Chapter 57

But, an objection is raised, the fact that the differentiation of names and forms must be due to the same agent as the rendering tripartite, does not after all prove that the former is due to the highest Self. For the rendering tripartite may itself belong to the individual soul. For the text relates how, after the creation of the cosmic egg, a process of tripartition was going on among the individual living beings created by Brahmâ. 'Learn from me, my friend, how those three beings having reached man become tripartite, each of them. The earth when eaten is disposed of in three ways; its grossest portion becomes feces, its middle portion flesh, its subtlest portion mind,' and so on. Similarly, in the preceding section, it is described how the process of tripartition goes on in the case of fire, sun, moon, and lightning, which all belong to the world created by Brahmâ, 'the red colour of burning fire is the colour of fire,' &c. And the text moreover states the original tripartition to have taken place after the differentiation of names and forms: 'That divinity having entered into these three beings differentiated names and forms. Each of these (beings) it rendered tripartite.'--To this objection the next Sûtra replies.

18. Flesh is of earthy nature; in the case of the two others also according to the text.

The view that the description of tripartition, given in the passage 'each of these he made tripartite,' refers to a time subsequent to the creation of the mundane egg and to the gods created by Brahmâ, cannot be upheld. For from it there would follow that, as in the passage 'earth when eaten is disposed of in three ways,' &c., flesh is declared to be more subtle than feces, and mind yet subtler, it would have to be assumed--in agreement with the nature of the causal substance--that flesh is made of water and manas of fire [FOOTNOTE 581:1]. And similarly we should have to assume that urine--which is the grossest part of water drunk (cp. VI, 5, 2)--is of the nature of earth, and breath, which is its subtlest part, of the nature of fire. But this is not admissible; for as the text explicitly states that earth when eaten is disposed of in three ways, flesh and mind also must be assumed to be of an earthy nature. In the same way we must frame our view concerning 'the two others,' i.e. water and fire, 'according to the text.' That means--the three parts into which water divides itself when drunk, must be taken to be all of them modifications of water, and the three parts of fire when consumed must be held to be all of them modifications of fire. Thus feces, flesh and mind are alike transformations of earth; urine, blood and breath transformations of water; bones, marrow and speech transformations of fire.

This moreover agrees with the subsequent statement (VI, 5, 4), 'For, truly, mind consists of earth, breath of water, speech of fire.' The process of tripartition referred to in VI, 3, 4, is not therefore the same as the one described in the section that tells us what becomes of food when eaten, water when drunk, &c. Were this (erroneous) assumption made, and were it thence concluded that mind, breath and speech--as being the subtlest created things--are made of fire, this would flatly contradict the complementary text quoted above ('mind consists of earth,' &c.). When the text describes how earth, water and fire, when eaten, are transformed in a threefold way, it refers to elements which had already been rendered tripartite; the process of tripartition must therefore have taken place before the creation of the cosmic egg. Without such tripartition the elements would be incapable of giving rise to any effects; such capability they acquire only by being mutually conjoined, and that is just the process of tripartition. In agreement herewith Smriti says, 'Separate from each other, without connexion, those elements with their various powers were incapable of producing creatures. Bul having combined completely, entered into mutual conjunction, abiding one within the other, the principles--from the highest Mahat down to individual things--produced the mundane egg.'-- When the text therefore says (VI, 3, 3) 'The divinity having entered into those three beings with that soul-self differentiated names and forms; he made each of these tripartite,' the order in which the text mentions the activities of differentiation and tripartition is refuted by the order demanded by the sense [FOOTNOTE 583:1].--The text then proceeds to exemplify the process of tripartition, by means of burning fire, the sun and lightning, which indeed are things contained within the mundane egg (while yet the tripartition of elements took place before the egg, with all its contents, was created); but this is done for the information of Svetaketu, who himself is a being within the mundane egg, and has to be taught with reference to things he knows.

But, a final objection is raised, as on this view of the matter the elements--earth, water and fire--which are eaten and drunk, are already tripartite, each of them containing portions of all, and thus are of a threefold nature, how can they be designated each of them by a simple term--_earth_, _water_, _fire_?--To this the next Sûtra replies.

[FOOTNOTE 581:1. I.e. if the tripartition of earth (i. e. solid food) when eaten, which is described in VI, 5, 1, were the same tripartition which is described in VI, 3, 3-4, we should have to conclude that the former tripartition consists, like the latter, in an admixture to earth of water and fire.]

[FOOTNOTE 583:1. That means--in reality the tripartition of the elements came first, and after that the creation of individual beings.]

19. But on account of their distinctive nature there is that designation, that designation.

Each element indeed is of a threefold nature, owing to the primary tripartition; but as in each mixed element one definite element prevails-- so that each element has a distinctive character of its own--a definite designation is given to each.--The repetition (of 'that designation') in the Sûtra indicates the completion of the adhyâya.--Here terminates the adhikarana of 'the fashioning of names and forms.'

THIRD ADHYÂYA.

FIRST PÂDA.

1. In obtaining another of that, it goes enveloped, (as appears) from question and explanation.

That the Vedânta-texts establish as the proper object of meditation, on the part of all men desirous of Release, the highest Brahman, which is the only cause of the entire world, which is not touched by even a shadow of imperfection, which is an ocean, as it were, of supremely exalted qualities, and which totally differs in nature from all other beings--this is the point proved in the two previous adhyâyas; there being given at the same time arguments to disprove the objections raised against the Vedânta doctrine on the basis of Smriti and reasoning, to refute the views held by other schools, to show that the different Vedânta-texts do not contradict each other, and to prove that the Self is the object of activities (enjoined in injunctions of meditation, and so on). In short, those two adhyâyas have set forth the essential nature of Brahman. The subsequent part of the work now makes it its task to enquire into the mode of attaining to Brahman, together with the means of attainment. The third adhyâya is concerned with an enquiry into meditation--which is the means of attaining to Brahman; and as the motive for entering on such meditation is supplied by the absence of all desire for what is other than the thing to be obtained, and by the desire for that thing, the points first to be enquired into are the imperfections of the individual soul--moving about in the different worlds, whether waking or dreaming or merged in dreamless sleep, or in the state of swoon; and those blessed characteristics by which Brahman is raised above all these imperfections. These are the topics of the first and second pâdas of the adhyâya.

The first question to be considered is whether the soul, when moving from one body into another, is enveloped by those subtle rudiments of the elements from which the new body is produced, or not. The Pûrvapakshin maintains the latter alternative; for, he says, wherever the soul goes it can easily provide itself there with those rudiments. Other reasons supporting this primâ facie view will be mentioned and refuted further on.--The Sûtra states the view finally accepted, 'In obtaining another "of that" it goes enveloped.' The 'of that' refers back to the form, i.e. body, mentioned in II, 4, 17. The soul when moving towards another embodiment goes enveloped by the rudiments of the elements. This is known 'from question and explanation,' i.e. answer. Question and answer are recorded in the 'Knowledge of the five fires' (Ch. Up. V, 3-10), where Pravâhana, after having addressed to Svetaketu several other questions, finally asks 'Do you know why in the fifth libation water is called man?' In answer to this last question the text then explains how the Devas, i.e. the prânas attached to the soul, offer into the heavenly world, imagined as a sacrificial fire, the oblation called sraddhâ; how this sraddhâ changes itself into a body con sisting of amrita, which body is called moon; how the same prânas offer this body of amrita in Parjanya, imagined as a fire, whereupon the body so offered becomes rain; how the same prânas throw that rain on to the earth, also imagined as a sacrificial fire, whereupon it becomes food; how this food is then offered into man, also compared to fire, where it becomes seed; and how, finally, this seed is offered into woman, also compared to a fire, and there becomes an embryo. The text then goes on, 'Thus in the fifth oblation water becomes purushavakas,' i.e. to be designated by the term _man_. And this means that the water which, in a subtle form, was throughout present in the previous oblations also, now, in that fifth oblation, assumes the form of a man.--From this question and answer it thus appears that the soul moves towards a new embodiment, together with the subtle rudiments from which the new body springs.--But the words, 'water becomes purushavakas,' only intimate that water assumes the form of a man, whence we conclude that water only invests the soul during its wanderings; how then can it be held that the soul moves invested by the rudiments of all elements?--To this question the next Sûtra replies.

2. But on account of (water) consisting of the three elements; on account of predominance.

Water alone could not produce a new body; for the text Ch. Up. VI, 3, 4, 'Each of these he made tripartite,' shows that all the elements were' made tripartite to the end of producing bodies. That the text under discussion mentions water only, is due to the predominance of water; and that among the elements giving rise to a new body water predominates, we infer from the fact that blood and the other humours are the predominating element in the body.

3. And on account of the going of the prânas.

That the soul goes embedded in the subtle rudiments of the elements follows therefrom also that when passing out of the old body it is said to be followed by the prânas, 'when he thus passes out, the chief prâna follows after him,' &c. (Bri. Up. V, 4, 2). Compare also Smriti: 'It draws to itself the organs of sense, with the mind for the sixth. When the Ruler (soul) obtains a new body, and passes out of another, he takes with him those organs and then moves on, as the wind takes the odours from their abodes (the flowers)' (Bha. Gî. XV, 8). But the prânas cannot move without a substrate, and hence we must admit that the rudiments of the elements--which are their substrate--are also moving.

4. If it be said (that it is not so) on account of scriptural statement as to going to Agni and the rest; we say no, on account of the secondary nature (of the statement).

But the text, 'when the speech of the dead person enters into fire,' &c. (Bri. Up. III, 2, 13). declares that when a person dies his organs go into fire, and so on; they cannot therefore accompany the soul. Hence the text which asserts the latter point must be explained in some other way!--Not so, the Sûtra replies. The text stating that the organs go to fire, and so on, cannot be taken in its literal sense; for it continues, 'the hairs of the body enter into herbs, the hair of the head into trees' (which manifestly is not true, in its literal sense). The going of speech, the eye, and so on, must therefore be understood to mean that the different organs approach the divinities (Agni and the rest) who preside over them.

5. Should it be said, on account of absence of mention in the first (reply); we say no, for just that (is meant), on the ground of fitness.

An objection is raised to the conclusion arrived at under III, 1, 1; on the ground that in the first oblation, described in Ch. Up. V, 4, 2, as being made into the heavenly world, water is not mentioned at all as the thing offered. The text says, 'on that altar the gods offer sraddhâ'; and by sraddhâ (belief) everybody understands a certain activity of mind. Water therefore is not the thing offered.--Not so, we reply. It is nothing else but water, which there is called sraddhâ. For thus only question and answer have a sense. For the question is, 'Do you know why in the fifth libation water is called man?' and at the outset of the reply sraddhâ is mentioned as constituting the oblation made into the heavenly world viewed as a fire. If here the word sraddhâ did not denote water, question and answer would refer to different topics, and there would be no connexion. The form in which the final statement is introduced (iti tu pañkamyâm, &c., 'but thus in the fifth oblation,' &c.), moreover, also intimates that sraddhâ means water. The word 'iti,' _thus_, here intimates that the answer is meant to dispose of the question, 'Do you know _how_?' &c. Sraddhâ becomes moon, rain, food, seed, embryo in succession, and _thus_ the water comes to be called man. Moreover, the word sraddhâ is actually used in the Veda in the sense of 'water'; 'he carries water, sraddhâ indeed is water' (Taitt. Samh. I, 6, 8, 1). Aad what the text says as to king Soma (the moon) originating from sraddhâ when offered, also shows that sraddhâ must mean water.

6. 'On account of this not being stated by Scripture'; not so, on account of those who perform sacrifices and so on being understood.

But, a further objection is raised, in the whole section under discussion no mention at all is made of the soul; the section cannot therefore prove that the soul moves, enveloped by water. The text speaks only of different forms of water sraddhâ and the rest.--This, the Sûtra points out, is not so, on account of those who perform sacrifices being understood. For further on in the same chapter it is said, that those who, while destitute of the knowledge of Brahman, practise sacrifices, useful works and alms, reach the heavenly world and become there of the essence of the moon (somarâjânah); whence, on the results of their good works being exhausted, they return again and enter on a new embryonic state (Ch. Up. V, 10). Now in the preceding section (V, 9) it is said that they offer sraddhâ in the heavenly world, and that from that oblation there arises the king Soma--an account which clearly refers to the same process as the one described in V, 10. We herefrom infer that what is meant in V, 9 is that that being which was distinguished by a body of sraddhâ, becomes a being distinguished by a body of the nature of the moon. The word body denotes that the nature of which it is to be the attribute of a soul, and thus extends in its connotation up to the soul. The meaning of the section therefore is that it is the soul which moves enveloped by water and the other rudimentary elements.--But the phrase 'him the gods eat' (V, 10, 4) shows that the king Soma cannot be the soul, for that cannot be eaten!--To this the next Sûtra replies.

7. Or it is metaphorical, on account of their not knowing the Self. For thus Scripture declares.

He who performs sacrifices, and so on, and thus does not know the Self, is here below and in yonder world a mere means of enjoyment for the devas. He serves them here, by propitiating them with sacrifices, and so on; and when the gods, pleased with his service, have taken him up into yonder world, he there is a common means of enjoyment for them (since they are gratified by the presence of a faithful servant). That those not knowing the Self serve and benefit the gods, Scripture explicitly declares, 'He is like a beast for the devas' (Bri. Up. I, 4, 10). Smriti also declares, that while those who know the Self attain to Brahman, those who do not know it are means of enjoyment for the devas, 'To the gods go the worshippers of the gods, and they that are devoted to me go to me' (Bha. Gî. VII, 23). When Scripture speaks of the soul being eaten by the gods, it therefore only means that the soul is to them a source of enjoyment. That eating the soul means no more than satisfaction with it, may also be inferred from the following scriptural passage, 'The gods in truth do not eat nor do they drink; by the mere sight of that amrita they are satisfied.'--It thus remains a settled conclusion that the soul moves enveloped by the subtle rudiments of the elements.--Here terminates the adhikarana of 'the obtaining of another body.'

8. On the passing away of the works, with a remainder, according to Scripture and Smriti; as it went and not so.

The text declares that those who only perform sacrifices and useful works ascend by the road of the fathers, and again return to the earth when they have fully enjoyed the fruit of their works, 'having dwelt there yâvat sampâtam, they return by the same way' (Ch. Up. V, 10, 5). The question here arises whether the descending soul carries a certain remainder (anusaya) of its works or not.--It does not, since it has enjoyed the fruit of all its works. For by 'anusaya' we have to understand that part of the karman which remains over and above the part retributively enjoyed; but when the fruit of the entire karman has been enjoyed, there is no such remainder. And that this is so we learn from the phrase 'yâvat sampâtam ushitvâ,' which means 'having dwelt there as long as the karman lasts' (sampatanty anena svargalokam iti sampâtah). Analogously another text says, 'Having obtained the end of whatever deed he does on earth, he again returns from that world to this world to action' (Bri. Up. V, 4, 6).--Against this primâ facie view the Sûtra declares 'with a remainder he descends, on account of what is seen, i.e. scriptural text, and Smriti.' The scriptural text is the one 'Those whose conduct has been good' (V, 10, 7), which means that among the souls that have returned, those whose karman is good obtain a good birth as Brâhmanas or the like, while those whose karman is bad are born again as low creatures-dogs, pigs, Kândâlas, and the like. This shows that the souls which have descended are still connected with good or evil karman. Smriti also declares this: 'Men of the several castes and orders, who always stand firm in the works prescribed for them, enjoy after death the rewards of their works, and by virtue of a remnant (of their works) they are born again in excellent countries, castes and families, endowed with beauty, long life, learning in the Vedas, wealth, good conduct, happiness and wisdom. Those who act in a contrary manner perish' (Gautama Dha. Sû. XI, 29); 'Afterwards when a man returns to this world he obtains, by virtue of a remainder of works, birth in a good family, beauty of form, beauty of complexion, strength, aptitude for learning, wisdom, wealth, and capacity for fulfilling his duties. Therefore, rolling like a wheel (from the one to the other), in both worlds he dwells in happiness' (Âpast. Dha. Sû. II, 1, 2, 3). The clause 'as long as his works last' (yâvat-sampâtam) refers to that part of his works only which was performed with a view to reward (as promised for those works by the Veda); and the same holds true with regard to the passage 'whatever work man does here on earth' (Bri. Up. V, 4, 6). Nor is it possible that works, the fruit of which has not yet been enjoyed, and those the result of which has not been wiped out by expiatory ceremonies, should be destroyed by the enjoyment of the fruits of other works. Hence those who have gone to that world return with a remnant of their works, 'as they went and not so'--i.e. in the same way as they ascended and also in a different way. For the ascent takes place by the following stages--smoke, night, the dark half of the moon, the six months of the sun's southern progress, the world of the fathers, ether, moon. The descent, on the other hand, goes from the place of the moon, through ether, wind, smoke, mist, cloud. The two journeys are alike in so far as they pass through ether, but different in so far as the descent touches wind, and so on, and does not touch the world of the fathers, and other stages of the ascent.

9. 'On account of conduct'; not so, since (karana) connotes works; thus Kârshnâjini thinks.

In the phrases 'those whose works were good' (ramanîya-karanâh), and 'those whose works were bad' (kapûyâ-karanâh), the word karana does not denote good and evil works (i.e. not such works as the Veda on the one hand enjoins as leading to certain rewards, and on the other prohibits, threatening punishment), for, in Vedic as well as ordinary language, the term karana is generally used in the sense of âkâra, i.e. general conduct. In ordinary speech such words as âkâra, sîla, vritta are considered synonymous, and in the Veda we read 'whatever works (karmâni) are blameless, those should be regarded, not others. Whatever our good conduct (su-karitâni) was, that should be observed by thee, nothing else' (Taitt. Up. I, 11, 2)--where 'works' and 'conduct' are distinguished. Difference in quality of birth therefore depends on conduct, not on the remainder of works performed with a view to certain results.--This primâ facie view the Sûtra sets aside, 'not so, because the scriptural term karana connotes works; thus the teacher Kârshnâjini thinks.' For mere conduct does not lead to experiences of pleasure and pain; pleasure and pain are the results of _works_ in the limited sense.

10. 'There is purposelessness'; not so, on account of the dependence on that.

But if conduct has no result, it follows that good conduct, as enjoined in the Smritis, is useless!--Not so, we reply; for holy works enjoined by the Veda depend on conduct, in so far as a man of good conduct only is entitled to perform those works. This appears from passages such as the following: 'A man who is not pure is unfit for all religious work,' and 'Him who is devoid of good conduct the Vedas do not purify.' Kârshnâjini's view thus is, that the karana of the text implies karman.

11. But only good and evil works, thus Bâdari thinks.