.

OUTLINE OF

THE VEDANTA SYSTEM

OF PHILOSOPHY
ACCORDING TO SHANKARA
By PAUL DEUSSEN
PROFESSOR OF PHILOSOPHY AT THE UNIVERSITY OF KIEL
Translated by J. H. WOODS
INSTRUCTOR IN PHILOSOPHY AT HARVARD UNIVERSITY

and

C. B.

RUNKLE

OF CAMBRIDGE, MASSACHUSETTS

J>

vt>

NEW YORK
THE GRAFTON PRESS
70

FIFTH AVENUE

3*^ro

mo

COPYRIGHT,
IN

1906

GREAT BRITAIN AND THE UNITED STATES

BY THE GRAFTON PRESS

CONTENTS
PAGE

PREFATORY NOTE BY THE AUTHOR

CHAPTER

INTRODUCTION

1.

FUNDAMENTAL IDEA IDENTITY OF BRAHMAN AND THE SOUL

2.

CONTRADICTED BY EXPERIENCE

3.

AND BY THE ASSUMPTIONS OF THE VEDIC RITUAL

4.

IGNORANCE AND KNOWLEDGE

5.

SOURCE OF KNOWLEDGE

CHAPTER

THEOLOGY

II:

AND EXOTERIC SCIENCE

6.

ESOTERIC

7.

ESOTERIC AND EXOTERIC

8.

DIFFERENCE BETWEEN ESOTERIC AND EXOTERIC

9.

ESOTERIC

BRAHMAN

IS

BRAHMAN

'

UNKNOWABLE

10.

NATURE OF ESOTERIC BRAHMAN

11.

INTUITIVE COGNITION OF ESOTERIC

12.

EXOTERIC BRAHMAN

BRAHMAN

13.

EXOTERIC BRAHMAN AS WORLD-SOUL

14.

EXOTERIC BRAHMAN AS INDIVIDUAL SOUL

15.

EXOTERIC BRAHMAN AS PERSONAL GOD

CHAPTER

III

AS SOUL

COSMOLOGY

16.

EMPIRICAL AND METAPHYSICAL POINTS OF VIEW

17.

THEIR RELATION TO ESOTERIC AND EXOTERIC SCIENCE

18.

WORLD-PERIODS

19.

THE WORLD

IS

14

WITHOUT BEGINNING

21.

MORAL NECESSITY FOR REPEATED CREATIONS OF THE WORLD

INORGANIC NATURE ELEMENTS

22.

ORGANIC NATURE

23.

NON-EXISTENCE OF WORLD FROM METAPHYSICAL POINT OF VIEW

20.

vii

CHAPTER

IV:

SOULS

PSYCHOLOGY

24.

THE SOUL ALONE REAL

25.

THE SOUL IDENTICAL WITH BRAHMAN

21

CONTENTS

vi
26.

THE SOUL FBOM THE METAPHYSICAL POINT OF VIEW

27.

THE SOUL FROM THE EMPIRICAL POINT OF VIEW

28.

ITS

29.

MIND (MANAS) AND SENSE-ORGANS (iNDRIYAS)

30.

VITAL PRINCIPLE (MUKHYA PRANa)

SI.

SUBTILE BODY (SUKSMA CARIRa)

32.

MORAL QUALIFICATION

33.

SPECIAL STATES OF

LIMITING CONDITIONS (THE UPADHIs)

THE SOUL

CHAPTER V MIGRATION OF THE SOUL

:

34.

DEPARTURE OF THE SOUL FROM THE BODY

35.

DESTINY OF THE DOER OF PIOUS DEEDS

36.

DESTINY OF THE WICKED

37.

DESTINY OF PIOUS WORSHIPPERS OF BRAHMAN

34

HELL AND THE THIRD PLACE

CHAPTER VI EMANCIPATION
:

38.

EMANCIPATION COMES FROM KNOWLEDGE

39.

KNOWLEDGE BY THE GRACE OF GOD

40.

AIDS TO THE ATTAINMENT OF

41.

ANNIHILATION OF DEEDS (KARMA)

42.

ABOLITION OF MORAL DUTIES

43.

PERSISTENCE OF THE EMANCIPATED BODIES

44.

ABSORPTION INTO BRAHMAN

KNOWLEDGE

39

PREFATORY NOTE
BY THE AUTHOR

On

of Indian wisdom there is no fairer flower

Upanishads, and no finer fruit than the Vedanta

the tree

than the

philosophy. This system

grew out of the teachings of the

Upanishads, and was brought to

the great

Shankara (born 788

its

a.d.,

consummate form by
exactly one thousand

years before his spiritual kinsman Schopenhauer).

to this

lief

day, Shankards system represents the

of nearly

thoughtfid Hindus,

all

widely studied in the Occident.

so studied,

the system,

Vedanta" (Leipzig: F.

of

To the end

common

be-

deserves to be

that

it

might

be

I published more than twenty years ago a com-

pendium of

close

and

Even

the work,

under the

title

"Das System

des

Brockhaus, 1883), and at the

I added a

brief outline

of ShankarcCs

doctrine.

The

translation

of that

was submitted

outline

to

me

by my friend and for some time disciple in Germany, Dr.

James H. Woods, after

read and revised

it

with care,

and additions ; and I

vice in

his return

from

Benares.

I have

and suggested some changes

trust that

it

may prove

to be

of ser-

acquainting American students with Shankara.

PAUL DEUSSEN

Kiel,

November

18,

1905

Abbreviations

BAU. = Brhad Aranyaka Upanishad

ChU. = Chandogya Upanishad
vetU. = Qveta^vatara Upanishad
= Ia Upanishad
I9E.
KU.
= Kena Upanishad
KshU. = Kaushltaki Upanishad
KthU. = Kathaka Upanishad
MuU. = Mundaka Upanishad
= Prana Upanishad
PU.
= Taittirlya-samhita
Ts.

OUTLINE OF THE
VEDANTA SYSTEM OF PHILOSOPHY
CHAPTER

INTRODUCTION

HE

fundamental idea of the Vedanta system, as

most

"That

tersely expressed in the

art thou" (tat

tvam

(aham brahma asmi '\

Brahman and the

Brahman, that
being, the

is,

and "I am Brahman"

This means that

Fundamental
idea of

the eternal principle of all

power which creates

and again absorbs them,

self,

),

words of the Veda,

the identity
of
J

is

soul.

asi

is

all

identical with the

Atman, the

or the soul ; namely, with that in us which,

judge rightly, we acknowledge as our own

when we

self,

inner and true essence. This soul in each one of us

a part of

as our
is

Brahman nor an emanation from him, but

and

fully

them

worlds, sustains

entirely, the eternal indivisible

not

it is,

Brahman

it-

self.

2.

This assertion contradicts experience, 3 which pre-

sents not

any
such unity,
but rather a
J
J

multiplicity, 4 a

forms,

and

complex 5 of names and

Contradicted

by

as a part of these, our Self, in-

corporated in our body which has come into being and

must

in time

Ch U.

Nanatva.

be disintegrated.

vi. 8. 7.

impressions of the ear

BA U.

Prapanca.

and of the

i.

4. 10.

Vyavahara.

Namarupe,

eye, sense-perceptions.

that

is,

THE VEDANTA SYSTEM

2
3.

No less the fundamental

assumption of the Vedanta

system contradicts the canon of the Vedic ritual: this

indeed assumes a survival 7 of the self beContradiction
of the

Vedic ritual

yond the body; but it also presupposes

/?'
i,- v
j* *j
j*
a multiplicity
of individual souls discrete

Brahman. These

from

deeds

done in each

succeeding
4.

life

and

Experience, as

engaged in an endless

souls,

round-of-rebirth, 8 enter one

9

body

another, the

after

necessarily determining the

life

its quality.
it is

the result of our perceptive and

cognitive faculties, 10 and the Vedic ritual as well, with

its

commands and

prohibitions, its promises

Ignorance

and

and

tion,

both

threats,
11

an innate

rest

illusion,

on a
12

false cogni-

called avidya or

ignorance, the assertions of which, like apparitions in

a dream, are true only

till

quiry this innate avidya

is

that the atman, that

is,

one awakes.

On

closer in-

found to consist in the fact

the soul, the

self, is

not able

to distinguish itself from the upadhis or limiting conditions with which it

is

invested.

These limiting condi-

tions include the body, the physical organs,

and the

deeds; and only a part of them, namely, the body,

is

destroyed at death, the rest accompanying the soul in

its

transmigrations.

The

converse of this avidya

is

know-

ledge (vidya), also called right cognition or universal

7

Karman.
Pramana, including immediate apprehension (pratyaska), inference
n Mithya-jnana.
12 Bhranti.
(anumana), and so forth.
10

Vyatireka.

Sarhsara.

INTRODUCTION
cognition, 13

by virtue of which the atman distinguishes

himself from the upadhis, and recognizes that the latter,

resting on avidya,3Lre
tion,

15

mere illusion 14 or erroneous assump-

whereas he himself

identical with the one

is

and

only one, the all-embracing Brahman.

5/Universal cognition 16 cannot be attained by means

17
faculties,
perceptive
and cognitive
of worldly

r
J r

nor can
ical

it

be enjoined as a duty by the canon-

The source
of

ordinances of the Veda, because both of

and cannot lead be-

these have their origin in avidya

yond

it.

The

sole source of vidya

Scripture^ as

is

rather revelation, firuti (or

we not very appropriately

meant the Veda, both

gruti is

translate

it).

By

"Work-section and

its

Knowledge-section," 18 the latter including several chapters scattered

through the Mantras and Brahmanas, and

especially the concluding chapters of the

called the Veda-end ( Veda-anta, that

ishads.

The

is,

entire Veda, including

Brahmanas

Vedanta) or Upan-

both Work-section

and Knowledge-section, the whole body of the Mantras

(hymns and

sacrificial formulas),

logical expositions),
origin. It

and the Upanishads,

is

of divine

was "breathed forth" by Brahman, and only

"seen" by the
Rishis.

the Brahmanas (theo-

The

human

authors, the inspired sages

or

world, including the gods, passes away, but

14

Maya.

15

Abhimana.

13

Samyag-darQana.

16

Sarhyag-dar9ana, literally, cognition which converges from all sides to

one point.

17 See

paragraph

4.

18

Karma-kandaawdjnana-kanda.

THE VEDANTA SYSTEM

4.

the Veda
universe

is

eternal; it survives the destruction of the

and continues to

Brahman.

exist in the soul of

In accordance with the word of the Veda which contains

the eternal archetypes of

and

so forth, are created

all things, gods,

anew by Brahman at the

ginning of each world-cycle.

to
is

men, animals,

The Veda

is

be-

then revealed

them by the breath of Brahman. The Work-section

revealed as a code of conduct having happiness 19 as

its

object; the Knowledge-section, as the source of right

cognition, 20 the one

ness,

21

that

and only

emancipation.

is,

fruit of

which

blessed-

is

Not by reflection

22

is

right

cognition to be attained, nor yet through tradition or

smrti. 2B

Both

reflection

and tradition can only

in a sec-

ondary sense be considered the source of truth, namely,

in so far as, being based

interpret

and supplement

19

Abhyudaya.

21

Nihgreyasa, the

23

on the Veda, they attempt to

its revelation.

20 Samyag-dar9ana.

summum

bonum.

22

Tarka.

Smrti includes the Vedic Sutras, the Sdmkhyaand Yoga systems,

the Law-book of Manu, the Mahdbhdrata, and so forth.

CHAPTER II
THEOLOGY
6.

The supreme aim

2

tion, that

but

is,

of

human

emancipation
of the soul from
a

this

with the highest

content of vidya
or

emancipa-

its
Esoteric

brought about by the

is

recognition of the individual

Atman

is

3
the cessation of the soul's transmigrations;

transmigrations

cal

beings 1

Self,

is,

Brahman,

self,

and

exoteric
science

as identi-

namely, Brahman.

The

entire

consequently, knowledge of the

for

the two concepts are inter-

changeable.

There

are,

however, two kinds of knowledge in refer-

ence to Brahman, the higher 6 and the lower 7 knowledge.

The higher knowledge has

and

its

for its object right cognition,

one and only fruit

is

emancipation; the lower

knowledge does not aim at knowledge of Brahman, but

at his worship, 9 and has as its fruit, according to the grade

of worship, success in undertakings, 10 happiness, 11 and

emancipation. 12

finally progressive

higher knowledge

The

object of the

the higher Brahman; 13 of the lower

is

knowledge, the lower Brahman. 14

7/The Veda,
1

then, distinguishes

Purusa-artha.

Atman.
7 Apara vidya.

two forms 15 of Brah-

Moksa.
Parama-atman.
8 Samyag-dar^ana.

Samsara.
Para vidya.
9 Upasana.

10

Karma-samrddhi.

11

Abhyudaya, in heaven, or perhaps in the succeeding birth.

13 Param brahma.
u Aparam brahma.
Kramamukti.

12
15

Rupe.

THE VEDANTA SYSTEM

man: the higher,

attributeless

16

Brahman; and the lower

Brahman, possessing

attributes.

17

As

to

Esoteric

the former, the Veda teaches that Brah-

and exoteric

man
tions,

19

devoid of

is

all attributes,

forms, 20 and limiting conditions. 21

To

18

distinc-

the latter,

for purposes of worship, it ascribes various attributes,

distinctions, forms,

and conditions.

8.M3ne and the same object cannot be with and with-

k^J^c^

out attributes, with and without form in

is

itself.

22

Brahman

without attributes, form, difference, and

Difference be-

limitation, but becomes the lower Brah-

tween esoteric
and exoteric

n
n
man when ignorance "9%s imposes on it, tor
the

-i

purpose of worship, the limiting conditions or iipadhijL/

The imposition on Brahman

sion, just as it is

red when

tions
9.

%/

is

illusion to look

a red colour.

it reflects

the crystal
sence of

an

of upadhis

As

upon a

illu-

crystal as

the transparency of

imposed upon

es-

not changed by the limiting condi-

is

it

by avidya.

The higher Brahman

is,

in essence, without attri-

_
The esoteric

butes,'

Brahman is
unknowable

and unconditioned. 27

24

formless,'

25

devoid of distinctions, 26
It

is

"not gross and

9a
not subtile, not short and not long, and
,

.,

"not to be heard, not to be touched, formless,

16

Para, nirguna.

19

Viesa.

20 Akara.

23 Avidya.
,

26

only an

not affected by the red colour, so the

Brahman

so forth;

is

Nirvi^esa.

17

18

21

22

Svatas.

25

Nirakara.

28

BA U.

Apara, saguna.
UpadhI.
24 Nirguna.
27 Nirupadhika.

Guna.

Hi. 8.8.

THEOLOGY
imperishable;" 29

it

is

"not so and not

so,"

form and no representation can express

therefore "different from that which

that which we do not know;"

31

back from

it

it

without finding

The only thing

tributeless

Brahman

is

we know and from

32

and Bahva, the

its

essence

by

sage,
33

silence.

that

it is

not non-existent. It

but from the

(Sat);
v
' '

Brahman by

esoteric

Brahman

declaring that, as a

of salt has the taste of salt throughout, so

throughout pure intelligence.

34

attributes are not ascribed to

is

Nature of

the essence of

no

its essence. It is

empirical point of view Brahman is rather the

r
r*
n c
n
i
Non-Existent.*The Scriptures still further define

is,

that can be predicated of the at-

The Existent

therefore

that

words and thoughts turn

answered the question regarding

10.

30

lump

Brahman

is

In these assertions, two

Brahman,

since

both are

identical; for the essence of being consists in intelli5

gence; that of intelligence, in being. Bliss (ananda)*

is

occasionally acknowledged as a predicate of the attributeless

Brahman, but

it is

not mentioned in the discus-

sion of its essence, perhaps because it

29

KthU.

32

TS.

33

When

ii.

i.

3.15.

so

Neti, neti,

BA U.

ii.

is

considered a

3.6.

si

KU.

i.

3.

4.

Vdshkali bade Bahva teach him Brahman, the sage explained

him by silence. He said to him, "Learn Brahman, friend,"" and

became silent. When questioned the second and the third time, he replied, "I am teaching you indeed, but you do not understand. Silent
is that Self." See Shankara on Veddnta Sutra, Hi. 2.17.

it to

34

35

Caitanya.

The laHar Veddnta attributes ananda

under the name Sac-cid-ananda.

cate

to

Brahman as a

third predi-

THE VEDANTA SYSTEM

merely negative quality, that

as freedom

is,

from pain.

Of Brahman alone can freedom from pain be predicated

for the Scripture saith,

Brahman,

that

"All that

subject to pain."

is

from

different

is
36

11 ;The impossibility of cognizing the attributeless

Brahman

on the

rests

Brahman

fact that

is

the inner

Intuitive cognition

Self 37 in everything;
that exists. As such
J

of esotjyicxBrah-

it is

man as

Soul

more

certain than anything else

.

-,

on the other hand,

it is

impossible to cognize

cause in every act of cognition

by the sage

satisfaction,

it,

but,

be-

the knowing subject

it is

and therefore never an object^ Brahman

ceived

and cannot be denied by any one

is,

however, per-

in the state of samradhana, complete

which consists in the withdrawing the or-

gans of sense from everything external, and in concentrating

them upon

one's

own

inner nature. In the

consciousness that our inner Self

Brahman, and

in the

accompanying conviction of the

non-reality of the whole complex of

lies

the attributeless

is

names and forms,

emancipation.

12/ The higher Brahman

The
exoteric

Brahman

Brahman

38

surpassable

man

is

converted into the lower

by imposing upon
40

determinations.

is

it

pure

39

or un-

The lower Brah-

to be understood in all passages where

the Scriptures ascribe any sort of determination, attri36

Ato 'nyad artam,

38

Aparam

brahraa.

BA U.

tit,

3^

4.2.

Vi^uddha.

37
40

Antar-atman.
Nirat^aya.

THEOLOGY

bute, form, or distinguishing feature to Brahman. This

done not for the sake of cognition, but for purposes

is

of worship, 41 and the fruit of this worship, as well as

that of works which belong to the same category,

not emancipation,

42

but happiness,

43

is

chiefly in heaven,

but nevertheless limited to the round-of-rebirths or

samsara. Heavenly glory, 44 however, attained after death

by way of the Path of the Gods, 45 through worship of the

lower Brahman, leads to

full

plete emancipation. This

tion.

46

is

cognition and hence to

com r

called progressive emancipa-

Complete emancipation

is

not

since the worshippers of the lower

its

immediate result,

Brahman have not yet

wholly burnt away their ignorance. For

it is

ignorance

which determines the higher Brahman and thereby converts it into the lower
as little

is

Brahman. The nature of Brahman

changed by being thus determined (to use again

the oft-cited simile) as the clearness of the crystal

fected

by the colour by which

its reflections

moving on the

or space by bodies burnt in

The

tinged, or the sun

surface of a

it

or

moving

by

body of water,
in

it.

elaborately developed conceptions of the lower

Brahman may be divided

it is

it is

is af-

into three groups according as

conceived pantheistically as world-soul, psychologi-

cally as principle of the individual soul, or theistically

as

a personal God.

41

Upasana.

42

44

Ai^varya.

45

Moksa, nih^reyasa.
Devayana.

43
46

Abhyudaya.
Krama-mukti.

THE VEDANTA SYSTEM

10

most important of the passages

13. Several of the

that constitute the

first

At ChU.

The exoteric
Brahman as

group may here be mentioned.

14,

iii.

Brahman

is

called "all-ef-

fecting, all-wishing, all-smelling, all-tasting

(that

is,

the principle of

action and sen-

all

suous perception), embracing the universe,

perturbed."

47

Again, the moon and sun are called

its

the wind

its

sky

eyes, the four quarters of the

breath,

48

and

un-

silent,

so forth.

sages as represent

To

its ears,

this class, also, belong such pas-

Brahman as the

source of

all light;

the light beyond the heavens and in the heart;

50

49

as

as the

ether from which all creatures proceed, 51 and which differentiates

/

47

" Verily

names and forms

this universe is

Brahman ;

52

as the vital

principle

in silence one should think

it

as

beginning, ending, and

him (the Brahman). Now man
is formed out of will. According to what his will is in this world, so
he will be when he has departed; let him then seek (the good) will.

breathing in

Spirit

is

his substance, life is his body, light is his

are truth, his self

all-tasting,

is infinity. All-effecting,

embracing the universe,

self in the inner heart, smaller

silent,

form,

his thoughts

all-wishing, all-smelling,

unperturbed

than a kernel of

rice,

this is

my-

smaller than a

grain of barley, smaller than a mustard seed, smaller than a grain of

millet, even than a husked grain of millet
this is myself in the

inner heart, greater than the earth, greater than the sky, greater than
heaven, greater than all these worlds. The alUeffecting, all-wishing, allsmelling, all-tasting, embracing the universe, silent, unperturbed
is

myself in the inner heart,

from

here

this

Brahman. Whetl I shall depart

He who knows this has no doubt.

this is the

shall enter into

it.

Thus spake Cdndilya; thus spake Cdndilya." This is the well-known

doctrine of Cdndilya in the Chdndogya-Upanishad, iii. 14.
'

^MuU.
5Q

ChU.

52

"It

is

ii.

iii.

1.1.

^MuU.

13.7.

51

the ether

ChU.

ii.
i.

2.10;

KthU.

v.

15; CvetU.

vi. 14.

9.1.

which expands names and forms: that wherein they

THEOLOGY
from which

all creatures spring,

world moves trembling

tire

5i

53

11

and

as the

in

which the en-

inward ruler; 55 as

the principle of the world-order, the bridge which keeps

these worlds asunder so that they are not confounded;

and

as the

power by which sun and moon, heaven and

earth, minutes, hours, years,

and days remain

finally as the world-destroyer

things.

56

who

reabsorbs

discrete;
all

57

created

58

14. Frequently contrasted with the vast spatial extent

which the preceding conceptions suggest are the minute

the Brahman, the Immortal, the Self. I go forth to the
Lord of Creatures, to his house (this world). I am the
glory of the Brahmans, the glory of the warriors, the glory of the husbandmen. To the glory I have attained. May I, the glory of glory,
never go to the gray, toothless (a human body)." ChU. viii. 14.1.
54 KthU. vi. 1.
53 ChU. i. 11.5.
56 ChU. viii. 4.1-2.
QBBAU. Hi. 7.3.
57 ii This it is,
Gdrgi, that the Brdhmanas call the Imperishable. It is

both are

is

hall of the

neither coarse nor subtile, neither short nor long, neither red (like fire)
nor fluidf like water), neither shadowy nor dark, neither wind nor ether,

not adherent, without taste, without smell, without eye

and without

ear,

without speech, without understanding, without vigour and without

breath, without mouth and without measure, without inner or outer; it

devours nothing and

Imperishable,

is

Gdrgi, sun

of that Imperishable,

command of

the

utes
all

and

By

By

the

command of that
By the command

and moon stand apart.

and earth stand apart. By

Gdrgi, heaven

that Imperishable,

hours, days

stand apart.

devoured by no one.

Gdrgi, what are called min-

and

nights, half-months, months, seasons, years,

the

command of

that Imperishable,

Gdrgi,

some streams flow to the East from the snow-mountains, others to

the West, or to any other quarter. By the command of that Imperishable, O Gdrgi, men praise the generous, the gods follow the sacri1

ficer, the fathers the libation for the dead.'

KthU.

ii.

25.

''

BAU.

Hi. 9.8-9.

THE VEDANTA SYSTEM

12

dimensions attributed to

As such

ple.

The exoteric
Brahman as

body;

individual soul

59

inch;

63

it

as psychical princi-

abides in the citadel of the

in the lotus of the heart; 60 as a

i
bl

dwarf

Brahman

smaller than a grain of millet;

point of an awl;
also as the

man

65

M
o

as tall as a single span

as vital principle;

64

66

or an

as big as the

as spectator;

67

in the eye. 68 Illustrations of this sort

might be multiplied.
These conceptions of the conditioned Brahman

15.

culminate in the conception of him as Icvara, that

this view comparatively

fully developed,

it

as

a personal God. In the Upanishads we find

The exoteric
Brahman as

tem

is,

69

seldom and

less

but in the Vedanta

sys-

On

plays an important part.

Icvara's consent de-

pends the round-of- rebirths, and on his grace 70 depends

that true knowledge which brings emancipation. Just as
rain develops each plant from seed, each after its
so Icvara, guided

by the deeds done

in the previous exis-

and making the conditions of the new

tence,

own kind,

life

to pro-

ceed from these deeds, decrees to souls both what they

are to

do and what they are to experience.

It

must be

borne in mind, however, that the personification of

Brahman
59

PU.

as Icvara, as Ruler, in contrast to the world

eo

v. 5.

ChU. v. 18.1.
65
gvet U.v.S.
*ChU. i. 7.6; iv.

ChU.

^KthTJ.

viii. 1.1.

MKthU.
66 Ksh U.

*2

MChU.

iv. 12.

in.

and

8.

67

Mu U. Hi.

15.1.

1;BAU.

69

See Iqd,

70

Prasada, anugraha.

iv.

4.22;

KshU.

Hi.

8;

KthU.

ii.

v. 3.

Hi. 14.3.

4.12.

1.1.

THEOLOGY
over which he

is

to rule,

is

13

confined to the empirical

ignorance, has in the

point of view. This view, based on
strict sense

iiBAU.

no

reality.

U. 4.13.

71

CHAPTER III
COSMOLOGY
16.

The

duality of teachings

in theology, and, as

shall see, in eschatology, corresponds to

two

we

different

points of view, one view in the r

province

EmpisicaUajd

m etaphysica

of cosmology, and the other in that of

psychology. *The

first

of these, the em-

pirical point of view, teaches the creation of the

Brahman and the transmigration of

the upadhis and thus

made

metaphysical point of view,

souls invested with

individual.
3

world by

The

second, the

maintains the identity of

the soul and Brahman, denies

all

manifoldness, and in

so doing denies not only the creation

and existence of

the world, but also individuality and transmigration of

souls.

Greatly to the detriment of clearness and consis-

tency, this distinction

in the

is

not everywhere

strictly

observed

cosmology and in the psychology. The system

general, treated

is,

in

from the metaphysical point of view to

the neglect of the empirical, without, however, denying,

or being able to deny, to the latter

its relative justifica-

tion, since it is the necessary postulate of the

apara vidya

of the eschatologyjln consequence of this, the creation

of the world

is

treated at length

fashion in the cosmology; but

we

and

in very realistic

are nevertheless con-

stantly meeting with the assertion that this teaching of

1

Apara and para

Vyavahara-avastha, literally, point of view of practical life.

Paramartha-avastha, literally, point of view of highest reality.

vidya.

COSMOLOGY
the Scriptures in regard to the creation
to enforce the doctrine of the

and that
ality

15
is

merely intended

Brahmanhood of the

world,

for this reason only has the conception of caus-

been substituted for that of identity. In the psy-

chology, the metaphysical doctrine of the identity of

Brahman and the world

is

maintained throughout, and

is

defended against the opposite empirical point of view

presupposed in eschatology.
physical doctrine gives

way before the

instance, in maintaining the

Since, however, the

At times, however, the metaempirical, as, for

coming into being of

souls.

arguments of the empirical point of

view apply to a part of the exposition only, a clear presentation of the empirical psychology
theless,

we may get a

is

lacking. Never-

correct idea of this side of the

system from the consideration of incidental and scattered

remarks.
17.

The

consistency of the system requires that the

higher knowledge in theology and eschatology, together

with the metaphysical point of view in cos-

The

mology and psychology, should make one

the esoteric and

inseparable metaphysical system. Also

ingstothe

re i a tion of

exoteric teach-

that the lower

requires,
1

it

knowledge of the
O

theology and eschatology should unite with

metaphysical

and empirical
P int of view

the empirical point of view of the cosmology and psy-

chology to form a general presentation of metaphysics as

it

appears from the empirical point of view of avidya

(that

is,

realism),

and that

this empirical metaphysics

THE VEDANTA SYSTEM

16

should constitute a system of popular religion for the

use of

all

identity.

who cannot

those

Above

all, it is

rise to

the point of view of

plain that only the lower

and

not the higher Brahman can be conceived as the creator

of the universe, chiefly because, for creation, as
peatedly asserted, a multiplicity of faculties

Such a multiplicity, however,

is

is

is

re-

needed. 4

predicated only of the

lower Brahman. And, indeed, the passage which enumerates such a multiplicity of creative faculties,

"he

effecting, all-wishing, all-smelling, all-tasting,"

is all-

is

by

preference cited as a proof- text in favour of the doctrine

of the lower Brahman.

18.

According to the Upanishads, 6 Brahman creates

the world, and then enters

There

Worldperiods

is

it

through the individual soul. 7

no mention

either of the existence of

the individual soul before the creation of the

This multiplicity of powers appears to be inconsistent with the omni-

potence of

Brahman

all-wishing,''''

and

expressed in such statements as "all-effecting,

so forth. These powers, without which he could not

create or be the cause

of the beginning, preservation, or destruction of

from the multiplicity of effects. The relation
of these powers to Brahman appears to be that they are immanent in
him. He is filled with powers. There is some similarity with the Platonic ideas. One particular power creates and orders the world as a
whole. The present world of names and forms, in undeveloped form,
the world, are inferred

is

latent in this original power. Particular souls,

names and forms,

are identical with the multiplex developed states of this latent power.
The constant factor running through the cycles of recreated worlds is

due
5
6

to this

ChU.
ChU.

power in Brahman. The multiple factor must

Hi. 14.2.
vi.

3.2; TS.

ii.

Anena jlvena atmana.

BAU.

i.

4.7

KshU.

iv.

20.

also be in him.

COSMOLOGY

17

world, or of a creation periodically repeated. In this conception, the

germs of the empirical and of the meta-

physical doctrines of the Vedanta system

lie side

by

side

as yet undeveloped.

The metaphysical element

is

the

identity of the soul

and Brahman; the empirical

ele-

ment, the unfolding of the world of sense. In the Vedanta

system these two doctrines are entirely separate.

On

the

metaphysical side we have identity of the soul and Brah-

man, but no beginning nor persistence nor dissolution

of the world.

On

the empirical side we have a creation

of the universe, but no identity of

with the upadhis which

soul; for the individual soul,

make

it

Brahman and the

individual, exists from eternity,

grates, except in case of emancipation,

to another for all eternity.

of the universe

is,

The

and transmi-

from one body

doctrine of the creation

however, transformed into a periodical

and alternating unfolding of the world from Brahman

and reabsorption of the same into Brahman, each cycle
repeating itself not once, but countless times through

all

eternity.

The

Souls, as well as the elements, at the reabsorp-

tion of the world into

in latent power,

Brahman

exist potentially as

germs

and at each new creation come forth

from him unchanged. In

this

new conception the

nal meaning of the doctrine of creation

is

doned, but in the form just indicated the

tained because the Veda teaches

it.

origi-

entirely aban-

dogma

is

re-

In the Vedanta system

18

THE VEDANTA SYSTEM

itself there is

no motive for a creation of the universe,

but rather for

this,

tures,

its

existence from eternity; instead of

in accordance with the authority of the Scrip-

we

and reabsorption, a

find a periodic creation

cycle which

must repeat

itself

without ceasing and with-

out changing the stability of the universe. For the sys-

tem demands the

eternal existence of the world,

istence depending, as
19.

The

we

of-rebirths.
without

Without beginning
there has

isted, separately

ex-

from Brahman, a multiplicity

individual souls. These souls are distin-

whom

guished from Brahman, with

are identical,

oped.

necessity.

the existence from eternity of the round-

is

The world

egmnmg

on a moral

ex-

leading idea of the empirical cosmology and

psychology

is

shall see,

an

by the upddhis

Among

in

metaphysically they

which they are envel-

these upddhis, which together with the

deeds adhere to the soul, must be counted the psychical

organs 9 of the subtile body

also, occasionally, in

10

which supports them, and

a wider sense, the gross body and

the external objects. Only the gross body

destroyed

is

in death; the subtile body, with the psychical organs,

has existed as the investment of the soul from eternity,

and accompanies
migrating soul

it in all its

is

and moral, which

also
it

transmigrations.

The

trans-

accompanied by the deeds, ritual

has done during

life,

and these

pre-

vent the round -of-rebirths from coming to an end; for

8

10

Sarhsara.

Suksma oarira.

Indriya, manas,

mukhya

prana.

COSMOLOGY

19

every deed, good as well as bad, demands in compensation reward or punishment,

and

this not only in another

world, but in the form of a subsequent earthly existence.

Without deeds no human

is

possible which

is

life is

no

possible; hence

not followed by another as

its

life

atone-

ment. Very good deeds produce existence as a god; very

bad deeds produce existence as an animal or plant. Even

if in this life

the soul should not act at

all, it

would not

thereby be preserved from subsequent rebirths, since

deeds of remarkable goodness or badness

an atonement. This

eral successive births as

son

demand

sev-

the rea-

is

why the round-of- rebirths extends through all spheres

of existence, from the gods

down

to plants, without be-

ginning, and, unless the latent power of deeds

sumed by knowledge,

the soul.

con-

also without end.

20. The unfolding of the perceptible world 11

sence, nothing

is

is, in its

es-

more than the fruit of deeds imposed 12 upon

The world is,

as the

common forMoral necessity for

mula 13
visited
is

"retribution of the deed

runs,

upon the

doer,

,,

it is

the repeated cre-

"that which

to be enjoyed" (bhogya); whereas the soul in

it is

"the

enjoyer" (bhoktar), and "the doer" (kartar), both of them

corresponding necessarily and exactly to

of being a doer," that
11

Nama-rupa-prapafica.

12

Adhyaropita

13

Kriya-karaka-phala

4.16.

see

is,

to

its

hatrtva or to

Shankara on iv. 1.2;

see Shankara on
:

its

"condition
its

activity

3.14.
i.

3.22; 3.18;

ii.

1.14: Hi.

THE VEDANTA SYSTEM

20

The connecting

in the previous existence.

the deeds and their fruit

and

the

link between

latter comprising action

suffering in the subsequent existence

is

not an

power or adrsta of deeds, reaching beyond

visible

tence, or at least not that alone;

Brahman

Ipvara, a personification of

empirical point of view, 14

who

fering to the soul in the

but

it

is

exis-

rather the

valid only for the

retributes action

new

in-

and

suf-

birth, according to the

deeds done in the previous existence.

The

recreation of the world after

its

absorption into

Brahman depends each time upon the same

necessity as

the succession of rebirths. For souls, although absorbed

Brahman,

into

still

persist,

in a latent state as germs,

together with their deeds,

and the latter demand for their

atonement the repeated creation of the universe, that

is,

the unfolding of the elements from Brahman.

will

now

consider this process in detail.

At

91.

We

the time of creation,

srsti,

which, according

to the meaning of this word, must be conceived as an

Inorganic

or emanation, the aka$a (the

"outpouring"
r

nature

ether, or,

the

more

correctly, the all-penetrating

visible space conceived as

comes forth from Brahman

ter)

comes wind;
ter;

17

15

from wind comes

from water comes earth.

18

a very subtile mat-

first.

fire;

16

From

from

fire

the ether

comes wa-

In this process the subse-

quent element is brought forth each time, not by means of

i*
17

See

paragraph

Apas.

15.

15

Vayu.

16

Agni,

18

Prthivi, anna.

tejas.

;::

COSMOLOGY
the elements themselves, but by

21

Brahman

in the

form of

the elements. In reverse order, at the dissolution of the

world earth merges into water, water into

fire, fire

into

wind, wind into ether, ether into Brahman.

The

ether

is

perceived through the sense of hearing

wind, through hearing and touch

fire,

through hearing

and touch and sight water, through hearing and touch,

;

sight

and

taste

and

earth,

and sight and taste and

through hearing and touch

smell.

The

elements, however,

as they occur, are not the pure original elements, but

a mixture of them, each with a preponderance of one or

the other. 19
22. After
ters into

Brahman has

them, according to the Upanishads, by means

of individual souls; that

tern

created the elements, he en-

is,

according
to the sysJ

which we are here considering, the transmi-

Organic
nature

grating souls, which even after the dissolution of

the world have persisted potentially, 20 awake from this

"deep sleep" 21 which

ical reality,

and

is

part of the illusion of empir-

receive, in accordance

in the previous existence, the

with their deeds

body of a god or a human

being or an animal or a plant.

The

process

is

as follows

the seed of the elements which souls carry with them

in their transmigrations, in the
19
is

form of the subtile

systematic exposition of this theory of the blending of the elements

not found in Shanlcara's

Commentary on

the

Brahmasutras, but

only later in the Veddntasdra.

20

Qakti-atmana.

21

Mayamayl mahasusupti: see Shankara on i. 4.3.

THE VEDANTA SYSTEM

22

body, grows through the accretion of similar particles

proceeding from the gross elements to the gross body; 22
at the same time the psychical organs, 23 which were all

implicated 24 during the transmigration, unfold themselves.

25

The body

"the complex of organs of activity built

is

up of names and forms

elements; the soul
plex.

The growth

is

;"

26

it is,

then, a complex of

the lord (svamiri) of this com-

of the body arises from the elements

of which three parts, gross, middle, and subtile, are distinguished. In correspondence with this tripartite division, faeces

and

flesh

and manas come from the earth;

urine and blood and prana

come from water; bones

and marrow and speech come from

fire.

Since, however,

according to this system, the soul has already brought

its

psychical organs with

it,

and among them, manas and

prana and speech, we must either admit an

22

Cause and

effect

inconsis-

are identical not only in unalterable substances,

but also in substances which are 'perceived to change. The substance

milk is the same whether in the form of curds or of butter or of ghee.

Certain -particles of a permanent substance become more or less evi-

may be. There is no transition from being to not-beThe baby is not different in substance from the youth, or the boy
from the aged man. Similarly, gross elements in our body remain unchanged in substance when they become apart of the physical frame,
dent, as the case

ing.

and

also

when

the

body

is

23

Mukhya prana, manas,

25

What happens

may assume
26

to the

resolved again into

its

elements.
24

indriya.

Sampindita.

organs of the souls of plants

remain implicated.
Nama-rupa-krta-karya-karana-samghata:

is

not said; we

that they

1.22; 1.14; 3.43!

see

Shankara on

ii.

COSMOLOGY

23

growing manas and prana

tency, or else assume that the

and speech bear the same relation to the innate psychical organs of like

name that the

gross

body does to the

The evolution of these substances from

nourishment is made possible by the fact that each
subtile one.

body 27 contains

all

the original elements of nature.

According to their origin, organisms are divided into

those sprung from germs (plants), those sprung from

moisture (insects), those born from an egg, and those

born

alive.

Procreation takes place as follows: the soul

of the child entering the father through the

medium

of

nourishment remains in him only as a guest, and passing over through the

medium

of sperma to the body of

the mother, develops, by the aid of her blood, the subtile

of

body into the gross body. Death

the soul, together with

subtile body,

stroyed,

its

the separation

organs and with the

from the gross body; the organism

and the soul proceeds on

The length

is

of

life is

its

is

de-

further migration.

not a matter of chance, but

is

exactly predetermined by the quantity of deeds to be

expiated, just as the nature of the

by

their quality.

Only such deeds,

life,

but only by a

for instance, explain

not stop migrating when

27

is

an incarnated

See paragraph 21.

predetermined

However, there are deeds which cannot

be expiated in one

plant

life is

it

soul,

series

of births.

why a

soul does

enters a plant. Since each

and each incarnation

serves

THE VEDANTA SYSTEM

24

the purpose of an expiation, the system proceeds logically in attributing sensation to plants also. 28

Although the

of the souls of plants and of ani-

life

mals and of

human

souls which,

by reason of superior achievements

beings

of short duration, those

is

in a

previous existence, have been born as gods are deathless,

that

they persist until the next dissolution of

is,

the world.

Then they too

revert to the round-of-rebirth,

and the places of Indra and others may next time be

by other

filled

23.

As

souls.

29

clay vessels are in reality clay,

all

and

as the

conversion of clay into vessels, "depending on words

only,"

Non-existence of
the world from
.

-.

the metaphysical

"but a name," 30

is

so the whole uni-

m tact onlyJ Brahman, andj apart

r
/

t_

'

31

from Brahman

point of view

is

verse

is

has no existence ; there

nothing separate from Brahman. 32

Here our system goes further than the Veda^The

28

See Shankara on Hi. 1.24.

29

The gods are mortal. The Vedas are eternal. The Vedas speak of
the gods. Why then are not the gods eternal ? The words of the Vedas are
eternal; but the objects to which they refer are not the individual, but
the species. The word '''Indra'''' refers not to the individual, but to a

particular position (sthana). Whoever holds this position bears the

name. The distinction

(vyakti),
eldos,

and

is

between the individual, the manifestation

the species, the form (akriti). These species, like Plato's

become powers (^akti,

dtivafus).

From them

the worlds are re-

created after a world-dissolution.

30

Vacarambhanarh

vikaro,

the saying of Parmenides,

namadheyam,
irdvT

6vo/jl'

TrewoidoTes elvcu aXrjdi)31

Brahma-vyatirekena.

32

Na

iha

nana

asti kirhcana,

BA U.

iv.

ChTJ.vi. 1.4.

iariv,

4.19.

Compare

6aaa pporol Kartdevro,

COSMOLOGY

25

33
the whole comwhole unfolding of names and forms,
34
plex of phenomena, when we regard

of view of ultimate reality

35

is

from the point

it

36
imposed upon the soul by ignorance, springs from

cognition, 37

and

is

and

created, maintained,

38

mere false supposition

which

is

false

to be

39
disproved by complete cognition; just as the illusion

that a rope

is

a snake, or that the trunk of a tree

man, or that a mirage

an expanse of water,

is

is

is

dis-

proved on closer examination and disappears. The whole

world

is

only an illusion 40 which

evolves 42 from himself,

fected than

is

Brahman

and by which he

the magician

by the

made

to appear multiplex

the magician by his magic.

43

no more

is

illusion

producedjTo use a variation of this

as magician

Brahman

by ignorance 44
is

of the illusion which he produces and he

;

just as

is

is

the cause of

similar fashion, the earth absorbs creatures into

variety of action

is

the cause

45
just
the reabsorption of the world into himself

The

is

the cause of the

persistence of the world just as the magician

46

af-

which he has

simile,

Brahman

41

as, in

itself.

during the persistence of the

47
world, and the variety of potential existence before and

after the world's

phenomenal appearance, both

ignorance or false cognition.

rest

on

The conception of avidya

33

Namarupa-prapanca.

36

Avidya-kalpita, avidya-pratyupasthapita, avidya-adhyaropita.

37

Mithyajnana-vijrmbhita.

40
44
46

34

Rupa-bheda.
38

35

Paramartha-avastha.
39

Samyag-dargana.
43 Vibhavyate.
Prasarayati.
Mayavin.
45 Sva-atmani eva upasamhara-karanam.
Avidya.
47 Bheda-gakti.
Bheda-vyavahara.

Maya.

41

42

Abhimana.

THE VEDANTA SYSTEM

26

way

or mithya jnana bars the

We

tion.

to all further investiga-

cannot answer the question which

in all of us, the question,

Whence

The

lies

deepest explanation

ring simile of a

arises this ignorance?

defective vision, sees

but one! In general, the

in fact there is

non-existence of the universe

a relative non-existence

is

The multiplex of phenomena,

only.

names and forms, the

illusion (maya),

be the same as Brahman

{any a) from him.

48

and forms are true

innate

perhaps in the oft-recur-

man who, through

two moons when

is

(tat),

the universe of

cannot be said to

nor yet to be different

Like visions in a dream, the names

(satya) so long only as the

and no longer true when the

sleep

dream

lasts,

comes to an encLj

This idealism which we see first appearing in the Upanishads, the

Vedanta

tries to

bring into agreement with

the Vedic doctrine of creation,

by maintaining that

ation signifies only the identity

of

Brahman that the world

man

is

is

of the universe and

the effect and that Brah-

thesis for the proof of

which the persistence of sub-

its qualities serves

ment.

49

cre-

the cause, but that cause and effect are identical,

stance in changes of

48

49

Tattva-anyatvabhy am anirvacanlya.
Ananyatva, tadatmya.

as chief argu-

CHAPTER

IV

PSYCHOLOGY
24.

Although we are persuaded that all the complex of

phenomena spread before

which the world

is

us, all

names and forms of

are an illusion
composed,
r

The

resting on ignorance, comparable to the illusion of a dream,

still

there

universe where this view

our own soul, our true

strated because
stration;

it is

but also

it

is

self.

is

one point in the

not applicable. This point

1

This

self

is

it.

The

the nature of this sole basis of

Brahman who comprehends

25.

cannot be demon-

cannot be disproved because even

tainty, of the soul, of our inner self?

to

How

is

is it

all existence in

soul cannot be different from

cause there

is

the presupposition of every demon-

the denial implies an affirmation of

What now

soul

alone

all cer-

related

himself?

Brahman

be-

nothing existing beyond Brahman. It

is

Or atman.
"If the Self were a modification of something else, it would be a
mere effect. Bui just because it is the Self, it is impossible for us to
entertain the idea of its being capable of refutation. For the know1

ledge of the Self is not adventitious, not established by any so-called

means of right knowledge ; it is rather self-established. The Self, the
abode of the power which acts through the means of right knowledge,
is established previously to that knowledge. And to refute such a selfestablished entity is impossible.

but not that which

futation) ; for

of the fire

is

An adventitious thing may be refuted,

is the essential

it is

nature (of him who attempts the re-

the essential nature

of him who

refutes.

The heat

not sublated by the fire itself"

This form of the Cogito ergo

ddnta Sutra,

ii.

3.7.

sum

is

found in Shankara on Ve-

THE VEDANTA SYSTEM

28

not, however, to be considered as a transformation of

Brahman, because Brahman

identicai with

Neither

able.

ible,

is

There remains then

parts.

only the assumption that the soul

man; that each one of us

is

identical with Brah-

himself the whole, indivis-

immutable, all-pervading Brahman.

26.

From

this it follows that everything established

in regard to the nature of the higher

The

also to the soul.

soul from

pure intelligence, so

view

it

apply equally

dicates the object of which

this,

the soul

we might

is,

27. If this

is

is

all

those negative pre-

to keep

away from Brah-

from

the empirical

like

nor enjoying

is

and

ignorance.

To

nor suffering.
it

follows

1 "'

is

soul through

to the

such attributes or upddhis,

which depend on
all

all-

at variance with this nature

merely
"attributed
J

which include

Brahman, omnipresent, 4

the true nature of the soul,

that everything which

soul

the soul also ; and

say, superspatial, all-knowing

powerful, neither acting

The

in essence

determinations which could limit his being. Ac-

cording to
or, as

is

is

applies

to

all

Brahman

As Brahman
3

the metaphysical point of

man

unchange-

a part of Brahman, since

is it

Brahman has no

is

false cognition

only and

physical existence, the following facts

are due. First, that the soul while in the state of sam-

sara

is

not all-pervasive and omnipresent, but dwells in

the limited space of the

3

Caitanya.

manas within the

Vibhu, sarvagata.

heart. Second,

Kartar.

Bhoktar.

PSYCHOLOGY
that

not all-knowing and all-powerful, since through

it is

the upadhis

become

29

its

original omniscience

and omnipotence

and heat of the

latent, just as light

are

fire

latent in wood. Finally, that through its union with the

upadhis, the soul becomes an actor

these latter qualities

its

and enjoyer; and by

entanglement in the samsara

necessitated; for the deeds of one life

by enjoyment and action

The

must be requited

in the next succeeding

life.

which forms a part of that requital,

action, again,

requires in turn a

is

new

requital,

and so on to

infinity.

28JThis round-of-rebirth (samsara), without beginning and without end,

souFs true nature

is

rests

wholly on the fact that the

hidden from

iting conditions (upadhis)

it

by
the limJ

imposed upon

it

by

...

Limiting
conditions

ignorance (avidya^^^morig these upadhis, which convert

Brahman

into the individual soul together with the ac-

and sensations of the

tivities

gether with
world,

is

all

not included.

The

gross

body

The upadhis

is

resolved at

consist of the fol-

First, the

manas and the indriya;

Second, the

mukhya prana;

Third, the suksma

To

body, to-

the things and relations of the external

death into the elements.

lowing

soul, the gross

this

^ar'ira.

permanent psychical equipment, with which the

soul remains

endowed from eternity and

pation, there

is

until emanci-

added a fourth variable element which

THE VEDANTA SYSTEM

SO

we may

call

the moral qualification.

We will

now

con-

sider these upadhis in detail.

29.
ear,

Though the

hands,

feet,

and so

tions

Mmdand

^^

sense-organs

body 7 and

gross

its

organs, 8 the eye,

forth, perish with death, the func-

of these organs, conceived as self-exis-

essences

with the
bound up
*

re main

-^

soul for all time J These are the indriya, the

senses,

which the soul puts forth as tentacles during

and at death draws back into

the two sides of conscious

responding to these two

faculties,

and

10

life,

sides,

Upon

itself.

these

life

depend

perception and actioni Cor-

the soul has

five

and touch

seeing, hearing, smelling, tasting,

five faculties relating to action,

11

perceptive

grasping, moving,

speaking, generating and voiding. These ten indriya,

which are usually denoted by the names of the corresponding organs of the gross body, are governed by a central
organ, the manas, which transforms into representations
12
the data supplied by the perceptive faculties and effects

the accomplishment of volitions through the faculties of

action. /It consequently represents

derstanding and what we

both what we

call conscious will.

The

call

un-

indriya

permeate the whole body, but the manas dwells, "having

the

size

manas,

of an awl's point," in the heart; and in the

filling it entirely

and

in closest union, to be sun-

dered only by emancipation, dwells the soul,

7

Deha, karya-karana-samghata.

10

Jnana-indriya.

12

Manasa

hi

eva pa^yati, manasa ^rnoti,

the soul

Karana.

u Karma-indriya.
BAU. 5.3.
i.

9 Vrtti.

PSYCHOLOGY

31

which only through the organs to which

it is

bound by

ignorance becomes actor and enjoyer, but itself stands

aloof from

all

the activity of the organs as pure per-

ception, 13 a passive spectator, 14 so that in spite of its

being plunged into the activities of daily

in its real essence untouched.

30. Less closely than to the

in the
it

mouth;" whereas

has come to

manas and the

still

indriya, the

mukhya prance, a term,

denotes "breath

in the

mean "the

remains

15

soul seems to be attached to the

which in the Upanishads,

life, it

vital

Vedanta system

chief breath of

principle

As

life."

the

manas and the indriya are functions of perception and

action hypostasized as special entities, so the

prana, on which they

physical

prana

all

life itself which is

depend,

is

mukhya

a hypostasis of the

regulated through this mukhya

in its five branches, prana, apana, vyana,

samana,

udana. Of these, prana regulates expiration ; apana in-

Vyana

spiration.

breathing

is

that which maintains

momentarily suspended; samana

gestive principle,
sistence of

is

life,

soul out of the

so

and just

life
is

while

the di-

as these four cause the per-

udana causes

its

end by leading the

body at death through one of the one

hundred and one principal

veins.

Along with the

soul the

manas, indriya and mukhya prana leave the body.

during

life

As

they are the forces which govern the organs

of the body, so after the death of the body they are the
13

Upalabdhi.

14

Saksin.

15

Asanga, ananvagata.

THE VEDANTA SYSTEM

32

germ from which at each new birth the organs of the

body grow anew.
31.
cal

As

the soul carries with

organs in the indriya, so

the germ of the physi-

it

it carries

germ of the

the

body itself in the suksma carlra.

Subtilebody
(suksma

or, as it is de-

"
.

scribed

more

by Shankara, "the

explicitly

subtile parts of the elements forming the

germ of the body.'

16

How these

subtile parts of the ele-

ments are related to the gross body

determined.
materiality,

The
17

subtile

The

body composed of them possesses

the subtile body has left

body
it

accompany the

life

fact that

soul in its transmigrations.

and

19

which adheres to the

and which appears

in death,

is

attached fur-

ther, escorting the soul in its migration,

variable upadhi. This

Besides the physical substrate,

the moral qualifica-

is

20

tion consisting in the store of deeds

life.

not seen

at the same time as the other

always unchangeable, there

moraiquaii-

it is

from the

arises

32. rTo the psychical organism

soul at all times in

hence

From it is derived animal warmth.

coldness of the dead

organs, to

18

but also transparency

in the soul's migration.

not more definitely

is

21

collected during

that

is,

the subtile

body, this goes out with the soul as a moral substrate 22

16

Deha-bfjani bhuta-suksmani. According

ment on

Hi. 1.2, the elements

interpretation

is

given in Veddnta-sdra,

Shankara, in

his

com-

contrary

Ixxvii.

17

Tanutva.

19

Manas, indriya, mukhya-prana, suksma

21 Bhtita-acjraya.
Karma-acaya.

20

to

already mixed are meant.

18

Svacchatva.

22

Karma-agraya.

^arlra.

PSYCHOLOGY

33

and absolutely conditions the future existence

ment and
33.

suffering as well as in action^;

There are four

ing, dreaming,

waking

in enjoy-

states of the migratory soul

wak-

a state of deep sleep, and death. In the

state, the soul,

which in union with the

Special

manas dwells

in the heart, rules the

whole body,

perceiving and acting through the

states of

medium of

the manas and the indriya. In dreaming, the indriya are

at rest, but the

manas

still

remains active, and the soul,

surrounded by the manas and the indriya which have

entered the manas, circulates by means of the veins in
the body, and while doing so sees dream-pictures built

up of waking

impressions. 23 In deep sleep the connection

of the soul with the

indriya, having

manas

come to

rest,

is

enter the veins or the peri-

cardium, and thence enter the

ity of

broken; the manas and

mukhya prana, the

The

soul, thus

these upadhis, enters

by means

which continues even in deep

temporarily freed from

all

of the ether of the heart into

from the upadhis, the soul

Brahman

is

activ-

is

sleep.

BrahmanJ Since, apart

Brahman,

this entrance into

merely another expression of complete eman-

cipation from the upadhis.

On waking, the soul goes forth

from this temporary identification with Brahman with

all its

23

individual limitations, exactly as

Vasana.

it

was before.

CHAPTER V
MIGRATION OF THE SOUL
At

34.

death, the indriya

manas then

enters the mukliya

prana; the mukhya prana

enters the soul to which

Departure
of the soul

enter the manas; the

first

is

adhering
the moral

qualification ; the soul then enters the

^ar'ira.

After

all

these have

suksma

come together

in

the heart, the point of the heart becomes luminous in

such wise as to light up the path, and the ndana escorts

the soul with the upadhis from the body.

From the body

of those possessing the lower knowledge, the soul goes

through the artery of the head

ignorant,

it

from the body of the

goes through the hundred other principal

veins of the body.

The

soul of a person possessing the

higher knowledge, as we shall

Beginning at

see,

does not go out at

all".

The performer

this point, the paths divide.

of pious works goes upon the path of the fathers (pitr-

yand) the
;

man possessing the lower knowledge, upon the

path of the gods (devaydna); he who

ledge and without pious works, that

is

is,

without know-

the bad man, re-

mains shut out from both these paths.

35.

those

The path of
who

possess

the fathers, which

neither the

is

destined for

higher nor the lower

Destiny of

knowledge
of Brahman, but who have done
to

the doer of

good deeds, leads the

soul in compensation

up to the moon. The

stations

Murdhanya

'

nadl, later called

susumna.

on this road

MIGRATION OF THE SOUL

35

month

are as follows: smoke; night; the part of the

in

which the moon wanes; the part of the year in which the
days shorten; the world of the fathers; the ether; the

moon. In the heaven of the moon the souls enjoy

inter-

course with the gods as reward for their deeds. This intercourse lasts

till

the deeds are consumed. However,

only a portion of deeds are thus rewarded by enjoyment

on the moon; another portion

over as a remainder, 2

is left

and finds its recompense in the succeeding

category any particular deed
clear.

the

After

moon

tions

all

is

to be classed

is

which

not made

the deeds which find their recompense on

are consumed, the soul descends again.

As sta-

on the return there are named ether; wind; smoke;

:

clouds; rain; plants; the sperma; the

s

birth. In

womb. At

ations the soul remains only temporarily,

all

these

and must be

distinguished from the elements and souls through which

it passes.

Finally, after it has arrived in the

responding to

its

womb

cor-

deeds, it comes forth to another life on

earth.

36.

deeds,

The

wicked,

who have

neither knowledge nor

do not ascend to the moon. Their fate

traced, since

Shankara

in

one place

is

not clearly

refers
Destiny of the

to a punishment in the seven hells of Yama ; wicked.

in another, to the "third place" in

which

these souls are born as lower animals.

wicked are excluded from

2

Anu^aya.

life

ir

and
pace

Hell

Although the

on the moon, not

all souls

THE VEDANTA SYSTEM

36

which return from there obtain a happy

to

life.

Some, owing

good conduct, are destined to be born again

in one

of the three higher castes, but others, owing to bad conduct, enter the bodies of Candalas

and animals.

re-

duction of these statements to a consistent whole, which

could easily have been brought about by distinguishing
different grades in the
for, is

good and bad deeds to be atoned

not made in the work of Shankara.

From

37.

those

who perform

religious

scribed in the old Vedic sacrificial cult,

guished those

who adhere

works 3 pre-

must be

distin-

to the doctrine

Destiny of pious

of Brahman, but nevertheless cannot raise

worshippers of

themselves to a right knowledge of the

dogma
as their

whom

of identity, and accordingly

own

soul,

know Brahman, not

but as a god different from themselves

they worship. These possessors of the lower know-

ledge, 4 that

Brahman,

all,

worshippers of the lower, conditioned

is,

with the exception of those who have wor-

shipped him under a symbol

(pratlJca),

go

after death

the path of the gods into the lower Brahman.

The

by

sta-

tions of this path are differently designated in the dif-

ferent accounts.

Shankara interweaves them into a whole.

According to the Chandogya Upanishad 5 the following

regions are traversed by the soul of the
3
4

See paragraph 35.

Lower knowledge is apara vidya;

lower, conditioned

apara saguna.
5

With variations in

BA U.

and

in

man

Ksh U.

possessing

Brahman

is

MIGRATION OF THE SOUL

the lower knowledge after

it

37

has passed out of the body

through the artery of the head: the flames of the

the day; the part of the

fire;

month in which the moon waxes;

the part of the year in which the days lengthen; the

year; 6 the sun; the

moon; the lightning. These

stations

are not to be considered either as signposts or as places

of enjoyment for the soul, but as guides which

because

cannot use

it

veloped condition.

its

The

own

it

needs

organs, which are in an en-

guides of the soul hitherto men-

tioned are to be understood as divine but anthropo-

morphic beings;

later,

the lightning, the soul

like

human

being,"

however, after
is

received

its

entrance into

by a "man who

and by him

is

is

not

escorted through

Varunaloka, Indraloka, andPrajapatiloka into Brahman.

Nevertheless,

tioned

by Brahman

is

here meant the lower, condi-

Brahman who has been born himself 8 and

hence,

at the dissolution of the universe, perishes. In the world

of this

Brahman

consists in

souls enjoy sovereignty, aigvarya,

an omnipotence

stricted to fixed limits,

every wish.

Whether

The

like that of a

accompany them,

make

is

god though

re-

and including the fulfilment of

rnanas serves as

souls also

which

medium of enjoyment.

use of the indriyas, which also

doubtful.

Among

their sovereign

powers belongs the ability to animate several bodies at

once,

and they divide themselves among these bodies by

means of a division of their upddhis. Although

6

As variants: devaloka or vayuloka.

8 Karya.
Puruso 'manavah.

for souls

THE VEDANTA SYSTEM

38

which have entered the lower Brahman by the devayana,

this aigvarya

is finite

of the universe,
there

is

still

no return."

samyag-dargana

enter with

lasts

only

till

the dissolution

Scripture says of them: "for such

We

must therefore suppose that

Brahman the higher knowledge

the world of

of the world,

and

is

of the

revealed to them, and that at the end

when the lower Brahman

him

in

into "eternal

also perishes, they

and absolute nirvana" This

entrance is called progressive emancipation (Jcramamukti);

it is

performed in progression, or gradual emancipation,

because

it

is

obtained by the intermediate grades of

heavenly sovereignty. Opposed to this stands the im-

mediate emancipation of the knowing one, which

is

reached even here on earth, and which we have next to

consider.

CHAPTER

VI

EMANCIPATION
38.

The

question of the possibility of emancipation

from individual existence, which serves as the keystone

of the Vedanta as of other Indian systems
J
of philosophy, presupposes the pessimistic

view that

all

individual existence

is

an

Emancipation
comes from

evil.

This thought finds occasional expression in the Veda 1 as

well as in the system under consideration, 2 but it

proclaimed with so

How,

then,

is

new

demand

existence,

as

we should

not

expect.

an emancipation 3 from the bonds 4 of

existence possible?
as bad,

much emphasis

is

Not by works:

for these,

good

as well

their requital ; necessitate accordingly a

and are the cause of the continuance of

the samsara; not yet by (moral) purification, 5 for this

can take place only in an object capable of change,

whereas the atman, the soul, whose emancipation

1

con-

" These worlds are in sooth pleasureless" (ananda nama te lokah):

see
2

is

BAU.

" Mortal

iv.

4.11; also Hi. k.2-,KthU.

Mighty One,

surely,

i.

is this

1.3; Iqa, 3.

body and always

beset by

immortal and unembodied.

The embodied is beset by pleasure and pain. So long as he is embodied,
no repulsion of pleasure and of pain is possible. But the disembodied
neither pleasure nor pain affect. Disembodied is the wind ; the cloud,
death. It is the abode of that Self which

the lightning,

from

and

the

is

Now

as these, arising

own form

as soon as they

thunder are disembodied.

the heavenly space,

appear in

their

have approached the highest light, so this complete satisfaction (of

the Self in emancipation) arises out of this body, enters the highest
light, and appears in its own form. That is the supreme soul (uttama
purusah)." ChU. viii. 12.1-3.
4 Bandha.
3 Moksa.
5 Samskara.

THE VEDANTA SYSTEM

40
cerned,

unchangeable. Emancipation therefore cannot

is

any development or in any

consist in

but only

activity,

in the recognition of something already real,

cealed through

emancipation.'"

once the soul knows

with Brahman, this knowledge

dividual soul on recognizing

its

The atman,

tion consists,

nothing

is

in us.

Knowledge
by the grace

in the

For

identity

its

emancipation.

is

identity with

becomes by that concept the universal

39.

spirit.

The in-

Brahman

knowledge of which emancipaelse

than the knowing subject

this reason it is not

knowableby
J

the senses, " ne'ter canst thou see the seer

of seeing;" 9

it

cannot, like an object, be

placed before us and examined; knowledge of

not be obtained at
ture

is

con-

"From knowledge comes

ignorance.

When

still

will,

and even searching

it

can-

in the Scrip-

not enough to attain this knowledge, but merely

serves to

remove

obstacles.

Whether the atman is known

or not depends, as does the perception of every object,

on one

whether

fact,

it

manifests itself to us; depends

consequently on the atman

itself.

Hence

in the lower

knowledge, which opposes the atman to our own

a personal god and worships

it,

10

self as

knowledge appears

as

the grace of God. In the higher knowledge, since the

6

Jnanan moksah.

The saying

is

"that art thou," not "that shalt thou

be.

" See Shan-

kara, Hi. 3.32.

8

See Shankara,

i.

1.4.

BAIT.

Hi. 4.2.

10

See

paragraph

15.

EMANCIPATION
atman
ledge

in reality not

is
is

41

an object, the cause of

its

know-

not further explicable.

40. In spite of this, religious practice recognizes cer-

means 11 by which knowledge of the atman may be

tain

promoted.
r

From

the

man who

enters

upon
L

the pursuit of the higher knowledge there

is

Aids to the
attainment of

demanded study of the Veda and the four

requisites distinguishing
:

between eternal and perishable

substance; renunciation of the enjoyment of reward here

and hereafter; attainment of the

emancipation.

The

six

means

six

means; longing for

are, tranquillity; control

of passions; renunciation; patient endurance; concentration;

12

and

faith.

Besides these requisites,

instruction of the schools,
eral

way

to

Works,

commonly enumerated

two other means serve

in the

in a gen-

promote knowledge: works and meditation.

it is true,

do not have a

positive,

but merely

a negative value in the scheme of salvation. 13 They cannot create knowledge, but they aid in acquiring

it

by

destroying the barriers standing in the way of its acquisition.

Among

such barriers are enumerated various emo-

14
tional disturbances, such as passionate love, hate,

forth.

and so

The works which serve as a means in the acquisition

of knowledge are useful partly in a remoter 15 and partly

in a closer
11
14

16

sense.

Sadhana.

12

Kle^a.

15

As remoter means

Samadhi.
Bahya.

are enumerated,

13

See Shankara on

16

Pratyasanna.

iv.

1.16.

THE VEDANTA SYSTEM

42

study of the Veda,

fasting.

17

sacrifice,

almsgiving, penance, and

These are to be pursued only

till

knowledge

attained. In distinction from these, the closer

is

means are

to be continued even after the attainment of knowledge.

These

are, tranquillity of spirit, control of the passions,

renunciation, patience, and composedness. 18

Besides works, pious meditation 19 serves as a means of

acquiring knowledge. It consists in devout contemplation of words of Scripture, for example, the words tat

tvam

asi9 and, like the process of threshing,

peated until knowledge appears as

sult a longer or a shorter

a person

is

time

is

its fruit.

is

to be re-

For

this re-

required according as

subject to mental dullness or doubt. After

the acquisition of the higher knowledge meditation

longer needed since

it

has attained

its

end.

On

is

no

the other

hand, meditations which are connected with works, as

well as those practised

to be continued

till

in the

lower knowledge, are

death, since the thoughts at the

hour of death are of importance in shaping the destiny

beyond. For meditation in the service of the higher

knowledge the position of the body

nor

it

is

is

of no importance;

so for the performance of works. Meditation

practised in the lower knowledge

must be

carried on not

standing or lying, but sitting.

41.

Knowledge

BA U.
20

iv. 4. 22.

Anubhava.

consists in the
is

BA U.

immediate perception 20

iv. 4. 23.

19

Upasana.

EMANCIPATION

43

of the identity of the soul with Brahman. For the

who has
it

and with
attained to this perception,
A

man

Annihila-

to the conviction of the non-reality of the

tionof

phenomenal world and of the round -of-rebirth,

past deeds are annihilated.

To him

no

in the future deeds

longer cling. This annihilation, moreover, has reference

good

to

and both

quital

bad deeds,

as well as to

The man

when the samsara

cease to exist

"The Brahman who,

and enjoyer,

essence an actor

as I once

non-actor and a non-enjoyer, this

fore neither

was

now, nor shall

thought him,

I ever be."

21

Brahman am

With

non-reality of one^

I; there-

man

moved by pain

in his

recognized also the

exists as the fruit

possessing knowledge

own body

still feels

am

the recognition of

own body, which

of action; hence the

and he who

is

is

future, a

and the

formerly an actor and enjoyer, nor

the non-reality of being an actor,

other;

ceases.

instead of being in

in ti*uth in all the past, the present,

little

re-

possessing knowledge has arrived at the follow-

ing judgement:

both require

since

as

is

as

by that of an-

pain has not yet attained

perfect knowledge.
42.

As

for the

man

possessing knowledge there

is

no

longer any world, any body, or any pain, so there

are

no longer any

rules to direct his action,

of ail

He will not, however, on that account, do evil, for

in
21

him has been destroyed that

See Shankara on

iv. 1.13.

illusion

which

is

the pre-


THE VEDANTA SYSTEM

44
liminary to

all

action

continues to act at

good and bad

all is

Whether he

alike.

unimportant, since his acts do

not belong to him and do not cling to him any longer.

Opportune

would have been to derive positive

as it

moral conduct from the condition just described of the

man who knows himself to be

conduct expressing

itself in

the soul of the universe,

works of justice and char-

and though such a conduct may

ity,

the Bhagavadgita,

22

be derived from

yet Shankara does not touch this

question.

Knowledge consumes the seed of

43.

there

is

no material

another birth.

On

the other

hand, knowledge cannot destroy deeds whose

Cause of the
persistence of

-i

j_i
seed has already
sprung
those
r
J
o up,
r? namely,
j ?

emancipated

which determine the present course of

bodies

For

left for

deeds, so that

this reason the

body

persists for

life.

a time even after

the awakening 23 has been accomplished, just as the

potter's wheel continues to turn after the vessel

pleted. Still this persistence

is

is

com-

a mere illusion of which

the enlightened Sage cannot, indeed, rid himself, but

by which on the other hand he can no longer be

ceived. Likewise the

man

with defective vision sees two

moons, but knows that in fact there

When

44.
..

..

Absorption
into

Brahman

22 xiii.

27-28.

de-

is

only one.

the deeds whose fruit has not yet begun

to form,'

and when those whose

fruit is the

present existence, have been destroyed by

Prabodha.

EMANCIPATION
knowledge, then, at the

moment

45

of death, complete and

eternal emancipation begins for the enlightened sage:

"his vital spirits do not depart, but he

in

Brahman
As

is

is

Brahman, and

he merged."

rivers run,

and

in the

ocean

Renouncing name and form from

So names and forms

vision vanish,

the Enlightened

Sage renouncing

Enters great Brahman, the all-embracing

THE END

Spirit.