The text of the Âtharvanikas exhibits at the beginning of their
Upanishad some mantras, 'Pierce the sukra, pierce the heart.' The
followers of the Sâma-veda read at the beginning of their rahasya-
brâhmana 'O God Savitri, promote the sacrifice.' The Kâthakas and the
Taittirîyakas have 'May Mitra be propitious to us, may Varuna be
propitious.' The Sâtyâyanins have 'Thou art a white horse, a tawny and a
black one!' The Kaushîtakins have a Brâhmana referring to the Mahavrata-
ceremony, 'Indra having slain Vritra became great.' The Kaushîtakins
also have a Mahâvrata-brâhmana. 'Prajâpati is the year; his Self is that
Mahâvrata.' The Vâjasaneyins have a Brâhmana referring to the Pravargya,
'The gods sat down for a sattra-celebration.' With reference to all this
a doubt arises whether these mantras and the sacrificial works referred
to in the Brâhmana texts form parts of the meditations enjoined in the
Upanishads or not.--The Pûrvapakshin affirms this, on the ground that as
the mantras and works are mentioned in the immediate neighbourhood of
the meditations the idea of their forming parts of the latter naturally
presents itself. Such mantras as 'pierce the heart' and works such as
the pravargya may indeed--on the basis of direct statement (sruti),
inferential mark (linga), and syntactical connexion (vâkya), which are
stronger than mere proximity--be understood to be connected with certain
actions; but, on the other hand, mantras such as 'May Varuna be
propitious' have no application elsewhere, and are suitable
introductions to meditations. We therefore take them to be parts of the
meditations, and hence hold that those mantras are to be included in all
meditations.--This view the Sûtra sets aside 'on account of the
difference of sense of piercing, and so on.' The inferential marks
contained in texts such as 'pierce the sukra, pierce the heart'; 'I
shall speak the right, I shall speak the true,' show that the mantras
have an application in connexion with certain magical practices, or else
the study of the Veda, and the like, and do not therefore form part of
meditations. That is to say--in the same way as the mantra 'pierce the
heart' enables us to infer that also the mantra 'pierce the sukra'
belongs to some magical rite, so we infer from the special meaning of
mantras such as 'I shall speak the right,' &c., that also mantras such
as 'May Mitra be propitious' are connected with the study of the Veda,
and do not therefore form part of meditations. That mantras of this kind
and Brâhmana passages relative to the Pravargya and the like are placed
at the beginning of Upanishads is owing to their having, like the latter,
to be studied in the forest.--Herewith terminates the adhikarana of
'piercing and the like.'
26. But in the case of the getting rid of (it has to be combined with
the obtaining), as it is supplementary to statements of obtaining; as in
the case of the kusas, the metres, the praise, and the singing. This has
been explained.
The Chandogas read in their text 'Shaking off all evil as a horse shakes
his hair, and shaking off the body as the moon frees herself from the
mouth of Râhu, I obtain the world of Brahman' (Ch. Up. VIII, 13). The
Âtharvanikas have 'He who knows, shaking off good and evil, free from
passion, reaches the highest oneness.' The Sâtyâyanins have 'His sons
obtain his inheritance, his friends the good, his enemies the evil he
has done.' The Kaushîtakins 'He shakes off his good and his evil deeds.
His beloved relatives obtain the good, his unbeloved relatives the evil
he has done.' Two of these texts mention only the shaking off, on the
part of him who knows, of his good and evil works; one mentions only the
obtainment of these works, on the part of friends and enemies; and one
mentions both these occurrences.--Now both the occurrences, although
mentioned in several meditations, must be considered elements of all
meditations: for whoever, on the basis of a knowledge of Brahman,
reaches Brahman, necessarily leaves behind all his good and evil works,
and those works unless thus left behind cannot be obtained by others.
Meditation on those two matters therefore enters as an element into all
meditations. The doubtful point, however, is whether there is option
between the meditation on the abandonment of works, and that on the
obtainment of works by others, and that on both these events; or whether
in each case all these meditations are to be combined.--There is option,
the Pûrvapakshin holds; for the reason that the texts make different
declarations on this point. For, if the meditations had to be combined,
there would be in each case meditation on both the matters mentioned;
and as such double meditation is established by the Kaushitakin text, it
would follow that the statements of the other texts are without meaning.
Thus the only motive for the declarations made in different places can
be to allow option. Nor must this conclusion be controverted on the
ground that declarations of the same matter, made in different places,
are made with reference to the difference of students severally reading
the several texts; for this holds good in those cases only where
identical statements are made in different texts; while in the case
under discussion two sâkhâs mention the abandonment of works, and one
their passing over to other persons. Nor can you account for the
difference of statement on the ground of difference of vidyâs; for you
yourself maintain that the meditations in question form part of all
meditations.--This view the Sûtra impugns, 'but where the getting rid of
is mentioned,' &c. Where a text mentions either the abandonment only of
works or only their being obtained by others, both these matters must
necessarily be combined, since the statement as to the works being
obtained forms a supplement to the statement of their being abandoned.
For the former statement declares the place to which the good and evil
works, got rid of by him who knows Brahman, are transferred.--This
supplementary relation of two statements the Sûtra illustrates by some
parallel cases. A clause in the text of the Sâtyâyanins, 'the kusas are
the children of the udumbara tree,' forms a defining supplement to a
more general statement in the text of the Kaushîtakins, 'the kusas are
the children of the tree.' The clause, 'the metres of the gods are prior,'
defines the order of the metres which in other texts mentioning 'the
metres of the gods and Asuras' had been left undefined, and therefore
forms a supplement to those texts. Analogous is the relation of the
clause, 'he assists the stotra of the shodasin when the sun has half
risen,' to the less definite statement 'he assists with gold the stotra
of the shodasin;' and the relation of the clause, 'the adhvaryu is not
to sing,' to the general injunction 'all the priests join in the singing.'
Unless we admit that one statement, which defines some other more
general statement, may stand to the latter in a supplementary relation,
we are driven to assume an optional proceeding, and this is
objectionable as long as there is any other way open; according to a
principle laid down in the Pûrva Mîmâmsâ (X, 8, 15). As the clauses
referring to the abandonment of the works, and those referring to their
being taken up by others, thus form one connected whole, there is no
such thing as mere abandonment and mere taking up, and hence there can
be no option between the two. That the text of the Kaushîtakins mentions
both thus explains itself, on the ground that the several declarations
of what is really only one and the same matter are directed to different
hearers.--Here terminates the adhikarana of 'getting rid of.'
27. At departing; there being nothing to be reached. For thus others
(also declare).
The further question arises whether the putting off of all good and evil
deeds takes place only at the time when the soul leaves the body, or
also after it has departed and is on its journey to the world of Brahman.
The Pûrvapakshin holds the latter view, for, he says, the texts declare
both. The Kaushîtakins say that the soul shakes off its good and evil
deeds when it crosses the river Virajâ in the world of Brahman; while
the Tândins say 'Shaking off all evil, and shaking off the body,' &c.,
which shows that the deeds are shaken off at the time when the soul
leaves the body. And when the Sâtyâyanaka says that 'his sons obtain his
inheritance, his friends his good deeds,' and so on, this also intimates
that the deeds are shaken off at the time when the soul leaves the body.
We therefore must conclude that a part of the deeds is left behind at
the moment of death, and the remainder on the journey to the world of
Brahman.--This view the Sûtra controverts. All the good and evil deeds
of the dying man are left behind, without remainder, at the time when
the soul parts from the body. For after the soul of him who knows has
departed from the body, 'there is nothing to be reached,' i.e. there are
no further pleasures and pains to be enjoyed as the result of good and
evil deeds, different from the obtaining of Brahman, which is the fruit
of knowledge. Thus others 'also declare that, subsequently to the soul's
departure from the body, there is no enjoyment of any pain or pleasure
different from the obtaining of Brahman. 'But when he is free of the
body, then neither pleasure nor pain touches him'; 'Thus does that
serene being, rising from this body, appear in its own form as soon as
it has approached the highest light' (Ch. Up. VIII, 12, 1; 3); 'For him
there is delay only so long as he is not freed (from the body); then he
will be perfect' (VI, 14, 2).
28. As it is desired; on account of there being no contradiction of
either.
The time when good and evil deeds are left behind thus having been
determined on the basis of the reason of the thing, the several words of
the passages must be construed as it is desired, i.e. so as not to
contradict either, i.e. either the declaration of scripture or the
reason of the thing. Thus in the text of the Kaushîtakins the later
clause, 'he shakes off his good and evil deeds,' must be taken as coming
before the earlier passage 'having entered on that path of the gods.'--
Here the Pûrvapakshin raises a new objection.
29. There is meaning of the soul's going (only) on the twofold
hypothesis; for otherwise there is contradiction.
It is only on the hypothesis of a part of the good and evil works being
left behind at the time of the soul's departure from the body, and
another part later on, and the effacement of works thus taking place in
a double way, that a sense can be found in the scriptural declaration of
the soul proceeding on the path of the gods. For otherwise there would
be a contradiction. For if all the works perished at the time of the
soul's departure from the body, the subtle body also would perish, and
if this were so, no going on the part of the mere Self would be possible.
It is not therefore possible that at the time of the soul's departure
from the body all works should perish without a remainder.--To this the
next Sûtra replies.
30. (That assumption) is justified; on account of the perception of
things which are marks of that; as in ordinary experience.
The assumption of all the works perishing at the time of 'departure'
involves no contradiction; since we perceive, in the sacred texts,
matters which are marks of connexion with a body even on the part of the
soul which has divested itself of all its works and become manifest in
its true nature. Compare 'Having approached the highest light he
manifests himself in his true form'; 'He moves about there laughing,
playing, and rejoicing'; 'He becomes a self-ruler, he moves about in all
worlds according to his will'; 'He becomes one, he becomes three,' &c.
(Ch. Up. VIII, 12, 3; VII, 25, 2; 26, 2). All these texts refer to the
soul's connexion with a body. The soul therefore, joined to the subtle
body, may proceed on the path of the gods, even after all its works have
passed away. But how can the subtle body persist, when the works which
originate it have passed away? Through the power of knowledge, we reply.
Knowledge does not indeed by itself originate the subtle body, but it
possesses the power of making that body persist, even after the gross
body--which is the instrument for the experience of all ordinary pains
and pleasures--and all works have passed away, so as thereby to make the
soul capable of moving on the path of the gods, and thus to obtain
Brahman which is the fruit of knowledge. 'As in ordinary life.' As in
ordinary life, a tank, which may have been made with a view to the
irrigation of rice-fields and the like, is maintained and used for the
purpose of drawing drinking-water, and so on, even after the intentions
which originally led to its being made have passed away.--Here an
objection is raised. It may be admitted, that at the time when a man
possessing true knowledge dies, all his works pass away without a
remainder, and that the subtle body only remains, enabling him to move
towards Brahman; but it cannot be held that the soul in that state does
not experience pain and pleasure; for we know from sacred tradition that
Vasishtha, Avântara-tamas, and others, who had reached intuition of the
highest truth, entered after death on other embodiments, and experienced
pain and pleasure due to the birth of sons, various calamities, and so
on.--To this the next Sûtra replies.
31. Of those who have a certain office there is subsistence (of their
works) as long as the office lasts.
We do not maintain that all those who have reached true knowledge divest
themselves at the time of death of all their good and evil works; we
limit our view to those who immediately after death attain to moving on
the path, the first stage of which is light. Persons like Vasishtha, on
the other hand, who are entrusted with certain offices, do not
immediately after death attain to moving on the path beginning with
light, since the duties undertaken by them are not completely
accomplished. In the case of beings of this kind, who owing to
particular deeds have been appointed to particular offices, the effect
of the works which gave rise to the office does not pass away before
those offices are completely accomplished; for the effect of a work is
exhausted only through the complete enjoyment of its result. In the case
of those persons, therefore, the effects of the works which gave rise to
their office continue to exist as long as the office itself, and hence
they do not after death enter on the path beginning with light.--Here
terminates the adhikarana of 'passing away.'
32. There is no restriction (since) all (have to go on that path).
(Thus) there is non-contradiction of sacred text and Smriti.
The question here is whether Brahman is to be reached on the path of the
gods by those only who take their stand on those meditations which, like
the Upakosala-vidyâ, describe that path, or by all who practise any of
the meditations on Brahman. The Pûrvapakshin holds the former view,
since there is no proof to show that in other vidyâs the going on that
path is not mentioned, and since those other vidyâs-such as the texts
'and those who in the forest meditate on faith and austerities,'and'
those who in the forest worship faith, the True' (Ch. Up. V, 10, 1; Bri.
Up. VI, 2, 15)--suggest to the mind the idea of the knowledge of Brahman.
This the Sûtra negatives. There is no restriction to that limited class
of devotees, since all who carry on meditations have to go on that path.
For on this latter assumption only text and inference, i.e. scripture
and authoritative tradition, are not contradicted. As to scripture, the
Chândogya and the Vâjasaneyaka alike, in the Pañkâgni-vidyâ, declare
that all those who practise meditation go on that path. In the
Vâjasaneyaka the words 'who know this' refer to those who practise the
meditation on the five fires, while the following words 'those who in
the forest meditate on faith and the True' refer to those who meditate
on Brahman; and the text then goes on to say that all those devotees go
to Brahman, on the path of the gods. Texts such as 'the True, knowledge,
infinite is Brahman,' and 'the True must be enquired into,' prove that
the term 'the True' denotes Brahman; and as in the Chândogya the term
'tapas' occurs in the corresponding place, we conclude that both these
terms, viz. _the True_ and tapas, denote nothing else but Brahman.
Meditation on Brahman, preceded by faith, is mentioned elsewhere also;
in the text which begins 'The True must be enquired into' we read
further on 'Faith must be enquired into' (Ch. Up. VII, 18, 16; 19).
Smriti also declares that all those who know Brahman proceed on the path
of the gods, 'Fire, the light, the day, the bright fortnight, the six
months of the sun's northern progress--proceeding by that road those who
know Brahman go to Brahman' (Bha. Gî. VIII, 24). And there are many
other Sruti and Smriti passages of this kind. The conclusion therefore
is that the Upakosalavidyâ and similar texts merely refer to that going
of the soul which is common to all vidyâs.--Here terminates the
adhikarana of 'non-restriction.'
33. But the conceptions of the Imperishable are to be comprised (in all
meditations). There being equality (of the Brahman to be meditated on)
and (those conceptions) existing (in Brahman); as in the case of what
belongs to the upasad. This has been explained.
We read in the Brihad-âranyaka (III, 8, 9),'O Gârgî, the Brâhmanas call
that the Akshara. It is neither coarse nor fine,' and so on. And in the
Atharvana (Mu. Up. I, 1, 5) we have 'The higher knowledge is that by
which the Akshara is apprehended. That which cannot be seen nor seized,'
&c. The doubt here arises whether all the qualities there predicated of
Brahman--called akshara, i.e. the Imperishable--and constituting
something contrary in nature to the apparent world, are to be included
in all meditations on Brahman, or only those where the text specially
mentions them. The Pûrvapakshin advocates the latter view; for, he says,
there is no authority for holding that the qualities which characterise
one meditation are characteristic of other meditations also; and such
negative attributes as are mentioned in those two texts do not--as
positive qualities such as bliss do--contribute to the apprehension of
the true nature of Brahman. What those two texts do is merely to deny of
Brahman, previously apprehended as having bliss, and so on, for its
essential qualities, certain qualities belonging to the empirical world,
such as grossness, and so on; for all negation must refer to an
established basis.--This view the Sûtra refutes. The ideas of absence of
grossness, and so on, which are connected with Brahman viewed as the
Akshara, are to be included in all meditations on Brahman. For the
imperishable (akshara) Brahman is the same in all meditations, and
qualities such as non-grossness enter into the conception of its
essential nature. The apprehension of a thing means the apprehension of
its specific character. But mere bliss, and so on, does not suggest the
specific character of Brahman, since those qualities belong also to the
individual soul. What is specifically characteristic of Brahman is bliss,
and so on, in so far as fundamentally opposed to all evil and
imperfection. The individual soul, on the other hand, although
fundamentally free from evil, yet is capable of connexion with evil. Now
being fundamentally opposed to evil implies having a character the
opposite of grossness and all similar qualities which belong to the
empirical world, material and mental. He therefore who thinks of Brahman
must think of it as having for its essential nature bliss, knowledge,
and so on, in so far as distinguished by absence of grossness and the
like, and those qualities, being no less essential than bliss, and so on,
must therefore be included in all meditations on Brahman.--The Sûtra
gives an instance illustrating the principle that qualities (secondary
matters) follow the principal matter to which they belong. As the mantra
'Agnir vai hotram vetu,' although given in the Sâma-veda, yet has to be
recited in the Yajur-veda style, with a subdued voice, because it stands
in a subordinate relation to the upasad-offerings prescribed for the
four-days 'sacrifice called Jamadagnya; those offerings are the
principal matter to which the subordinate matter--the mantra--has to
conform. This point is explained in the first section, i.e. in the Pûrva
Mîmâmsâ-sûtras III, 3, 9.--But this being admitted, it would follow that
as Brahman is the principal matter in all meditations on Brahman, and
secondary matters have to follow the principal matter, also such
qualities as 'doing all works, enjoying all odours and the like,' which
are mentioned in connexion with special meditations only, would
indiscriminately have to be included in all meditations.--With reference
to this the next Sûtra says.