Part 66

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.