it is he who is engaged for the purpose of performing that which gives rise to the fruit, i.e. of the entire sacrifice with all its subordinate parts. Injunctions referring to the performance of the sacrifices such as 'he chooses the priests; he gives to the priests their fee' indicate that the entire sacrificial performance is the work of the priests, and that hence all activities comprised within it--mental as well as bodily--belong to the priests. Capability or non-capability does not constitute the criterion in this case. For although the meditations in question aim directly at the benefit of man (not at the greater perfection of the sacrifice), yet since they fall within the sphere of qualification of those who are qualified for the sacrifice, and since the sacrifice with all its subordinate elements has to be performed by the priests, and since the text 'whatever he does with knowledge that becomes more vigorous' declares knowledge to belong to the same agent as the works which are benefited by such knowledge, we conclude that those meditations also are the exclusive duty of the priests. In the case of the meditations on the small ether, &c., on the other hand, the text says nothing as to their having to be performed by priests, and we therefore assume in accordance with the general principle that 'the fruit belongs to the performer,' that the agent there is the person to whom Scripture assigns the fruit.-- Here terminates the adhikarana of 'the lord (of the sacrifice).'

46. There is injunction of other auxiliary means for him who is such, as in the case of injunction and so on; (the term _mauna_ denoting) according to an alternative meaning a third something.

'Therefore let a Brâhmana after he has done with learning wish to stand by a childlike state; and after having done with the childlike state and learning (he is) a Muni' (Bri. Up. III, 5). A doubt arises whether this text enjoins Muni-hood in the same way as it enjoins learning and the childlike state, or merely refers to it as something already established.-- The Purvapakshin holds the latter view on the ground that as 'Muni-hood' and 'learning' both connote knowledge, the word 'Muni' merely refers back to the knowledge already enjoined in the phrase 'after he has done with learning.' For the text presents no word of injunctive force with regard to Muni-hood.--This view the Sûtra controverts. 'For him who is such,' i.e. for those who possess knowledge, 'there is an injunction of a different co-operative factor' 'in the same way as injunctions and the rest.' By the _injunctions_ in the last clause we have to understand the special duties of the different âsramas, i.e. sacrifices and the like, and also such qualifications as quietness of mind and the like; and by the 'and the rest' is meant the learning of and pondering on the sacred texts. Stated at length, the meaning of the Sûtra then is as follows--in the same way as texts such as 'him Brâhmanas seek to know through the reciting of the Veda, through sacrifices and charity, and so on,' and 'Quiet, subdued,' &c. (Bri. Up. IV, 4, 23) enjoin sacrifices and so on, and quietness of mind and the like, as helpful towards knowledge; and as texts such as 'the Self is to be heard, to be pondered upon' (Bri. Up. II, 4, 5) mention hearing and pondering as helpful towards knowledge; thus the text under discussion enjoins learning, a childlike state of mind, and Muni-hood as three further different auxiliaries of knowledge.--'Muni-hood' does _not_ denote the same thing as 'learning'--this the Sûtra intimates by the clause 'alternatively a third,' i.e. as the word muni is observed alternatively to denote persons such as Vyâsa distinguished by their power of profound reflection (manana), the abstract term munihood denotes a third thing different from _learning_ and the 'childlike state.' Hence, although the phrase 'then a Muni' does not contain a word of directly injunctive power, we must all the same understand it in an injunctive sense, viz. 'then let him be or become a Muni'; for Muni-hood is not something previously established. Such munihood is also something different from mere _reflection_ (manana); it is the reiterated representation before the mind of the object of meditation, the idea of that object thus becoming more and more vivid. The meaning of the entire text therefore is as follows. A Brâhmana is at first fully to master knowledge, i.e. he is to attain, by means of hearing and pondering, to the knowledge of Brahman in all its fulness and perfection. This is to be effected through the growth of purity of mind and heart, due to the grace of the Lord; for this Smriti declares, 'Neither by the Vedas nor by austerities, and so on, can I be so seen--; but by devotion exclusive I may be known' (Bha. Gî. XI, 53-54); and Scripture also says, 'Who has the highest devotion for God' (Svet. Up. VI, 23), and 'That Self cannot be gained by the study of the Veda,' &c. 'He whom the Self chooses by him the Self is to be attained' (Ka. Up. I, 2, 23). After that 'he is to stand by a childlike state'; what this means will be explained further on. And after that he is to be a Muni, i.e. he is to fix his thoughts so exclusively and persistently on Brahman as to attain to the mode of knowledge called meditation. Having by the employment of these three means reached true knowledge he--the text goes on to say--having done with amauna and mauna is a Brâhmana. Amauna, i.e. non-mauna, denotes all the auxiliaries of knowledge different from mauna: employing these and mauna as well he reaches the highest goal of knowledge. And, the text further says, there is no other means but those stated whereby to become such, i.e. a true Brâhmana. The entire text thus evidently means to enjoin on any one standing within any âsrama learning, a childlike state, and mauna as auxiliary means of knowledge, in addition to sacrifices and the other special duties of the âsramas.--But, an objection is raised, if knowledge, aided by pânditya, and so on, and thus being auxiliary to the action of the special duties of the âsramas, is thus declared to be the means of attaining to Brahman; how then are we to understand the Chândogya's declaring that a man, in order to attain to Brahman, is throughout his life to carry on the duties of a householder [FOOTNOTE 711: 1]?--To this the next Sûtra replies.

[FOOTNOTE 711:1. Ch. Up. VIII, 13.]

47. But on account of the existence (of knowledge) in all, there is winding up with the householder.

As knowledge belongs to the members of all âsramas it belongs to the householder also, and for this reason the Upanishad winds up with the latter. This winding up therefore is meant to illustrate the duties (not of the householder only, but) of the members of all âsramas. Analogously in the text under discussion (Bri. Up. III, 5) the clause 'A Brâhmana having risen above the desire for sons, the desire for wealth, and the desire for worlds, wanders about as a mendicant,' intimates duties belonging exclusively to the condition of the wandering beggar, and then the subsequent clause 'therefore let a Brâhmana having done with learning,' &c., enjoins pânditya, bâlya, and mauna (not as incumbent on the pârivrâjaka only, but) as illustrating the duties of all âsramas.-- This the next Sûtra explicitly declares.

48. On account of the others also being taught, in the same way as the condition of the Muni.

The injunction, on him who has passed beyond all desire, of mauna preceded by pârivrâjya (wandering about as a mendicant), is meant to illustrate the duties of all âsramas. For the duties of the other âsramas are taught by Scripture no less than those of the Muni (and the householder). Similarly it was shown above that in the text 'There are three branches of sacred duty--he who is founded on Brahman goes to immortality,' the term 'founded on Brahman' applies equally to members of all âsramas.--It therefore remains a settled conclusion that the text under discussion enjoins pânditya, bâlya, and mauna as being auxiliaries to knowledge in the same way as the other duties of the âsramas, such as sacrifices and the rest.--Here terminates the adhikarana of 'the injunction of other auxiliaries.'

49. Not manifesting itself; on account of the connexion.

In the text discussed above we meet with the word 'bâlya,' which may mean either 'being a child' or 'being and doing like a child.' The former meaning is excluded, as that particular age which is called childhood cannot be assumed at will. With regard to the latter meaning, however, a doubt arises, viz. whether the text means to say that he who aims at perfect knowledge is to assume all the ways of a child, as e.g. its wilful behaviour, or only its freedom from pride and the like.--The former, the Pûrvapakshin maintains. For the text gives no specification, and texts enjoining restraints of different kinds (on the man desirous of knowledge) are sublated by this specific text which enjoins him to be in all points like a child.--This view the Sûtra disposes of. 'Not manifesting itself.' That aspect of a child's nature which consists in the child not manifesting its nature (viz. in pride, arrogance, and so on), the man aiming at true knowledge is to make his own. 'On account of connexion,' i.e. because thus only the 'balya' of the text gives a possible sense. The other characteristic features of 'childhood' the texts declare to be opposed to knowledge, 'He who has not turned away from wicked conduct, who is not tranquil and attentive, or whose mind is not at peace, he can never attain the Self by knowledge' (Ka. Up. I, 2, 24); 'When food is pure, the whole nature becomes pure' (Ch. Up. VII, 26, 2), and so on.--Here terminates the adhikarana of 'non-manifestation.'

50. What belongs to this world, there being no obstruction at hand; as this is seen.

Knowledge, as enjoined by Scripture, is twofold, having for its fruit either exaltation within the sphere of the Samsâra, or final Release. With regard to the former the question arises whether it springs up only immediately subsequent to the good works which are the means to bring it about; or, indefinitely, either subsequent to such works or at some later time.--The Pûrvapakshin holds the former view. A man reaches knowledge through his good deeds only, as the Lord himself declares, 'Four kinds of men doing good works worship me,' &c.(Bha. Gî. VII, 16); and when those works have been accomplished there is no reason why the result, i.e. knowledge, should be delayed.--This view the Sûtra disposes of. 'What is comprised in this world,' i.e. meditation, the result of which is worldly exaltation, springs up immediately after the works to which it is due, in case of there being no other works of greater strength obstructing the rise of knowledge; but if there is an obstruction of the latter kind, knowledge springs up later on only. 'For this is seen,' i.e. Scripture acknowledges the effects of such obstruction; for a statement such as 'what he does with knowledge, with faith, with the Upanishad that is more vigorous,' means that works joined with the knowledge of the Udgîtha, and so on, produce their results without obstruction (which implies that the action of other works is liable to be obstructed).--Here terminates the adhikarana of 'what belongs to this world.'

51. In the same way there is non-determination with regard to what has Release for its result; that condition being ascertained, that condition being ascertained.

So likewise in the case of the origination, through works of very great merit, of such knowledge as has for its result final Release, the time is not definitely fixed; for here also there is ascertained the same condition, viz. the termination of the obstruction presented by other works. A further doubt might in this case be raised on the ground that such works as give rise to knowledge leading to final Release are stronger than all other works, and therefore not liable to obstruction. But this doubt is disposed of by the reflection that even in the case of a man knowing Brahman there may exist previous evil deeds of overpowering strength.--The repetition of the last words of the Sûtra indicates the completion of the adhyâya.--Here terminates the adhikarana of 'what has Release for its result.'

FOURTH ADHYÂYA

FIRST PÂDA.

1. Repetition, on account of the text teaching (what has to be done more than once).

The third adhyâya was concerned with the consideration of meditation, together with its means. The Sûtras now enter on a consideration of the results of meditation, after a further preliminary clearing up of the nature of meditation. The question here arises whether the act of knowledge of Brahman inculcated in Vedânta-texts, such as 'He who knows Brahman reaches the Highest,' 'Having known him thus he passes beyond death,' 'He knows Brahman, he becomes Brahman,' is, in the view of Scripture, to be performed once only, or to be repeated more than once.-- Once suffices, the Pûrvapakshin maintains; for as the text enjoins nothing more than knowing there is no authority for a repetition of the act. Nor can it be said that the act of knowing, analogous to the act of beating the rice-grains until they are freed from the husks, is a visible means towards effecting the intuition of Brahman, and hence must, like the beating, be repeated until the effect is accomplished; for knowing is not a visible means towards anything. Such acts as the Jyotishtoma sacrifice and the knowledge inculcated in the Vedânta-texts are alike of the nature of conciliation of the Supreme Person; through whom thus conciliated man obtains all that is beneficial to him, viz. religious duty, wealth, pleasure, and final Release. This has been shown under III, 2, 38. The meaning of Scripture therefore is accomplished by performing the act of knowledge once only, as the Jyotishtoma is performed once.--This view the Sûtra sets aside. The meaning of Scripture is fulfilled only by repeated acts of knowledge 'on account of teaching,' i.e. because the teaching of Scripture is conveyed by means of the term 'knowing' (vedana), which is synonymous with meditating (dhyâna, upâsana). That these terms are so synonymous appears from the fact that the verbs vid, upâs, dhyâi are in one and the same text used with reference to one and the same object of knowledge. A text begins, e. g. 'Let him meditate (upâsîta) on mind as Brahman,' and concludes 'he who knows (veda) this shines, warms,' &c. (Ch. Up. III, 18). In the same way the knowledge of Raikva is at first referred to by means of vid, 'He who knows (veda) what he knows is thus spoken of by me,' and further on by means of upâs,'teach me the deity on which you meditate' (Ch. Up. IV, 1, 2). Similarly texts which have the same meaning as the text 'He who knows Brahman reaches the Highest'--viz. 'the Self should be seen, be heard, be reflected on, be meditated upon (nididhyâsitavya)'--'Then he sees him meditating (dhyâyamâna) on him as without parts' (Mu. Up. III, 1, 8), and others--use the verb dhyâi to express the meaning of vid. Now dhyâi means to think of something not in the way of mere representation (smriti), but in the way of _continued_ representation. And upâs has the same meaning; for we see it used in the sense of thinking with uninterrupted concentration of the mind on one object. We therefore conclude that as the verb 'vid' is used interchangeably with dhyâi and upâs, the mental activity referred to in texts such as 'he knows Brahman' and the like is an often-repeated continuous representation.

2. And on account of an inferential mark.

Inferential mark here means Smriti. Smriti also declares that that knowledge which effects Release is of the nature of continued representation. Meditation therefore has to be repeated.--Here terminates the adhikarana of 'repetition.'

3. But as the Self; this (the ancient Devotees) acknowledge (since the texts) make (them) apprehend (in that way).

The following point is now taken into consideration. Is Brahman to be meditated upon as something different from the meditating Devotee, or as the Self of the latter?--The Pûrvapakshin holds the former view. For, he says, the individual soul is something different from Brahman; as has been proved under II, 1, 22; III, 4, 8; I, 1, 15. And Brahman must be meditated upon as it truly is; for if it is meditated upon under an unreal aspect, the attaining to Brahman also will not be real, according to the principle expressed in the text, 'According as a man's thought is in this world, so will he be when he has departed this life' (Ch. Up. III, 14, 1). This view the Sûtra sets aside. Brahman is rather to be meditated upon as being the Self of the meditating Devotee. As the meditating individual soul is the Self of its own body, so the highest Brahman is the Self of the individual soul--this is the proper form of meditation.--Why? Because the great Devotees of olden times acknowledged this to be the true nature of meditation; compare the text 'Then I am indeed thou, holy divinity, and thou art me.'--But how can the Devotees claim that Brahman which is a different being is their 'Ego'?--Because the texts enable them to apprehend this relation as one free from contradiction. 'He who dwelling within the Self is different from the Self, whom the Self does not know, of whom the Self is the body, who rules the Self from within; he is thy Self, the inner ruler, the immortal one'(Bri. Up. III, 7, 3); 'In the True all these beings have their root, they dwell in the True, they rest in the True;--in that all that exists has its Self' (Kh. Up. VI, 8); 'All this indeed is Brahman' (Kh. Up. III, 14, 1)--all these texts teach that all sentient and non- sentient beings spring from Brahman, are merged in him, breathe through him, are ruled by him, constitute his body; so that he is the Self of all of them. In the same way therefore as, on the basis of the fact that the individual soul occupies with regard to the body the position of a Self, we form such judgments of co-ordination as 'I am a god--I am a man'; the fact of the individual Self being of the nature of Self justifies us in viewing our own Ego as belonging to the highest Self. On the presupposition of all ideas being finally based on Brahman and hence all words also finally denoting Brahman, the texts therefore make such statements of mutual implication as 'I am thou, O holy divinity, and thou art me.' On this view of the relation of individual soul and highest Self there is no real contradiction between two, apparently contradictory, sets of texts, viz. those on the one hand which negative the view of the soul being different from the highest Self, 'Now if a man meditates upon another divinity, thinking "the divinity is one and I another," he does not know'; 'He is incomplete, let him meditate upon Him as the Self'; 'Everything abandons him who views anything apart from the Self (Bri. Up. I, 4, 10; 7-II, 4, 6); and on the other hand those texts which set forth the view of the soul and the highest Self being different entities, 'Thinking of the (individual) Self and the Mover as different'(Svet. Up. I, 6). For our view implies a denial of difference in so far as the individual 'I' is of the nature of the Self; and it implies an acknowledgment of difference in so far as it allows the highest Self to differ from the individual soul in the same way as the latter differs from its body. The clause 'he is incomplete' (in one of the texts quoted above) refers to the fact that Brahman which is different from the soul constitutes the Self of the soul, while the soul constitutes the body of Brahman.--It thus remains a settled conclusion that Brahman is to be meditated upon as constituting the Self of the meditating Devotee.--Here terminates the adhikarana of 'meditation under the aspect of Self.'

4. Not in the symbol; for (the symbol) is not that one (i.e. the Self of the Devotee).

'Let a man meditate on mind as Brahman' (Ch. Up. III, 18, 1); 'He who meditates on name as Brahman' (Ch. Up. VII, 15)--with regard to these and similar meditations on outward symbols (pratîka) of Brahman there arises a doubt, viz. whether in them the symbols are to be thought of as of the nature of Self or not. The Pûrvapakshin holds the former view. For, he says, in form those injunctions do not differ from other injunctions of meditation on Brahman, and Brahman, as we have seen, constitutes the Self of the meditating Devotee.--This view the Sûtra sets aside. A pratîka cannot be meditated on as being of the nature of Self; for the pratîka is not the Self of the meditating Devotee. What, in those meditations, is to be meditated upon is the pratîka only, not Brahman: the latter enters into the meditation only as qualifying its aspect. For by a meditation on a pratîka we understand a meditation in which something that is not Brahman is viewed under the aspect of Brahman, and as the pratîka--the object of meditation--is not the Self of the Devotee it cannot be viewed under that form.--But an objection is raised here also, it is Brahman which is the real object of meditation; for where Brahman _may_ be viewed as the object of meditation, it is inappropriate to assume as objects non-sentient things of small power such as the mind, and so on. The object of meditation therefore is Brahman viewed under the aspect of mind, and so on.--This objection the next Sûtra disposes of.

5. The view of Brahman, on account of superiority.

The view of Brahman may appropriately be superimposed on mind and the like; but not the view of mind, and so on, on Brahman. For Brahman is something superior to mind, and so on; while the latter are inferior to Brahman. To view a superior person, a prince e.g., as a servant would be lowering; while, on the other hand, to view a servant as a prince is exalting.--Here terminates the adhikarana of 'symbols.'

6. And the ideas of Âditya and the rest on the member; on account of this being rational.

'He who shines up there let a man meditate on him as the Udgîtha' (Ch. Up. I, 3, 1).--With regard to this and similar meditations connected with subordinate parts of sacrificial performances there arises the doubt whether the idea of Âditya and so on has to be superimposed on the subordinate part of the sacrifice, such as the Udgîtha, or vice versâ (i. e. whether Âditya should be meditated upon under the aspect of the Udgîtha, or vice versâ).--The Pûrvapakshin holds the former view. For the general principle is that the lower being should be viewed under the aspect of the higher, and the Udgîtha and so on, which are parts of the sacrifices through which certain results are effected, are superior to the divinities who do not accomplish any result.--Of this view the Sûtra disposes. The ideas of Âditya and so on are to be superimposed on the 'members,' i.e. the Udgîtha and so on, which are constituent members of the sacrifices; because of the gods only superiority can be established. For it is only through the propitiation of the gods that sacrifices are capable of bringing about their results. The Udgîtha and the rest therefore are to be viewed under the aspect of Âditya and so on.--Here terminates the adhikarana of 'the ideas of Âditya and so on.'

7. Sitting; on account of possibility.

It has been shown that that special form of cognitional activity which the Vedânta-texts set forth as the means of accomplishing final Release and which is called meditation (dhyâna; upâsana) has to be frequently repeated, and is of the nature of continued representation. A question now arises as to the way in which it has to be carried on.--There being no special restrictive rule, the Pûrvapakshin holds that the Devotee may carry it on either sitting or lying down or standing or walking.--This view the Sûtra sets aside. Meditation is to be carried on by the Devotee in a sitting posture, since in that posture only the needful concentration of mind can be reached. Standing and walking demand effort, and lying down is conducive to sleep. The proper posture is sitting on some support, so that no effort may be required for holding the body up.

8. And on account of meditation.

Since, as intimated by the text,'the Self is to be meditated upon,' the mental activity in question is of the nature of meditation, it requires as its necessary condition concentration of mind. For by meditation is understood thought directed upon one object and not disturbed by the ideas of other things.

9. And with reference to immobility.

And it is with reference to their immobility that the earth and other inanimate things--the air, the sky, the waters, the mountains--may be spoken of as thinking, 'the earth thinks (dhyâyati) as it were,' and so on. Movelessness hence is characteristic of the intensely meditating person also, and such movelessness is to be realised in the sitting posture only.

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. Gî. 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 Sûtra. 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 Sûtras 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 Ishîkâ 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 Pûrvapakshin 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 arthavâda passages supplementary to the texts enjoining knowledge of Brahman.--This view the Sûtra 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 Sûtra 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 Pûrvapakshin 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 Sûtra 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 anârabdhakârya 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 âsramas, 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 Sûtra 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 Brâhmanas 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 âsrama 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 Sûtra.

17. According to some (a class of good works) other than these, of both kinds.

The text quoted above from one sâkhâ ('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 Sûtra 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 Udgîtha 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 Sâtyâyanins,' 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 anârabdhakârya.-- 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 Sûtra 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 Pûrvapakshin 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 PÂDA.

1. Speech with mind, on account of this being seen and of scriptural statement.

The Sûtras 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 Pûrvapakshin 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 Sûtra 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 Sûtra 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 ahamkâra, 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 primâ facie view the Sûtra 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 prânas go to the Self of a man about to expire' (Bri. Up. IV, 3, 38), Similarly Scripture mentions the departure of prâna 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 Gangâ which flows on.--Here terminates the adhikarana of 'the ruler.'

5. With the elements, this being stated by Scripture.