Index…

Brahma Sutra Explanation for

Kathopanishad Chapter 1 Valli 2 Mantra 25 and Valli 3 Manta 1

Attradhikaranam: Topic 2 (Sutras 9-10)

The eater is Brahman.
Atta characharagrahanat  (1.2.9)

The Eater (is Brahman), because both the movable and immovable (i.e. the whole world) is taken (as His food).

Atta: the Eater; Characharagrahanat: because the movable and immovable (i.e. the whole universe) is taken (as His food).

A passage from the Kathopanishad is now taken up for discussion. We read in Kathopanishad 1.2.25 “Who then knows where He is, to Whom the Brahmanas and Kshatriyas are (as it were) but food, and death itself a condiment?” This text shows by means of the words ‘food’ and ‘condiment’ that there is some eater. Who is this eater? Is it the fire referred to in as eater: “Soma indeed is food, and fire eater” Bri. Up. 1-4-6, or is it individual soul referred to as eater “One of them eats the sweet fruit” Mun. Up. III-1-1, or the Supreme Self?

We reply that the eater must be the Supreme Self because it is mentioned what is movable and what is immovable. The entire universe is re-absorbed in Brahman. All things movable and immovable are here to be taken as constituting the food of Brahman while Death itself is the condiment. The eater of the whole world, the consumer of all these things in their totality can be Brahman alone and none else. The Brahmanas and the Kshatriyas are mentioned as mere examples as they are foremost of created beings and as they hold a pre-eminent position. The words are merely illustrative. The whole universe sprinkled over by Death is referred to here as the food. Condiment is a thing which renders other things more palatable and causes other things to be eaten with great relish. Therefore the Death itself is consumed, being a condiment as it were, it makes other things palatable. Therefore the Eater of the entire world made palatable by Death, can mean only Brahman in His aspect of Destroyer. He withdraws the whole universe within Himself at the time of Pralaya or dissolution. Therefore the Supreme Self must be taken here as the Eater.

The opponent says: Brahman can not be an eater. The Sruti declares “The other looks on with out eating”. We say that this has no validity. The passage aims at denying the fruition of the results of works.

It is not meant to deny the re-absorption of the world into Brahman; be cause it is well-established by all the Vedanta-texts that Brahman is the cause of the creation, sustenance and re-absorption of the world. There fore the Eater can here be Brahman only.

Prakaranaccha  (1.2.10)

And on account of the context also the (eater is Brahman).
Prakaranat: from the context; Cha: also, and;

An argument in support of Sutra 9 is given. Brahman is the subject of the discussion. In the beginning Nachiketas asks Yama, “Tell me of that which is above good and evil, which is beyond cause and effect and which is other than the past and future” Katha Up. 1-2-14. Yama replies, “I will tell you in brief. It is OM” Katha Up. 1-2-15. This Atman is neither born nor does it die” Katha Up. 1-2-18. He finally includes “of whom the Brahmana and the Kshatriya classes are, as it were, food and Death itself a condiment or pickle, how can one thus know where that Atman is?”

All this obviously shows that Brahman is the general topic. To adhere to the general topic is the proper proceeding. Hence the Eater is Brahman. Further the clause “Who then knows where he is”, shows that realization is very difficult. This again points to the Supreme Self. The force of the word ‘Cha’ (and) in the Sutra is to indicate that the Smriti is also to the same effect, as says the Gita.
“Thou art the Eater of the worlds, of all that moves and stands; 
worthier of reverence than the Guru’s self, there is none like Thee”.

ami cha tvam dhritarashtrasya putrah
sarve sahaivavani-pala-sanghaih
bhishmo dronah suta-putras tathasau
sahasmadiyair api yodha-mukhyaih   — 11.26
vaktrani te tvaramana vishanti
danshtra-karalani bhayanakani
kechid vilagna dashanantareshu
sandrishyante churnitair uttamangaih  — 11.27

Adhikaranam: Topic 3 (Sutras 11-12)

The dwellers in the cave of the heart are the individual soul and Brahman.
Guham pravistavatmanau hi taddarsanat  (1.2.11)

The two who have entered into the cavity (of the heart) are indeed the individual soul and the Supreme Soul, because it is so seen.
Guham: in the cavity (of the heart); Pravishtau: the two who have entered; Atmanau: are the two selfs (individual soul and the Supreme Soul); Hi: indeed, because; Taddarsanat: because it is so seen.

An other passage of the Kathopanishad is taken up for discussion. In the same Kathopanishad 1-3-1 we read, “Having entered the cavity of the heart, the two enjoy the reward of their works in the body. Those who know Brahman call them shade and light: like wise those house holders who perform the Trināchiketa sacrifice”. The doubt arises here whether the couple referred to are the individual soul and Buddhi (intellect). In the passage under discussion, the couple referred to are the individual soul and the Supreme Self, for these two, being both intelligent Selfs, are of the same nature. We see that in ordinary life also whenever a number is mentioned, beings of the same class are under stood to be meant. When a bull is brought to us, we say ‘bring another, look out for a second’. It means an other bull, not a horse or a man. So, if with an intelligent self, the individual soul, an other is said to enter the cavity of the heart, it must refer to another of the same class i.e. to an other intelligent being and not to the intellect (Buddhi) which is in sentient.
Sruti and Smriti speak of the Supreme Self as placed in the cave. We read in Kathopanishad 1-2-12 “The ancient who is hidden in the cave, who dwells in the abyss”. We also find in Taittiriya Upanishad II-1 “He who knows him hidden in the cave, in the highest ether” and “search for the self who entered into the cave”. A special abode for the all-pervading Brahman is given for the purpose of conception and meditation. This is not contrary to reason. Sometimes the characteristics of one in a group are in directly applied to the whole group as when we say “The men with an umbrella” where only one has an umbrella and not the whole group. Similarly here also, though it is only one who is enjoying the fruits of actions both are spoken of as eating the fruits.
The word ‘pibantau’ is in the dual number meaning ‘the two drink while as a matter of fact, the Jiva only drinks the fruit of his works and not the Supreme Self. We may explain the passage by saying that while the individual soul drinks, the Supreme Self also is said to drink because he makes the soul to drink. The individual soul is the direct agent, the Supreme Self is the causal agent that is to say the individual self directly drinks while the Supreme Self causes the individual soul to drink. The phrases ‘shade’ and ‘light’ show the difference be tween the Infinite Knowledge of the Supreme Self and the finite knowledge of the Jiva, or that the Jiva is bound down to the chain of Samsara, while the Supreme Self is above Samsara. We, therefore, understand by the ‘two entered into the cave’, the individual soul and the Supreme Self. Another reason for this interpretation is given in the following Sutra.

Viseshanaccha  (1.2.12)

And on account of the distinctive qualities (of the two mentioned in subsequent texts).
Viseshanat: on account of distinctive qualities; Cha: and.

An argument in sup port of Sutra 11 is given. This is clear also from the description in other portions of the same scripture viz. Kathopanishad.
Further the distinctive qualities mentioned in the text agree only with the individual soul and the Supreme Soul. Because in a subsequent passage (I-3-3) the characteristics of the two that have entered the cavity of the heart are given. They indicate that the two are the individual soul and Brahman. “Know that the Self to be the charioteer, the body to be the chariot.” The individual soul is represented as a charioteer driving on through the trans migratory existence and final emancipation. Further it is said “He attains the end of his journey, that highest place of Vishnu” Katha Up. I-3-9. Here it is represented that the Supreme Self is the goal of the driver’s course. The two are mentioned here as the attainer and the goal attained i.e. the individual soul or Jiva and the Supreme Soul or Brahman. In the preceding pas sage (I-2-12) also it is said “The wise, who by means of meditation on his Self, re cog nises the Ancient who is difficult to be seen, who has entered into the dark, who is hidden in the cave of the heart, who abides in the abyss as God, he indeed leaves joy and sorrow far behind”. Here the two are spoken of as the meditator and the object of meditation. Moreover the Supreme Self is the general topic. It is therefore obvious that the passage under discussion refers to the individual soul and the Supreme Self.

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