anyārthaṃ tu jaiminiḥ praśnavyākhyānābhyāmapi caivameke ..1.4.18..

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SUTRA I. 4. 18.

अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके॥१.४.१८॥

anyārthaṃ tu jaiminiḥ praśnavyākhyānābhyāmapi caivameke ..1.4.18..

... Anyartham, a different meaning or purport, … Tu, but, … Jaiminih, Jaimini… Prashna, from question. … Vyakhyanabhyam, from answer, or explanation, … Api, also. … Cha evam, and thus … Eke, some, that is, some texts.

18. The sage Jaimini thinks that the mention made of the Jiva in the above Upanishad passage has another meaning, namely, it aims at conveying the idea that Jiva is different from Brahman, because the question and answer shows it; and some recensions show it clearly. — 126.

COMMENTARY

The word Tu «but» shows that the above doubt is wrong. The description of Jiva, in the passage under discussion, is not with the object of showing that the topic is that of the Jiva, or that the Jiva is Brahman. But it aims at showing, according to the opinion of Jaimini, that the Jiva is separate from Brahman, Why do you say so? ‘ Because the question and answer in the above passage shows it We give the whole passage here to understand properly the discussion raised:

Then verily the son of Balaka» became silent. Ajatasatru said to him, «Thus far only (reaches thy knowledge), O son of Balaka?» «Thus far only», he replied. Ajatashatru said, «Speak not proudly without cause, (saying) ‘Let me tell thee Brahman’, O son of Balaka». He who is the maker of these spirits, whose work is all this, He verily is the Being to be known». Then truly the son of Balaka came up to him, with fuel in his hand, saying «Let me attend thee (as my Guru)». Ajatashatru said to him, «This I consider contrary to nature that a Kshatriya should instruct a Brahmana. Come, I will tell thee all I know». Then having taken him by the hand, he set forth. They came to a man asleep. Ajatashatru called him, (saying) «Oh thou vast one, clothed in white raiment, king Soma». The man still lay asleep. Then he pushed him with his staff, and he at once rose up. Ajatashatru said to the son of Balaka, «Where, O son of Balaka, lay this spirit asleep, where was all this done, whence came he thus back?»‘ Then the son of Balaka» knew not what to reply. Ajatasatru said to him, «This is where, O son of Balaka, this spirit lay asleep, where all this was done and whence he thus came back. The vessels of the heart named Hits, proceeding from the heart, surround the great membrane (round the heart); thin as a hair divided into a thousand parts; and filled with the minute essence of various colours, of white, of black, of yellow, and of red. When the sleeping man sees no dreams soever, he abides in these.

«Then is he absorbed in that Prana. Then the speech enters into it with all names, the sight enters with all forms, hearing enters with all sounds, the mind enters with all thoughts. When he awakes, as from blazing fire, sparks go forth in all directions; so from this soul all the Pranas go forth to their several stations, from the Pranas go forth the Devas, from Devas the worlds. This is the true Prana, identical with Prajna, entering this body and soul, it penetrates the nails and hairs of the skin. Just as a razor placed in a razor-case, or fire in the home of fire, thus this soul, itself Prajna, enters this body and soul, to the hairs and nails. The inferior souls follow this Soul, as the household, the householder. As the householder feeds with his household, and as the household feed on the householder, so this Soul, itself Prajna, feeds with those souls, and thus (hose souls feed on this Soul. As long as Indra did not know this Soul, so long the Asuras overcame him. When he knew It, then having conquered and slain the Asuras, he attained the pre-eminence of all gods and all beings, he attained sovereignty and empire. Thus, too, is it with him who hath this knowledge, having destroyed all sins, — he attained the pre-eminence of all beings and sovereignty, and empire, who knowest thus, who knowest thus».

The question, «Where was this person when asleep? etc»., and the answer, «When sleeping, he sees no dream, then he becomes one in that Prana alone, etc». shows that Jiva is separate from Brahman. So also the passage, «From that Self the organs proceed, each towards its place, from the organs the gods, from the gods the worlds, etc»., — all this shows that the passage teaches Brahman as something separate from Jiva. The word Prana here means the Supreme Self, because He is well-known as that into which the soul enters and sleeps. In Him the Jivas merge in sleep, and in Pralaya; and from Him they come out on awakening. The mention of the veins or the Nadis is not to show that they are the abode of the Jiva in deep sleep, for the abode is Brahman, called Prana here, but that these Nadis or veins act as gateways merely to the abode of sleep. The whole passage thus teaches that the Supreme Self is the abode, to which the tired Jiva goes after the day’s labour, to find rest in sleep, and from which it comes out in the morning to begin his work again.

Not only Jaimini is of this opinion, but in the recension of this Upanishad story according to the Vajasaneyins, a clear distinction is drawn in their texts, between the Jiva and Brahman. In their reading of the dialogue between Ajatashatru and Balaki, they use the word Vijnanamaya, and read it as different from Brahman. The text is:

«Where was then the person, consisting of intelligence, and from whence did he thus come back? — When he was thus asleep then the intelligent person, having through the intelligence of the senses, absorbed within himself all intelligence, lies in the ether that is within the heart».

Now the word ‘ether’ is known to do note the Highest Self; cf. the text ‘there is within that the small ether’ (Chh. Up., VIII, 1. 1). This also shows that the Supreme Lord is the object of knowledge taught in this Upanishad.

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