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1. Everywhere; because there is taught what is known.
We read in the Khāndogya, 'Man is made of thought; according to what his thought is in this world, so will he be when he has departed this life. Let him form this thought: he who consists of mind, whose body is breath, whose form is light,' &c. (III, 14). We here understand that of the meditation enjoined by the clause 'let him form this thought' the object is the being said to consist of mind, to have breath for its body, &c. A doubt, however, arises whether the being possessing these attributes be the individual soul or the highest Self.--The Pūrvapakshin maintains the former alternative. For, he says, mind and breath are instruments of the individual soul; while the text 'without breath, without mind,' distinctly denies them to the highest Self. Nor can the Brahman mentioned in a previous clause of the same section ('All this indeed is Brahman') be connected as an object with the meditation enjoined in the passage under discussion; for Brahman is there referred to in order to suggest the idea of its being the Self of all--which idea constitutes a means for bringing about that calmness of mind which is helpful towards the act of meditation enjoined in the clause 'Let a man meditate with calm mind,' &c. Nor, again, can it be said that as the meditation conveyed by the clause 'let him form this thought' demands an object, Brahman, although mentioned in another passage, only admits of being connected with the passage under discussion; for the demand for an object is fully satisfied by the being made of mind, &c., which is mentioned in that very passage itself; in order to supply the object we have merely to change the case-terminations of the words 'manomayah prānasarīrah,' &c. It having thus been determined that the being made of mind is the individual soul, we further conclude that the Brahman mentioned in the concluding passage of the section ('That is Brahman') is also the individual soul, there called Brahman in order to glorify it.
This primā facie view is set aside by the Sūtra. The being made of mind is the highest Self; for the text states certain qualities, such as being made of mind, &c., which are well known to denote, in all Vedānta-texts, Brahman only. Passages such as 'He who is made of mind, the guide of the body of breath' (Mu. Up. II, 2, 7); 'There is the ether within the heart, and in it there is the Person, consisting of mind, immortal, golden' (Taitt. Up. I. 6, 1); 'He is conceived by the heart, by wisdom, by the mind. Those who know him are immortal' (Ka. Up. II, 6, 9); 'He is not apprehended by the eye nor by speech, but by a purified mind' (Mu. Up. III, 1, 8); 'The breath of breath' (Bri. Up. IV, 4, 183); 'Breath alone is the conscious Self, and having laid hold of this body it makes it rise up' (Kau. Up. III, 3); 'All these beings merge into breath alone, and from breath they arise' (Kh. Up. I, 11, 5)--these and similar texts refer to Brahman as consisting of mind, to be apprehended by a purified mind, having breath for its body, and being the abode and ruler of breath. This being so, we decide that in the concluding passage, 'my Self within the heart, that is Brahman,' the word 'Brahman' has to be taken in its primary sense (and does not denote the individual soul). The text which declares Brahman to be without mind and breath, merely means to deny that the thought of Brahman depends on a mind (internal organ), and that its life depends on breath.
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