accompanied by the permanent atoms

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THIRD ADHYAYA

.. atha tṛtīyo’dhyāyaḥ ..

॥प्रथमः पादः॥

First Pada

.. prathamaḥ pādaḥ ..

The Lord God does not manifest His highest state, unless there be the proper Sadhanas or practices, consisting of wisdom, dispassion and love. Let, therefore, the wise have these Sadhanas.

Adhikarana I — The Soul enters into a new body

In the two previous Adhyayas, has been determined the essential nature of Brahman, who is the only cause of the world, who is free from all imperfections, who is an ocean of perfect attributes, who is existence, intelligence and bliss, and who is the highest person. It is shown therein, that all men desirous of release, must meditate on Brahman; for all Vedanta texts establish Him to be the proper object of meditation. The two previous Adhyayas have proved this by refuting the arguments of the opponents of Vedanta. Now in this Third Adhyaya are being determined those Sadhanas or practices, which are the means of attaining the highest Brahman. In the First and Second Padas of this Adhyaya are being taught two things, namely, a strong yearning or desire to obtain Brahman, and an equally strong disgust towards all objects other than Brahman; for these two are the principals among all Sadhanas, namely, Vairagya and Prema. In order to teach Vairagya (disgust), the Sutras show in the First Pada the imperfections of all worldly existences; and this they base on the Panchagni Vidya of the Chhandogya Upanishad, in which is taught how the soul passes after death from one condition to another. The First Pada, therefore, teaches the great doctrine of re-incarnation, the going out of the soul from the body, its sojourn into the lower or higher regions, and its coming back on this earth. This is done in order to teach Vairagya or disgust. In the Second Pada are described all the glorious attributes of the Supreme Brahman — His Omniscience, Omnipotence, Loveliness, etc., — in order to attract the soul towards Him, so that He may be the only object of quest.

The Panchagni Vidya is described in the Chhandogya Upanishad (V., 3 to 10). Commencing with the verse «Shvetaketu Aruneya went to an assembly of the Panchalas. Pravahana Jaibali said to him: ‘Boy, has your father instructed you?’ ‘Yes, Sir’, he replied».

The whole of that discourse, contained in eight Khandas, shows prima facie that the soul goes to the next world after death, and again comes back to this world.

Doubt: Here arises the doubt: Does the soul, going to the next world, do so by throwing off all its subtle rudiments — the permanent atoms — or does it go there accompanied by the subtle rudiments?

Purvapaksha: The Purvapakshin maintains that these subtle rudiments or permanent atoms do not accompany the soul, but they being universally spread, are taken up by the soul, from the surrounding atmosphere, when it makes a now body for itself. Therefore, the soul goes on its journey to the higher world, unaccompanied by the subtle rudiments or permanent atoms.

Siddhanta: The soul is accompanied on its sojourn, by these permanent atoms, as is shown in the following Sutra.

Note: The whole passage is given below for facility of reference:

CHHANDOGYA UPANISHAD — ADHYAYA V.,

KHANDA III.

1. Shvetaketu Aruneya went to an assembly of the Panchalas. Pravahana Jaibali said to him: «Boy, has your father instructed yon?» «Yes, Sir», he replied.

2. «Do you know to what place men go from here?» «No. Sir», he replied. «Do you know how they return again?» «No, Sir», he replied. «Do you know where the path of the Devas and the path of the Fathers diverge?» «No, Sir», he replied..

3. «Do yon know why that world never becomes full?» «No, Sir», he replied. «Do you know why in the fifth libation water is called man?» «No, Sir’,’ he replied.

4. «Then why did you say (you had been) instructed? How could any body who did not know these things say that he had been instructed?» Then the boy went back sorrowfully to the place of Mb father and said: «Though you had not instructed me, Sir, you said you had instructed me».

5. «That fellow of a Rajanya asked me five questions, and I could not answer one of them». The father said: «As you have told me these questions of his, I do not know any one of these. If I knew these questions, how should I not have told you?»

6. Then Gautama went to the king’s place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly. The king said to him: «Sir, Gautama, ask a boon of such things as men possess». He replied: «Such things as men possess may remain with you. Tell me the answer to the questions which you addressed to the boy».

7. The king was perplexed and commanded him, saying: «Stay with me some time». Then he said: «As (to what) you have said to me, Gautama, this knowledge did not go to any Brahmana before you, and therefore, this teaching belonged in all the world to the Kshatra class alone». Then he began:

KHANDA IV.

1. The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars.

2. On that altar the Devas (or Pranas represented by Agni, etc.,) offer the Shraddha libation (consisting of water). From that oblation rises the sparkling Soma.

KHANDA V.

1. The altar is Parjyanya (the God of rain), O Gautama; its fuel is the air itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thundering.

2. On that altar the Devas offer the sparkling Soma, from that oblation rises rain.

KHANDA VI.

1. The altar is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarter.

2. On that altar the Devas (Pranas) offer rain. From that oblation rises food, corn, etc.

KHANDA VII.

1. The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear.

2. On that altar the Devas (Pranas) offer food. From oblation rises seed.

KHANDA VIII.

1. The altar is woman, O Gautama....

2. On that altar the Devas (the Prions) offer seed. From that oblation rises the germ.

KHANDA IX.

1. For this reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born.

2. When born, he lives whatever the length of his life may be. When he has departed his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang.

KHANDA X.

1. Those who know this (even though they still be Grihasthas, householders) and those who in the forest follow faith and austerity (the Vanaprasthas, and the Parivrajakas, those who do not know yet the Higher Brahman) go to light, from light to day, from day to the light half of the Moon, from light half of the Moon to the six months when the Sun goes to the north.

2. From the six months when the Sun goes to the north to the year, from the year to the Sun, from the Sun to the Moon, from the Moon to the lightning. There is person not human. He leads to the Brahman. This is the path of the Devas.

3. They who living in a village practise (a life of) sacrifice, works of public utility, and alms, they go to the smoke, from smoke to the night, from night to the dark half of the Moon, from the dark half of the Moon to the six months when the Sun goes to the south. I5ut they do not reach the year.

4. From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the Moon. That is the sparkling Soma. Here they are eaten by the Devas, yes, the Devas eat them.

5. Having dwelt there, till good works are consumed, they return again that way as they come, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist.

6. Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most difficulties. For, whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them.

7. Those whose conduct has been good, will quickly attain some good birth, the birth of a Brahmans, or of a Kshatriya or of a Vaishya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of (keeper of a) dog, or (the keeper of a) dog, or a Chandala.

8. On neither of these two ways those small creatures (flics, worms, etc.) are continually returning of whom it may be said, live and die. Theirs is a third place. Therefore, that world never becomes full. Hence let a man take care to himself, and thus it is said in the following Shloka:

9. A man who steals gold, who drinks spirits, who dishonors his Guru’s bed, who kills a Brahmana, these four fall, and as a fifth he who associates with them.

10. But he who knows the five fires is not defined by sin, even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.

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