Chapter 23

For this very reason the Vedic passage, 'He buys the Soma by means of a cow one year old, of a tawny colour, with reddish-brown eyes' (arunayâ, ekahâyanyâ, piñgâkshyâ), must be understood to enjoin that the purchase is to be effected by means of a cow one year old, possessing the attributes of tawny colour, &c. This point is discussed Pû. Mî. Sû. III, 1, 12.--The Pûrvapakshin there argues as follows: We admit that the word 'arunayâ' ('by means of a tawny one') denotes the quality of tawniness inclusive of the thing possessing that quality; for qualities as well as generic character exist only in so far as being modes of substances. But it is not possible to restrict tawny colour to connexion with a cow one year old, for the injunction of two different things (which would result from such restriction; and which would necessitate the sentence to be construed as----) 'He buys by means of a cow one year old, and that a red one' is not permissible [FOOTNOTE 222:1]. We must therefore break up the sentence into two, one of which is constituted by the one word 'arunayâ'--this word expressing that tawny colour extends equally to all the substances enjoined in that section (as instrumental towards the end of the sacrifice). And the use of the feminine case-termination of the word is merely meant to suggest a special instance (viz. the cow) of all the things, of whatever gender, which are enjoined in that section. Tawniness must not therefore be restricted to the cow one year old only.-- Of this pûrvapaksha the Sûtra disposes in the following words: 'There being oneness of sense, and hence connexion of substance and quality with one action, there is restriction.'--The fact that the two words 'arunayâ' and 'ekahâyanyâ'--which denote a substance, viz. a cow one year old, distinguished by the quality of possessing tawny colour--stand in co-ordination establishes that they have one sense; and is the substance, viz. the cow, and the quality, viz. tawny colour--which the word 'arunayâ' denotes as standing in the relation of distinguishing attribute and thing distinguished thereby--can thus, without any contradiction, be connected with the one action called 'the buying of the Soma', tawny colour is restricted to the cow one year old which is instrumental with regard to the purchase. If the connexion of tawniness with the action of buying were to be determined from syntactical connexion--in the same way as there is made out the connexion of the cow one year old with that action--then the injunctory sentence would indeed enjoin two matters (and this would be objectionable). But such is not the case; for the one word 'arunyâ' denotes a substance characterised by the quality of tawniness, and the co-ordination in which 'arunayâ' stands to 'ekahâyanyâ' makes us apprehend merely that the thing characterised by tawniness also is one year old, but does not make a special statement as to the connexion of that quality with the thing. For the purport of co-ordination is the unity of a thing distinguished by attributes; according to the definition that the application to one thing of several words possessing different reasons of application, constitutes co-ordination. For the same reason, the syntactical unity (ekavâkyatvam) of sentences such as 'the cloth is red' follows from all the words referring to one thing. The function of the syntactical collocation is to express the connexion of the cloth with the action of being; the connexion of the red colour (with the cloth) on the other hand is denoted by the word 'red' only. And what is ascertained from co- ordination (sâmânâdhikaranya) is only that the cloth is a substance to which a certain colour belongs. The whole matter may, without any contradiction, be conceived as follows. Several words--having either the affixes of the oblique cases or that of the nominative case--which denote one or two or several qualities, present to the mind the idea of that which is characterised by those qualities, and their co-ordination intimates that the thing characterised by all those attributes is one only; and the entire sentence finally expresses the connexion in which the thing with its attributes stands to the action denoted by the verb. This may be illustrated by various sentences exhibiting the co- ordination of words possessing different case-endings, as e.g. 'There stands Devadatta, a young man of a darkish complexion, with red eyes, wearing earrings and carrying a stick' (where all the words standing in apposition to Devadatta have the nominative termination); 'Let him make a stage curtain by means of a white cloth' (where 'white' and 'cloth' have instrumental case-endings), &c. &c. We may further illustrate the entire relation of co-ordinated words to the action by means of the following two examples: 'Let him boil rice in the cooking-pot by means of firewood': here we take in simultaneously the idea of an action distinguished by its connexion with several things. If we now consider the following amplified sentence, 'Let a skilful cook prepare, in a vessel of even shape, boiled rice mixed with milk, by means of sticks of dry khâdira wood,' we find that each thing connected with the action is denoted by an aggregate of co-ordinated words; but as soon as each thing is apprehended, it is at one and the same moment conceived as something distinguished by several attributes, and as such connects itself with the action expressed by the verb. In all this there is no contradiction whatever.--We must further object to the assertion that a word denoting a quality which stands in a sentence that has already mentioned a substance denotes the quality only (exclusive of the substance so qualified), and that hence the word 'arunayâ' also denotes a quality only. The fact is that neither in ordinary nor in Vedic language we ever meet with a word which--denoting a quality and at the same time standing in co-ordination with a word denoting a substance--denotes a _mere_ quality. Nor is it correct to say that a quality-word occurring in a sentence which has already mentioned a substance denotes a mere quality: for in a sentence such as 'the cloth (is) white,' where a substance is mentioned in the first place, the quality-word clearly denotes (not mere whiteness but) something which possesses the quality of whiteness. When, on the other hand, we have a collocation of words such as 'patasya suklah' ('of the cloth'--gen.; 'white' nom.), the idea of a cloth distinguished by whiteness does not arise; but this is due not to the fact of the substance being mentioned first, but to the fact of the two words exhibiting different case-terminations. As soon as we add to those two words an appropriate third one, e.g. 'bhâgah' (so that the whole means 'The white part of a cloth'), the co-ordination of two words with the same case-termination gives rise to the idea of a thing distinguished by the attribute of whiteness.--Nor can we agree to the contention that, as the buying of the Soma is exclusively concluded by the cow one year old (as instrumental in the purchase), the quality of tawniness (denoted by the word 'arunayâ') cannot connect itself with the action expressed by the verb; for a word that denotes a quality and stands in co-ordination with a word denoting a substance which has no qualities opposed in nature to that quality, denotes a quality abiding in that substance, and thus naturally connects itself with the action expressed by the verb. And since, as shown, the quality of tawniness connects itself with its substance (the cow) on the mere basis of the form of the words, it is wrong (on the part of the Pûrvapakshin to abandon this natural connexion and) to establish their connexion on the ground of their being otherwise incapable of serving as means of the purchase.

All this confirms our contention, viz. that the co-ordination of 'thou' and 'that' must be understood to express oneness, without, at the same time, there being given up the different attributes denoted by the two words. This however is not feasible for those who do not admit a highest Self free from all imperfection and endowed with all perfections, and different from that intelligent soul which is conditioned by Nescience, involved in endless suffering and undergoing alternate states of purity and impurity.--But, an objection is raised, even if such a highest Self be acknowledged, it would have to be admitted that the sentence aims at conveying the oneness of that which is distinguished by the different attributes denoted by the words co-ordinated, and from this it follows that the highest Self participates in all the suffering expressed by the word 'thou'!--This is not so, we reply; since the word 'thou' also denotes the highest Self, viz. in so far as it is the inner Ruler (antaryâmin) of all souls.--The connected meaning of the text is as follows. That which is denoted as 'Being,' i.e. the highest Brahman which is the cause of all, free from all shadow of imperfection, &c., resolved 'to be many'; it thereupon sent forth the entire world, consisting of fire, water, &c.; introduced, in this world so sent forth, the whole mass of individual souls into different bodies divine, human, &c., corresponding to the desert of each soul--the souls thus constituting the Self of the bodies; and finally, itself entering according to its wish into these souls--so as to constitute their inner Self--evolved in all these aggregates, names and forms, i.e. rendered each aggregate something substantial (vastu) and capable of being denoted by a word. 'Let me enter into these beings with this living Self (jîvena âtmana) means 'with this living _me_,' and this shows the living Self, i.e. the individual soul to have Brahman for its Self. And that this having Brahman for its Self means Brahman's being the inner Self of the soul (i.e. the Self inside the soul, but not identical with it), Scripture declares by saying that Brahman entered into it. This is clearly stated in the passage Taitt. Up. II, 6, 'He sent forth all this, whatever there is. Having sent forth he entered into it. Having entered it he became _sat_ and _tyat_.' For here 'all this' comprises beings intelligent as well as non-intelligent, which afterwards are distinguished as _sat_ and _tyat_, as knowledge (vijñâna) and non- knowledge. Brahman is thus said to enter into intelligent beings also. Hence, owing to this evolution of names and forms, all words denote the highest Self distinguished by non-intelligent matter and intelligent souls.--Another text, viz. Ch. Up. VI, 8, 7,'All this has its Self in that,' denotes by 'all this' the entire world inclusive of intelligent souls, and says that of this world that (i.e. Brahman) is the Self. Brahman thus being the Self with regard to the whole universe of matter and souls, the universe inclusive of intelligent souls is the body of Brahman.--Other scriptural texts teach the same doctrine; cp. 'Entered within, the ruler of beings, the Self of all' (Taitt. Âr. III, 24);'He who dwelling in the earth is within the earth--whose body is the earth,' & c., up to 'he who dwelling within the Self is within 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 Ruler within, the Immortal' (Bri. Up. III, 7, 3-22; Mâdhyand. Sâ.); 'He who moves within the earth, of whom the earth is the body, &c.--who moves within the Imperishable, of whom the Imperishable is the body, whom the Imperishable does not know; he the inward ruler of all beings, free from evil, the divine, the one god, Nârayana' (Subâ. Up. VII). All these texts declare that the world inclusive of intelligent souls is the body of the highest Self, and the latter the Self of everything. Hence those words also that denote intelligent souls designate the highest Self as having intelligent souls for his body and constituting the Self of them; in the same way as words denoting non-sentient masses of matter, such as the bodies of gods, men, & c., designate the individual souls to which those bodies belong. For the body stands towards the embodied soul in the relation of a mode (prakâra); and as words denoting a mode accomplish their full function only in denoting the thing to which the mode belongs, we must admit an analogous comprehensiveness of meaning for those words which denote a body. For, when a thing is apprehended under the form 'this is such,' the element apprehended as 'such' is what constitutes a mode; now as this element is relative to the thing, the idea of it is also relative to the thing, and finds its accomplishment in the thing only; hence the word also which expresses the mode finds its accomplishment in the thing. Hence words such as 'cow', 'horse', 'man', which denote a mode, viz. a species, comprise in their meaning also that mass of matter which exhibits the characteristics of the species, and as that mass of matter constitutes the body and therefore is a mode of a soul, and as that soul again, so embodied, is a mode of the highest Self; it follows that all these words extend in their signification up to the highest Self. The meaning of all words then is the highest Self, and hence their co- ordination with words directly denoting that highest Self is a primary (not merely 'implied') one.

But, an objection is raised, we indeed observe that words denoting species or qualities stand in co-ordination to words denoting substances, 'the ox is short-horned,' 'the sugar is white'; but where substances appear as the modes of other substances we find that formative affixes are used, 'the man is dandin, kundalin' (bearing a stick; wearing earrings).--This is not so, we reply. There is nothing to single out either species, or quality, or substance, as what determines co- ordination: co-ordination disregards such limitations. Whenever a _thing_ (whether species, or quality, or substance) has existence as a _mode_ only--owing to its proof, existence and conception being inseparably connected with something else--the words denoting it, as they designate a substance characterised by the attribute denoted by them, appropriately enter into co-ordination with other words denoting the same substance as characterised by other attributes. Where, on the other hand, a substance which is established in separation from other things and rests on itself, is assumed to stand occasionally in the relation of mode to another substance, this is appropriately expressed by the use of derived forms such as 'dandin, kundalin.' Hence such words as 'I,' 'thou,' &c., which are different forms of appellation of the individual soul, at bottom denote the highest Self only; for the individual souls together with non-sentient matter are the body--and hence modes--of the highest Self. This entire view is condensed in the co-ordination 'Thou art that.' The individual soul being thus connected with the highest Self as its body, its attributes do not touch the highest Self, not any more than infancy, youth, and other attributes of the material body touch the individual soul. Hence, in the co-ordination 'Thou art that,' the word 'that' denotes the highest Brahman which is the cause of the world, whose purposes come true, which comprises within itself all blessed qualities, which is free from all shadow of evil; while the word 'thou' denotes the same highest Self in so far as having for its body the individual souls together with their bodies. The terms co-ordinated may thus be taken in their primary senses; there is no contradiction either with the subject-matter of the section, or with scripture in general; and not a shadow of imperfection such as Nescience, and so on, attaches to Brahman, the blameless, the absolutely blessed. The co- ordination with the individual soul thus proves only the difference of Brahman from the soul, which is a mere mode of Brahman; and hence we hold that different from the Self consisting of knowledge, i.e. the individual soul, is the Self consisting of bliss, i.e. the highest Self.

Nor is there any force in the objection that as the Self of bliss is said to be 'sârira,' i.e. embodied-viz. in the clause 'of him the embodied Self is the same' (Taitt. Up. II, 5, 6)--it cannot be different from the individual soul. For throughout this section the recurring clause 'of him the embodied Self is the same as of the preceding one,' refers to the highest Self, calling that the 'embodied' one. The clause 'From that same Self sprang ether' (II, 1) designates the highest Brahman-which is different from the individual soul and is introduced as the highest cause of all things created--as the 'Self'; whence we conclude that all things different from it--from ether up to the Self of food constitute its body. The Subâla-upanishad moreover states quite directly that all beings constitute the body of the highest Self: 'He of whom the earth is the body, of whom water is the body, of whom fire is the body, of whom wind is the body, of whom ether is the body, of whom the Imperishable is the body, of whom Death is the body, he the inner Self of all, the divine one, the one god Nârâyana.' From this it follows that what constitutes the embodied Self of the Self of food is nothing else but the highest Self referred to in the clause 'From that same Self sprang ether.' When, then, the text further on says with regard to the Self of breath, 'of him the embodied Self is the same as of the preceding one' (II, 3), the meaning can only be that what constitutes the embodied Self of the 'preceding' Self of food, viz. the highest Self which is the universal cause, is also the embodied Self of the Self consisting of breath. The same reasoning holds good with regard to the Self consisting of mind and the Self consisting of knowledge. In the case, finally, of the Self consisting of bliss, the expression 'the same' (esha eva) is meant to convey that that Self has its Self in nothing different from itself. For when, after having understood that the highest Self is the embodied Self of the vijñânamaya also, we are told that the embodied Self of that vijñânamaya is also the embodied Self of the ânandamaya, we understand that of the ânandamaya--which we know to be the highest Self on the ground of 'multiplication'--its own Self is the Self. The final purport of the whole section thus is that everything different from the highest Self, whether of intelligent or non-intelligent nature, constitutes its body, while that Self alone is the non-conditioned embodied Self. For this very reason competent persons designate this doctrine which has the highest Brahman for its subject-matter as the 'sârîraka,' i. e. the doctrine of the 'embodied' Self.--We have thus arrived at the conclusion that the Self of bliss is something different from the individual Self, viz. the highest Self.

Here the Pûrvapakshin raises the following objection.--The Self consisting of bliss (ânandamaya) is not something different from the individual soul, because the formative element--maya denotes something made, a thing effected. That this is the meaning of--maya in ânandamaya we know from Pânini IV, 3, 144.--But according to Pâ. V, 4, 21,--maya has also the sense of 'abounding in'; as when we say 'the sacrifice is annamaya,' i.e. abounds in food. And this may be its sense in 'ânandamaya' also!--Not so, the Pûrvapakshin replies. In 'annamaya,' in an earlier part of the chapter,--maya has the sense of 'made of', 'consisting of'; and for the sake of consistency, we must hence ascribe the same sense to it in 'ânandamaya.' And even if, in the latter word, it denoted abundance, this would not prove that the ânandamaya is other than the individual soul. For if we say that a Self 'abounds' in bliss, this implies that with all this bliss there is mixed some small part of pain; and to be 'mixed with pain' is what constitutes the character of the individual soul. It is therefore proper to assume, in agreement with its previous use, that 'ânandamaya' means 'consisting of bliss.' In ordinary speech as well as in Vedic language (cp. common words such as 'mrinmaya,' 'hiranmaya'; and Vedic clauses such as 'parnamayijuhûh') -maya as a rule means 'consisting of,' and this meaning hence presents itself to the mind first. And the individual soul _may_ be denoted as 'made of bliss'; for in itself it is of the essence of bliss, and its Samsâra state therefore is something 'made of bliss.' The conclusion therefore is that, owing to the received meaning of -maya, the ânandamaya is none other than the individual soul.--To this primâ facie view the next Sûtra refers and refutes it.

[FOOTNOTE 219:1. I.e. we should not in that case be able to decide whether the quality (i.e., here, the blueness) inheres in the class (i.e., here, the lotus), or vice versa.]

[FOOTNOTE 222:1. For it would imply so-called vâkyabheda, 'split of the sentence,' which arises when one injunctory clause is made to enjoin two different things.]

14. If, on account of its being a word denoting an effect, (ânandamaya be said) not (to denote the highest Self); (we say) no, on account of abundance.

We deny the conclusion of the Pûrvapakshin, on the ground of there being abundance of bliss in the highest Brahman, and 'abundance' being one of the possible meanings of -maya.--Since bliss such as described in the Taitt. Up.--bliss which is reached by successively multiplying by hundred all inferior kinds of bliss--cannot belong to the individual soul, we conclude that it belongs to Brahman; and as Brahman cannot be an effect, and as -maya, may have the sense of 'abounding in,' we conclude that the ânandamaya is Brahman itself; inner contradiction obliging us to set aside that sense of -maya which is recommended by regard to 'consequence' and frequency of usage. The regard for consistency, moreover, already has to be set aside in the case of the 'prânamaya'; for in that term -maya cannot denote 'made of.' The 'prânamaya' Self can only be called by that name in so far as air with its five modifications has (among others) the modification called prâna, i.e. breathing out, or because among the five modifications or functions of air prâna is the 'abounding,' i.e. prevailing one.--Nor can it be truly said that -maya is but rarely used in the sense of 'abounding in': expressions such as 'a sacrifice abounding in food' (annamaya), 'a procession with many carriages' (sakatamayî), are by no means uncommon.-- Nor can we admit that to call something 'abounding in bliss' implies the presence of _some_ pain. For 'abundance' precludes paucity on the part of that which is said to abound, but does not imply the presence of what is contrary. The presence or absence of what is contrary has to be ascertained by other means of proof; and in our case we do ascertain the absence of what is contrary to bliss by such means, viz. the clause 'free from evil,' &c. Abundance of bliss on the part of Brahman certainly implies a relation to paucity on the part of some other bliss; and in accordance with this demand the text says 'That is one measure of human bliss,' &c. (II, 8, 1). The bliss of Brahman is of measureless abundance, compared to the bliss of the individual soul.--Nor can it be maintained that the individual soul may be viewed as being an effect of bliss. For that a soul whose essential nature is knowledge and bliss should in any way be changed into something else, as a lump of clay is made into a pot, is an assumption contradicted by all scripture, sacred tradition, and reasoning. That in the Samsâra state the soul's bliss and knowledge are contracted owing to karman will be shown later on.--The Self of bliss therefore is other than the individual soul; it is Brahman itself.

A further reason for this conclusion is supplied by the next Sûtra.

15. And because he is declared to be the cause of thatra.