avasthiteriti kāśakṛtsnaḥ ..1.4.22..

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SUTRA I. 4. 22.

अवस्थितेरिति काशकृत्स्नः॥१.४.२२॥

avasthiteriti kāśakṛtsnaḥ ..1.4.22..

… Avasthiteh, because of abiding, because the Brahman abides within the Jiva. … Iti, thus. … Kashakritsnah, the sage Kashakritsna.

22. Kashakritsna is of opinion, that departing from the body in the above passage, though primarily applicable to the Jiva, applies to Brahman also, on account of its abiding within the individual soul. — 130.

COMMENTARY

Brahman is to the human individual soul, like the lump of salt to water; both are indissolubly united together. It is this Brahman, which is denoted in the above passage as «Vijnanaghana», «consisting of nothing but knowledge» and is other than the Jiva. He is called the Great Being, endless and unlimited, attributes which apply only to the Paramatman. The death mentioned there is only with reference to the Jiva in a secondary sense It is really the Brahman that passes out of the body, and as Brahman abides within the Jiva, He is said to go out of the body, when the Jiva goes out. The above passage really teaches that Brahman is inside the Jiva, as the salt is inside the water, and so it teaches something about the Supreme Self, and not about the individual soul. According to the opinion of Kashakritsna, the Great Being, endless and unlimited, consisting of nothing but knowledge, is the Supreme Self, and not the individual self, because the distinction is drawn between these two, in this passage, where one is spoken of as salt, and the other as water.

To recapitulate, Maitreyi asks Yajnavalkya the means to immortality, when she says: «What should I do with that by which I do not become immortal? What my Lord knowest (of immortality), tell that to me». To this question, Yajnavalkya replies:

‘Verily, the Atman is to be seen, to be heard, to be perceived, to be marked, O Maitreyi! When we see, hear, perceive, and know the Self, then all this is known’.

Thus he declares the means of attaining immortality, namely, knowing the Atman. Then he mentions some of the characteristic marks of this Atman in the passage:

‘Now as the sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized, or the beater of the drum’.

‘And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized, or the beater of the shell’.

This shows the means of meditation, namely, the control of the senses. Thus to get immortality, the only means is worship of and meditation on the Lord, and the method of such worship and meditation consists in the control of our senses and mind. Thus having given general instruction as to meditation and worship, Yajnavalkya goes on to expand the idea of Brahman, and His all-creative power, in the next two verses:

10. As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus, verily. O Maitreyi, has been breathed from this Great Being what we have as Rig Veda, Yajur Veda, Sama Veda, Atharvangirasas, Itihasa (legends), Purana (cosmogonies), Vidya (knowledge), the Upanishads, Shlokas (verses), Sutras (prose rules), Anuvyakhyanas (glosses), Vakhyanas (commentaries). From him alone all these were breathed forth.

11. As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech.

Thus having repeated the object of meditation, and the means of meditation, in the above two verses Yajnavalkya winds up with the saying, «As a lump of salt, when thrown into water, becomes dissolved into water, etc»., in order to encourage the aspirant, and increase his desire for getting Moksha or immortality. He shows, in this passage, that an aspirant for immortality is always in the presence of his Lord, as water is always in contact with the salt. But the person who does, not worship the Lord, gets separated from the Lord, and of him it is said that the Lord rises out from these elements, and vanished again in the end. This rising and vanishing of the Lord applies only to the Jiva who does not worship the Lord, and who therefore constantly undergoes repeated births and deaths; and is bound to the wheel of Sansara, because he identifies himself with his body, and does not know the Supreme Self. Then Yajnavalkya goes on to say: «When he has departed there is no more Sanjna (…); which means, when a person who has reached Mukti, (for «departed» here means «attaining Mukti») by final separation from all bodies, there is no more Sanjna» or distinction of names, with regard to Mukta Jiva. For names like man, angel, Deva, etc., are applicable only so long as the Jiva has a body. As in the state of Mukti, the Jiva has no such body, he has no such Sanjna» or name His consciousness then is not limited by his body, and he attains to his natural, innate self-knowledge and he unites in his self all elemental forces, and does not think of himself as a man or a Deva, etc. Then Yajnavalkya goes on to say: «For when there is, as it were, duality, then one sees the other, one smells the other, etc». This shows that even of the released or Mukta Jivas, the Supreme Lord is the abode, and such Jivas are not apart from Brahman, for being apart from Brahman is duality. And he further adds: «How should we know him, by whom he knows all this», which means that the Lord is a most difficult object of knowledge. And Yajnavalkya ends by saying: «How, O Beloved, should we know the Knower?» Which means, ‘how can that omniscient Lord be known, without His grace and without worshipping Him’. The only method of knowing Him is his worship, coupled with His grace. Thus even in the last sentence, Yajnavalkya reiterates the idea that the worship of the Lord is the means of attaining immortality, and the immortality itself consists in attaining the Supreme Self. Thus in this Brahmana of the Brihadaranyaka Upanishad the topic throughout is the Supreme Self, and not the Purusha of the Sankhya philosophers, nor their Prakriti, guided and ruled by such Purusha.

Adhikarana VII — Brahman is both the operative

and the material cause

Vishaya: Having thus refuted the theory of Pradhana and Purusha of the Nirishvara Sankhya, the author now refutes the doctrine of Seshvara Sankhya, namely, Yoga; and proves that all passages and texts of the Upanishads, referring to the cause of the universe, are to be interpreted referring to Brahman, the Supreme Self. Thus we find the following texts:

From that Self (Brahman) sprang ether (Akasha, that through which we hear); from ether air (that through which we hear and feel); from air, fire (that through which we hear, feel, and see); etc — Taitt. Up., II., 1. 1.

That from whence these beings are born, that by which when born they live, that into which they enter at their death, try to know that. That is Brahman. — Taitt., Up., II., 1. 1.

In the beginning, my dear, there was that only who is one Only without a second. It thought, «may I be many, may I grow forth». — Chh. Up., VI., 2. 1.

In the beginning all this was self, one only; there was nothing else blinking whatsoever. He thought «shall I send forth worlds». Tie sent forth these worlds. — Ait. Up., I.. 1. 2.

Doubt: Now in these passages is Brahman to be considered as merely the operative cause or the operative as well as the material cause?

Purvapaksha: The Purvapakshin says, that all these passages of the Upanishad show that Brahman is the efficient cause only of creation, and not its material cause, and though matter is said to come out of Him, it is so said metaphorically only. In fact, the creation is always said to proceed from the Ikshan or thinking of Brahman, or looking of Brahman. Therefore, Brahman is the creator of the universe in the same sense as a potter is said to be the creator of a pot. The material cause of the universe is the eternal Prakriti. Moreover, the material things of the world have more resemblance with the primordial matter-stuff Prakriti, than with Brahman who is pure intelligence. Nor can you say that the efficient cause is itself the material cause. For we find in this world, that the material cause is always the inert matter, separate and distinct from the efficient cause, which is always an intelligent being. Thus the material cause of pot is the material and non-sentient clay, while, the efficient cause is the intelligent being, the potter. Similarly, we find in this world one single effect, the result of many different contributing causes, and instrumental agencies. Therefore, we cannot discard the well-known rule of experience and say, that one and the same Brahman is both the material and the operative cause of the world. Therefore, it is Prakriti, superintended by the Lord, that modifies itself and constitutes the material cause of the whole universe, while Brahman is the operative cause alone. Nor is this the theory of ours based upon mere reasoning. We have authority for it also:

«The mother of all changes, the non-intelligent, having eight-fold form (the five elements and Manas, Buddhi and Ahankara) unborn, permanent, is Prakriti. The Lord thinks of her and being controlled by the Lord and superintended by Him, she creates the universe and commanded by Him, she produces all these effects. Under His guidance she creates all these objects for the benefit of the soul. Her who produces all effects, the non-working one, the unborn one wearing eight forms, the firm one — she is known (by the Lord) and ruled by him, she is spread out and incited and ruled by him, she gives birth to the world for the benefit of the souls. A cow she is without beginning and end, a mother producing all beings, white, black and red, milking all wishes for the Lord. Many babes unknown drink her, the impartial one, but one God only following his own will, drinks her submitting her to him. By his own thought and work the mighty God strongly enjoys her, who is common to all, the milk-giver, who is honoured by the holy sacrificers. The non-evolved when being counted by twenty-four is called the Evolved». (Chullika Upanishad).

The two verses preceding these are also given below:

All men seeing, do not see this brilliant Hansa having eight feet, and three cords, this unchanging jewel existing in two conditions and refulgent with light.

Note: The eight feet are the five elements, earth, water, air, fire and ether, mind (Manas), intellect (Buddhi) and self-consciousness (Ahankara). The three cords are either Dharma (virtue), Artha (profit);and Kama (pleasure), or the Gunas or the three Nadis. The two conditions are the subtle and the dense bodies. The Atman is like a necklace on our throats, but we do not see it The Hansa literally means the destroyer of ignorance.

When the dark ignorance, the deluder of all men, the great Nescience, the veil covering the Lord, is rent asunder, then he sees the Nirguna Lord, within him, dwelling in the Buddhi, in the cavity containing all Gunas. He the Blessed Child, the Eternal Youth, is to be seen by meditation alone and not otherwise.

So also the Smriti (Vishnu Purana):

«As a scent, by its mere contact with olfactory nerves, produces a mental change (though it does not directly act on the mind), so the Supreme Lord, without any direct action, produces vibrations (Kshobha) in matter. As Space, Time, etc., by their mere presence are said to be the cause of the growth, etc. of a tree, though they do not directly cause such growth, etc., so the Lord Hari, without undergoing any modifications Himself, is said to be the cause of the universe. In the act of creation, the Lord is merely a concomitant (Nimitta) cause, and not an active agent, the creative forces (Shaktis) are verily the primary causes.

Therefore texts which declare that Brahman is the material cause of the universe, should be somehow explained away.

Siddhanta: To this the author answers:

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