VEDANTA-SUTRAS WITH RAMANUJA'S SRÎBHASHYA 43 страница

10. In the swooning person there is half-combination; this being the remaining (hypothesis).

With regard to a person lying in a swoon or stunned, the question arises whether that state of swoon is one of the other states, viz. deep sleep and so on, or whether it is a special condition of its own. -- The former alternative must be accepted. For the term 'swoon' may be explained as denoting either deep sleep or some other acknowledged state, and there is no authority for assuming an altogether different new state. -- This view the Sutra sets aside. The condition of a swooning person consists in reaching half, viz. of what leads to death; for this is the only hypothesis remaining. A swoon cannot be either dreaming or being awake; for in a swoon there is no consciousness. And as it is different in character as well as in the occasions giving rise to it from deep sleep and death, it cannot be either of those two states; for there are special circumstances occasioning a swoon, such as a blow on the head. The only possible alternative then is to view a swoon as a state in which there is made a half-way approach to death. For while death consists in the complete cessation of the soul's connexion with the body or organs of any kind, a swoon consists in the soul's remaining connected with the subtle body and organs only. Here terminates the adhikarana of 'the swooning person.'

11. Not on account of place even (is there any imperfection) of the Highest; for everywhere (it is described) as having twofold characteristics.

The different states of the individual soul have been discussed, to the end that an insight into their imperfections may give rise to indifference towards all worldly enjoyments. Next now, in order to give rise to the desire of attaining to Brahman, the Sutras proceed to expound how Brahman's nature is raised above all imperfections and constituted by mere blessed qualities. The following point requires to be considered first. Do those imperfections which cling to the individual soul in consequence of its different states -- viz. the waking state, dreams, deep sleep, swoon, departure from the body -- affect also the highest Brahman which as its inner Ruler abides within the soul in those different states, or not? -- They do affect it, since Brahman abides within the bodies which are in those different states. -- But Sutras such as I, 2, 8 have already declared that the highest Brahman, because not subject to the influence of karman, is free from all imperfections; how then can imperfections cling to it for the reason that it is connected with this or that place? -- In the following way. As was shown under III, 2, 6, works give rise to imperfection and suffering in so far as they cause the connexion of the soul with a body. The efficient cause therein is the imperfection inherent in the connexion with a body; for otherwise the works themselves would directly give rise to pain, and what then would be the use of the connexion with a body? Hence, even in the case of a being not subject to karman, its connexion with various unholy bodies will cause imperfection and suffering. And even when such a being voluntarily enters into such bodies in order to rule them, connexion with imperfections is unavoidable; no less than to be immersed in blood and purulent matter, even if done voluntarily, will make a man unclean. Although therefore Brahman is the sole cause of the world and a treasure- house of all blessed qualities, yet it is affected by the imperfections springing therefrom that, as declared by Scripture, it abides within matter, bodies, and their parts, and thus is connected with them (cp. 'he who abides within earth, within the soul, within the eye, within the seed,' &c., Bri. Up. III, 7, 3).

Of this prima facie view the Sutra disposes by saying -- 'Not even from place, such as earth, soul, &c., is there possible for the highest Self a shadow even of imperfection; since everywhere in Scripture as well as Smriti Brahman is described as having characteristics of a double kind; viz. on the one hand freedom from all imperfections, and on the other possession of all blessed qualities. For Scripture says that the Supreme Person is free from evil, free from old age, free from death, free from grief, free from hunger and thirst; that all his wishes realise themselves, that all its purposes realise themselves' (Ch. Up. VIII, 1, 5) -- And Smriti says, 'He comprises within himself all blessed qualities, by a particle of his power the whole mass of beings is supported. In him there are combined energy, strength, might, wisdom, valour, and all other noble qualities. He is the Highest of the high, no pain or other imperfections affect him, the Lord of all, high or low. From all evil he is free, he whose name is Vishnu, the highest abode.' These and other passages teach that Brahman possesses the double characteristics stated above.

12. Should it be said 'on account of difference'; not so, because with reference to each the text says what is not that.

But, an objection is raised, we observe, that the individual soul also, although in reality possessing the same twofold attributes, viz. freedom from all evil and so on, as we learn from the teaching of Prajapati (Ch. Up. VIII, 7), yet is affected with imperfections owing to the fact that it is connected with bodies, divine, human, and so on, and thus undergoes a variety of conditions. Analogously we cannot avoid the conclusion that the inner Ruler also, although in reality possessing those same twofold attributes, is also affected by imperfection, because through its connexion with those different bodies it likewise undergoes a variety of conditions. -- This objection the Sutra sets aside in the words, 'not so, because with reference to each the text says what is not that,' i.e. what is contrary. For where the text says that the inner Ruler dwells within the earth, within the soul, within the eye, and so on, it concludes each clause by saying, 'that is thy Self, the inner Ruler, the immortal one,' i.e. declares the inner Ruler to be immortal, and thus denies of him any imperfections due to his connexion with the bodies which he voluntarily enters in order to rule them. The true (perfect) nature of the individual soul, on the other hand, is obscured as long as it is connected with a body, as we have explained under III, 2, 5. -- But, as the Purvapakshin has pointed out, even if the highest Self voluntarily enters into bodies, it cannot escape connexion with the imperfections which depend on the essential nature of those bodies. -- Not so, we reply. The fact is, that not even non-sentient things are, essentially or intrinsically, bad; but in accordance with the nature of the works of those beings which are under the rule of karman, one thing, owing to the will of the Supreme Person, causes pain to one man at one time and pleasure at another time, and causes pleasure or pain to one person and the opposite to another person. If the effects of things depended on their own nature only, everything would at all times be productive for all persons, either of pleasure only or of pain only. But this is not observed to be the case. In agreement herewith Smriti says, 'Because one and the same thing causes pain and pleasure and envy and wrath, the nature of a thing cannot lie in itself. As the same thing which erst gave rise to love causes pain later on, and that which once caused anger now causes satisfaction, nothing is in itself of the nature either of pleasure or of pain.' To the soul therefore which is subject to karman the connexion with different things is the source of imperfection and suffering, in agreement with the nature of its works;

while to the highest Brahman, which is subject to itself only, the same connexion is the source of playful sport, consisting therein that he in various ways guides and rules those things.

13. Some also (teach) thus.

Moreover, the followers of one sakha explicitly teach that the connexion with one and the same body is for the individual soul a source of disadvantage, while for the highest Brahman it is nothing of the kind, but constitutes an accession of glory in so far as it manifests him as a Lord and Ruler, 'Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating' (Mu. Up. III, 1, 1). -- But the text, 'Having entered by means of that jîva- self I will differentiate names and forms,' teaches that the differentiation of names and forms depends on the entering into the elements of the jîva-soul whose Self is Brahman, and this implies that Brahman also, as the Self of the individual soul, possesses definite shapes, divine, human, and so on, and is to be denominated by the corresponding names. Brahman thus falls within the sphere of beings to which injunctions and prohibitions are addressed -- such as 'a Brahmana is to sacrifice' -- and hence necessarily is under the power of karman. -- To this the next Sutra replies.

14. For (Brahman is) without form merely, since it is the principal agent with regard to that.

Brahman, although by entering into bodies, human, divine, and so on, it becomes connected with various forms, yet is in itself altogether devoid of form, and therefore does not share that subjection to karman which in the case of the soul is due to its embodiedness. -- Why? -- Because as it is that which brings about names and forms it stands to them in the relation of a superior (pradhana). For the text, 'The Ether (Brahman) indeed is the accomplisher of names and forms; that which is without these two is Brahman,' teaches that Brahman, although entering into all beings, is not touched by name and form, but is that which brings about name and form. -- But, an objection is raised, if Brahman is the inner ruler of beings in so far as he has them for its body, how can it be said that it is altogether destitute of form? -- There is a difference, we reply. The individual soul is connected with the shape of the body in which it dwells because it participates in the pleasures and pains to which the body gives rise; but as Brahman does not share those pleasures and pains, it has no shape or form. And the scriptural injunctions and prohibitions apply to those only who are under the power of karman. The highest Brahman therefore is like a being without form, and hence, although abiding within all things, free from all imperfection and endowed with all blessed qualities.

But, an objection is raised, texts such as 'the True, knowledge, infinite is Brahman' suggest a Brahman whose nature is constituted exclusively by non-differentiated light; while at the same time a Brahman endowed with qualities -- such as omniscience, being the cause of the world, being the inner Self of all, having the power of immediately realising its wishes and purposes -- is expressly negatived by texts such as 'not so, not so' (Bri. Up. II, 3, 6), and therefore must be held to be false. How then can it be maintained that Brahman possesses the 'twofold characteristics' mentioned under Sutra 11? -- To this the next Sutra replies.

15. And in the same way as (a Brahman) consisting of light; (the texts thus) not being devoid of meaning.

In order that texts such as 'the True, knowledge, infinite is Brahman' may not be devoid of meaning, we have to admit that light (intelligence) constitutes the essential nature of Brahman. But analogously we have also to admit that Brahman possesses the 'twofold characteristics'; for otherwise the texts declaring it to be free from all imperfections, all- knowing, the cause of the world, and so on, would in their turn be devoid of meaning.

16. And (the text) says so much only.

Moreover the text 'the True, knowledge, infinite is Brahman' only teaches that Brahman has light for its essential nature, and does not negative those other attributes of Brahman -- omniscience, being the cause of the world, &c. -- which are intimated by other texts. What is the object of the negation in 'not so, not so' will be shown further on.

17. (This Scripture) also shows, and it is also stated in Smriti.

That Brahman is a treasure as it were of all blessed qualities and free from all imperfections, the whole body of Vedanta-texts clearly declares: 'That highest great lord of lords, that highest deity of deities'; 'He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord '; 'There is no effect and no cause known of him, no one is seen like unto him or higher. His high power is revealed as manifold, as essential action of knowledge and strength' (Svet. Up. VI, 7-9); 'He who is all-knowing, whose brooding consists of knowledge' (Mu. I, 1,9); 'From fear of him the wind blows, from fear of him the sun moves'; 'That is one bliss of Brahman' (Taitt. Up. II, 8); 'That from which all speech with the mind turns away, not having reached it, knowing the bliss of that Brahman man fears nothing' (Taitt. Up. II, 9); 'He who is without parts, without action, tranquil, without fault, without taint' (Svet. Up. VI, 19). -- And Smriti: 'He who knows me to be unborn and without a beginning, the Supreme Lord of the worlds'; 'Pervading this entire universe, by one part of mine I do abide'; 'With me as supervisor Prakriti brings forth the universe of the movable and the immovable, and for this reason the world does ever move round'; 'But another is the Supreme Person, who is called the Supreme Spirit, who pervading the three worlds supports them -- the eternal Lord' (Bha. Gî. X, 3; 42; IX, 10; XV, 17); 'The all-working, all-powerful one, rich in knowledge and strength, who becomes neither less nor more, who is self- dependent, without beginning, master of all; who knows neither weariness nor exhaustion, nor fear, wrath and desire; the blameless one, raised above all, without support, imperishable.' -- As thus Brahman in whatever place it may abide has the 'twofold characteristics,' the imperfections dependent on those places do not touch it.

18. For this very reason comparisons, such as reflected images of the sun and the like.

Because Brahman, although abiding in manifold places, ever possesses the twofold characteristics, and hence does not share the imperfections due to those places, scriptural texts illustrate its purity in the midst of inferior surroundings by comparing it to the sun reflected in water, mirrors, and the like. Compare e.g., 'As the one ether is rendered manifold by jars and the like, or as the one sun becomes manifold in several sheets of water; thus the one Self is rendered manifold by abiding in many places. For the Self of all beings, although one, abides in each separate being and is thus seen as one and many at the same time, as the moon reflected in water.'

19. But because it is not apprehended like water, there is no equality.

The 'but' indicates an objection. -- The highest Self is not apprehended in earth and other places in the same way as the sun or a face is apprehended in water or a mirror. For the sun and a face are erroneously apprehended as abiding in water or a mirror; they do not really abide there. When, on the other hand, Scripture tells us that the highest Self dwells in the earth, in water, in the soul, &c., we apprehend it as really dwelling in all those places. That the imperfections caused by water and mirrors do not attach themselves to the sun or a face is due to the fact that the sun and the face do not really abide in the water and the mirror. Hence there is no real parallelism between the thing compared (the highest Self) and the thing to which it is compared (the reflected image).

20. The participation (on Brahman's part) in increase and decrease, due to its abiding within (is denied); on account of the appropriateness of both (comparisons), and because thus it is seen.

The comparison of the highest Self to the reflected sun and the rest is meant only to deny of the Self that it participates in the imperfections -- such as increase, decrease, and the like -- which attach to the earth and the other beings within which the Self abides. -- How do we know this? -- From the circumstance that on this supposition both comparisons are appropriate. In the scriptural text quoted above Brahman is compared to ether, which although one becomes manifold through the things -- jars and so on -- within it; and to the sun, which is multiplied by the sheets of water in which he is reflected. Now the employment of these comparisons -- with ether which really does abide within the jars and so on, and with the sun which in reality does not abide in the water -- is appropriate only if they are meant to convey the idea that the highest Self does not participate in the imperfections inherent in earth and so on. Just as ether, although connecting itself separately with jars, pots, and so on, which undergo increase and decrease, is not itself touched by these imperfections; and just as the sun, although seen in sheets of water of unequal extent, is not touched by their increase and decrease; thus the highest Self, although abiding within variously-shaped beings, whether non-sentient like earth or sentient, remains untouched by their various imperfections -- increase, decrease, and so on -- remains one although abiding in all of them, and ever keeps the treasure of its blessed qualities unsullied by an atom even of impurity. -- The comparison of Brahman with the reflected sun holds good on the following account. As the sun is not touched by the imperfections belonging to the water, since he does not really abide in the water and hence there is no reason for his sharing those imperfections, thus the highest Self, which really abides within earth and the rest, is not affected by their imperfections; for as the nature of the highest Self is essentially antagonistic to all imperfection, there is no reason for its participating in the imperfection of others. -- 'And as this is seen.' This means -- Since we observe in ordinary life also that comparisons are instituted between two things for the reason that although they do not possess all attributes in common, they yet have some attribute in common. We say, e. g. 'this man is like a lion.' -- The conclusion from all this is that the highest Self, which is essentially free from all imperfections and a treasure as it were of all blessed qualities, in no way suffers from dwelling within the earth and the rest.

An objection is raised. In the Brihad-aranyaka, in the chapter beginning 'There are two forms of Brahman, the material and the immaterial,' the whole material world, gross and subtle, is at first referred to as constituting the form of Brahman, and next a special form of Brahman is mentioned: 'And what is the form of that Person? Like a saffron-coloured raiment,' &c. But thereupon the text proceeds, 'Now follows the teaching -- not so, not so; for there is not anything else higher than this "not so. " 'This passage, referring to all the previously mentioned forms of Brahman by means of the word 'so,' negatives them; intimating thereby that Brahman is nothing else than pure Being, and that all distinctions are mere imaginations due to Brahman not knowing its own essential nature. How then can Brahman possess the twofold characteristics? -- To this the next Sutra replies.

21. For the text denies the previously declared so-muchness; and declares more than that.

It is impossible to understand the text 'not so, not so' as negativing those distinctions of Brahman which had been stated previously. If the text meant that, it would be mere idle talk. For none but a person not in his right mind would first teach that all the things mentioned in the earlier part of the section are distinctive attributes of Brahman -- as which they are not known by any other means of proof -- and thereupon deliberately negative his own teaching. Although among the things mentioned there are some which, in themselves, are known through other means of proof, yet they are not thus known to be modes of Brahman, and others again are known neither in themselves nor as modes of Brahman. The text therefore cannot merely refer to them as things otherwise known, but gives fundamental instruction about them. Hence the later passage cannot be meant as a sheer negation, but must be taken as denying the previously described 'so-muchness' of Brahman; i.e. the passage denies that limited nature of Brahman which would result from Brahman being viewed as distinguished by the previously stated attributes only. The word _so_ refers to that limited nature, and the phrase _not so_ therefore means that Brahman is not distinguished by the previously stated modes _only_. This interpretation is further confirmed by the fact that after that negative phrase further qualities of Brahman are declared by the text: 'For there is not anything higher than this _not so_. Then comes the name, the _True of the True_; for the pranas are the True, and he is the True of them.' That means: Than that Brahman which is expressed by the phrase 'not so' there is no other thing higher, i.e. there is nothing more exalted than Brahman either in essential nature or in qualities. And of that Brahman the name is the 'True of the True.' This name is explained in the next clause, 'for the pranas,' &c. The term pranas here denotes the individual souls, so called because the pranas accompany them. They are the 'True' because they do not, like the elements, undergo changes implying an alteration of their essential nature. And the highest Self is the 'True of the True' because while the souls undergo, in accordance with their karman, contractions and expansions of intelligence, the highest Self which is free from all sin knows of no such alternations. He is therefore more eminently _true_ than they are. As thus the complementary passage declares Brahman to be connected with certain qualities, the clause 'not so, not so' (to which that passage is complementary) cannot deny that Brahman possesses distinctive attributes, but only that Brahman's nature is confined to the attributes previously stated. -- Brahman therefore possesses the twofold characteristics. That the clause 'not so' negatives Brahman's being fully described by the attributes previously mentioned, was above proved on the ground that since Brahman is not the object of any other means of proof, those previous statements cannot refer to what is already proved, and that the final clause cannot therefore be meant to deny what the previous clauses expressly teach. The next Sutra now confirms this circumstance of Brahman not lying within the sphere of the other means of proof.

22. That (is) unmanifested; for (this Scripture) declares.

Brahman is not manifested by other means of proof; for Scripture says, 'His form is not to be seen, no one beholds him with the eye' (Ka. Up. II, 6, 9); 'He is not apprehended by the eye nor by speech' (Mu. Up. III, 1, 8).

23. Also in perfect conciliation, according to Scripture and Smriti.

Moreover, it is only in the state of perfect conciliation or endearment, i.e. in meditation bearing the character of devotion, that an intuition of Brahman takes place, not in any other state. This Scripture and Smriti alike teach. 'That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses by him the Self can be gained. The Self chooses him as his own' (Ka. Up. I, 2, 23); 'When a man's nature has become purified by the serene light of knowledge, then he sees him, meditating on him as without parts' (Mu. Up. III, 1, 9). Smriti: 'Neither by the Vedas, nor austerities, nor gifts, nor by sacrifice, but only by exclusive devotion, may I in this form be known and beheld in truth and also entered into' (Bha. Gî. XI, 53,54). The scriptural text beginning 'Two are the forms of Brahman,' which declares the nature of Brahman for the purposes of devout meditation, cannot therefore refer to Brahman's being characterised by two forms, a material and an immaterial, as something already known; for apart from Scripture nothing is known about Brahman.

24. And there is non-difference (of the intention of Brahman's distinguishing attributes), as in the case of light; and the light (is) intuited as constituting Brahman's essential nature by repetition of the practice (of meditation).

That the clause 'not so' negatives not Brahman's possessing two forms, a material and an immaterial one, but only Brahman's nature being restricted to those determinations, follows therefrom also that in the vision of Vamadeva and others who had attained to intuition into Brahman's nature, the fact of Brahman having all material and immaterial beings for its attributes is apprehended in non-difference, i.e. in the same way as the fact of light (i.e. knowledge) and bliss constituting Brahman's essential nature. Compare the text 'Seeing this the Rishi Vamadeva understood, I am Manu and the sun' (Bri. Up. I, 4, 10). And that light and bliss constitute Brahman's nature was perceived by Vamadeva and the rest through repeated performance of the practice of devout meditation. In the same way then, i.e. by repeated meditation, they also became aware that Brahman has all material and immaterial things for its distinguishing modes. -- The next Sutra sums up the proof of Brahman's possessing twofold characteristics.

25. Hence (Brahman is distinguished) by what is infinite; for thus the characteristics (hold good).

By the arguments stated it is proved that Brahman is distinguished by the infinite multitude of blessed qualities. And this being so, it follows that Brahman possesses the twofold characteristics. -- Here terminates the adhikarana of 'that which has twofold characteristics.'

26. But on account of twofold designation, as the snake and its coils.

It has been shown in the preceding adhikarana that the entire non- sentient universe is the outward form of Brahman. For the purpose of proving Brahman's freedom from all imperfection, an enquiry is now begun into the particular mode in which the world may be conceived to constitute the form of Brahman. Is the relation of the two like that of the snake and its coils; or like that of light and the luminous body, both of which fall under the same genus; or like that of the individual soul and Brahman, the soul being a distinguishing attribute and for that reason a part (amsa) of Brahman? -- On the assumption of this last alternative, which is about to be established here, it has been already shown under two preceding Sutras (I, 4, 23; II, 1, 14), that from Brahman, as distinguished by sentient and non-sentient beings in their subtle form, there originates Brahman as distinguished by all those beings in their gross form.

Which then of the alternatives stated above is the true one? -- The material world is related to Brahman as the coils to the snake, 'on account of twofold designation.' For some texts declare the identity of the two: 'Brahman only is all this'; 'The Self only is all this.' Other texts again refer to the difference of the two: 'Having entered into these three deities with this jîva-self, let me differentiate names and forms.' We therefore consider all non-sentient things to be special forms or arrangements of Brahman, as the coils are of a coiled-up snake or a coiled-up rope.

27. Or else like light and its abode, both being fire.

The _or_ sets aside the other two alternatives. If Brahman itself only appeared in the form of non-sentient things -- as the snake itself only constitutes the coils -- both sets of texts, those which declare difference as well as those which declare the unchangeableness of Brahman, would be contrary to sense. We therefore, adopting the second alternative, hold that the case under discussion is analogous to that of light and that in which it abides, i.e. the luminous body. The two are different, but at the same time they are identical in so far as they both are fire (tejas). In the same way the non-sentient world constitutes the form of Brahman.

28. Or else in the manner stated above.

The _but_ sets aside the two preceding alternatives. One substance may indeed connect itself with several states, but the former of the two alternatives implies that Brahman itself constitutes the essential nature of non-sentient matter, and thus there is no escape from the objections already stated under Sutra 27. Let then the second alternative be adopted according to which Brahma-hood (brahmatva) constitutes a genus inhering in Brahman as well as in non-sentient matter, just as fire constitutes the common genus for light and luminous bodies. But on this view Brahman becomes a mere abstract generic character inhering in the Lord (isvara), sentient souls and non-sentient matter, just as the generic character of horses (asvatva) inheres in concrete individual horses; and this contradicts all the teaching of Sruti and Smriti (according to which Brahman is the highest concrete entity). We therefore hold that non-sentient matter stands to Brahman in the same relation as the one previously proved for the individual soul in Sutra II, 3, 43; 46; viz. that it is an attribute incapable of being realised apart from Brahman and hence is a part (amsa) of the latter. The texts referring to the two as non-different may thus be taken in their primary sense; for the part is only a limited place of that of which it is a part. And the texts referring to the two as different may also be taken in their primary sense; for the distinguishing attribute and that to which the attribute belongs are essentially different. Thus Brahman's freedom from all imperfection is preserved. -- Lustre is an attribute not to be realised apart from the gem, and therefore is a part of the gem; the same relation also holds good between generic character and individuals having that character, between qualities and things having qualities, between bodies and souls. In the same way souls as well as non-sentient matter stand to Brahman in the relation of parts.

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