Chapter 25

We read in the Chândogya (I, 9), 'What is the origin of this world?' 'Ether,' he replied. 'For all these beings spring from the ether only, and return into the ether. Ether is greater than these; ether is their rest.' Here there arises the doubt whether the word 'ether' denotes the well-known element or Brahman.--The Pûrvapakshin maintains the former alternative. For, he says, in the case of things to be apprehended through words we must accept that sense of the word which, proved by etymology, is immediately suggested by the word. We therefore conclude from the passage that the well-known Ether is the cause of the entire aggregate of things, moving or non-moving, and that hence Brahman is the same as Ether.--But has it not been shown that Brahman is something different from non-sentient things because its creative activity is preceded by thought?--This has been asserted indeed, but by no means proved. For the proper way to combine the different texts is as follows. Having been told that 'that from which these beings are born is Brahman', we desire to know more especially what that source of all beings is, and this desire is satisfied by the special information given by the text, 'All these things spring from the ether.' It thus being ascertained that the ether only is the cause of the origin, and so on, of the world, we conclude that also such general terms as 'Being' ('Being only was this in the beginning') denote the particular substance called 'ether.' And we further conclude that in passages such as 'the Self only was all this in the beginning', the word 'Self (âtman) also denotes the ether; for that word is by no means limited to non-sentient things--cp., e.g., the phrase, 'Clay constitutes the Self of the jar'--, and its etymology also (âtman from âp, to reach) shows that it may very well be applied to the ether. It having thus been ascertained that the ether is the general cause or Brahman, we must interpret such words as 'thinking' (which we meet with in connexion with the creative activity of the general cause) in a suitable, i.e. secondary, or metaphorical sense. If the texts denoted the general cause by general terms only, such as 'Being', we should, in agreement with the primary sense of 'thinking', and similar terms, decide that that cause is an intelligent being; but since, as a matter of fact, we ascertain a particular cause on the basis of the word 'ether', our decision cannot be formed on general considerations of what would suit the sense.--But what then about the passage, 'From the Self there sprang the ether' (Taitt. Up. II, 1, 1), from which it appears that the ether itself is something created?--All elementary substances, we reply, such as ether, air, and so on, have two different states, a gross material one, and a subtle one. The ether, in its subtle state, is the universal cause; in its gross state it is an effect of the primal cause; in its gross state it thus springs from itself, i.e. ether in the subtle state. The text, 'All these beings spring from ether only' (Ch. Up. I, 9, 1), declares that the whole world originates from ether only, and from this it follows that ether is none other than the general cause of the world, i.e. Brahman. This non-difference of Brahman from the empirically known ether also gives a satisfactory sense to texts such as the following: 'If this ether were not bliss' (Taitt. Up. II, 7, 1); 'Ether, indeed, is the evolver of names and forms' (Ch. Up. VIII, 14, 1, and so on).--It thus appears that Brahman is none other than the well- known elemental ether.

This primâ facie view is set aside by the Sûtra. The word 'ether' in the text under discussion denotes the highest Self with its previously established characteristics--which is something quite different from the non-sentient elemental ether. For the qualities which the passage attributes to ether, viz. its being the one cause of the entire world, its being greater than all, and the rest of all, clearly indicate the highest Self. The non-intelligent elemental ether cannot be called the cause of all, since intelligent beings clearly cannot be its effects; nor can it be called the 'rest' of intelligent beings, for non-sentient things are evil and antagonistic to the true aim of man; nor can it be called 'greater' than all, for it is impossible that a non-sentient element should possess all excellent qualities whatever and thus be absolutely superior to everything else.--Nor is the Pûrvapakshin right when maintaining that, as the word 'ether' satisfies the demand for a special cause of the world, all other texts are to be interpreted in accordance herewith. The words, 'All these beings indeed spring from the ether only,' merely give expression to something generally known, and statements of this nature presuppose other means of knowledge to prove them. Now these other means required are, in our case, supplied by such texts as 'Being only was this in the beginning,' and these, as we have shown, establish the existence of Brahman. To Brahman thus established, the text mentioning the ether merely refers as to something well known. Brahman may suitably be called 'ether' (âkâsa), because being of the nature of light it shines (âkâsate) itself, and makes other things shine forth (âkâsayati). Moreover, the word 'ether' is indeed capable of conveying the idea of a special being (as cause), but as it denotes a special non-intelligent thing which cannot be admitted as the cause of the intelligent part of the world we must deny all authoritativeness to the attempt to tamper, in the interest of that one word, with the sense of other texts which have the power of giving instruction as to an entirely new thing (viz. Brahman), distinguished by the possession of omniscience, the power of realising its purposes and similar attributes, which we ascertain from certain complementary texts-such as 'it thought, may I be many, may I grow forth,' and 'it desired, may I be many, may I grow forth.' We also point out that the agreement in purport of a number of texts capable of establishing the existence of a wonderful being possessing infinite wonderful attributes is not lightly to be disregarded in favour of one single text vhich moreover (has not the power of intimating something not known before, but) only makes a reference to what is already established by other texts.--As to the averment that the word 'Self' is not exclusively limited to sentient beings, we remark that that word is indeed applied occasionally to non- sentient things, but prevailingly to that which is the correlative of a body, i.e. the soul or spirit; in texts such as 'the Self only was this in the beginning,' and 'from the Self there sprang the ether,' we must therefore understand by the 'Self,' the universal spirit. The denotative power of the term 'atman,' which is thus proved by itself, is moreover confirmed by the complementary passages 'it desired, may I send forth the worlds', 'it desired, may I be many, may I grow forth.'--We thus arrive at the following conclusion: Brahman, which--by the passage 'Being only this was in the beginning'--is established as the sole cause of the world, possessing all those manifold wonderful attributes which are ascertained from the complementary passages, is, in the text under discussion, referred to as something already known, by means of the term 'ether.'--Here terminates the adhikarana of' ether.'

24. For the same reason breath (is Brahman).

We read in the Chândogya (I, 10; ii), 'Prastotri, that deity which belongs to the Prastâva,' &c.; and further on, 'which then is that deity? He said--Breath. For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the Prastâva. If without knowing that deity you had sung forth, your head would have fallen off.' Here the word 'breath,' analogously to the word 'ether' denotes the highest Brahman, which is different from what is commonly called breath; we infer this from the fact that special characteristics of Brahman, viz. the whole world's entering into and rising from it, are in that text referred to as well-known things. There indeed here arises a further doubt; for as it is a matter of observation that the existence, activity, &c., of the whole aggregate of creatures depend on breath, breath--in its ordinary acceptation--may be called the cause of the world. This doubt is, however, disposed of by the consideration that breath is not present in things such as stones and wood, nor in intelligence itself, and that hence of breath in the ordinary sense it cannot be said that 'all beings enter into it,' &c. We therefore conclude that Brahman is here called 'breath' in so far as he bestows the breath of life on all beings. And the general result of the discussion carried on in connexion with the last two Sûtras thus is that the words 'ether' and 'breath' denote something other than what is ordinarily denoted by those terms, viz. the highest Brahman, the sole cause of this entire world, free from all evil, &c. &c.--Here terminates the adhikarana of 'breath.'

The subsequent Sûtras up to the end of the Pâda demonstrate that the being which the texts refer to as 'Light' or 'Indra'--terms which in ordinary language are applied to certain other well-known beings--, and which is represented as possessing some one or other supremely exalted quality that is invariably connected with world-creative power, is no other than the highest Brahman.

25. The light (is Brahman), on account of the mention of feet.

We read in the Chândogya. (III, 13, 7), 'Now that light which shines above this heaven, higher than everything, in the highest worlds beyond which there are no other worlds, that is the same light which is within man.'--Here a doubt arises, viz. whether the brightly shining thing here called 'light' is the well-known light of the sun and so on, viewed as a causal universal principle (Brahman); or the all-knowing, &c., highest Person of infinite splendour, who is different in nature from all sentient and non-sentient beings, and is the highest cause.--The Pûrvapakshin maintains that the reference is to ordinary light. For, he says, the passage does not mention a particular characteristic attribute which can belong to the highest Self only--while such attributes _were_ met with in the texts referring to Ether and Breath--, and as thus there is no opening for a recognition of the highest Self, and as at the same time the text identifies 'light' with the intestinal heat of living beings, we conclude that the text represents the well-known ordinary light as Brahman, the cause of the world--which is possible as causal agency is connected with extreme light and heat.--This primâ facie view the Sûtra sets aside. The light which the text states to be connected with heaven and possessing supreme splendour can be the highest Person only, since a preceding passage in the same section--' All the beings are one foot of it, three feet are the Immortal in heaven'--refers to all beings as being a foot of that same being which is connected with heaven. Although the passage, 'That light which shines above,' &c., does not mention a special attribute of the highest Person, yet the passage previously quoted refers to the highest Person as connected with heaven, and we therefore recognise that Person as the light connected with heaven, mentioned in the subsequent passage.

Nor does the identification, made in a clause of the text, of light with the intestinal heat give rise to any difficulty; for that clause is meant to enjoin meditation on the highest Brahman in the form of intestinal heat, such meditation having a special result of its own. Moreover, the Lord himself declares that he constitutes the Self of the intestinal fire, 'Becoming the Vaisvânara-fire I abide in the body of living creatures' (Bha. Gî. XV, 14).

26. If it be objected that (Brahman is) not (denoted) on account of the metre being denoted; (we reply) not so, because thus the direction of the mind (on Brahman) is declared; for thus it is seen.

The previous section at first refers to the metre called Gâyatrî, 'The Gâyatrî indeed is everything' (III, 12, 1), and then introduces--with the words 'this is also declared by a Rik_ verse'--the verse, 'Such is the greatness of it (viz. the Gâyatrî),' &c. Now, as this verse also refers to the metre, there is not any reference to the highest Person.-- To this objection the second part of the Sûtra replies. The word 'Gâyatrî' does not here denote the metre only, since this cannot possibly be the Self of all; but the text declares the application of the idea of Gâyatrî to Brahman, i.e. teaches, to the end of a certain result being obtained, meditation on Brahman in so far as similar to Gâyatrî. For Brahman having four feet, in the sense indicated by the rik_, may be compared to the Gâyatrî with its four (metrical) feet. The Gâyatrî (indeed has as a rule three feet, but) occasionally a Gâyatrî with four feet is met with; so, e.g., 'Indras sakîpatih | valena pîditah | duskyavano vrishâ | samitsu sâsahih.' We see that in other passages also words primarily denoting metres are employed in other senses; thus, e.g., in the samvargavidyâ (Ch. Up. IV, 3, 8), where Virâj (the name of a metre of ten syllables) denotes a group of ten divine beings.

For this conclusion the next Sûtra supplies a further argument.

27. And thus also, because (thus only) the designation of the beings, and so on, being the (four) feet is possible.

The text, moreover, designates the Gâyatrî as having four feet, after having referred to the beings, the earth, the body, and the heart; now this has a sense only if it is Brahman, which here is called Gâyatrî.

28. If it be said that (Brahman is) not (recognised) on account of the difference of designation; (we say) not so, on account of there being no contradiction in either (designation).

In the former passage, 'three feet of it are what is immortal in heaven,' heaven is referred to as the abode of the being under discussion; while in the latter passage, 'that light which shines above this heaven,' heaven is mentioned as marking its boundary. Owing to this discrepancy, the Brahman referred to in the former text is not recognised in the latter.--This objection the Sûtra disposes of by pointing out that owing to the essential agreement of the two statements, nothing stands in the way of the required recognition. When we say, 'The hawk is on the top of the tree,' and 'the hawk is above the top of the tree,' we mean one and the same thing.--The 'light,' therefore, is nothing else but the most glorious and luminous highest Person. Him who in the former passage is called four-footed, we know to have an extraordinarily beautiful shape and colour--(cp., e.g., 'I know that great Person of sunlike colour beyond the darkness' (Svet. Up. III, 9))--, and as hence his brilliancy also must be extraordinary, he is, in the text under discussion, quite appropriately called 'light.'--Here terminates the adhikarana of 'light.'

It has been shown that the being endowed with supreme brilliance, called 'Light,' which the text mentions as something well known, is the highest Person. The Sûtrakâra will now show that the being designated as Indra and Prâna, which the text enjoins as an object of meditation, for the reason that it is the means for attaining immortality--a power which is inseparable from causal power--, is likewise the highest Person.

29. Prâna is Brahman, on account of connexion.

We read in the Pratardana-vidyâ in the Kaushîtaki-brâhmana that 'Pratardana, the son of Divodâsa, came, by fighting and strength, to the beloved abode of Indra.' Being asked by Indra to choose a boon he requests the God to bestow on him that boon which he himself considers most beneficial to man; whereupon Indra says, 'I am prâna (breath), the intelligent Self, meditate on me as Life, as Immortality.' Here the doubt arises whether the being called Prâna and Indra, and designating itself as the object of a meditation most beneficial to man, is an individual soul, or the highest Self.--An individual soul, the Pûrvapakshin maintains. For, he says, the word 'Indra' is known to denote an individual God, and the word 'Prâna,' which stands in grammatical co-ordination with Indra, also applies to individual souls. This individual being, called Indra, instructs Pratardana that meditation on himself is most beneficial to man. But what is most beneficial to man is only the means to attain immortality, and such a means is found in meditation on the causal principle of the world, as we know from the text, 'For him there is delay only so long as he is not delivered; then he will be perfect' (Ch. Up. VI, 14, 2). We hence conclude that Indra, who is known as an individual soul, is the causal principle, Brahman.

This view is rejected by the Sûtra. The being called Indra and Prâna is not a mere individual soul, but the highest Brahman, which is other than all individual souls. For on this supposition only it is appropriate that the being introduced as Indra and Prâna should, in the way of grammatical co-ordination, be connected with such terms as 'blessed,' 'non-ageing,' 'immortal.' ('That Prâna indeed is the intelligent Self, blessed, non-ageing, immortal,' Kau. Up. III, 9.)

30. If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we say, not so), because the multitude of connexions with the inner Self (is possible only) in that (speaker if viewed as Brahman).

An objection is raised.--That the being introduced as Indra and Prâna should be the highest Brahman, for the reason that it is identical with him who, later on, is called 'blessed,' 'non-ageing,' 'immortal'--this we cannot admit. 'Know me only, I am prâna, meditate on me as the intelligent Self, as life, as immortality'--the speaker of these words is Indra, and this Indra enjoins on Pratardana meditation on his own person only, the individual character of which is brought out by reference to certain deeds of strength such as the slaying of the son of Tvashtri ('I slew the three-headed son of Tvashtri,' &c.). As thus the initial part of the section clearly refers to an individual being, the terms occurring in the concluding part ('blessed,' 'non-ageing,' 'immortal') must be interpreted so as to make them agree with what precedes.--This objection the Sûtra disposes of. 'For the multitude of connexions with the Self'--i.e. the multitude of things connected with the Self as its attributes--is possible only 'in that,' i.e. in that speaker viewed as the highest Brahman. 'For, as in a car, the circumference of the wheel is placed on the spokes, and the spokes on the nave, thus are these objects placed on the subjects, and the subjects on the prâna. That prâna indeed is the intelligent Self, blessed, non-ageing, immortal.' The 'objects' (bhûtamâtrâh) here are the aggregate of non-sentient things; the 'subjects' (prajñâmâtrâh) are the sentient beings in which the objects are said to abide; when thereupon the texts says that of these subjects the being called Indra and Prâna is the abode, and that he is blessed, non-ageing, immortal; this qualification of being the abode of this Universe, with all its non- sentient and sentient beings, can belong to the highest Self only, which is other than all individual souls.

The Sûtra may also be explained in a somewhat different way, viz. 'there is a multitude of connexions belonging to the highest Self, i.e. of attributes special to the highest Self, in that, viz. section.' The text at first says, 'Choose thou that boon for me which thou deemest most beneficial to man'--to which the reply is, 'Meditate on me.' Here Indra- prâna is represented as the object of a meditation which is to bring about Release; the object of such meditation can be none but the highest Self.--'He makes him whom he wishes to lead up from these worlds do a good deed; and him whom he wishes to lead down from these worlds he makes do a bad deed.' The causality with regard to all actions which is here described is again a special attribute of the highest Self.--The same has to be said with regard to the attribute of being the abode of all, in the passage about the wheel and spokes, quoted above; and with regard to the attributes of bliss, absence of old age and immortality, referred to in another passage quoted before. Also the attributes of being 'the ruler of the worlds, the lord of all,' can belong to the highest Self only.--The conclusion therefore is that the being called Indra and Prâna is none other but the highest Self.--But how then can Indra, who is known to be an individual person only, enjoin meditation on himself?--To this question the next Sûtra replies.

31. The instruction (given by Indra about himself) (is possible) through insight based on Scripture, as in the case of Vâmadeva.

The instruction which, in the passages quoted, Indra gives as to the object of meditation, i.e. Brahman constituting his Self, is not based on such an insight into his own nature as is established by other means of proof, but on an intuition of his own Self, mediated by Scripture. 'Having entered into them with this living Self let me evolve names and forms' (Ch. Up. VI, 3, 2); 'In it all that exists has its Self (Ch. Up. VI, 8, 7); Entered within, the ruler of creatures, the Self of all' (Taitt. Ar. III, 21); 'He who dwelling in the Self is different from the Self,' &c. (Bri. Up. III, 7, 22)--from these and similar texts Indra has learned that the highest Self has the indiviual souls for its body, and that hence words such as 'I' and 'thou,' which denote individual beings, extend in their connotation up to the highest Self; when, therefore, he says, 'Know me only', and 'Meditate on me', he really means to teach that the highest Self, of which his own individual person is the body, is the proper object of meditation. 'As in the case of Vâmadeva.' As the Rishi Vâmadeva perceiving that Brahman is the inner Self of all, that all things constitute its body, and that the meaning of words denoting a body extends up to the principle embodied, denotes with the word 'I' the highest Brahman to which he himself stands in the relation of a body, and then predicates of this 'I' Manu Sûrya and other beings--'Seeing this the Rishi. Vâmadeva understood, I am Manu, I am Sûrya' (Bri. Up. I, 4, 10). Similarly Prahlâda says, 'As the Infinite one abides within all, he constitutes my "I" also; all is from me, I am all, within me is all.' (Vi. Pu. I, 19, 85.) The next Sûtra states, in reply to an objection, the reason why, in the section under discussion, terms denoting the individual soul, and others denoting non-sentient things are applied to Brahman.

32. If it be said (that Brahman is not meant) on account of characteristic marks of the individual soul and the chief vital air; we say no, on account of the threefoldness of meditation; on account of (such threefold meditation) being met (in other texts also); and on account of (such threefold meditation) being appropriate here (also).