FIRST ADHYÂYA.
PÂDA I.
With the next adhikarana there begins a series of discussions of essentially similar character, extending up to the end of the first adhyâya. The question is throughout whether certain terms met with in the Upanishads denote Brahman or some other being, in most cases the gîva, the individual soul. Sankara remarks at the outset that, as the preceding ten Sûtras had settled the all-important point that all the Vedânta-texts refer to Brahman, the question now arises why the enquiry should be continued any further, and thereupon proceeds to explain that the acknowledged distinction of a higher Brahman devoid of all qualities and a lower Brahman characterised by qualities necessitates an investigation whether certain Vedic texts of primâ facie doubtful import set forth the lower Brahman as the object of devout meditation, or the higher Brahman as the object of true knowledge. But that such an investigation is actually carried on in the remaining portion of the first adhyâya, appears neither from the wording of the Sûtras nor even from Sankara’s own treatment of the Vedic texts referred to in the Sûtras. In I, 1, 20, for instance, the question is raised whether the golden man within the sphere of the sun, with golden hair and beard and lotus-coloured eyes–of whom the Khândogya Upanishad speaks in I, 6, 6–is an individual soul abiding within the sun or the highest Lord. Sankara’s answer is that the passage refers to the Lord, who, for the gratification of his worshippers, manifests himself in a bodily shape made of Mâyâ. So that according to Sankara himself the alternative lies between the saguna Brahman and some particular individual soul, not between the saguna Brahman and the nirguna Brahman.
Adhik. VI (12-19) raises the question whether the ânandamaya, mentioned in Taittirîya Upanishad II, 5, is merely a transmigrating individual soul or the highest Self. Sankara begins by explaining the Sûtras on the latter supposition–and the text of the Sûtras is certainly in favour of that interpretation–gives, however, finally the preference to a different and exceedingly forced explanation according to which the Sûtras teach that the ânandamaya is not Brahman, since the Upanishad expressly says that Brahman is the tail or support of the ânandamaya 1.–Râmânuga’s interpretation of Adhikarana VI, although not agreeing in all particulars with the former explanation of Sankara, yet is at one with it in the chief point, viz. that the ânandamaya is Brahman. It further deserves notice that, while Sankara looks on Adhik. VI as the first of a series of interpretatory discussions, all of which treat the question whether certain Vedic passages refer to Brahman or not, Râmânuga separates the adhikarana from the subsequent part of the pâda and connects it with what had preceded. In Adhik. V it had been shown that Brahman cannot be identified with the pradhâna; Adhik. VI shows that it is different from the individual soul, and the proof of the fundamental position of the system is thereby completed 1.–Adhik. VII (20, 31) demonstrates that the golden person seen within the sun and the person seen within the eye, mentioned in Kh. Up. I, 6, are not some individual soul of high eminence, but the supreme Brahman.–Adhik. VIII (22) teaches that by the ether from which, according to Kh. Up. I, 9, all beings originate, not the elemental ether has to be understood but the highest Brahman.–Adhik. IX (23).
PÂDA II.
Adhik. I (1-8) shows that the being which consists of mind, whose body is breath, &c., mentioned in Kh. Up. III, 14, is not the individual soul, but Brahman. The Sûtras of this adhikarana emphatically dwell on the difference of the individual soul and the highest Self, whence Sankara is obliged to add an explanation–in his comment on Sûtra 6–to the effect that that difference is to be understood as not real, but as due to the false limiting adjuncts of the highest Self.–The comment of Râmânuga throughout closely follows the words of the Sûtras; on Sûtra 6 it simply remarks that the difference of the highest Self
from the individual soul rests thereon that the former as free from all evil is not subject to the effects of works in the same way as the soul is 1.–Adhik. II (9, 10) decides that he to whom the Brahmans and Kshattriyas are but food (Katha. Up. I, 2, 25) is the highest Self.–Adhik. III (11, 12) shows that the two entered into the cave (Katha Up. I, 3, 1) are Brahman and the individual soul 2.–Adhik. IV (13-17) shows that the person within the eye mentioned in Kh. Up. IV, 15, 1 is Brahman.–Adhik. V (18-20) shows that the ruler within (antaryâmin) described in Bri. Up. III, 7, 3 is Brahman. Sûtra 2,0 clearly enounces the difference of the individual soul and the Lord; hence Sankara is obliged to remark that that difference is not real.–Adhik. VI (21-23) proves that that which cannot be seen, &c, mentioned in Mundaka Up. I, 1, 3 is Brahman.–Adhik. VII (24-32) shows that the âtman vaisvânara of Kh. Up. V, 11, 6 is Brahman.
PÂDA III.
Adhik. I (1-7) proves that that within which the heaven, the earth, &c. are woven (Mund. Up. II, 2, 5) is Brahman.–Adhik. II (8, 9) shows that the bhûman referred to in Kh. Up. VII, 23 is Brahman.–Adhik. III (10-12) teaches that the Imperishable in which, according to Bri. Up. III, 8, 8, the ether is woven is Brahman.–Adhik. IV (13) decides that the highest person who is to be meditated upon with the syllable Om, according to Prasna Up. V, 5, is not the lower but the higher Brahman.–According to Râmânuga the two alternatives are Brahman and Brahmâ (gîvasa-mashtirûpo # ndâdhipatis katurmukhah).–Adhik. V and VI (comprising, according to–Sankara, Sûtras 14-21) 1 discuss the question whether the small ether within the lotus of the heart mentioned in Kh. Up. VIII, 1 is the elemental ether or the individual soul or Brahman; the last alternative being finally adopted. In favour of the second alternative the pûrvapakshin pleads the two passages Kh. Up. VIII, 3, 4 and VIII, 12, 3, about the serene being (samprasâda); for by the latter the individual soul only can be understood, and in the chapter, of which the latter passage forms part, there are ascribed to it the same qualities (viz. freeness from sin, old age, death, &c.) that were predicated in VIII, 1, of the small ether within the heart.–But the reply to this is, that the second passage refers not to the (ordinary) individual soul but to the soul in that state where its true nature has become manifest, i.e. in which it is Brahman; so that the subject of the passage is in reality not the so-called individual soul but Brahman. And in the former of the two passages the soul is mentioned not on its own account, but merely for the purpose of intimating that the highest Self is the cause through which the individual soul manifests itself in its true nature.–What Râmânuga understands by the âvirbhâva of the soul will appear from the remarks on IV, 4.
The two next Sûtras (22, 23) constitute, according to Sankara, a new adhikarana (VII), proving that he ‘after whom everything shines, by whose light all this is lighted’ (Katha Up. II, 5,15) is not some material luminous body, but Brahman itself.–According to Râmânuga the two Sûtras do not start a new topic, but merely furnish some further arguments strengthening the conclusion arrived at in the preceding Sûtras.) 2
Adhik. VIII (24, 25) decides that the person of the size of a thumb mentioned in Katha Up. II, 4, 12 is not the individual soul but Brahman.
The two next adhikaranas are of the nature of a digression. The passage about the angushthamâtra was explained on the ground that the human heart is of the size of a span; the question may then be asked whether also such individuals as belong to other classes than mankind, more particularly the Gods, are capable of the knowledge of Brahman: a question finally answered in the affirmative.–This discussion leads in its turn to several other digressions, among which the most important one refers to the problem in what relation the different species of beings stand to the words denoting them (Sûtra 28). In connexion herewith Sankara treats of the nature of words (sabda), opposing the opinion of the Mîmâmsaka Upavarsha, according to whom the word is nothing but the aggregate of its constitutive letters, to the view of the grammarians who teach that over and above the aggregate of the letters there exists a super-sensuous entity called ‘sphota,’ which is the direct cause of the apprehension of the sense of a word (Adhik. IX; Sûtras 26-33).
Adhik. X (34-38) explains that Sûdras are altogether disqualified for Brahmavidyâ.
Sûtra 39 constitutes, according to Sankara, a new adhikarana (XI), proving that the prâna in which everything trembles, according to Katha Up. II, 6, 2, is Brahman.–According to Râmânuga the Sûtra does not introduce a new topic but merely furnishes an additional reason for the decision arrived at under Sûtras 24, 25, viz. that the angushthamâtra is Brahman. On this supposition, Sûtras 24-39 form one adhikarana in which 26-38 constitute a mere digression led up to by the mention made of the heart in 25.–The angushthamâtra is referred to twice in the Katha Upanishad, once in the passage discussed (II, 4, 12), and once in II, 6, 17 (‘the Person not larger than a thumb’). To determine what is meant by the angushthamâtra, Râmânuga says, we are enabled by the passage II, 6, 2, 3, which is intermediate between the two passages concerning the angushthamâtra, and which clearly refers to the highest Brahman, of which alone everything can be said to stand in awe.
The next Sûtra (40) gives rise to a similar difference of opinion. According to Sankara it constitutes by itself a new adhikarana (XII), proving that the ‘light’ (gyotis) mentioned in Kh. Up. VIII, 12, 3 is the highest Brahman.–According to Râmânuga the Sûtra continues the preceding adhikarana, and strengthens the conclusion arrived at by a further argument, referring to Katha Up. II, 5, 15–a passage intermediate between the two passages about the angushthamâtra–which speaks of a primary light that cannot mean anything but Brahman. The Sûtra has in that case to be translated as follows: ‘(The angushthamâtra is Brahman) because (in a passage intervening between the two) a light is seen to be mentioned (which can be Brahman only).’
The three last Sûtras of the pâda are, according to Sankara, to be divided into two adhikaranas (XIII and XIV), Sûtra 41 deciding that the ether which reveals names and forms (Kh. Up. VIII, 14) is not the elemental ether but Brahman; and 42, 43 teaching that the vigñânamaya, ‘he who consists of knowledge,’ of Bri. Up. IV, 3, 7 is not the individual soul but Brahman.–According to Râmânuga the three Sûtras make up one single adhikarana discussing whether the Khandogya Upanishad passage about the ether refers to Brahman or to the individual soul in the state of release; the latter of these two alternatives being suggested by the circumstance that the released soul is the subject of the passage immediately preceding (‘Shaking off all evil as a horse shakes off his hair,’ &c.). Sûtra 41 decides that ‘the ether (is Brahman) because the passage designates the nature of something else,’ &c. (i.e. of something other than the individual soul; other because to the soul the revealing of names and forms cannot be ascribed, &c.)–But, an objection is raised, does not more than one scriptural passage show that the released soul and Brahman are identical, and is not therefore the ether which reveals names and forms the soul as well as Brahman?–(The two, Sûtra 42 replies, are different) ‘because in the states of deep sleep and departing (the highest Self) is designated as different’ (from the soul)–which point is proved by the same scriptural passages which Sankara adduces;–and ‘because such terms as Lord and the like’ cannot be applied to the individual soul (43). Reference is made to IV, 4, 14, where all gagadvyâpâra is said to belong to the Lord only, not to the soul even when in the state of release.
