stradṛṣṭyā tūpadeśo vāmadevavat ..1.1.30..

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SUTRA I. 1. 30.

शास्त्रदृष्ट्या तूपदेशो वामदेववत्॥१.१.३०॥

śāstradṛṣṭyā tūpadeśo vāmadevavat ..1.1.30..

… Shastra-drishtya, from the view-point of Scripture: through insight based on scripture: as a technical method of scriptural saying. The scriptures generally speak of the organ as identical with the function, such as the eye with the function of seeing. Similarly, the Jiva is spoken of as the Lord: though the soul is merely an organ of God. This mode of expression is called Shastradrishti. … Tu, but. … Upadeshah, teaching, instruction, ….. Vamadevavat, like that of Vamadeva.

30. The instruction given by Indra about himself, is to be understood as spoken from that point of intuition (or ecstasy) as in the case of Vamadeva. — 30.

COMMENTARY

The word ‘Tu’ of the Sutra meaning ‘but’ is used to remove the doubt. Though Indra describes himself as a Jiva by certain attributes, such as the killer of Tvashtri, etc., yet when he says, ‘Worship vie’, he refers to the Brahman who is the real Ego of everybody; and it is from this standpoint of Shastra or scripture that he says so.

The Shastra or scripture teaches by the method of ‘identity;’ namely, by identifying the function with the agent whose function it is. Thus Chhandogya Upanishad writes that ….

And people do not call them, the tongues, the ears, the eyes, the minds, but the breaths (Prana, the senses). For breath are all these.

Thus we see that the Chhandogya Upanishad identifies the functions of seeing, hearing, thinking, etc., with the life whose functions they are; for Prana (life-breath) is the support of the other functions of the body.

Similarly, we find in the Prashna Upanishad:

Then Prana (breath, spirit, life), as the best, said to them: B» not deceived, I alone, dividing myself fivefold, support this body and keep it. (Br. Up., II, 3).

Now Indra had realised that the highest Self was the Controller within .him . and that his ‘I’ was only of secondary importance. This idea of self-realisation he wanted to impart to Pratardana, who was still in the meshes of his lower ‘I’; and who thought that there was no higher controller within his ‘I’. Indra says, ‘Worship me as Prana’, meaning thereby, «I who function merely because of the Will of Brahman, worship Him». This is the method by which the scriptures constantly teach. Thus Vamadeva also spoke of himself as having become everything:

Verily in the beginning this was Brahman, that Brahman knew its self only saying, ‘I am Brahman’. From it all this sprang. Thus whatever Deva awakened (so a to know Brahman), he indeed became that Brahman, and the same with Rishis and men. The Rishi Vamadeva saw and understood it, singing, ‘I was a Manu (moon), I was the sun’. Therefore, now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, he himself is their self. (Br. Up., I., 54.)

Here also Vamadeva speaks of himself, ‘Aham’ or ‘I’ as Brahman. But by ‘I’ he really means Brahman who is the impeller of the functions of Vamadeva’s ‘I’ as well as of the ‘It’s’ of Manu, etc. It is from this point of identification that Vamadeva calls himself Manu, while Indra calls himself Prana.

This identity of the pervader and the thing pervaded, we find stated in the Puranas also. Thus the Devas addressing Vishnu say: (Vishnu Purana, I, 9. 69):

‘O Lord! This host of Devas that has come in Thy Presence is indeed Thou, because Thou, O Creator I pervadest all’.

So also in the Gita we read:

Thou holdest all, therefore, thou art Thyself all (XI., 40).

In ordinary language people also say that two things are one, when they are both in the same place or when there is an unity of opinion. Thus cows all become one in the evening, i.e., they are all resting ia the same cow-pen, while in the day time they are grazing all over the field Tim shows the unity of place. Similarly, disputing antagonists have become one, i.e., they have arrived at a consensus of opinion. Therefore, the unity between the Jiva and Brahman, as shown in the speech of Indra, is a unity of this nature, and not absolute identity.

But — an objection is raised here — admitting that there are multitudes of allusions to the attributes which exclusively belong to Brahman in the above Kaushitaki passage, yet it is not possible to explain the above as applying to Brahman; because there are equally multitudes of indications to the contrary. Such as, «let no man try to find out what is speech, let him know the speaker’. (Kaus. Up., III. 8). ‘T slew the three-headed son of, Tvashtri, etc’.; these are marks showing that by Prana is meant the life-force of the Jiva. So long as this vital force remains in the body the man is alive. This life-force or Prana is Self-consciousness. For we find it is so stated in the following: «As long as Prana dwells in this body so long surely there is life» (Kaus. Up., II. 2). «But Prana alone is the conscious Self, having laid hold of the body makes it rise up» (Kaus. Up., II. 3). Passages like these show that the Prana here refers to the vital force in man. Similarly, «what is Prana that is Prajna (Self- consciousness). What is Prajna that is Prana. For, together they live in the body and together they go out of it» (ibid.) This also shows that Prana here either means the Jiva or the vital force. They are identified here in this passage — both are one as active or latent Thus in the above chapter of the Kaushitaki Upanishad we find all the three indications, namely: (i) The Prana refers to Brahman, (ii) It refers to Jiva also, (iii) It refers to vital force as well. Therefore, all these three should be worshipped, i.e., God, Soul, and Breath. To remove this doubt the author says:

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