इति द्वितीयः पादः
32 verses · 2 of 4
This pada takes up Upanishadic passages whose subject could be mistaken for the individual soul or some deity, and shows that each speaks of Brahman. The one made of mind in the Shandilya vidya of the Chandogya is Brahman, not the embodied self. The eater in the Katha, for whom brahmin and kshatriya are food, is the Supreme. The two who have entered the cave of the heart are the jiva and the Supreme Self. The person seen in the eye, the inner ruler (antaryamin) of the Brihadaranyaka, and the unseen imperishable source of beings in the Mundaka are Brahman. The pada closes with Vaishvanara of the Chandogya, shown to be the Supreme Self, with the views of Jaimini and other teachers noted on the way.
सर्वत्र प्रसिद्धोपदेशात्
sarvatra prasiddhopadeśāt
Because what is well known everywhere is taught. The one 'made of mind' in the Chandogya's Shandilya Vidya is Brahman, since the passage opens with 'All this is Brahman', a teaching familiar across the Upanishads.
विवक्षितगुणोपपत्तेश्च
vivakṣitaguṇopapatteśca
And because the qualities meant to be stated fit Him. True resolve, being like space, holding all actions and desires: these belong to Brahman.
अनुपपत्तेस्तु न शारीरः
anupapattestu na śārīraḥ
But the embodied soul is not meant, because those qualities do not fit it. The limited jiva cannot be of true resolve or all-pervading.
कर्मकर्तृव्यपदेशाच्च
karmakartṛvyapadeśācca
And because object and agent are separately named. 'Him I shall attain on departing from here': the one attained and the one attaining are distinct.
शब्दविशेषात्
śabdaviśeṣāt
Because of the difference in words. A parallel text distinguishes the golden Person within the heart from the self in whom He dwells, using different case endings.
स्मृतेश्च
smṛteśca
And because of Smriti. The Gita says the Lord dwells in the heart of all beings, showing that the indweller and the soul are spoken of as different.
अर्भकौकस्त्वात्तद्व्यपदेशाच्च नेति चेन्न निचाय्यत्वादेवं व्योमवच्च
arbhakaukastvāttadvyapadeśācca neti cenna nicāyyatvādevaṃ vyomavacca
If it be said He cannot be meant because of the small abode and the description as tiny, no: He is so described for meditation, as space is spoken of as in a pot.
सम्भोगप्राप्तिरिति चेन्न वैशेष्यात्
sambhogaprāptiriti cenna vaiśeṣyāt
If it be said He would then share the experiences of the soul, no, because of the difference. Dwelling in the same heart does not make Brahman subject to pleasure and pain.
अत्ता चराचरग्रहणात्
attā carācaragrahaṇāt
The Eater is Brahman, because the moving and the unmoving are taken as His food. In the Katha, the one for whom Brahmanas and Kshatriyas are food is the Supreme who withdraws all.
प्रकरणाच्च
prakaraṇācca
And because of the context. The Katha passage is about the highest Self, the subject under discussion throughout.
गुहां प्रविष्टावात्मानौ हि तद्दर्शनात्
guhāṃ praviṣṭāvātmānau hi taddarśanāt
The two who have entered the cave are the individual soul and the Supreme Self, for that is what is seen. In the Katha, the two drinking the fruit of deeds in the cave of the heart are these two conscious selves.
विशेषणाच्च
viśeṣaṇācca
And because of the distinguishing descriptions. One is described as the goer and the other as the goal, which marks the soul and the Supreme.
अन्तर उपपत्तेः
antara upapatteḥ
The Person within the eye is Brahman, because the qualities fit. The Chandogya calls Him the Self, immortal and fearless, which fits only Brahman.
स्थानादिव्यपदेशाच्च
sthānādivyapadeśācca
And because of the mention of place and the rest. Scripture elsewhere places Brahman in the eye and gives Him name and form for meditation.
सुखविशिष्टाभिधानादेव च
sukhaviśiṣṭābhidhānādeva ca
And because the One qualified by bliss is spoken of. The same passage earlier taught Brahman as 'Ka' and 'Kha', bliss and space, and the Person in the eye continues that teaching.
श्रुतोपनिषत्कगत्यभिधानाच्च
śrutopaniṣatkagatyabhidhānācca
And because the path of those who have heard the Upanishad is described. The path of light taught for the knower of this Person is the path of Brahman's knowers.
अनवस्थितेरसम्भवाच्च नेतरः
anavasthiterasambhavācca netaraḥ
No other is meant, because others do not abide there constantly and the qualities are impossible for them. A reflection or a deity cannot be immortal and fearless.
अन्तर्याम्यधिदैवादिषु तद्धर्मव्यपदेशात्
antaryāmyadhidaivādiṣu taddharmavyapadeśāt
The Inner Ruler in the realms of gods and the rest is Brahman, because His attributes are stated. The Antaryamin of the Brihadaranyaka rules earth, gods and all from within.
न च स्मार्तमतद्धर्माभिलापात्
na ca smārtamataddharmābhilāpāt
Nor is it the Pradhana of the Smriti, because qualities foreign to it are declared. The Inner Ruler is the seer and the immortal Self, which insentient Pradhana cannot be.
शारीरश्चोभयेऽपि हि भेदेनैनमधीयते
śārīraścobhaye'pi hi bhedenainamadhīyate
Nor the embodied soul, for both recensions speak of it as different. The Kanva and Madhyandina texts both say the Inner Ruler dwells in the soul and rules it.
अदृश्यत्वादिगुणको धर्मोक्तेः
adṛśyatvādiguṇako dharmokteḥ
The one with invisibility and other qualities is Brahman, because His attributes are stated. In the Mundaka, the Imperishable, unseen and ungraspable, is called all-knowing.
विशेषणभेदव्यपदेशाभ्यां च नेतरौ
viśeṣaṇabhedavyapadeśābhyāṃ ca netarau
Not the other two, the soul or Pradhana, because of distinguishing marks and stated difference. He is 'higher than the high Imperishable', set apart from both.
रूपोपन्यासाच्च
rūpopanyāsācca
And because of the description of form. The Mundaka gives the cosmic form, fire His head, sun and moon His eyes, which fits only the Supreme.
वैश्वानरः साधारणशब्दविशेषात्
vaiśvānaraḥ sādhāraṇaśabdaviśeṣāt
Vaishvanara is Brahman, because the common words are qualified by special marks. In the Chandogya, 'Vaishvanara' and 'Atman' are qualified so that they point to the Supreme.
स्मर्यमाणमनुमानं स्यादिति
smaryamāṇamanumānaṃ syāditi
That which is described in Smriti is an indication of this. The Smriti picture of the Lord with fire as mouth and heaven as head points back to this Shruti.
शब्दादिभ्योऽन्तःप्रतिष्ठानाच्च नेति चेन्न तथा दृष्ट्युपदेशादसम्भवात्पुरुषमपि चैनमधीयते
śabdādibhyo'ntaḥpratiṣṭhānācca neti cenna tathā dṛṣṭyupadeśādasambhavātpuruṣamapi cainamadhīyate
If it be said it is not Brahman because of the words and because it dwells within, no: meditation on it as such is taught, it is impossible otherwise, and scripture calls it a Person.
अत एव न देवता भूतं च
ata eva na devatā bhūtaṃ ca
For the same reasons it is neither the deity of fire nor the element fire. Neither could have heaven as head.
साक्षादप्यविरोधं जैमिनिः
sākṣādapyavirodhaṃ jaiminiḥ
Jaimini holds there is no conflict even if Vaishvanara is taken directly as Brahman, without symbol. The word itself can denote the Supreme.
अभिव्यक्तेरित्याश्मरथ्यः
abhivyakterityāśmarathyaḥ
Because of manifestation, says Ashmarathya. The infinite is spoken of as of a span's measure because it manifests in that measure for the worshipper.
अनुस्मृतेर्बादरिः
anusmṛterbādariḥ
Because of remembrance, says Badari. He is called span-sized because He is meditated on by the mind dwelling in the heart.
सम्पत्तेरिति जैमिनिस्तथा हि दर्शयति
sampatteriti jaiministathā hi darśayati
Because of imaginative identification, says Jaimini; so scripture shows. The parts of the body from head to chin are meditated on as His cosmic limbs.
आमनन्ति चैनमस्मिन्
āmananti cainamasmin
And they teach Him as being in this. The Jabalas declare the Supreme to be present between the brows and the nose, so the limited measure serves meditation.
Text source: Wikisource · CC BY-SA 4.0 (Wikisource transcription of a public-domain text)
