numānikamapyekeṣāmiti cenna śarīrarūpakavinyastagṛhīterdarśayati ca ..1.4.1..

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SUTRA I. 4. 1.

आनुमानिकमप्येकेषामिति चेन्न शरीररूपकविन्यस्तगृहीतेर्दर्शयति च॥१.४.१॥

ānumānikamapyekeṣāmiti cenna śarīrarūpakavinyastagṛhīterdarśayati ca ..1.4.1..

... Anumanikam, that which rests on inference, namely, the Pradhana. .. Api, also. .. Ekesham, of some: i.e., of the Kanakas. … Iti, thus. .. Chet, if. .. Na, not. .. Sharira, body. .. Rupaka, simile. … Vinyasta, contained, … Grihiteh, because of the reference, .. Darshayati, shows. … Cha, and.

1. If it be said that the Katha Upanishad mentions the Pradhana, we say no. The word Avyakta occurs there in a passage, containing a simile of the body, and must, therefore, mean «body»; and the text shows this also. — 109.

COMMENTARY

The word ‘of some’ means the Kathas. The Katchaka Shruti refers to the Pradhana called «the inferred one». The word Avyakta means that which is not vyakta, «manifest or evolved», and refers to the substrate of matter called Prakriti or Pradhana. This objection is answered by the second half of the Sutra, which declares that the Avyaktam here does not mean «unmanifested», but «body». Because it occurs in a passage where the body is compared to a chariot and the other things like mind, Buddhi, etc., as various objects connected with this chariot. In fact, the whole passage shows this. In order to understand it fully, we give below the entire passage:

3. Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (Buddhi) the charioteer, and the mind the reins.

4. The senses they call the horses, the objects of the senses their roads. When He (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.

5. He who has no understanding and whose mind (the reins) is never firmly held, his senses (horses) are unmanageable, like vicious horses of a charioteer.

6. But he who has understanding and whose mind is always firmly held, his senses are under control, like good horses of a charioteer.

7. He who has no understanding, who is unmindful and always impure, never reaches that place, but enters into the round of births.

8. But he who has understanding, who is mindful and always pure, reaches indeed that place, from whence he is not born again.

9. But he who has understanding for his charioteer, and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishnu.

10. Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect.

11. Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the Person (Purusha). Beyond the Person there is nothing — this is the goal, the highest road.

12. That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect.

13. A wise man should keep down speech and mind; he should keep them within the Self which is knowledge; he should keep the knowledge within the Self which is the Great; and he should keep that (the Great) within the Self which is the Quiet.

This passage shows that the pilgrim desirous to reach Vishnu, the Supreme Goal, is represented here, in the simile of a charioteer, his body is represented as a chariot, his senses as the horses, his emotional and intellectual faculties as the charioteer, etc. It further shows that he who has these faculties under control, readies the highest state of Vishnu, at the end of his journey. The verses under discussion only show how to control these in succession, and how the control of one is easier or more difficult, according as one is grosser or more subtle. The text thus refers only to those entities, which have previously appeared in the simile under the names of chariot, horses, charioteer, the reins, etc., because the words are almost the same. Now contrasting the words of the simile, with the words of the passage under discussion, we see that ‘body’ is only left out, and therefore, the word ‘Avyakta’ must denote the body, which is the remainder that we get by this method of exhaustion, and from the context also. It has no reference to the Sankhya Tattvas, for it is against the theory of the Sankhyas. The Sankhyas do not admit that the Arthas are the cause of the Indriyas, and so higher than these; nor that the Manas is higher than Arthas.

Note: In the simile (verses 3 to 9) we have the following entities:

ENTITY / SIMILE.

Sharira (body)/  chariot.

Buddhi (reason) / charioteer.

Manas (lower intellect) / reins.

Arthas (objects) / roads.

Indriyas (senses) / horses.

The same idea is expressed in verses 10 and 11, showing, how one is more difficult to control than the other. Thus Indriyas (senses) are easier to control than the Arthas (objects.) The objects easier than the Manas, and the Manas easier than Buddhi.

The Soul is said to be the chariot-seated, because it is the principal enjoyer; and lord of the chariot (i.e., of the body, the instrument of enjoyment). The Buddhi is the driver, as it brings pleasure or pain to the soul, according as it has discrimination or not.

Now an objection is raised, how can the’ body which is manifest and visible (Vyakta), be said to be unmanifest and unevolved? The author replies to this in the next Sutra:

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