Everywhere in that section we meet with statements of distinctive
attributes of the two Selfs, the highest Self being represented as the
object of meditation and attainment, and the individual Self as the
meditating and attaining subject. The passage 'When he has known and
understood that which is born from Brahman, the intelligent, to be
divine and venerable, then he obtains everlasting peace' (I, 1, 17)
refers to the meditating individual soul which recognises itself as
being of the nature of Brahman. On the other hand, I, 3, 2, 'That which
is a bridge for sacrificers, the highest imperishable Brahman for those
who wish to cross over to the fearless shore, the Nâkiketa, may we be
able to know that,' refers to the highest Self as the object of
meditation; 'Nâkiketa' here meaning that which is to be reached through
the Nâkiketa-rite. Again, the passage 'Know the Self to be sitting in
the chariot and the body to be the chariot' (I, 3, 3) refers to the
meditating individual soul; and the verse, I, 3, 9, 'But he who has
understanding for his charioteer, and holds the reins of the mind, he
reaches the end of his journey, and that is the highest place of Vishnu.'
refers to the embodied and the highest Selfs as that which attains and
that which is to be attained. And in the text under discussion also (I,
3, 1), the two Selfs are distinctly designated as light and shade, the
one being all-knowing, the other devoid of knowledge.
But, a new objection is raised, the initial passage, I, 1, 20, 'That
doubt which there is when a man is dead--some saying, he is; others, he
is not,' clearly asks a question as to the true nature of the individual
soul, and we hence conclude that that soul forms the topic of the whole
chapter.--Not so, we reply. That question does not spring from any doubt
as to the existence or non-existence of the soul apart from the body;
for if this were so the two first boons chosen by Nâkiketas would be
unsuitable. For the story runs as follows: When the sacrifice offered by
the father of Nâkiketas--at which all the possessions of the sacrificer
were to be given to the priests--is drawing towards its close, the boy,
feeling afraid that some deficiency on the part of the gifts might
render the sacrifice unavailing, and dutifully wishing to render his
father's sacrifice complete by giving his own person also, repeatedly
asks his father, 'And to whom will you give me'? The father, irritated
by the boy's persistent questioning, gives an angry reply, and in
consequence of this the boy goes to the palace of Yama, and Yama being
absent, stays there for three days without eating. Yama on his return is
alarmed at this neglect of hospitality, and wishing to make up for it
allows him to choose three boons. Nâkiketas, thereupon, full of faith
and piety, chooses as his first boon that his father should forgive him.
Now it is clear that conduct of this kind would not be possible in the
case of one not convinced of the soul having an existence independent of
the body. For his second boon, again, he chooses the knowledge of a
sacrificial fire, which has a result to be experienced only by a soul
that has departed from the body; and this choice also can clearly be
made only by one who knows that the soul is something different from the
body. When, therefore, he chooses for his third boon the clearing up of
his doubt as to the existence of the soul after death (as stated in v.
20), it is evident that his question is prompted by the desire to
acquire knowledge of the true nature of the highest Self--which
knowledge has the form of meditation on the highest Self--, and by means
thereof, knowledge of the true nature of final Release which consists in
obtaining the highest Brahman. The passage, therefore, is not concerned
merely with the problem as to the separation of the soul from the body,
but rather with the problem of the Self freeing itself from all bondage
whatever--the same problem, in fact, with which another scriptural
passage also is concerned, viz. 'When he has departed there is no more
knowledge' (Bri. Up. II, 4, 12). The full purport of Nâkiketas' question,
therefore, is as follows: When a man qualified for Release has died and
thus freed himself from all bondage, there arises a doubt as to his
existence or non-existence--a doubt due to the disagreement of
philosophers as to the true nature of Release; in order to clear up this
doubt I wish to learn from thee the true nature of the state of Release.--
Philosophers, indeed, hold many widely differing opinions as to what
constitutes Release. Some hold that the Self is constituted by
consciousness only, and that Release consists in the total destruction
of this essential nature of the Self. Others, while holding the same
opinion as to the nature of the Self, define Release as the passing away
of Nescience (avidyâ). Others hold that the Self is in itself non-
sentient, like a stone, but possesses, in the state of bondage, certain
distinctive qualities, such as knowledge, and so on. Release then
consists in the total removal of all these qualities, the Self remaining
in a state of pure isolation (kaivalya). Others, again, who acknowledge
a highest Self free from all imperfection, maintain that through
connexion with limiting adjuncts that Self enters on the condition of an
individual soul; Release then means the pure existence of the highest
Self, consequent on the passing away of the limiting adjuncts. Those,
however, who understand the Vedânta, teach as follows: There is a
highest Brahman which is the sole cause of the entire universe, which is
antagonistic to all evil, whose essential nature is infinite knowledge
and blessedness, which comprises within itself numberless auspicious
qualities of supreme excellence, which is different in nature from all
other beings, and which constitutes the inner Self of all. Of this
Brahman, the individual souls--whose true nature is unlimited knowledge,
and whose only essential attribute is the intuition of the supreme Self--
are modes, in so far, namely, as they constitute its body. The true
nature of these souls is, however, obscured by Nescience, i.e. the
influence of the beginningless chain of works; and by _Release_ then we
have to understand that intuition of the highest Self, which is the
natural state of the individual souls, and which follows on the
destruction of Nescience.--When Nâkiketas desires Yama graciously to
teach him the true nature of Release and the means to attain it, Yama at
first tests him by dwelling on the difficulty of comprehending Release,
and by tempting him with various worldly enjoyments. But having in this
way recognised the boy's thorough fitness, he in the end instructs him
as to the kind of meditation on the highest Self which constitutes
knowledge of the highest Reality, as to the nature of Release--which
consists in reaching the abode of the highest Self--, and as to all the
required details. This instruction begins, I, 2, 12, 'The Ancient one
who is difficult to see,' &c., and extends up to I, 3, 9. 'and that is
the highest place of Vishnu.'--It thus is an established conclusion that
the 'eater' is no other than the highest Self.--Here terminates the
adhikarana of 'the eater.'
13. (The Person) within the eye (is the highest Self) on account of
suitability.
The Chandogas have the following text: 'The Person that is seen within
the eye, that is the Self. This is the immortal, the fearless, this is
Brahman' (Ch. Up. IV, 15, 1). The doubt here arises whether the person
that is here spoken of as abiding within the eye is the reflected Self,
or some divine being presiding over the sense of sight, or the embodied
Self, or the highest Self.--It is the reflected Self, the Pûrvapakshin
maintains; for the text refers to the person seen as something well
known, and the expression, 'is seen,' clearly refers to something
directly perceived. Or it may be the individual soul, for that also may
be referred to as something well known, as it is in special connexion
with the eye: people, by looking into the open eye of a person,
determine whether the living soul remains in him or is departing. Or
else we may assume that the Person seen within the eye is some
particular divine being, on the strength of the scriptural text, Bri. Up.
V, 5, 2, 'He (the person seen within the sun) rests with his rays in him
(the person within the eye).' Any of these beings may quite suitably be
referred to as something well known.--Of these alternatives the Sûtra
disposes by declaring that the Person within the eye is the highest Self.
For the text goes on to say about the Person seen within the eye, 'They
call him Samyadvâma, for all blessings go towards him. He is also Vâmanî,
for he leads all blessings. He is also Bhâmanî, for he shines in all
worlds.' And all these attributes can be reconciled with the highest
Self only.