The Tattva-Muktavali | Page 6

the Aphorisms himself established a duality when he spoke of the application of the terms "object" and "agent" [Footnote: In Vedanta S. i. 2. 4, it is shown that certain passages in the Upanishads refer to Brahman and not the embodied soul, "because of the application therein of the terms object and agent;" as __e.g.__ in the passage of the Chhandogya Upan. iii. 14, "I shall attain it when I have departed from hence." These words imply an agent who attains and also an object which is attained, __i.e.__ Brahman. ?a"nkara in his comment on i. 2. 11 illustrates this by the passage in the Katha Upanishad iii. 1, "The two, drinking the due reward from their works, in this world entered the cave, in the highest place of the supreme soul" (sc. the heart)]; and thus has it been explained by the author of the commentary by quoting passages of the Veda which imply duality, as that which says "the two entered the cave."
60. The soul is also shown to be different [from Brahman] by the evidence of ?m.riti [Footnote: Cf. Vedanta S?tras i. 2. 6, where ?a"nkara quotes the passage from the Bhagavad G?ta (xviii. 61), "The Lord of all beings abides in the region of the heart,--causing all beings to revolve by his illusion as though mounted on a machine."]; thus their difference is proved to be essential. If it were not so, how could the Commentator have used such an expression as "the worshipper" and "the worshipped" [Footnote: He uses this very expression __upasyopasakabhava__ in his Comment. on i. 2. 4.]?
61. I am sometimes happy, sometimes miserable; He, the supreme Soul, is always essentially happy. Such is the difference,--then how can there be identity between these two different substances?
62. He is eternally self-luminous and unobscured,-- intensely pure, the one witness of the world; not so is the individual soul,--thus a thunderbolt falls on the tree of the theory of Identity.
63. For those who maintain the identity of the individual and supreme soul, the hypothesis of a __dvandva compound__ [Footnote: __I.e.__ in the word __j?vatmanau__] is precluded; or they bring forward such words as __d.rishadupala__ as parallel cases [Footnote: I suppose that this means that the __dvandva__ compound __d.rishadupala__ has some analogy to one like __j?vatmanau__, which involves identity, as the upper and lower millstone form one instrument; but there (in accordance with Pa.n. 2. 2. 34, __vartt.__) the less important word meaning the upper and smaller stone (__upala__) is placed last (cf. 2. 2. 31)]; the __dvandva__ is only consistent with "difference," but in no way with "identity."
64. Where identity is the meaning, there arises the __karmadharaya__ compound,--for [such a __karmadharaya__ as] __n?lotpala__ "the blue-lotus" is used as implying that the two members of the compound refer to the same subject [Footnote: But __j?vatmanau__ is a __dvandva__, not a __karmadharaya__ compound.]
65. As there are many passages in ?ruti such as that which says "food is Brahman," [Footnote: Brihad ?ra.nyaka Upan. v. 12. 1.] so too this passage "I am Brahman" is to be understood as meaning worship [Footnote: __I.e.__ this is one of the modes of worshipping Brahman by meditating on him in some lower visible form, not as really expressing his real nature.]
66. The doctrine of Identity is not true; wherever it appears to be declared in ?ruti, all those passages are to be taken as only meaning worship.
67. There are many sentences in the ancient Veda which speak for non-identity as also for identity; having expelled envy and discussed the truth, let the wise declare that which each thinks wholesome.
68. O soul, bewildered by a deceived opinion, drive far from thy mouth these words "I am Brahman"; how canst thou be That, O thou who art utterly at the mercy of fate, plunged as thou art in the great ocean of mundane existence hard to be crossed!
69. He who is the beloved of Lakshmi, the ambrosia-ocean, full of manifest supreme joy; the water of whose feet is Ganga, worthy to be worshipped by Rudra and the other gods; who before creation created all instantaneously by a movement of his brow,--how canst thou say, O soul, "I am He,"--thou who art a poor beggar, not a king.
70. O slow of mind, how canst thou say, I am He with whom are filled all the vast stores of this universe in its entirety? Collect thy faculties calmly in thy heart and consider thine own power; can a host of fierce world-supporting elephants enter into the belly of a gnat?
71. Whose art thou? whence art thou come? how is the course of this mundane bondage? Ponder this matter in thy heart and forsake the path of the erring. Say not "I am He"; but worship Hari continually in the relation of adorer and adored; by this thou