The text declares that this supporting of ether and all other things
proceeds from command. 'In the command of that Imperishable sun and moon
stand, held apart; in the command of that Imperishable heaven and earth
stand, held apart,' &c. Now such supreme command, through which all
things in the universe are held apart, cannot possibly belong to the
individual soul in the state either of bondage or of release. The
commanding 'Imperishable' therefore is none other than the supreme
Person.
11. And on account of the exclusion of (what is of) another nature (than
Brahman).
Another nature, i. e. the nature of the Pradhâna, and so on. A
supplementary passage excludes difference on the part of the
Imperishable from the supreme Person. 'That Imperishable, O Gârgî, is
unseen but seeing; unheard but hearing; unthought but thinking; unknown
but knowing. There is nothing that sees but it, nothing that hears but
it, nothing that thinks but it, nothing that knows but it. In that
Imperishable, O Gârgî, the ether is woven, warp and woof.' Here the
declaration as to the Imperishable being what sees, hears, &c. excludes
the non-intelligent Pradhâna; and the declaration as to its being all-
seeing, &c. while not seen by any one excludes the individual soul. This
exclusion of what has a nature other than that of the highest Self thus
confirms the view of that Self being meant.--Or else the Sûtra may be
explained in a different way, viz. 'On account of the exclusion of the
existence of another.' On this alternative the text 'There is nothing
that sees but it,' &c., is to be understood as follows: 'while this
Imperishable, not seen by others but seeing all others, forms the basis
of all things different from itself; there is no other principle which,
unseen by the Imperishable but seeing it, could form _its_ basis,' i.e.
the text would exclude the existence of any other thing but the
Imperishable, and thus implicitly deny that the Imperishable is either
the Pradhâna or the individual Self.--Moreover the text 'By the command
of that Imperishable men praise those who give, the gods follow the
Sacrficer, the fathers the Darvî-offering,' declares the Imperishable to
be that on the command of which there proceed all works enjoined by
Scripture and Smriti. such as sacrificing, giving, &c., and this again
shows that the Imperishable must be Brahman, the supreme Person. Again,
the subsequent _passus_, 'Whosoever without knowing that Imperishable,'
&c., declares that ignorance of the Imperishable leads to the Samsâra,
while knowledge of it helps to reach Immortality: this also proves that
the Imperishable is the highest Brahman.--Here terminates the adhikarana
of 'the Imperishable.'
12. On account of his being designated as the object of seeing, he (i.e.
the highest Self) (is that object).
The followers of the Atharva-veda, in the section containing the
question asked by Satyakâma, read as follows: 'He again who meditates
with this syllable Aum of three Mâtrâs on the highest Person, he comes
to light and to the sun. As a snake frees itself from its skin, so he
frees himself from evil. He is led up by the Sâman verses to the Brahma-
world; he sees the person dwelling in the castle who is higher than the
individual souls concreted with bodies and higher (than those)' (Pra. Up.
V, 2). Here the terms 'he meditates' and 'he sees' have the same sense,
'seeing' being the result of devout meditation; for according to the
principle expressed in the text (Ch. Up. III, 14) 'According as man's
thought is in this world,' what is reached by the devotee is the object
of meditation; and moreover the text exhibits the same object, viz. 'the
highest Person' in connexion with both verbs.
The doubt here presents itself whether the highest Person in this text
be the so-called four-faced Brahmâ, the Lord of the mundane egg who
represents the individual souls in their collective aspect, or the
supreme Person who is the Lord of all.--The Pûrvapakshin maintains the
former view. For, he argues, on the introductory question, 'He who here
among men should meditate until death on the syllable Om, what would he
obtain by it?' The text first declares that he who meditates on that
syllable as having one Mâtrâ, obtains the world of men; and next, that
he who meditates on it as having two Mâtrâs obtains the world of the
atmosphere. Hence the Brahma-world, which the text after that represents
as the object reached by him who meditates on Om as having three
syllables, must be the world of Brahmâ Katurmukha who is constituted by
the aggregate of the individual souls. What the soul having reached that
world sees, therefore is the same Brahmâ Katurmukha; and thus only the
attribute 'etasmâj' jîvaghanât parât param' is suitable; for the
collective soul, i. e. Brahmâ Katurmukha, residing in the Brahma-world
is higher (para) than the distributive or discrete soul (jîva) which is
concreted (ghanî-bhûta) with the body and sense-organs, and at the same
time is higher (para) than these. The highest Person mentioned in the
text, therefore, is Brahmâa Katurmukha; and the qualities mentioned
further on, such as absence of decay, &c., must be taken in such a way
as to agree with that Brahmâ.
To this primâ facie view the Sûtra replies that the object of seeing is
He, i.e. the highest Self, on account of designation. The text clearly
designates the object of seeing as the highest Self. For the concluding
sloka, which refers to that object of seeing, declares that 'by means of
the Omkâra he who knows reaches that which is tranquil, free from decay,
immortal, fearless, the highest'--all which attributes properly belong
to the highest Self only, as we know from texts such as 'that is the
Immortal, that is the fearless, that is Brahman' (Ch. Up. IV, 15, i).
The qualification expressed in the clause 'etasmâj_ _jîva.--ghanât,' &c.
may also refer to the highest Self only, not to Brahmâ Katurmukha; for
the latter is himself comprehended by the term 'jîvaghana.' For that
term denotes all souls which are embodied owing to karman; and that
Katurmukha is one of those we know from texts such as 'He who first
creates Brahmâ' (Svet. Up. VI, 18). Nor is there any strength in the
argument that, since the Brahma-world mentioned in the text is known to
be the world of Katurmukha, as it follows next on the world of the
atmosphere, the being abiding there must needs be Katurmukha. We rather
argue as follows--as from the concluding clause 'that which is tranquil,
free from decay,' &c., we ascertain that the object of intuition is the
highest Brahman, the Brahma-world spoken of as the abode of the seeing
devotee cannot be the perishable world of Brahmâ Katurmukha. A further
reason for this conclusion is supplied by what the text says about 'him
who is freed from all evil being led up by the Sâman verses to the world
of Brahman'; for the place reached by him who is freed from all evil
cannot be the mere abode of Katurmukha. Hence also the concluding sloka
says with reference to that Brahma-world 'that which the wise teach':
what the wise see and teach is the abode of the highest, of Vishnu; cp.
the text 'the wise ever see that highest abode of Vishnu.' Nor is it
even strictly true that the world of Brahmâ follows on the atmosphere,
for the svarga-world and several others lie between the two.
We therefore shortly explain the drift of the whole chapter as follows.
At the outset of the reply given to Satyakâma there is mentioned, in
addition to the highest (para) Brahman, a lower (apara) Brahman. This
lower or effected (kârya) Brahman is distinguished as twofold, being
connected either with this terrestrial world or yonder, non-terrestrial,
world. Him who meditates on the Pranava as having one syllable, the text
declares to obtain a reward in this world--he reaches the world of men.
He, on the other hand, who meditates on the Pranava as having two
syllables is said to obtain his reward in a super-terrestrial sphere--he
reaches the world of the atmosphere. And he finally who, by means of the
trisyllabic Pranava which denotes the highest Brahman, meditates on this
very highest Brahman, is said to reach that Brahman, i. e. the supreme
Person.--The object of seeing is thus none other than the highest Self.--
Here terminates the adhikarana of the 'object of seeing.'
13. The small (ether) (is Brahman), on account of the subsequent
(arguments).
The Chandogas have the following text, 'Now in that city of Brahman
there is the palace, the small lotus, and in it that small ether. Now
what is within that small ether that is to be sought for, that is to be
understood' (Ch. Up. VIII, 1, 1).--The question here arises whether that
small ether (space) within the lotus of the heart be the material
clement called ether, or the individual Self, or the highest Self.--The
first view presenting itself is that the element is meant, for the
reason that the word 'ether' is generally used in that sense; and
because the clause 'what is within that small ether' shows that the
ether mentioned constitutes the abode of something else that is to be
enquired into.--This view is set aside by the Sûtra. The small ether
within the heart is the highest Brahman, on account of the subsequent
reasons, contained in clauses of the same section. The passage 'That
Self which is free from evil, free from old age, free from death, free
from grief, free from hunger and thirst, whose wishes and purposes come
true' (VIII, 7, 1) ascribes to that small ether qualities--such as
unconditioned Selfhood, freedom from evil, &c.--which clearly show that
ether to be the highest Brahman. And this conclusion is confirmed by
what other texts say about him who knows the small ether attaining the
power of realising his own wishes,'Those who depart from hence having
come to know the Self and those real wishes, for them there is freedom
in all worlds'; and 'whatever object he desires, by his mere will it
comes to him; having obtained it he is happy' (Ch, Up. VIII, 1, 6; 2, 9).
If moreover the ether within the heart were the elemental ether, the
comparison instituted in the passage 'As large as that (elemental) ether
is, so large is this ether within the heart' would be wholly
inappropriate. Nor must it be said that that comparison rests on the
limitation of the ether within the heart (so that the two terms compared
would be the limited elemental ether within the heart, and the universal
elemental ether); for there still would remain the inappropriate
assertion that the ether within the heart is the abode of heaven, earth
and all other things.--But, an objection is raised, also on the
alternative of the small ether being the highest Brahman, the comparison
to the universal elemental ether is unsuitable; for scripture explicitly
states that the highest Self is (not as large but) larger than
everything else, 'larger than the earth, larger than the sky,' &c. (Ch.
Up. III, 14, 3). Not so, we reply; what the text says as to the ether
within the heart being as large as the universal ether is meant (not to
make a conclusive statement as to its extent but only) to negative that
smallness of the ether which is established by its abiding within the
heart. Similarly we say 'the sun moves with the speed of an arrow'; the
sun indeed moves much faster than an arrow, but what our assertion means
is merely that he does not move slowly.--But, a further doubt is started,
the passage 'That Self which is free from sin,' &c. does not appear to
refer back to the small ether within the heart. For the text makes a
distinction between that ether and that within that ether which it
declares to be the due object of search and enquiry. This latter object
therefore is the topic of discussion, and when the text says later on
'That Self, free from sin, &c. is to be searched out' we must understand
it to refer to the same object of search.--This would be so, we reply,
if the text did not distinguish the small ether and that which abides
within it; but as a matter of fact it does distinguish the two. The
connexion is as follows. The text at first refers to the body of the
devotee as the city of Brahman, the idea being that Brahman is present
therein as object of meditation; and then designates an organ of that
body, viz. the small lotus-shaped heart as the palace of Brahman. It
then further refers to Brahman--the all knowing, all powerful, whose
love towards his devotees is boundless like the ocean--as the small
ether within the heart, meaning thereby that Brahman who for the benefit
of his devotees is present within that palace should be meditated upon
as of minute size, and finally--in the clause 'that is to be searched
out'--enjoins as the object of meditation that which abides in that
Brahman, i.e. on the one hand, its essential freedom from all evil
qualities, and on the other the whole treasure of its auspicious
qualities, its power of realising its wishes and so on. The 'that' (in
'that is to be searched out') enjoins as objects of search the small
ether, i.e. Brahman itself as well as the qualities abiding within it.--
But how, it may be asked, do you know that the word 'that' really refers
to both, viz. the highest Brahman, there called 'small ether,' and the
qualities abiding in it, and that hence the clause enjoins an enquiry
into both these entities?--Listen, attentively, we reply, to our
explanation! The clause 'As large as this ether is, so large is this
ether within the heart' declares the exceeding greatness of the small
ether; the clause 'Both heaven and earth are contained within it' up to
'lightning and stars' declares that same small ether to be the abode of
the entire world; and the clause 'And whatever there is for him in this
world, and whatever there is not, all that is contained within it'
declares that whatever objects of enjoyment there are for the devotee in
this world, and whatever other objects there are not for him, i.e. are
merely wishes but not obtained by him, all those objects are contained
within that same small ether. The text next declares that that small
ether, although dwelling within the heart which is a part of the body,
is not affected by the body's old age and decay, for being extremely
minute it is not capable of change; and adds 'that true being is the
Brahman-city,' i.e. that Reality which is the cause of all is the city
called Brahman, i.e. the abode of the entire Universe. The following
clause 'in it all desires are contained' again referring to the small
ether ('in it') declares that in it all desires, i.e. all desirable
qualities are contained. The text next proceeds to set forth that the
small ether possesses Selfhood and certain desirable auspicious
qualities-this is done in the passage 'It is the Self free from sin' &c.
up to 'whose purposes realise themselves.' The following section--'And
as here on earth' down to 'for them there is freedom in all the worlds'--
declares that those who do not know those eight qualities and the Self,
called 'small ether,' which is characterised by them, and who perform
actions aiming at objects of enjoyment different from that Self, obtain
perishable results only, and do not attain the power of realising their
wishes; while those on the other hand who know the Self called 'small
ether' and the qualities abiding within it, through the grace of that
very same highest Self, obtain all their wishes and the power of
realising their purposes. On the ground of this connected consideration
of the whole chapter we are able to decide that the text enjoins as the
object of search and enquiry both the highest Brahman and the whole body
of auspicious qualities abiding within it. This the Vâkyakâra also
renders clear in the passage beginning 'In the text "what is within
that" there is designation of wishes (i.e. desirable qualities).'--For
all these reasons the small ether is the highest Brahman.
14. On account of the going and of the word; for thus it is seen; and
(there is) an inferential sign.
'As people who do not know the country walk again and again over a gold
treasure' &c., 'thus do all these creatures day after day go into _that_
Brahma-world' (Ch. Up. VIII, 3, 2). The circumstance, here stated, of
all individual souls going to a place which the qualification _'that'_
connects with the subject-matter of the whole chapter, i.e. the small
ether; and the further circumstance of the goal of their going being
called the Brahma-world, also prove that the small ether is none other
than the highest Brahman.--But in what way do these two points prove
what they are claimed to prove?--'For thus it is seen'; the Sûtra adds.
For we see it stated in other texts, that all individual souls go daily
to Brahman, viz. in the state of deep sleep, 'All these creatures having
become united with the True do not know that they are united with the
True'; 'Having come back from the True they know not that they have come
back from the True' (Ch. Up. VI, 9, 2; 10, 2). And in the same way we
see that the word 'Brahma-world' denotes the highest Brahman; so e.g.
'this is the Brahma-world, O King' (Bri. Up. IV, 3, 32).--The Sûtra
subjoins a further reason. Even if the going of the souls to Brahman
were not seen in other texts, the fact that the text under discussion
declares the individual souls to abide in Brahman in the state of deep
sleep, enjoying freedom from all pain and trouble just as if they were
merged in the pralaya state, is a sufficient 'inferential sign' to prove
that the 'small ether' is the highest Brahman. And similarly the term
'Brahma-world' as exhibited in the text under discussion, if understood
as denoting co-ordination (i.e. 'that world which is Brahman'), is
sufficient to prove by itself that the 'small ether'--to which that term
is applied--is the highest Brahman; it therefore is needless to appeal
to other passages. That this explanation of 'Brahma-world' is preferable
to the one which understands by Brahma-world 'the world of Brahman' is
proved by considerations similar to those by which the Pû. Mî. Sûtras
prove that 'Nishâda-sthapati' means a headman who at the same time is a
Nishâda.--Another explanation of the passage under discussion may also
be given. What is said there about all these creatures daily 'going into
the Brahma-world,' may not refer at all to the state of deep sleep, but
rather mean that although 'daily going into the Brahman-world,' i. e.
although at all time moving above the small ether, i. e. Brahman which
as the universal Self is everywhere, yet all these creatures not knowing
Brahman do not find, i.e. obtain it; just as men not knowing the place
where a treasure is hidden do not find it, although they constantly pass
over it. This constant moving about on the part of ignorant creatures on
the surface, as it were, of the small ether abiding within as their
inward Ruler, proves that small ether to be the highest Brahman. That
the highest Brahman abides within as the inner Self of creatures which
dwell in it and are ruled by it, we are told in other texts also, so e.g.
in the Antaryâmin-brâhmana. 'He who dwells in the Self, within the Self,
whom the Self does not know, of whom the Self is the body, who rules the
Self within; unseen but seeing, unheard but hearing' (Bri. Up. III, 7,
22; 23).--On this interpretation we explain the last part of the Sûtra
as follows. Even if other texts did not refer to it, this daily moving
about on the part of ignorant creatures, on the ether within the heart--
which the comparison with the treasure of gold shows to be the supreme
good of man--, is in itself a sufficient proof for the small ether being
Brahman.
15. And on account of there being observed in that (small ether),
supporting which is a greatness of that (i. e. Brahman).
In continuation of the passage 'It is the Self free from Sin,' &c.,
which refers to the small ether, the text says: 'it is a bank, a
limitary support, that these worlds may not be confounded.' What the
text here says about the small ether supporting the world proves it to
be the highest Brahman; for to support the world is the glory of Brahman.
Compare 'He is the Lord of all, the king of all things, the protector of
all things. He is a bank and a boundary, so that these worlds may not be
confounded' (Bri. Up. IV, 4, 22); 'By the command of that Imperishable,
O Gârgî, heaven and earth stand, held apart' (Bri. Up. III, 8, 9). Now
this specific greatness of the highest Brahman, which consists in its
supporting the world, is also observed in the small ether--which proves
the latter to be none other than Brahman.