the text of Sutra 13, ‘spash/t/o hy ekesham,’
is more appropriately understood, with Ramanuja, as
furnishing a reason for the opinion advanced in the
preceding Sutra, than—with
Sa@nkara—as
embodying the refutation of a previous statement (in
which latter case we should expect not ‘hi’
but ’tu’). And, in the third place,
the ‘eke,’
i.e. ‘some,’
referred to in Sutra 13 would, on
Sa@nkara’s
interpretation, denote the very same persons to whom
the preceding Sutra had referred,
viz. the followers
of the Ka/n/va-
sakha (the two Vedic passages
referred to in 12 and 13 being B/ri/. Up.
IV, 4, 5, and III, 2, 11, according to the Ka/n/va
recension); while it is the standing practice of the
Sutras to introduce, by means of the designation ‘eke,’
members of Vedic
sakhas, teachers, &c. other
than those alluded to in the preceding Sutras.
With this practice Ramanuja’s interpretation,
on the other hand, fully agrees; for, according to
him, the ‘eke’ are the Madhyandinas, whose
reading in B/ri/. Up. IV, 4, 5,
viz.
‘tasmat,’ clearly indicates that the ‘tasya’
in the corresponding passage of the Ka/n/vas denotes
the
sarira,
i.e. the jiva. I think
it is not saying too much that
Sa@nkara’s
explanation, according to which the ‘eke’
would denote the very same Ka/n/vas to whom the preceding
Sutra had referred—so that the Ka/n/vas
would be distinguished from themselves as it were—is
altogether impossible.
The result of this closer consideration of the first
set of Sutras, alleged by Sa@nkara to concern
the owner of the higher knowledge of Brahman, entitles
us to view with some distrust Sa@nkara’s
assertion that another set also—IV, 4,
1-7—has to be detached from the general
topic of the fourth adhyaya, and to be understood as
depicting the condition of those who have obtained
final absolute release. And the Sutras themselves
do not tend to weaken this preliminary want of confidence.
In the first place their wording also gives no indication
whatever of their having to be separated from what
precedes as well as what follows. And, in the
second place, the last Sutra of the set (7) obliges
Sa@nkara to ascribe to his truly released souls
qualities which clearly cannot belong to them; so
that he finally is obliged to make the extraordinary
statement that those qualities belong to them ‘vyavaharapekshaya,’
while yet the purport of the whole adhikara/n/a is
said to be the description of the truly released soul
for which no vyavahara exists! Very truly Sa@nkara’s
commentator here remarks, ’atra ke/k/in muhyanti
akha/n/da/k/inmatrajanan muktasyajnanabhavat kuta
aj/n/anika-dharmayoga/h/,’ and the way in which
thereupon he himself attempts to get over the difficulty
certainly does not improve matters.