III-3 Śrī Bhāshya | Rāmānuja | 7

Topic 7 - Kath. 1.3.10-11 simply aims at teaching that the Self is higher than everything else

Sutra 3,3.14

आध्यानाय प्रयोजनाभावात् ॥ १४ ॥

ādhyānāya prayojanābhāvāt || 14 ||

ādhyānāya—For the sake of meditation; prayojana-abhāvāt—as there is no use.

14. (Kāṭhaka 1. 3. 10-11 tells about the Self only as the highest) for the sake of meditation, (and not about the relative position of the objects etc.) as there is no use of it.

As no other purpose can be assigned, the text must be supposed to represent Brahman as having joy for its head, and so on, for the purpose of meditation. In order to accomplish the meditation on Brahman which is enjoined in the text 'he who knows (i.e. meditates on) Brahman reaches the Highest,' the text represents the Brahman consisting of bliss as made up of joy, satisfaction, &c., and compares these to the head, the wings, and so on. The Self of bliss, which is the inmost of all the Selves mentioned in the text, is by this means represented to the mind in a definite shape; just as in the preceding sections the Self of food, the Self of breath, and the rest had similarly been represented in definite shapes, consisting of head, wings, and so on. As thus the qualities of having joy for its head, &c. are merely secondary marks of the Self of bliss, they are not necessarily included in each meditation that involves the idea of that Self.

Sutra 3,3.15

आत्मशब्दाच्च ॥ १५ ॥

ātmaśabdācca || 15 ||

ātmaśabdāt—On account of the word ‘Self’; ca—and.

15. And on account of the word ‘Self’.

That this is so further follows from the fact that in the clause 'different from this is the inner Self consisting of bliss' the term 'Self is used. For as the Self cannot really possess a head, wings, and tail, its having joy for its head, and so on, can only be meant in a metaphorical sense, for the sake of easier comprehension.--But, in the preceding sections, the term Self had been applied to what is not of the nature of Self--the text speaking of the Self of breath, the Self of mind, and so on; how then are we able to determine that in the phrase 'the Self of bliss' the term Self denotes a true Self?--To this the next Sūtra replies.