Vedanta-Sutras Part I · 53 of 103

Adhyaya I: Pada III: Sutra 16

Both heaven and earth are contained within it.’ Here the teacher, availing himself of the comparison of the ether within the heart with the known (universal) ether, precludes the conception that the ether within the heart is small—which conception is based on the statement as to the smallness of the lotus, i. e. the heart—and thereby precludes the possibility of our understanding by the term ‘the small ether,’ the elemental ether.

For, although the ordinary use of language gives to the word ‘ether’ the sense of elemental ether, here the elemental ether cannot be thought of, because it cannot possibly be compared with itself.—But, has it not been stated above, that the ether, although one only, may be compared with itself, in consequence of an assumed difference between the outer and the inner ether?—That explanation, we reply, is impossible; for we cannot admit that a comparison of a thing with itself may be based upon a merely imaginary difference. And even if we admitted the possibility of such a comparison, the extent of the outer ether could never be ascribed to the limited inner ether. Should it be said that to the highest Lord also the extent of the (outer) ether cannot be ascribed, since another scriptural passage declares that he is greater than ether (Sa. Brâ, X, 6, 3, 2), we invalidate this objection by the remark, that the passage (comparing the inner ether with the outer ether) has the purport of discarding the idea of smallness (of the inner ether), which is primâ facie established by the smallness of the lotus of the heart in which it is contained, and has not the purport of establishing a certain extent (of the inner ether).

If the passage aimed at both, a split of the sentence 1 would result.—Nor, if we allowed the assumptive difference of the inner and the outer ether, would it be possible to represent that limited portion of the ether which is enclosed in the lotus of the heart, as containing within itself heaven, earth, and so on.

Nor can we reconcile with the nature of the elemental ether the qualities of Self-hood, freeness from sin, and so on, (which are ascribed to the ‘small’ ether) in the following passage, ‘It is the Self free from sin, free from old age, from death and grief, from hunger and thirst, of true desires, of true purposes.’—Although the term ‘Self’ (occurring in the passage quoted) may apply to the individual soul, yet other reasons exclude all idea of the individual soul being meant (by the small ether).

For it would be impossible to dissociate from the individual soul, which is restricted by limiting conditions and elsewhere compared to the point of a goad, the attribute of smallness attaching to it, on account of its being enclosed in the lotus of the heart.—Let it then be assumed—our opponent remarks—that the qualities of all-pervadingness, &c. are ascribed to the individual soul with the intention of intimating its non-difference from Brahman.—Well, we reply, if you suppose that the small ether is called all-pervading because it is one with Brahman, our own supposition, viz. that the all-pervadingness spoken of is directly predicated of Brahman itself, is the much more simple one.—Concerning the assertion that the term ‘city of Brahman’ can only be understood, on the assumption that the individual soul dwells, like a king, in one particular spot of the city of which it is the Lord, we remark that the term is more properly interpreted to mean ‘the body in so far as it is the city of the highest Brahman;’ which interpretation enables us to take the term ‘Brahman’ in its primary sense 1. The highest Brahman also is connected with the body, for the latter constitutes an abode for the perception of Brahman 2. Other scriptural passages also express the same meaning, so, for instance, Pra. Up.

V, 5, ‘He sees the highest person dwelling in the city’ (purusha = purisaya), &c., and Bri. Up.

II, 5, 18, ‘This person (purusha) is in all cities (bodies) the dweller within the city (purisaya).’—Or else (taking brahmapura to mean gîvapura) we may understand the passage to teach that Brahman is, in the city of the individual soul, near (to the devout worshipper), just as Vishnu is near to us in the Sâlagrâma-stone.—Moreover, the text (VIII, 1, 6) at first declares the result of works to be perishable (‘as here on earth whatever has been acquired by works perishes, so perishes whatever is acquired for the next world by good actions,’ &c.), and afterwards declares the imperishableness of the results flowing from a knowledge of the small ether, which forms the general subject of discussion (‘those who depart from hence after having discovered the Self and those true desires, for them there is freedom in all worlds’).

From this again it is manifest that the small ether is the highest Self.—We now turn to the statement made by the pûrvapakshin, ‘that the sacred text does not represent the small ether as that which is to be sought for and to be understood, because it is mentioned as a distinguishing attribute of something else,’ and reply as follows: If the (small) ether were not that which is to be sought for and to be understood, the description of the nature of that ether, which is given in the passage (‘as large as this ether is, so large is that ether within the heart’), would be devoid of purport.—But—the opponent might say—that descriptive statement also has the purport of setting forth the nature of the thing abiding within (the ether); for the text after having raised an objection (in the passage, ‘And if they should say to him: Now with regard to that city of Brahman and the palace in it, i.e.

the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for or that is to be understood?’) declares, when replying to that objection, that heaven, earth, and so on, are contained within it (the ether), a declaration to which the comparison with the ether forms a mere introduction.—Your reasoning, we reply, is faulty. If it were admitted, it would follow that heaven, earth, &c., which are contained within the small ether, constitute the objects of search and enquiry. But in that case the complementary passage would be out of place.

For the text carrying on, as the subject of discussion, the ether that is the abode of heaven, earth, &c.—by means of the clauses, ‘In it all desires are contained,’ ‘It is the Self free from sin,’ &c., and the passage, ‘But those who depart from hence having discovered the Self, and the true desires’ (in which passage the conjunction ‘and’ has the purpose of joining the desires to the Self)—declares that the Self as well, which is the abode of the desires, as the desires which abide in the Self, are the objects of knowledge. From this we conclude that in the beginning of the passage also, the small ether abiding within the lotus of the heart, together with whatever is contained within it as earth, true desires, and so on, is represented as the object of knowledge.

And, for the reasons explained, that ether is the highest Lord.

Footnotes 175:1 So that the interpretation of the pûrvapakshin cannot be objected to on the ground of its involving the comparison of a thing to itself.

175:2 So that no objection can be raised on the ground that heaven and earth cannot be contained in the small ether of the heart.

176:1 Viz. of that which is within it. Ânanda Giri proposes two explanations: na keti, paraviseshanatvenety atra paro daharâkâsa upâdânât tasminn iti saptamyanta-takkhabdasyeti seshah. Yadvâ parasabdo # ntahsthavastuvishayas tadviseshanatvena tasminn iti daharâkâsasyokter ity arthah. Takkhabdasya samnikrishtânvayayoge viprakrishtânvayasya gaghanyatvâd âkâsântargatam dhyeyam iti bhâvah.

177:1 A vâkyabheda—split of the sentence—takes place according to the Mîmâmsâ when one and the same sentence contains two new statements which are different.

178:1 While the explanation of Brahman by gîva would compel us to assume that the word Brahman secondarily denotes the individual soul.

178:2

Upalabdher adhishthânam brahmana deha ishyate Tenâsâdhâranatvena deho brahmapuram bhavet Bhâmatî.

15.(The small ether is Brahman) on account of the action of going (into Brahman) and of the word (brahmaloka); for thus it is seen (i. e. that the individual souls go into Brahman is seen elsewhere in Scripture); and (this going of the souls into Brahman constitutes) an inferential sign (by means of which we may properly interpret the word ‘brahmaloka’).

It has been declared (in the preceding Sûtra) that the small (ether) is the highest Lord, on account of the reasons contained in the subsequent passages. These subsequent reasons are now set forth.—For this reason also the small (ether) can be the highest Lord only, because the passage complementary to the passage concerning the small (ether) contains a mention of going and a word, both of which intimate the highest Lord. In the first place, we read (Kh. Up. VIII, 3, 2), ‘All these creatures, day after day going into that Brahma-world, do not discover it.’ This passage which refers back, by means of the word ‘Brahma-world,’ to the small ether which forms the general subject-matter, speaks of the going to it of the creatures, i. e.

the individual souls, wherefrom we conclude that the small (ether) is Brahman. For this going of the individual souls into Brahman, which takes place day after day in the state of deep sleep, is seen, i.e. is met with in another scriptural passage, viz. Kh. Up. VI, 8, 1, ‘He becomes united with the True,’ &c.

In ordinary life also we say of a man who lies in deep sleep, ‘he has become Brahman,’ ‘he is gone into the state of Brahman.’—In the second place, the word ‘Brahma-world,’ which is here applied to the small (ether) under discussion, excludes all thought of the individual soul or the elemental ether, and thus gives us to understand that the small (ether) is Brahman.—But could not the word ‘Brahma-world’ convey as well the idea of the world of him whose throne is the lotus 1?—It might do so indeed, if we explained the compound ‘Brahma-world’ as ‘the world of Brahman.’ But if we explain it on the ground of the coordination of both members of the compound—so that

‘Brahma-world’ denotes that world which is Brahman—then it conveys the idea of the highest Brahman only.—And that daily going (of the souls) into Brahman (mentioned above) is, moreover, an inferential sign for explaining the compound ‘Brahma-world,’ on the ground of the co-ordination of its two constituent members. For it would be impossible to assume that all those creatures daily go into the world of the effected (lower) Brahman; which world is commonly called the Satyaloka, i. e. the world of the True.

Footnotes 180:1 I. e. Brahmâ, the lower Brahman.

16.And on account of the supporting also (attributed to it), (the small ether must be the Lord) because that greatness is observed in him (according to other scriptural passages).