Chapter 61

The reverend Bâdarâyana maintains the previously declared awarding of rewards by the Supreme Person since the scriptural texts referring to the different sacrifices declare that the deities only, Agni, Vâyu, and so on, who are propitiated by the sacrifices--which are nothing else but means to propitiate deities--are the cause of the rewards attached to the sacrifices. Compare texts such as 'Let him who is desirous of prosperity offer a white animal to Vâyu. For Vâyu is the swiftest god. The man thus approaches Vâyu with his proper share, and Vâyu leads him to prosperity.' And the whole instruction which the texts give, as to the means by which men desirous of certain results are to effect those results, is required on account of the injunctions only, and hence it cannot be doubted that it has reference to the injunctions. The apparatus of means to bring about the results thus being learnt from the text only, no person acquainted with the force of the means of proof will assent to that apparatus, as stated by the text, being set aside and an apûrva about which the text says nothing being fancifully assumed. And that the imperative verbal forms of the injunctions denote as the thing to be effected by the effort of the sacrificer, only that which on the basis of the usage of language and grammatical science is recognised as the meaning of the root-element of such words as 'yajeta,' viz. the sacrifice (yâga), which consists in the propitiation of a divine being, and not some additional supersensuous thing such as the apûrva, we have already proved above (p. 153 ff.). Texts such as 'Vâyu is the swiftest god' teach that Vâyu and other deities are the bestowers of rewards. And that it is fundamentally the highest Self--as constituting the inner Self of Vâyu and other deities--which is pleased by offerings, and bestows rewards for them is declared by texts such as 'Offerings and pious works, all this he bears who is the nave of the Universe. He is Agni and Vâyu, he is Sun and Moon' (Mahânâr. Up. I, 6, 7). Similarly in the antaryâmin-brâhmana, 'He who dwells in Vâyu, of whom Vâyu is the body'; 'He who dwells in Agni,' &c. Smriti expresses itself similarly, 'Whatsoever devotee wishes to worship with faith whatsoever divine form, of him do I make that faith unshakable. Endued with such faith he endeavours to propitiate him and obtains from him his desires--those indeed being ordained by me' (Bha. Gî. VII, 21-22); 'For I am the enjoyer and the Lord of all sacrifices' (IX, 24)--where Lord means him who bestows the reward for the sacrifices. 'To the gods go the worshippers of the gods, and those devoted to me go to me' (VII, 23). In ordinary life men, by agriculture and the like, acquire wealth in various forms, and by means of this propitiate their king, either directly or through his officials and servants; and the king thereupon is seen to reward them in a manner corresponding to the measure of their services and presents. The Vedânta-texts, on the other hand, give instruction on a subject which transcends the sphere of all the other means of knowledge, viz. the highest Person who is free from all shadow even of imperfection, and a treasure-house as it were of all exalted qualities in their highest state of perfection; on sacrifices, gifts, oblations, which are helpful towards the propitiation of that Person; on praise, worship, and meditation, which directly propitiate him; and on the rewards which he, thus propitiated, bestows, viz. temporal happiness and final Release.--Here terminates the adhikarana of 'reward.'

THIRD PÂDA.

1. What is understood from all the Vedânta-texts (is one), on account of the non-difference of injunction and the rest.

The Sûtras have stated whatever has to be stated to the end of rousing the desire of meditation-concluding with the fact that Brahman bestows rewards. Next the question is introduced whether the vidyâs (i.e. the different forms of meditation on Brahman which the Vedânta-texts enjoin) are different or non-different, on the decision of which question it will depend whether the qualities attributed to Brahman in those vidyâs are to be comprised in one act of meditation or not.--The first subordinate question arising here is whether one and the same meditation-- as e.g. the vidyâ of Vaisvânara--which is met with in the text of several sâkhâs, constitutes one vidyâ or several.--The vidyâs are separate, the Pûrvapakshin maintains; for the fact that the same matter is, without difference, imparted for a second time, and moreover stands under a different heading--both which circumstances necessarily attend the text's being met with in different sâkhâs--proves the difference of the two meditations. It is for this reason only that a restrictive injunction, such as the one conveyed in the text, 'Let a man tell this science of Brahman to those only who have performed the rite of carrying fire on their head' (Mu. Up. III, 2, 10)--which restricts the impaiting of knowledge to the Âtharvanikas, to whom that rite is peculiar--has any sense; for if the vidyâs were one, then the rite mentioned, which is a part of the vidyâ, would be valid for the members of other sâkhâs also, and then the restriction enjoined by the text would have no meaning.-- This view is set aside by the Sûtra, 'What is understood from all the Vedânta-texts' is one and the same meditation, 'because there is non- difference of injunction and the rest.' By injunction is meant the injunction of special activities denoted by different verbal roots--such as upâsîta 'he should meditate,' vidyât 'he should know.' The and the rest' of the Sûtra is meant to comprise as additional reasons the circumstances mentioned in the Pûrva Mîmâmsâ-sûtras (II, 4, 9). Owing to all these circumstances, non-difference of injunction and the rest, the same vidyâ is recognised in other sâkhâs also. In the Châandogya (V, 12, 2) as well as in the Vâjasaneyaka we meet with one and the same injunction (viz. 'He should meditate on Vaisvânara'). The form (character, rûpa) of the meditations also is the same, for the form of a cognition solely depends on its object; and the object is in both cases the same, viz. Vaisvânara. The name of the two vidyâs also is the same, viz. the knowledge of Vaisvânara. And both vidyâs are declared to have the same result, viz. attaining to Brahman. All these reasons establish the identity of vidyâs even in different sâkhâs.--The next Sûtra refers to the reasons set forth for his view by the Pûrvapakshin and refutes them.

2. If it be said (that the vidyâs are not one) on account of difference, we deny this, since even in one (vidyâ there may be repetition).

If it be said that there is no oneness of vidyâ, because the fact of the same matter being stated again without difference, and being met with in a different chapter, proves the object of injunction to be different; we reply that even in one and the same vidyâ some matter may be repeated without any change, and under a new heading (in a different chapter); if, namely, there is difference of cognising subjects. Where the cognising person is one only, repetition of the same matter under a new heading can only be explained as meaning difference of object enjoined, and hence separation of the two vidyâs. But where the cognising persons are different (and this of course is eminently so in the case of different sâkhâs), the double statement of one and the same matter explains itself as subserving the cognition of those different persons, and hence does not imply difference of matter enjoined.--The next Sûtra refutes the argument founded on a rite enjoined in the Mundaka.

3. For (the sirovrata) concerns the mode of the study of the Veda; also on account of (that rite) being a heading in the samâkâra; and the restriction is like that of the libations.

What the text says as to a restriction connected with the 'vow of the head,' does not intimate a difference of vidyâs. For that vow does not form part of the vidyâ. The restriction refers only to a peculiarity of the _study_ of the Veda on the part of the Âtharvanikas, being meant to establish that they should possess that special qualification which the rite produces; but it does not affect the vidyâ itself. This is proved by the subsequent clause, 'a man who has not performed that rite may not _read_ the text,' which directly connects the rite with the studying of the text. And it is further proved by the fact that in the book of the Âtharvanikas, called 'sâmâkara,' that rite is referred to as a rite connected with the Veda (not with the special vidyâ set forth in the Mundaka), viz. in the passage, 'this is explained already by the Veda- observance' (which extends the details of the sirovrata, there called veda-vrata, to other observances). By the _knowledge of Brahman_ (referred to in the Mundaka-text 'let a man tell this science of Brahman to those only,' &c.), we have therefore to understand knowledge of the Veda in general. And that restriction is 'like that of the libations'--i. e. it is analogous to the restriction under which the sava-libations, beginning with the Saptasûrya-libation, and terminating with the Sataudana-libation, are offered in the one fire which is used by the followers of the Atharvan, and not in the ordinary three fires.

4. Scripture also declares this.

Scripture also shows that (identical) meditation is what all the Vedânta- texts intimate. The Chândogya (VIII, 1, 1 ff.) declares that that which is within the small space in the heart is to be enquired into, and then in reply to the question what the thing to be enquired into is, says that it is the highest Self possessing the eight attributes, freedom from all evil and the rest, which is to be meditated upon within the heart. And then the Taittiriya-text, referring to this declaration in the Chândogya, says, 'Therein is a small space, free from all grief; what is within that is to be meditated upon' (Mahânâr. Up. X, 23), and thus likewise enjoins meditation on the highest Self possessing the eight qualities. And this is possible only if, owing to unity of vidya, the qualities mentioned in the first text are included also in the meditation enjoined in the second text.--Having thus established the unity of meditations, the Sûtras proceed to state the practical effect of such unity.

5. (Meditation) thus being equal, there is combination (of gunas); on account of non-difference of purport in the case of what subserves injunction.

The meditation in all Vedânta-texts thus being the same, the qualities mentioned in one text are to be combined with those mentioned in another; 'on account of non-difference of purport in the case of what subserves injunction.' We find that in connexion with certain injunctions of meditation--such as the meditation on Vaisvânara, or the small ether within the heart--the text of some individual Vedânta-book mentions certain secondary matters (qualities, guna) which subserve that meditation; and as these gunas are connected with the meditation they are to be comprised in it, so that they may accomplish their aim, i.e. of subserving the meditation. For the same reason therefore we have to enclose in the meditation gunas mentioned in other Vedânta-texts; for being also connected with the meditation they subserve it in the same way.--Here terminates the adhikarana of 'what is intimated by all Vedânta-texts.

6. If it be said that there is difference on account of the text; we say no; on account of non-difference.

So far it has been shown that the non-difference of injunction, and so on, establishes the unity of meditations, and that owing to the latter the special features of meditation enjoined in different texts have to be combined. Next, an enquiry is entered upon whether in the case of certain particular meditations there actually exists, or not, that non- difference of injunction which is the cause of meditations being recognised as identical. A meditation on the Udgîtha is enjoined in the text of the Chandogas, as well as in that of the Vâjasaneyins (Ch. Up. I, 2; Bri. Up. I, 3); and the question arises whether the two are to be viewed as one meditation or not. The Pûrvapakshin maintains the former alternative. For, he says, there is no difference of injunction, and so on, since both texts enjoin as the object of meditation the Udgîtha viewed under the form of Prâna; since there is the same reward promised in both places, viz. mastering of one's enemies; since the form of meditation is the same, the Udgîtha being in both cases viewed under the form of Prâna; since the injunction is the same, being conveyed in both cases by the same verbal root (vid, to know); and since both meditations have the same technical name, viz. udgîtha-vidyâ. The Sûtra states this view in the form of the refutation of an objection raised by the advocate of the final view. We do not admit, the objector says, the unity maintained by you, since the texts clearly show a difference of form. The text of the Vâjasaneyins represents as the object of meditation that which is the agent in the act of singing out the Udgîtha; while the text of the Chandogas enjoins meditation on what is the object of the action of singing out (i. e. the Udgîtha itself). This discrepancy establishes difference in the character of the meditation, and as this implies difference of the object enjoined, the mere non- difference of injunction, and so on, is of no force, and hence the two meditations are separate ones.--This objection the Pûrvapakshin impugns, 'on account of non-difference.' For both texts, at the outset, declare that the Udgîtha is the means to bring about the conquest of enemies (Let us overcome the Asuras at the sacrifices by means of the Udgîtha' (Bri. Up.); 'The gods took the Udgîtha, thinking they would with that overcome the Asuras'--Ch. Up.). In order therefore not to stultify this common beginning, we must assume that in the clause 'For them that breath sang out' (Bri. Up.), the Udgîtha, which really is the object of the action of singing, is spoken of as the agent. Otherwise the term udgîtha in the introductory passage ('by means of the Udgîtha') would have to be taken as by implication denoting the agent (while directly it indicates the instrument).--Hence there is oneness of the two vidyâs.-- Of this view the next Sûtra disposes.

7. Or not, on account of difference of subject-matter; as in the case of the attribute of being higher than the high, and so on.

There is no unity of the two vidyâs, since the subject-matter of the two differs. For the tale in the Chândogya-text, which begins 'when the Devas and the Asuras struggled together,' connects itself with the pranava (the syllable Om) which is introduced as the object of meditation in Chánd. I, 1, 1, 'Let a man meditate on the syllable Om as the Udgîtha'; and the clause forming part of the tale,'they meditated on that chief breath as Udgîtha.' therefore refers to a meditation on the pranava which is a part only of the Udgîtha. In the text of the Vâja- saneyins; on the other hand, there is nothing to correspond to the introductory passage which in the Chândogya-text determines the subject- matter, and the text clearly states that the meditation refers to the whole Udgîtha (not only the pranava). And this difference of leading subject-matter implies difference of matter enjoined, and this again difference of the character of meditation, and hence there is no unity of vidyâs. Thus the object of meditation for the Chandogas is the pranava viewed under the form of Prâna; while for the Vâjasaneyins it is the Udgâtri (who sings the Udgîtha), imaginatively identified with Prâna. Nor does there arise, on this latter account, a contradiction between the later and the earlier part of the story of the Vâjasaneyins. For as a meditation on the Udgâtri necessarily extends to the Udgîtha, which is the object of the activity of singing, the latter also helps to bring about the result, viz. the mastering of enemies.--There is thus no unity of vidyâ, although there may be non-difference of injunction, and so on.-- 'As in the case of the attribute of being higher than the high,' &c. In one and the same sâkhâ there are two meditations, in each of which the highest Self is enjoined to be viewed under the form of the pranava (Ch. Up. I, 6; I, 9), and in so far the two vidyâs are alike. But while the former text enjoins that the pranava has to be viewed under the form of a golden man, in the latter he has to be viewed as possessing the attributes of being higher than the high, and owing to this difference of attributes the two meditations must be held separate (a_ fortiori_, then, those meditations are separate which have different objects of meditation).

8. If that be declared on account of name; (we object, since) that is also (where the objects of injunction differ).

If the oneness of the vidyâs be maintained on the ground that both have the same name, viz. udgîtha-vidyâ, we point out that oneness is found also where the objects enjoined are different. The term agnihotra is applied equally to the permanent agnihotra and to that agnihotra which forms part of the sacrifice called 'Kundapâyinâm ayanam'; and the term udgîtha is applied equally to the many different meditations described in the first prapâthaka of the Chândogya.

9. And (this is) appropriate, on account of the extension.

Since the pranava, which is a part of the udgîtha, is introduced as the subject of meditation in the first prapâthaka of the Chândogya, and extends over the later vidyâs also, it is appropriate to assume that also in the clause 'the gods took the udgîtha'--which stands in the middle--the term udgîtha denotes the pranava. Expressions such as 'the cloth is burned' show that frequently the whole denotes the part.--The conclusion from all this is that in the Chândogya the object of meditation is constituted by the pranava--there termed udgîtha--viewed under the form of prâna; while in the Vâjasaneyaka the term udgîtha denotes the whole udgîtha, and the object of meditation is he who produces the udgîtha, i.e. the udgâtri, viewed under the form of prâna. And this proves that the two vidyâs are separate.--Here terminates the adhikarana of 'difference.'

10. On account of non-difference of everything, those elsewhere.

The Chândogya and the Vajasaneyaka alike record a meditation on Prana; the object of meditation being Prana as possessing the qualities of being the oldest and the best, and also as possessing certain other qualities such as being the richest, and so on (Ch. Up. V, 1; Bri. Up. VI, 1). In the text of the Kaushîtakins, on the other hand, there is a meditation on Prâna which mentions the former qualities ('being the best' and 'being the oldest'), but not the latter ('being the richest,' and so on). This, the Pûrvapakshin maintains, constitutes a difference between the objects of meditation, and hence between the meditations themselves.--This view the Sûtra sets aside 'on account of non- difference of everything, those elsewhere.' There is no difference of meditation. Those qualities, viz. being the richest, and so on, are to be meditated upon in the other place also, viz. in the meditation on Prâna of the Kaushîtakins; 'since there is non-difference of everything,' i.e. since the text of the Kaushîtakins also exhibits the very same method, in all its details, for proving what it is undertaken to prove, viz. that Prâna is the oldest and best. And for that proof it is required that Prâna should be viewed as possessing also the quality of being the richest, and so on, and these qualities therefore have to be comprised in the meditation of the Kaushîtakins also. Hence there is no difference of meditation.--Here terminates the adhikarana of 'non- difference of everything.'

In the same way as the meditation on Prâna as the oldest and best cannot be accomplished without Prâna being also meditated upon as the richest, and so on, and as hence these latter qualities have to be comprised in the meditation on Prâna of the Kaushîtakins, although they are not expressly mentioned there; thus those qualities of Brahman also, without which the meditation on Brahman cannot be accomplished, must be included in all meditations on Brahman--this is the point to be proved next.

11. Bliss and other qualities, as belonging to the subject of the qualities.

The point to be decided here is whether, or not, the essential qualities of Brahman are to be included in all meditations on the highest Brahman.-- Since there is no valid reason for including in a meditation those qualities which are not expressly mentioned in the section containing that meditation, only those qualities which are thus expressly mentioned should be included!--This primâ facie view is negatived by the Sûtra. The clause, 'on account of non-difference,' has to be carried on from the preceding Sûtra. As the 'subject of the qualities,' i.e. Brahman is the same in all meditations, the qualities which do not exist apart from their subject, viz. bliss, and so on, are to be comprised in all meditations.--But for the same reason then such qualities as 'having joy for its head' (Taitt. Up. II, 5) would also have to be included in all meditations on Brahman!--This the next Sûtra negatives.

12. Such qualities as having joy for its head, and so on, are not established, for if there were difference (of members) there would be increase and decrease.

The declaration that the essential qualities of Brahman are established for all meditations, does not imply that such attributes as 'having joy for its head' are equally established. For the latter are not qualities of Brahman, since they are mere elements in a figurative representation of Brahman under the form of an animal body. Otherwise, i.e. if Brahman really possessed different members, such as head, wings, and so on, it would be liable to increase and decrease, and this would be in conflict with texts such as 'the True, knowledge, infinite is Brahman.'--But if this reasoning holds good, then all the infinite qualities belonging to Brahman such as lordly power, generosity, compassion, and so on--all of which are incapable of existing apart from the subject to which they belong-would have to be comprehended in all those meditations on Brahman where they are not expressly mentioned; and this could not possibly be done, as those qualities are infinite in number.--This difficulty the next Sûtra removes.

13. But the others, on account of equality with the thing.

Those other qualities which are 'equal to the thing,' i. e. which are attributes determining the essential character of the thing, and therefore necessarily entering into the idea of the thing, must be included in all meditations, no less than the thing itself. To this class belong qualities such as true being, knowledge, bliss, purity, infinity, and so on. For of Brahman--which by texts such as 'that from which all these beings,' &c. had been suggested as the cause of the world--the essential definition is given in texts such as 'the True, knowledge, infinite is Brahman'; 'bliss is Brahman,' and others; and hence, in order that a true notion may be formed of Brahman as the object of meditation, such qualities as true being, bliss, and so on, have to be included in all meditations on Brahman. Such additional qualities, on the other hand, as e.g. compassion, which indeed cannot exist apart from the subject to which they belong, but are not necessary elements of the idea of Brahman, are to be included in those meditations only where they are specially mentioned.