139 indeed are those boats, the sacrifices, the eighteen in which this lower ceremonial has been told. Fools who praise this as the highest good are subject again and again to old age and death.’ After these slighting remarks the text declares that he who turns away from the lower knowledge is prepared for the highest one (I, 2, 12), ‘ Let a Brahma^a after he has examined all these worlds which are gained by works acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him in order to understand this take fuel in his hand and approach a guru who is learned and dwells entirely in Brahman.’—The remark that, because the earth and other non-intelligent things are adduced as parallel instances, that also which is compared to them, viz. the source of all beings must be non-intelligent, is without foundation, since it is not necessary that two things of which one is compared to the other should be of absolutely the same nature. The things, moreover, to which the source of all beings is compared, viz. the earth and the like, are material, while nobody would assume the source of all beings to be material.—For all these reasons the source of all beings, which possesses the attributes of invisibility and so on, is the highest Lord.
22. The two others (i. e. the individual soul and the pradhana) are not (the source of all beings) be¬ cause there are stated distinctive attributes and difference.
The source of all beings is the highest Lord, not either of the two others, viz. the pradh&na and the individual soul, on account of the following reason also. In the first place, the text distinguishes the source of all beings from the embodied soul, as something of a different nature; compare the passage (II, 1, 2), ‘That heavenly person is without body, he is both without and within, not produced, with¬ out breath and without mind, pure.’ The distinctive attri¬ butes mentioned here, such as being of a heavenly nature, and so on, can in no way belong to the individual soul, 140 VEDANTA-StjTRAS.
which erroneously considers itself to be limited by name and form as presented by Nescience, and erroneously imputes their attributes to itself. Therefore the passage manifestly refers to the Person which is the subject of all the Upanishads. —In the second place, the source of all beings which forms the general topic is represented in the text as something different from the pradhdna, viz. in the passage, ‘ Higher than the high Imperishable. 5 Here the term ‘ Imperishable 5 means that undeveloped entity which represents the seminal potentiality of names and forms, contains the fine parts of the material elements, abides in the Lord, forms his limiting adjunct, and being itself no effect is high in com¬ parison to all effects; the whole phrase, ‘ Higher than the high Imperishable,’ which expresses a difference then clearly shows that the highest Self is meant here.—We do not on that account assume an independent entity called pradhana and say that the source of all beings is stated separately therefrom; but if a pradhana is to be assumed at all (in agreement with the common opinion) and if being assumed it is assumed of such a nature as not to be opposed to the statements of Scripture, viz. as the subtle cause of all beings denoted by the terms ‘the Undeveloped’ and so on, we have no objection to such an assumption, and declare that, on account of the separate statement therefrom, i. e. from that pradhdna, ‘ the source of all beings 5 must mean the highest Lord.—A further argument in favour of the same conclusion is supplied by the next Sutra.
23. And on account of its form being mentioned.
Subsequently to the passage, ‘ Higher than the high Imperishable,’ we meet (in the passage, ‘ From him is born breath,’ &c.) with a description of the creation of all things, from breath down to earth, and then with a statement of the form of this same source of beings as consisting of all created beings, ‘ Fire is his head, his eyes the sun and the moon, the quarters his ears, his speech the Vedas dis¬ closed, the wind his breath, his heart the universe; from his feet came the earth; he is indeed the inner Self of all things. 5 This statement of form can refer only to the highest Lord, and not either to the embodied soul, which, on account of its small power, cannot be the cause of all effects, or to the pradhana, which cannot be the inner Self of all beings. We therefore conclude that the source of all beings is the highest Lord, not either of the other two.— But wherefrom do you conclude that the quoted declara¬ tion of form refers to the source of all beings?—From the general topic, we reply. The word ‘he 5 (in the clause, ‘ He is indeed the inner Self of all things ’) connects the passage with the general topic. As the source of all beings consti¬ tutes the general topic, the whole passage, from ‘ From him is born breath, 5 up to, ‘ He is the inner Self of all beings, 5 refers to that same source. Similarly, when in ordinary conversation a certain teacher forms the general topic of the talk, the phrase, ‘ Study under him; he knows the Veda and the Ved&ngas thoroughly, 5 as a matter of course, refers to that same teacher.—But how can a bodily form be ascribed to the source of all beings which is characterised by invisi¬ bility and similar attributes?—The statement as to its nature, we reply, is made for the purpose of showing that the source of all beings is the Self of all beings, not of showing that it is of a bodily nature. The case is analogous to such passages as, ‘ I am food, I am food, I am the eater of food 5 (Taitt. Up. Ill, 10, 6).—Others, however, are of opinion 1 that the statement quoted does not refer to the source of all beings, because that to which it refers is spoken of as something produced. For, on the one hand, the immediately pre¬ ceding passage (‘ From him is born health, mind, and all organs of sense, ether, air, light, water, and the earth, the support of all 5 ) speaks of the aggregate of beings from air down to earth as something produced, and, on the other 1 Vrzftikrzdvyakhyam dftshayati, Go. An.; ekadednazzz dushayati, Ananda Giri; tad etat paramatenakshepasamadhanabhyazzz vya- khyaya svamatena vya^ash/e, puna^,rabdo*pi pftrvasmad vbeshazzz dyotayann asyesh/atazzz sft/$ayati, Bhamati.—The statement of the two former commentators must be understood to mean—in agree¬ ment with the Bhamati—that Aarikara is now going to refute the preceding explanation by the statement of his own view. Thus Go. An. later on explains ‘ asmin pakshe 5 by ‘svapakshe. 5 142 vedanta-sOtras.
hand, a passage met with later on (‘From him comes Agni, the sun being his fuel,’ up to ‘ All herbs and juices ’) ex¬ presses itself to the same purpose. How then should all at once, in the midst of these two passages (which refer to the creation), a statement be made about the nature of the source of all beings?—The attribute of being the Self of all beings (which above was said to be mentioned in the passage about the creation,‘ Fire is his head, 5 &c., is not mentioned there but) is stated only later on in a passage subsequent to that which refers to the creation, viz. ‘ The Person is all this, sacrifice,’ &c. (II, i, io).—Now, we see that miti as well as smrz’ti speaks of the birth of Pra£*&pati, whose body is this three¬ fold world; compare A?zg-veda Samh. X, 131, 1, ‘ Hira^ya- garbha arose in the beginning; he was the one born Lord of things existing. He established the earth and this sky; to what God shall we offer our oblation? ’ where the expres¬ sion ‘ arose ’ means c he was born.’ And in snmti we read, ‘ He is the first embodied one, he is called the Person; as the primal creator of the beings Brahman was evolved in the beginning.’ This Person which is (not the original Brahman but) an effect (like other created beings) may be called the internal Self of all beings (as it is called in II, 1, 4), because in the form of the Self of breath it abides in the Selfs of all beings.—On this latter explanation (according to which the passage, ‘ Fire is his head,’ &c., does not describe the nature of the highest Lord, and can therefore not be referred to in the Sutra) the declaration as to the Lord being the ‘nature 5 of all which is contained in the passage, ‘ The Person is all this, sacrifice,’ &c., must be taken as the reason for establishing the highest Lord, (i. e. as the passage which, according to the Sutra, proves that the source of all beings is the highest Lord 1.)
1 The question is to what passage the ‘ rupopanyasat ’ of the Sfitra refers.—According to the opinion set forth first it refers to Mu. Up. II, 1, 4 ff.—But, according to the second view, II, 1, 4 to II, 1, 9, cannot refer to the source of all beings, i. e. the highest Self, because that entire passage describes the creation, the inner Self of which is not the highest Self but Pra^apati, i. e. the Hirawya- garbha or Sfitratman of the later Vedanta, who is himself an 143 24. VaLvanara (is the highest Lord) on account of the distinction qualifying the common terms (VaLva- nara and Self).
(In Kh. Up. V, 11 ff.) a discussion begins with the words, ‘What is our Self, what is Brahman? 5 and is carried on in the passage,‘You know at present that Vauvanara Self, tell us that; 5 after that it is declared with reference to Heaven, sun, air, ether, water, and earth, that they are con¬ nected with the qualities of having good light, &c., and, in order to disparage devout meditation on them singly, that they stand to the Vahvanara in the relation of being his head, &c., merely; and then finally (V, 18) it is said, ‘But he who meditates on the VaLvanara Self as measured by a span, as abhivimana 1, he eats food in all worlds, in all beings, in all Selfs. Of that VaLvanara Self the head is Sute^as (having good light), the eye VLvarupa (multiform), the breath Przthag- vartman (moving in various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Garhapatya fire, the mind the Anv&harya fire, the mouth the Ahavaniya fire. 5 —Here the doubt arises whether by the term ‘VaLva- nara 5 we have to understand the gastric fire, or the elemental fire, or the divinity presiding over the latter, or the embodied soul, or the highest Lord.—But what, it may be asked, gives rise to this doubt?—The circumstance, we reply, of ‘ VaLrva- nara 5 being employed as a common term for the gastric fire, the elemental fire, and the divinity of the latter, while ‘Self 5 is a term applying to the embodied soul as well as to the highest Lord. Hence the doubt arises which meaning of the term is to be accepted and which to be set aside.
Which, then, is the alternative to be embraced?—Vai- .rvanara, the purvapakshin maintains, is the gastric fire, because we meet, in some passages, with the term used in 8 effect/ and who is called the inner Self, because he is the breath of life (pra/za) in everything.—Hence the Sutra must be connected with another passage, and that passage is found in II, 1,10, where it is said that the Person (i. e. the highest Self) is all this, &c.
1 About which term see later on.
144 that special sense; so, for instance (B ri. Up. V, 9), ‘Agni VaLyvanara is the fire within man by which the food that is eaten is cooked. 5 —Or else the term may denote fire in general, as we see it used in that sense also; so, for instance ( Rig - veda Sa/7zh. X, 88, 12), 8 For the whole world the gods have made the Agni VaLvanara a sign of the days. 5 Or, in the third place, the word may denote that divinity whose body is. fire. For passages in which the term has that sense are likewise met with; compare, for instance, Rtg-vt da Sa^h. I, 98,1, 8 May we be in the favour of Vauvanara; for he is the king of the beings, giving pleasure, of ready grace; 5 this and similar passages properly applying to a divinity endowed with power and similar qualities. Perhaps it will be urged against the preceding explanations, that, as the word VaLvanara is used in co-ordination with the term 8 Self, 5 and as the term 8 Self 5 alone is used in the intro¬ ductory passage (‘What is our Self, what is Brahman? 5 ), Vauv&nara has to be understood in a modified sense, so as to be in harmony with the term Self. Well, then, the purvapakshin rejoins, let us suppose that Vauvanara is the embodied Self which, as being an enjoyer, is in close vicinity to the VaLyvandra fire, 1 (i. e. the fire within the body,) and with which the qualification expressed by the term, 8 Measured by a span, 5 well agrees, since it is restricted by its limiting condition (viz. the body and so on).—In any case it is evident that the term Vauvanara does not denote the highest Lord.
To this we make the following reply.—The word VaLsvci- nara denotes the highest Self, on account of the distinction qualifying the two general terms.—Although the term 8 Self, 5 as well as the term 8 VaLyvanara/ has various meanings— the latter term denoting three beings while the former denotes two—yet we observe a distinction from which we conclude that both terms can here denote the highest Lord only; viz. in the passage, 8 Of that VaLyvanara Self the head is Sute^as, 5 &c. For it is clear that that passage refers to the highest Lord in so far as he is distinguished by having heaven, and so on, for his head and limbs, and in so far as 1 Sartre laksha;zaya vahvanarajabdopapattim aha tasyeti. An. Gi.
*45 he has entered into a different state (viz. into the state of being the Self of the threefold world); represents him, in fact, for the purpose of meditation, as the internal Self of everything. As such the absolute Self may be represented, because it is the cause of everything; for as the cause virtually contains all the states belonging to its effects, the heavenly world, and so on, may be spoken of as the members of the highest Self.—Moreover, the result which Scripture declares to abide in all worlds—viz. in the passage, ‘ He eats food in all worlds, in all beings, in all Selfs’—is possible only if we take the term VaLvanara to denote the highest Self.— The same remark applies to the declaration that all the sins are burned of him who has that knowledge, ‘ Thus all his sins are burned,’ &c. ( Kh. Up. V, 24, 3). —Moreover, we meet at the beginning of the chapter with the words ‘ Self’ and ‘Brahman;’ viz. in the passage, ‘What is our Self, what is Brahman? ’ Now these are marks of Brahman, and indicate the highest Lord only. Hence he only can be meant by the term Vauvanara.
25. (And) because that which is stated by Smmi (i. e. the shape of the highest Lord as described by Smrzti) is an inference (i. e. an indicatory mark from which we infer the meaning of.Sruti).
The highest Lord only is Vahvanara, for that reason also that Smrzti ascribes to the highest Lord only a shape con¬ sisting of the threefold world, the fire constituting his mouth, the heavenly world his head, &c. So, for instance, in the following passage, ‘ He whose mouth is fire, whose head the heavenly world, whose navel the ether, whose feet the earth, whose eye the sun, whose ears the regions, reverence to him the Self of the world.’ The shape described here in Smrzti allows us to infer a.Sruti passage on which the Smrzti rests, and thus constitutes an inference, i.e. a sign indicatory of the word ‘ Vabvanara ’ denoting the highest Lord. For, although the quoted Smr/ti passage contains a glorification 1, 1 And as such might be said not to require a basis for its statements.
still even a glorification in the form in which it there appears is not possible, unless it has a Vedic passage to rest on.— Other Smr/ti passages also may be quoted in connexion with this Sutra, so, for instance, the following one, ‘He whose head the wise declare to be the heavenly world, whose navel the ether, whose eyes sun and moon, whose ears the regions, and whose feet the earth, he is the inscrutable leader of all beings.’
26. If it be maintained that (Vabvanara is) not (the highest Lord) on account of the term (viz. VaLvd,- nara, having a settled different meaning), &c., and on account of his abiding within (which is a charac¬ teristic of the gastric fire); (we say) no, on account of the perception (of the highest Lord), being taught thus (viz. in the gastric fire), and on account of the impossibility (of the heavenly world, &c. being the head, &c. of the gastric fire), and because they (the Va^asaneyins) read of him (viz. the VaLvanara) as man (which term cannot apply to the gastric fire).
Here the following objection is raised.—VaLsvanara can¬ not be the highest Lord, on account of the term, &c., and on account of the abiding within. The term, viz. the term Vabvanara, cannot be applied to the highest Lord, because the settled use of language assigns to it a different sense. Thus, also, with regard to the term Agni (fire) in the pas¬ sage (.Sat. Bra. X, 6, 1, 11), ‘ He is the Agni VaLsvanara.’ The word ‘ &c/ (in the Sutra) hints at the fiction concerning the three sacred fires, the garhapatya being represented as the heart, and so on, of the VaLsv&nara Self ( Kh. Up. V, 18, % 1 ).—Moreover, the passage, ‘Therefore the first food which a man may take is in the place of homa ’ [Kh. Up. V, 19, 1), contains a glorification of (VaLsvanara) being the abode of the oblation to Pra^a 2. For these reasons we have to under- 1 Na fa garhapatyadihrfdayadita brahmawa^ sambhavini. Bhfi- matf.
147 stand by VaLvanara the gastric fire.—Moreover, Scripture speaks of the VaLvdnara as abiding within, ‘ He knows him abiding within man; 5 which again applies to the gastric fire only.—With reference to the averment that on account of the specifications contained in the passage, ‘His head is Sute£*as,’ &c., VaLsvanara is to be explained as the highest Self, we (the purvapakshin) ask: How do you reach the decision that those specifications, although agreeing with both inter¬ pretations, must be assumed to refer to the highest Lord only, and not to the gastric fire?—Or else we may assume that the passage speaks of the elemental fire which abides within and without; for that that fire is also connected with the heavenly world, and so on, we understand from the mantra, ‘ He who with his light has extended himself over earth and heaven, the two halves of the world, and the atmo¬ sphere ’ (A?zg-veda Sa^h. X, 88, 3).—Or else the attribute of having the heavenly world, and so on, for its members may, on account of its power, be attributed to that divinity which has the elemental fire for its body.—Therefore VaLvanara is not the highest Lord.
To all this we reply as follows.—Your assertions are unfounded, ‘ because there is taught the perception in this manner.’ The reasons (adduced in the former part of the Sutra), viz. the term, and so on, are not sufficient to make us abandon the interpretation according to which Vaiivanara is the highest Lord.—Why?—On account of perception being taught in this manner, i. e. without the gastric fire being set aside. For the passages quoted teach the perception of the highest Lord i n the gastric fire, analogously to such pas¬ sages as ‘ Let a man meditate on the mind as Brahman ’ (Kh. Up. Ill, 18,1).—Or else they teach that the object of perception is the highest Lord, in so far as he has the gastric fire called VaLvanara for his limiting condition; ana¬ logously to such passages as ‘ He who consists of mind, whose body is breath, whose form is light’ (Kh. Up. Ill, 14, % 1 ). If it were the aim of the passages about the Vau- 1 According to the former explanation the gastric fire is to be looked on as the outward manifestation (pratika) of the highest Lord; according to the latter as his limiting condition.
148 VEDANTA-SUTRAS.
vanara to make statements not concerning the highest Lord, but merely concerning the gastric fire, there would be no possibility of specifications such as contained in the passage ‘ His head is Sute^as/ &c. That also on the assumption of Vabvanara being either the divinity of fire or the elemental fire no room is to be found for the said specifications, we shall show under the following Sutra.—Moreover, if the mere gastric fire were meant, there would be room only for a declaration that it abides within man, not that it is man. But, as a matter of fact, the Va^asaneyins speak of him—in their sacred text—as man, ‘ This Agni VaLvanara is man; he who knows this Agni VaLvanara as man-like, as abiding within man/ &c. ( 5 at. Bra. X, 6,1, 11). The highest Lord, on the other hand, who is the Self of everything, may be spoken of as well as man, as abiding within man.—Those who, in the latter part of the Sutra, read ‘ man-like ’ (puru- shavidham) instead of ‘ man 5 (purusham), wish to express the following meaning: If VaLvanara were assumed to be the gastric fire only, he might be spoken of as abiding within man indeed, but not as man-like. But the Va^asaneyins do speak of him as man-like, ‘ He who knows him as man-like, as abiding within man. 5 —The meaning of the term man-like is to be concluded from the context, whence it will be seen that, with reference to nature, it means that the highest Lord has the heaven for his head, &c., and is based on the earth; and with reference to man, that he forms the head, &c., and is based on the chin (of the devout worshipper*).
27. For the same reasons (the VaLvanara) cannot be the divinity (of fire), or the element (of fire).
The averment that the fanciful attribution of members contained in the passage ‘His head is Sute^as/ &c. may apply to the elemental fire also which from the mantras is seen to be connected with the heavenly world, &c., or else to the divinity whose body is fire, on account of its power, is refuted by the following remark: For the reasons 1 I. e. that he may be fancifully identified with the head and so on of the devout worshipper.
149 already stated VaLvanara is neither the divinity nor the element. For to the elemental fire which is mere heat and light the heavenly world and so on cannot properly be ascribed as head and so on, because an effect cannot be the Self of another effect.—Again, the heavenly world cannot be ascribed as head, &c. to the divinity of fire, in spite of the power of the latter; for, on the one hand, it is not a cause (but a mere effect), and on the other hand its power depends on the highest Lord. Against all these interpretations there lies moreover the objection founded on the inapplicability of the term c Self.’
28. (Taimini (declares that there is) no contradic¬ tion even on the assumption of a direct (worship of the highest Lord as VaLvanara).
Above (Sutra 26) it has been said that VaLvanara is the highest Lord, to be meditated upon as having the gastric fire either for his outward manifestation or for his limiting condition; which interpretation was accepted in deference to the circumstance that he is spoken of as abiding within—and so on.—The teacher Gaimini however is of opinion that it is not necessary to have recourse to the assumption of an outward manifestation or limiting condition, and that there is no objection to refer the passage about VaLvdnara to the direct worship of the highest Lord.—But, if you reject the interpretation based on the gastric fire, you place yourself in opposition to the statement that VaLvanara abides within, and to the reasons founded on the term, &c. (Sti. 26)—To this we reply that we in no way place ourselves in opposition to the statement that VaLvanara abides within. For the passage, ‘ He knows him as man-like, as abiding within man,’ does not by any means refer to the gastric fire, the latter being neither the general topic of discussion nor having been mentioned byname before.—What then does it refer to?—It refers to that which forms the subject of discussion, viz. that similarity to man (of the highest Self) which is fancifully found in the members of man from the upper part of the head down to the chin; the text therefore says, ‘ He knows him as man-like, 150 vedAnta-s6 tr as.
as abiding within man/ just as we say of a branch that it abides within the tree 1.—Or else we may adopt another interpretation and say that after the highest Self has been represented as having the likeness to man as a limiting condition, with regard to nature as well as to man, the passage last quoted (‘ He knows him as abiding within man ’) speaks of the same highest Self as the mere witness (sakshin; i. e. as the pure Self, non-related to the limiting conditions).—The consideration of the context having thus shown that the highest Self has to be resorted to for the interpretation of the passage, the term ‘ Vaijvanara ’ must denote the highest Self in some way or other. The word ‘Vhvanara’ is to be explained either as ‘ he who is all and man (i. e. the individual soul)/ or ‘ he to whom souls belong ’ (in so far as he is their maker or ruler), and thus denotes the highest Self which is the Self of all. And the form ‘VaLvanara 5 has the same meaning as ‘ VLvdnara/ the taddhita-suffix, by which the former word is derived from the latter, not changing the meaning; just as in the case of rakshasa (derived from rakshas), and vayasa (derived from vayas).—The word ‘Agni’ also may denote the highest Self if we adopt the etymology agni = agra/d, i. e. he who leads in front.—As the Garhapatya-fire finally, and as the abode of the oblation to breath the highest Self may be represented because it is the Self of all.
But, if it is assumed that Vahvanara denotes the highest Self, how can Scripture declare that he is measured by a span?—On the explanation of this difficulty we now enter.
29. On account of the manifestation, so A^mara- thya opines.
The circumstance of the highest Lord who transcends all measure being spoken of as measured by a span has for its reason * manifestation.’ The highest Lord manifests 1 Whereby we mean not that it is inside the tree, but that it forms a part of the tree.—The Vahvanara Self is identified with the different members of the body, and these members abide within, i. e. form parts of the body.
151 himself as measured by a span, i. e. he specially manifests himself for the benefit of his worshippers in some special places, such as the heart and the like, where he may be perceived. Hence, according to the opinion of the teacher Amiarathya, the scriptural passage which speaks of him who is measured by a span may refer to the highest Lord.
30. On account of remembrance; so Badari opines.
Or else the highest Lord may be called ‘ measured by a span ’ because he is remembered by means of the mind which is seated in the heart which is measured by a span. Similarly, barley-corns which are measured by means of prasthas are themselves called prasthas. It must be ad¬ mitted that barley-grains themselves have a certain size which is merely rendered manifest through their being connected with a prastha measure; while the highest Lord himself does not possess a size to be rendered manifest by his connexion with the heart. Still the remembrance (of the Lord by means of the mind) may be accepted as offering a certain foundation for the vSruti passage concern¬ ing him who is measured by a span.—Or else 1 the Sutra may be interpreted to mean that the Lord, although not really measured by a span, is to be remembered (meditated upon) as being of the measure of a span; whereby the passage is furnished with an appropriate sense.—Thus the passage about him who is measured by a span may, ac¬ cording to the opinion of the teacher Badari, be referred to the highest Lord, on account of remembrance.
31. On the ground of imaginative identification (the highest Lord may be called pradesamatra), Gaimini thinks; for thus (Scripture) declares.
Or else the passage about him who is measured by a span may be considered to rest on imaginative combin¬ ation.—Why?—Because the passage of the Va^asaneyi-