*

T H E VEDANTA-SUTRAS
COMMENTARY OF BAIJADEVA.
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'

FIRST ADRYAYA.
FIRSTPADA.
Tt1E BLESSED KRISNA IS EVER VICTORIOUS.
We bow with reverence to the Blessed Qovinda, the Faultleas, the Inoonceivable, the Cause of all, the True, the Self-luminous and the Inanity, the Brahman praised by diva and others, who is worshiped in manifold forms by his devotees. Vydsa. the son of Satyavati, is verily Hari and is evcr victorions, all-pervading and loved by H i i devoteee. He by the rays of his VedSnta SBtms, hsa dispelled the darkness of 1gn0'9m and revealed the Truth of things.

During the DvBpara age, when the Vedas wers forgotton, Vienu, the Gupreme Person, being invited by Brahinl and other limited intelligences, incarnated Ifiniself in the form of Krigna Dvaiplyana. He restored the Vedas and divided then1 into four parts, and cotnpo~edthe Bmlima S&tras in four books, to explain tlie Vedas.. It is so written in tlie Skandapurhna. lSonie personsof little intelligence, but wise in their own conceit, misunderstanding the sense of the Vedas, begctn to propound such mistaken theories as, that the Vedas teach that the performance of the ritualistic worship and sacrifices was the highest end of man ; that Vignu was no Supreme entity but subordiriate to Karma : tliat the heaven, &c., and the fruits of Karmas were eternal : that the (Jiva or) Son1 and matter (or Prakriti) were independent in their activities and not subordinate to Pdvara ; that Brahman itself was the Jiva (or liuman soul), and its manifestation ~s Jfva was only a reflection or illusion or illusive appearance or limitation; that the wheel of birth and death is of the Jfva who was not separate from Brahman itself in pure intelligence-the Jiva being nothing but portion of Brahman called Buddlii, and that release is attained by the meditation on this truth.

VEDANTA-8CITRA8 I ADBYAYA.

[Qoairida

4-,

All tl~oao tlloorieu have been put forward as pfirvapakea and set nrido in tho Vedtnta SQtrse,and it is established therein that the Supreme Vienu ia fndependent, is the Creator of all, has lordship over the whole creation, ie Omnimient, is the Highest Goal of man, and is pure coneciousness. The Sfitras speak about the five tattvas or eternal principles, (1) ldvara or God, (2, Jiva or 80~1,(3) Prakriti or Matter, (4) KUa or Time, and (5) Karma or Action. Of these the consciousness of l d v m ie infinite, that of the .Tfva is partial. However both are eternal and have a~ld are connoted by the word ' I.' Conecioueuess cannot knowledge, ~h., as luminosity cannot but reveal its be aeparated from Self-Con~cionsness, own form : so there ia no conflict in the pmpoaition that God is pure conk ciousnese, and at the same time Self-Conscious.
(1) fdvara creates the universe, entering into matter and controlling the mffering and releclst, of the souls in it, becauae He it ;a d He ordain@ is lndspendent and All-powerful in His ee~entialform. Though He is one, He has many mpects ; tthough He is indivisible, He becomes the object of knowledge to the wise aa having substance and attributes, and rn having a form and tbe spirit within it ; and though He is unmanifest, He becomes manifest to His seekers througg pure devotion. Aud though He is one msence, in and out, yet He distributes Supreme bliss of Ilia eeeential form to the Jivas.

12) Jilvlt~nans ake many and are in different condition^. They are in bondage, which cq)nsistsin Lilrning its face away from ldvara. When the Jiva turns its face towards God, then its bondage falls ; and it reelisee the form and attributes of Gtod. The bondage ia of two kind0 : that conceals the essential nature of God, and that which hide8 IHis attributes : both kinds of bonds la11 off,when the mu1 turns ite fnce towarde God, when there is direct vision of the S~tpreme. (3) Prakriti is, the equilibrium of the three etatea in which matter exists, namely of Sattva or rl~ythm, Itajae or activity, and has or sbbility. Other oames of Prakriti are Tamas apd MiiyA. Fertilieed by being glauced at by jdvara, she is tho noth her of the uuivem in all its variety. (4) Kdla or time consists of three states-preeent, paet and future ; and words like ' simultaneous ' and ' quick,' ' slow,' &c., are used to denote time. It i s measured by seconds, minutes, hours, days, yeam, cycles, yugae up to Pargrdha. It is in constanl motion like a wheel, and is the causeof creation and destruction. It is an unintelligent substance, a jadarn.
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Bh4~a.I

1 PADA, INTRODUCTION.

The four substences, fdvara, etc., are eternaI, as says the Svetfiha; t a n Up. vi. 1.3.
I
3 "

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f M i ? R F m ; r i ~ q ~ i q * d ~ ~ l " He is the E t m a l among the eternals, the Thinker among thinkers, who, though
one, fulfils the desires of many. He who has known that canse which is apprehended by U k h y a (Philosophy) and Yoga (religious discipline), he is f+ from all fetters." Note.-- To the same effect is the following text of the Bhalva veyps :-Verily the Spirit,'Matter, t h e Souls, and the Time are eternal. The non-eternal8 are PrPga, d d d h % which are p d u o t s are non*tard. Those the elements and their compounds. Th/ which am never producedare eternal." So also in the Chulika Upaniwil (verse 5 ) :-

1
I

?/

I 1 I

~ m a ~ q c r r f a i i i t ~ a k m ~ t a ~ g - r r -.
"Prakliti is like a cow but voiceless, the creatrix of all beings, black, white and red are her coloors, and she is the cow of desire: belonging to the Lord." Being - (Sat) alone was ill the beginning, as we find Chhiiiidogya Upanigad (VI.2-1). etc. ' Being was in the beginning, O dear, ek.' Though one of the eteruals, the Lord is the rider of the other three namely the Jivas, kc., as they are controlled by Him, as says the Svet. Up. VI. 16.

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# ~ P : s r G & I * * : ~
**He make# all, He knows all, the %I-caused, tho Knower, tho Maker of time, (i.e., the h t r o y e r of time), who rssumaci all qualitios and knows everything, the mastcr o f natare and of man, the lord of the three qualities (gu!iw), the muse of the bundage, tho existence and the liberation of the world."

m*fir$w

&~aIQ#&msua3: 1

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:
9

( 5 ) Karma is non-intelligent and its synonylns aiu, Adrig@, fate, etc. I t is beginningless, but not everlasting, becai~seit is subject to ciestruction. The last four, i.e., J h a , Prakriti, tirile and fate all poseess energy, became of the energy of 13rahn1an. The power that works within them is the power of the Lord. Therefore, Bralilna~~ alone is the one that has power. Hence the text8 showing that Brahman alone existd also become harmonious ; as there is no other force but that of Urahmnan done. All these will be fully explained as we proceed. The Vedknta SQtras,or Chaturlakpni are so called, because they possess four characteristic marb or lakga~?as or AdhyAyas or books. As it is described in Sr? Bhhgavata (Book I . , Ch. VlI., Verses 4 to 6 ) , which in fact is a commentary on the SQtras:-

I .

" Vyka, in his meditation, while his heart ww pure,

mind co~lcontrsted,spirit full

of devotion, sawat drst the Bupreme Lord .e a-pervadiug ;and he next saw the Mhy&

as subordinate to the Lord. He saw too the great round of Salpsbra and how deluded by this Mlyd, Jivas consider themselves a8 consisting of three Gunas, and not as portions and how they fall into great calamity. He further saw means of destroying of t h e ' ~ o i d this calamity which was entire, selfiess devotion to tho S?preme God. Hence Vylsa composed this Bhlgavata Purh9a in order to tesch ignorant mankind that devotion." "The Substance, the Karma, the Time, the Svabhlva and the Jiva have their potencies t o produce effect beoause of His grace-they have no power of their own, i t He withdrawn l i s energy from them."

That Bllagavata is a commentary on Urahma SQtras is expressedly stated in Garuda, Purlna, where it says :-

" The Sri Bhlgavata is an explanation of Brahtna Sbtras. It is alao the commentary ot Mahlbharata. This contains sa well the commentaries of QPyatri and the Vedw. The place of Rrf Bhhgavata amongst the PurAgsa is similar t o that of the Shma Veda amongst the other Vedas."
In the First Book, the author shows that all the Vedic Gxts uniformly refer to Brahman and firid their samanvaya (reconciliation\ in Him. I n the Second Book, i t has been proved that there is no conflict between Vedlnta and other dlstras. I n the Third Book the means of attaining Brahman are described. 111 the Fourth Book i s described the result o f attaining Brahman. As regards the Adl~ik&rl. A person, w l ~ o is of tranquil rnind and 4 has the attributes of Samn, (quietude) Dalna, (self-cotltrol), etc., is full of faith, is co~istarltly engaged it1 good thoughts and associates with the knowersof Tnith, whose heart is purified by tho due discharge of d l duties, religious and secular, without any idea of reward, is the Adhikbri or one competent to understand and study the d ~ s t r a . Secondly, the Sambandha is the description of Brahman by tliie dristra. Thirdly, the Vigaya or subject matter of tllis dhstra is the Supreme Puruge, Being, inconceivable, and who Intelligence and Bliss, whoae power is infinite a ~ t d pomesses innumerable attributes, atid who i8 all pure. IIe ia the ~ u h j e c t treated o E in this dastra. Fuurthly, tlle necessity (prayojana) of this dnstra is to obtain realisation of the Siiprelne God, by the relnoval of all false notions that prevent that realisation. 'Illis d ~ s t r a consists of several Adhikaraqas or topica or propositions. Every propositio~iconsists of five parts :-(1) Thesis or Vigsya, (2) Doubt 0 1 . hr~lsaya, (3) Anti-Thesis or PQrvaP a k v , (4) Synthesis or riglit concl~lsion or SiddhAllta, and (5) lastly Sadgati or agreement of the plaoposition with the other parts of the fhstra. Satigati or consistency shows that there ig no conflict in what proceeds and what follows. I t is of three sorts :(I) Oonsistency withthe soriptare called 6astra Babgati, (XI) consistency with the whole book or Adhyhya Sabgati, (111) consistency with t h e whole chapter or Pads, called p a d s Sahgati. Thus in the wKole book of the Vedanta Setrau Brahman in it9 moin theme,

1 8 the #abject matter of discussion. Therefore. an interpretation of any pamage, in ofder t o fulfil the conditon of d b t r a Sahgati, must not go away from the subject matter of &ahman. Becondariiy, with the Adhyiya or portion of the book of the VedOnta SBtrq e ~ h

It

Adhy4ya hsr I particular topic of its own and a paasage must be interpreted co&i&ently wlth the topic of that Adhydya. Rimilar is the caae with P8da SaQgati. Bmidea them thnw m r t . of SaQgstis,there is a certain relation between Adhikarapas themselves. One Adl~ikamga leada to another through some particular association of ideas. In a PLda them em many Adhikaragas and they are not put together a t haphazard. The Sangati which bind8 one Adhikarana with another is of six s o r b :(1) Akqepa Sahgati or objection, (2) Dcistinta or illustration, (8) Prati D;iq@nta or aountef-illustration, (4) ~'rasahga8ahgati or incidental illustration, (6) Utpatti W m t i or lotrodaction, (6) ApavOda Sahgati or exception. All these v r v i o d .kin& will be-show In their proper place in explaitling theae Sbtras. An Adhikaraga or topic ir also a e d NyOya.
~

-~

Adhikarana I.-The

enqui~lyinto Brahman.

~*dm&n

The first Adhikarana or topic is that of Brahma J i j i i k or enquiry into Brahman. The Adhikarana may be shown in its five parts, thus :(1) Visaya or Thesis. Rrallman or Cod ougllt to be enquired t6 be enquired into. into. The follodng texts show that Brahman o n g l ~ t As Chhblndogya Upanitad (chapter VII, 25 : 1.) Rays :b&gprqw'mm * a ~ vlpr* fMwrkm*
IWty

The Infinite (Brahman) is blias. There is no bliss in anything deflnite. only is bliss. The infinity, however, we must desire to undorsbnd."

Again it is written in the Br. Up., 1 1 . 4 : 5.

s m n n at xrss: dm? m d fMW&dtM-nwt * w * ~ r n ~ a w a m t l

"Verily, the &lt is to be seen, to bo heard, to ba perceived, t o be marled,OMaitwyi, when we see, hear, perceive, and know t l ~ o Nolf, then all this is known."

Tl~e word Nididhytisitavya in the above, which has been translated as " to be markecl" rneaus really "to he enquired itito." These two text* therefore, show that Brahtna~~ is to be enquired into. (2) Strpiaya 01. dooibt :--Rut there are other texts wllich show that Brahman is not to be e n q ~ ~ i r e into. d A persou who has stuclied tile Vedas and knows the Dharrna Stistra, should he enquire illto Brahman? or should he not? The texts that give rise to doubt are the following :We have drunk &ma and becotue immortal ; wo have attained the light, the Go& discovered "-Rig Veda VIII, 48. 8.

mq-mav-aPn:l

Again C&-Wfh a e W?h ' Verily the reward cf those who perforlu t11e four-months cerelnouies is unending, eternal.' These texts show that by drinking Soma or performing ChAtumasSe ceremody, immortality aud unellding rewards are obtained.

(3) (Antithesis) :-Therefore, the Purvapakp or Antithesis is : not be enquired into, Dharma is every thing.' (4) ISi@h&itta) :-To this, the autl~or Bbdarhyana replies by the first 8Btra of his Apl~orisnls,saying,:-

' Brahman need

SOTRA

I. 1. I.

Word rneaning.-qq Atha, now. W r Atah, therefore. Brahma-Jijiild=enquiry into Brahman.

a m c i t ~ l S I 1 I 9 i I m -

Now therefore enquiry should be made into Bmhman.-1.

BALADEVA'S COMMENTARY.

The word ' atha ' means immediate sequence : ' atall ' means therefore. The sense of the sQtra is that enquiry into Braliman should be made now. The immediate sequence is the acquisition of the following qualifications. A peraon, who has properly studied the Vedas, who has understood their meaning in a general way, who has perforined his duties i n the &c., whose mind has been proper stage of life or a r a m a , who is trl~thfal, purified by such actions, who has the good fortune of coming into contact witb a knower of truth, should then commence to enquire into Brahman. Why should he do s o ? Because he realises t b ~ t ail kernyakarmas or religio~~ duties s perfornled for getting certain dehires, produce fruits which and limited ; while the Suprenle Brahman, realised through are transito~y knowledge, is the cause of eteisnal happiness, unending mental joy, eqd eternal true knowledge. 'l'hue convit~ced, he re~ioui~ces all kknlyakarmas, and enters iuto the enquiry and study of tho Vedlinta SEitras called ~haturlak~ni. (Objectiou):-An objector may say, " by the mere study of the Vedas, one can understand ,Brahman ; for the stndy of t11e V e d a ~ lllenns not merely parroblike utterances of the Vedic mactras, but u~ldorstanding their sense also. Therefore, there i~ no necessity for the study of the Vedhnta Siltras, as the study of the Vedas will refine tlle heart and incline the mind towards the knowledge of Brahman." Amwer:--To this we reply, true, he will Lave the general understanding of the senses of the Vedas ; but when doubts will arise in his mind, his intellect will be clouded and his faith will be shaken. Therefore, the study of the Vedenta Siitras is necessary, so that by proper arguments and reasouing, he niay strengthen his position and be firm in his understanding.

The sense is this. The, dut~eb of one's Adrama properly performed Thus they become indirectly means of attaiurefine the heart, &c. go ing knowledge ; as the following text shows :-

*-nmmsin*m-r
The -kern of Brahman try to know Him by the study of the Vedes, by errorifice, by gifta, by penances, by fastinp.' (Br. Up., IV. 4 ; 22)
6

The following texts fillow that truth, prayer and nnslerity are dso essential qualifications :-

&prwmU?s~m-rrrrzihml
This k l f is to be obtained by Truth, by Penattce,bg perpetual celibsoy sad complete knowledge ' (Mupd Up., 111.1 ; 6).
8

*gemyqrrn~itr~1-t1 ~an@rdMrmrm&r
6 But undoubtedly a Brlhmapar @aches the highest goal by m i t i n g payem only ; whether he pertoms other (rites) or neglects them, he who befriends all creatures i s declared to be the true Brlhmana.' (Manu. 11,87).

The association with those who know Brahman (the truth) also produces Brahma-knowledge. Ae we see that NLrada and others, by h i r association with Saliat Kumlra and others, first came to enquire into Brahman and ultimately undelgtood it. As eayu the Git&: (1V. 34).

wf&%uftmrhs-h~

Mmaan'-:

ll

Learn thou this by discipleship, by investigation, and by service. The wise, the seers ot t h e essence of things, will imtruat thee in wisdom.'

The fruits of KLmyakarmas are transitory and non-eternal 8s we find from the following text :-

m r & r ~ @ f j m t h r i i f m r ~ ~ e h r
~ a ~ s r s m ~ ~ C i i ~
P. mmnlrr*

mm~rcna*w?3d!J a *

sPm?f

#BRCll
'And as here on enff&, whatever has been acquired by exertion perishes, so perishes whatever is actquired for the nest world by sacrifices and other good actions performed on earth.. Tboss who depart from hence without having discovered the 8elf and those trne desirea, for them them is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true degiree, tor them there is freedom in all t h e worlds.' (Chh. Up., VIII. 1 : 6).
QS says

The Brahman is comprehended by Jiibna alone and not by Kalma, the Mundaka Upanisad :

d ! l m ~ ~ !g6mh&q-wm~r

-w ~

' Let a Brdhmaga after he ha8 examined all these world6 which are gained by worb, require freedom from all deeires. Nothing that is e b m a l (not nude) orn be mined bp

what i s not eternal (made). Let him in order to understand this, take fuel in hie hand and approach a Guru who is learned and dwells entirely in Brahman.' (Mup?. Up., I. 2 : 12).

The Brahman gives, moreover, undecaying and infinite happiness, as says the Taittiriya Uyanigad : q m I
'Tmth, the knowledge, the inanity is Brahman! (Tai. Up., 11. 1 : 1).

I " he understood that Brahman mas bliss." The Lord pwsesses Eternal Knowledge arid other such attributes as we learn from the following texts of the dvetftdvatara Upanifiad :w m * e s f a p r i t ~ q o ~ ~ ~ l ~ ~ ~ ~
"He has neither M y nor sence organs ; no one is found equal or superior to Him. Hie various powers are sung in the Vedas. His deeds of wisdom and deeds of strength, natural to Him." (VI-8).

him t o be the source of the power of all t h e senses, but Himself devoid of all sensea ; the Lord and Guide of all, the Great, Refuge, arid Friend of all." (111. 17.)

" They know

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T h m who have known the God who is to be obtained by truth, whose name ia the Incorporial, who is the cause of, creation and destruction, the Good, the maker of t h e parts (that form the body),-bave abandoned the body." (V. 14).

,He is the giver of eternal joy, as we find from the following text of the &p$la Upanisad :d t3 @& (another reading is 9 I GopLla. PQrvntApani verse 5.)
eternrl and not the others."
The wise who worship the Lord seated'on the throne (of the heart) have tha joy (mirty two Upanidads, rinand4lmma 8erew p. 485.)

The worthlessness of acts performed tlll.ougll a inotire of obtaining rewards (Klmya Karmas) will be described in the third book. Thus to sum up. One who has mastered the Vedas, along with their six auxiliary sciences and the Upanidads, and has obtained rr general knowledge of their meaning, wllo through associating wit11 the knowers of truth has acquired the faculty of discriminating between the permanent and the transitory, and is disgustecl with the impermanent things of the world and wishes to know the permanent rnore in detail, enters into tile study of the Vedanta SGtras called the Chatur Laksant, (in order to understand in detail and lucre conlprehensively that which he had understood in a general way before). I t is not possible here to say, that the enquiry into Brahman should be undertaken after one has acquired the knowledge of the Karma Kbnda (by the study of the Parva MimiLnd) and that one who has mastered

Bhdqya.1

I PADA, I ADRIKARANA, 5 2 2 . 1.

Karma Kanaa naturally enters into tlie enquiry of Brahman. For it is seen, that those who do not associate with the good, and are deprived of tlie benefit of their company, are not fonnd to enquire into Brahman ; while on the contraiy those who do not know Karma Khnda, but who are purified by truthfulness, prayer, &c., and linve the merit of associating with the gootl, l~ati~rally enter into such enquiry. Nor is it right to say that, tlie sequence alluded to by the word Atha, refers to toile acquisition of the four qualificatioris, (~iatnely, the right discri~ninatio~l, right dispamion, right conduct and right earnestness to know Brajlman). For these four qualificatiotls are impossible to get prior to the association with the holy ; and it is well-lc~lorvnthat these conle after sucli aesociation with the holy, and after gettillg (Itnowledge/ and teaching from them : for then these qualificatiol~s (Viveka, VairiZgya, Sat. Salnpatti atid Uumuk~uttva) arise in illan. Those who have acquired such knowledge, by associating with good people, and who are devoted to their teacller, are divided into the three classess called Sanistl~a, &c. The Sani~tlia or devoted is he who performs all acts with zeal and faith (Nist.112). 'rhe higher devoteo or the Pariniy~liita is he who performs all worlts, merely for the sake of the g o d of humanity (and as an example to others). The tliird class is the dispassionate sage, ever immersed ill tneditation ; uninfluenced by any thing. All these reach the Snpreme Brahmnn, through Divine wisdo~n,according to their nature; all this will be made clrar further on. Rut says an objecton. :--" the word 'atha' is a tern1 denoting auspiciousness, for says a S ~ n ~ : i-" t i The woxds 0111 and Atha came out of the in the beginning, Iterlce both these are auspicioue words." throat of Brah~na "All good men employ these words in the beginning of every ~crip'ture,in order to destroy all obstacles." To this we reply, " it is not 80." There can bo no apprehension of danger to the Lord (and tho Vedanta Sat,ras being the production of the Lord i n His incarnation as Vydsa, are not open to any adverse obstacles). That Vylsa is the Lord inqarnate, we learn from the following text :--'I Know that ICri~na DvaipXyana Vyasa is the Lord NBrAyana Hiniself." Still he has etnployed tlie word ' atha,' as the first word of the Shtras, because it is an anspicious term inherently, as the sound of a conch shell is naturally auspicious. 'i'herefore, if it denotes auspiciousness here, tliere is no harm. Tile author has followed in it the usage of ordinary people. Therefore, a person whose heart is purified, by the perfor~uance of Niskfima Kar~ntls, and by Sat Sahga or wrniation with holy men, and by beiug taught by them, should enter into an enquiry into Brahman.

Adhikarana II.-Brahman
Objection: -An

deJined.

objector says :-'I the mord ' bhfim:?' is applied in the Chh. Up. (VIII. 23 : 1.) to Jiva or Soul "

* t q m u q a * n s * ~ ~ ? par gi ypn'mit fir~hur stswwh w m @ R r m f & m f a u gprm m 9 i p w s f m r f c r aqwi%r f4 apmpgam qai dau#rla:P;RK;lraMZ?m&+afhh??ii8nMIltIl
"The Infinity (bhdman) i s bliss. There is no bliss in anything finite. Infinity only i s bliss. This Infinity, however, we must desire to understand. Sir, I desire to understand it" "Where one sees nothing else, hears nothing else, t h a t is the Infinite. Where one sees something else, hears something else, t h a t is the finite. Tho Infinite is immortal, t h e finite i s mortal."

Because the context of that chapter shows that the Jiva is the' topic of discussion thele.. A s this ' BIIQI~L ' is to bo enqiiired into and as the filst Satra refers to this text of the Chhbndogya Upanigad, therefore Brahman of the first SGtl.7 must refer to tlie iudividual soul and not to Brahman.
Note:-The fell text of the Rhiln~d passage is given below in order to underatandthe full argument of the Pdrvapaksin who says that the mord bhdml refers to the jiva and not to t h e Supreme Spirit. .

a d ar armmr ypnm m

q r b

ur6ar

~~a~

,&a

.Spirit \Pr%!ra) i s better than hope. As the apokes of a %heel hold tothe nave, does all this (beginning with name and ending in hope) hold t o Spirit. That spirit moves by the spirit, i t gives Spirit to t h e Spirit. Rather means Spirit, mother spirit, brother Spirit, tutor Spirit, Brahmana Spirit.' Bpirit, 1 For if oue says any thing unbecoming to a father, mother, brother, sister, tutar or Br&hmanathen people say, Shame on thee 1 Thou hast offended father, mother, brother, tutor or a B~bma!la. 6 B O ~if , after the spirit has departed from them, one shoves them together with a poker, and burns them to pieces, no One would say. ' Thou onendeet thy father, mother, brother, sister, tutor or a BrPhmaga.

'8pirit then is all this. He who sees this, pemeives this and understands this, becomes an Atiuhdin. If people say to such a man Thou a r t an AtivBdin, he may say, I am an Ativldin ; ha need not deny it.'

Siinilarly the text, " AtmavB1.e Drayt.avya," ' Self must bs seen.' The word Atm$ refers to the individual soul, atid not to God. The context there also shows that the individual soul is referred to. Because we find it stated there, ' Not for the sake of wife, is the wife dear but for the eake of the Self the wife is dear.'
Note.-The fall text is given below :-

u$hmi iBT 9t qy:wam PR:i313rmtimwnq s;mm+s: fa% ~ ~ m ~ a a m 4 n m s m r t f i t m ~ ~ m u m

ccnw?grrrpt~gn:fimt~~g~g9r:fbmwe~9 v t f a a w ~ f b ! 'crwWI?m?fJrnTJ i ~ WfSri w*;r wat qqyf w m m : bm: wmmmsq ~ T qm J :fam amkr 9 m at rirar:-am&ri~mmfPrjm3atat gmwfwrrm8m*&i~tcnqurur~&Mrr~ ~mtstm~ir~11l~Sr5r: ffrm#mmmq lmrm&mfhwwfa~a ~ f R t h i m m itsn:Rmr

rrwmmqa;rzns~Fhrdkanat*.qmtsnrrm+q:f3mrrsnm~ i l s l ~ j ~ ~ ~ : ~ ~ ~ u t w ? q m t ~

~ ~ ~ R m r f r l r ~ 3 s r u t ~ ~ iwwqmmdM~anutnutqtas:rjt&~~~

WarnRB&da$rritfasmqadtiPfipqr

gn

'And he said : 'Verily, a husband is not dear, that you may love the husband ; but that yon may love the Self, therefore a husband is dear.' 'Verily, a wife is not dear, that you may love the wife ; but that you may love the Self, therefore a wife is dear.' 'Verily, sons are not dear, thnt you may love the sons ; but that you may love the Self, therefore sons are dear.' ' Verily, wealth is not dear, that you may love wealth ; but that yon may love the &lf, therefore, wealth is dear.' 'Verily, the Brihmana class is not dear, that you may love the BrBhmapa class ; but that you may love the 8811, therefore the Brrthma~a class is dear.' Verily, the Qatriya class is not dear, that yon may love the Kgatriya 0 1 ~ s but ; that you may love the Self, therefore the K~atriya class is dear.' 'Verily, the worlds are not dear, that you lazy love the world, but that you may love the Self, therefore thc worlds are dear.' 'Verily, the Devas are not dear, you that may love them ; but that you may love the Self, therefore t h e Devas are dear.' 'verily, creatures are uot dear, that yon may love the cre~tarefl; hut that you may love the Self, therefore greatures are dear.' Verily, every thing is not dear, that you may love every thing ; but that you may love the Self, therefore every thing is dear.' 6 Verily, the Self 1s to be seen, to be heard, to be peraeived, to be marked, 0 ~ ~ treyi When we see,hear, perceive, asd know the Self, then all this is known.'

12

VEDANTA-SUTRAS. I A DRY2 PA.

[Gooincia

Moreover the word Brahman has several meanings, according to lericographers, I t lneans any thing big, the Rrbhmanical caste, the lotusseated BrahmD arid the Vedas. Therefore, ml~eiithe first sGtra says that Brahman should be enquired into, tlie doubt arises does it mean something big that should be .enqnired into ? or the RrLhmanical caste should be enquired into, or the lotus-seated Rrdirnb must b e enquired into or the Vedas? (Anawer) :-To remove this doubt the next satra has been formulated by Rldal.tlguna. i t is based on tlle following verse of the Tuittfriya Upanigad :-

" Bhrign went to his father Varuya, saying : 'Rir, teach me Brahman! He told him this, viz., Food, brerrth, the eye, ear, mind, speeoh." " Then he said ngnin to him : ' That from whence these bei~lgs are born, that by which, when born, they live, that i u t o Which they enter a t their death, try to know t h a t : that is Brahman!'
(Doutt) :-Now the doubt wises. h the Rrahnlan that is to be enquired into Jiva(individua1 soul) or ldvara (God) ? (Purmpak?ha):--The Brahman is Jiva (individual soul) because we find in that very TTntiriya Upnni~htrdthe follomillg :-

fmirrar*al

~
U

If a man knows nnderatnnding (vijfinna) as Brahman and if he does not swerve from
(Taitt. Up. II.6.).

it, be leaves pll evils behind in the body, and all his wishes!'

Here t l ~ e word Rr:lllmnli is applied to vijiifina, which is a name of the J h a ; and that very text also shows that this vijiiELna is to be meditated upon. And moleeovera Jivn lnny ncquire the power OF creation, b y the supyme force of some invisible cause. (Siddhrinta) :-To this doubt and pdrvapnkga the next sQtragives answer by describing tlie pecnliar attributes of Brahman who is the topic of discussion of the Vedllltn Satras. SOTRA I. I. 3.

. ( l i l Asya, of

Janma, birth. Adi, and the rest, i e., sustenance and dissolution. this (universe). gll: Yatah, from who111 ; from what Lord.
Eabgati in akqepikt.

Note.-The

2.--He, from whom proceeds the creation, preservation, and reconstruction of the universe, is Brahman-2.
COMMENTARY.

The word ' janmhdi' OF the sQtra is a Rahu-bnhi compound of the kind, called 'Tat gdna Sam rijiikna.' It literally ineans creation, maintenance, kc. The word '' &c." iucludes preservation and destruction. The word ' asya ' means of tliis : namely, these fourteen planes or ' lokas,' peopled by the various jivas heginning with the highest Brahmh and ending with the humblest g h s s , wl~ere t l ~ esouls enjoy or suffer the rewards or punislimerit of their actions : this rnysterious universe whose deeper depths, no hurnan intellect can fathonl ; this wonderful world of strange bonstrnction. The word ' yatah' means "from whom :" namely, from that Sopre~neGod, wl~osepower is inconceiveable, who Him~elfis the agent of creation as well as the material cause, from whom proceeds this universe, He is Brahman. He is the subject to be enquired into by the Vedanta 8Bt1.a~. The words ' bhQrnr2' ancl ' I t l n l ' principally apply to the Supreme Lortl, hwtcause both etymologically mean ' all-pervading ' This will be fully (I. 3 : 7.) and in VFtkya Anvaya Adhikarana explained in Bhilmldhikara~a I . 4 : 19.). Tl~erefore tlie word Brahman applies only to God, as it denotes attributes, and is valid only the possession of unlimited and nnsu~*passed E CI-eationand destruct,ion). with regard to God, (mllo is the Lord o I n the Vedas the word Rrnliman means, " in whom all the attributes reach to the infinity." Brahman primarily means Supreme God ; secondarily, the word applies to those heingu other than Clod, because they also manifest some of the god-like qualities. Thus as the word king inay be applied in its seconda1.y sense to the servants of tlte crown. 80 God alone, wlto is the ocenn o E cornpassion and love towards his devotees, shonld he the object of enqniry, in order to get release, by all beinge who are scorclied by h e three-fold uorrows of existence and aro panting to obtain peace. Therefore, the object of enquiry is the Supreme Being only called Para Rrahnian. Nor can we say that these attributes are superimposed on Brahman, and that consequently the JPva may be called Brahman in the satra. Therefore, even according to the literal meaning of the word Brahman, namely, 'He in whom all the attributes reach to infinity,' this term is applied to God and not to Jiva, (for etymologically the word Brahman cannot be npplied to man). The word ' jijiihsa ' means ' the desire to know, to acquire jiiAna' Jji$na is of two eorts : (1) direct or intuitive (2) indirect or inferential,

14

VEDANTA-SUTRAS. 1 ADHYAYA.

[Coai~rda

AS we know from the druti : ' VijiiBya Prajiihn ~ u r v i t ' a ' Having known Him, let him practice meditation ' (Br. Up. IV 4 : 2.). Here vijiihya refers to indirect knowledge. PrajiiOm is direct or intuitive k~~owledge. The first is merely the gateway, while PrajfiB~n or meditation is the direct mean8 of acqniring knowledge. I t will be explnined more fully further on. Knowledge of one's own iudividual self is a great help in obtaining a knowledge of Brahman. Hence the druti teaches : ' Jcnow the understandirlg (Jiva) ss Brahman.' He who knows himself is on the high road to the knowledge of the Supreme Self. The text ' know the ' does not lilean that Jiva is Brahman, understanding (Jiva) as Bral~man because it is clearly establislled in this ddbtra that the Jiva is separate from Brahma~l. Thus see satras I . 1 : 16, I. 1 : 17, I. 3 : 5, I. 3: 21, I. 3 : 41. Those five sGtras explain that Brallnlan is separate from Jiva. Even in the state of releitse, the ~ t v ais never one with Brahman, but repains separate from him, as will be explnined later on.

An Important maxim of Interpretation.

In interpreting a text there are certain maxims to be observed. One of those is laid down in the following verse :-

~~~~~n

-+B=ml
.

" The beginning (upakrarna), the oonalasion (upsea&hSra), the repetition ( a b h y h ) , peonliarity (apbrmtS), tho objeat (phalam), t h e explanation of purpose (arthavSda) and gnitablenees (apapatti) are the six indoations, by means of which t h e purport of a doubtful text may be arrived at:'
Applying all these six marks of i~~terpretation to Upanivd texts, we find that they all lead to the conclusion that Jiva is different from Brahman. As we End in the dvetldvatara Upanitad (IV. 6 : 7.) :

~ & ~ ~ - @ s f t e w s r r h l ~:f+dmlmd & m & f a 1 8 1'& ghsit m s f i m m 6kRr gQ(lm: I

q q ' ~ ~ ~ ~ k ~ a \ ~
*$Two birds inseperdhle friends eling to the same tree. One of them gate the sweet fruit@, the other looke a t i t without ercting. 16 On the same tree a m&nsits gtieving, immersed, bewildered, by his own impotence (mfia). But when he Sees the other Lord (iia) contented, and knows His glory, then his grief passes away."

Now in these two verses the upakrama or the opening words are
two birds (showing there is duality and not monism) ; the conclusion or

upasahh&ra is anyam fdam " the other who is the Lord " (which shows that the Lord is anyam or different from jiva), the repetition is " the OTHER looks on without eating ; " and " when he sees the OTtIEB lord ; ' the sparvat6

or peculiarity consists in this that the difference between man and God could not have been known but through the d h t m , and this passage teaches such difference ; a fact which could not have been known but through revelation. The object (Phalam) is " his grief passes away." Arthavhda is " H e who knows his glory," while suitableness is "ond remains without eating." Thus applying all these six mark^ to 'the above passage of tbe dvetadvatara Upaniead, we come to the conclusion that the druti in all its parts, teaches difference between ~ i v a and Brahman. The same maxim may be applied to other texts also. (Objection) :-An objector says that the object of every a s t r a is to teach something which is not known; and the knowledge of which leads to some great result. Therefore, the ddetra teaches the unity of Jlvs and Brahman. For ml~at was the necessity of teaching tbat the J ; V ~ and Brahman are tawo separate Beings, when every one know8 it by his ordinary consciousr~essand such a knowledge is o E no great use. Therefore, Adwaita or the ideal Monism is the real doctrine taught in this dAstra, and not Theism cr Dwaita. Therefore, the verses that describe the differe~lcebetween the J i va and Brahruan are merelp the r e assertion of a well-krlowt~popular fact, and not a teacliing of something rare aud unknown. (Answet.) :-To this objection we soy, that there is no force in this argument, for there are other verses also in the Upani+ads which show the =me dwlity or difference between J i r a and Brahman Thus id dvet8dvatara Upanigad (I. 6.) :

u&Mdh3q&dxq~arr~brrrsli;1

b~rnarm-Mn

$1

When he sees himself aa dilerent f k m the Lord of the world, then he ie blest by Rim, then he gets immortality."

Moreover the whole world knows ge~leralically that man is different from God, yet it does not know t h a t man and God are differentiated from each other by having contrary attributes. (One is almighty, the other is of limited capacity ; one being all-pervading, the other is atomic ; one being controller, the otlier is cc~itrolletl). (Nor does this world know by mere comnlon sense, unillunlinetl by revelation, that the ~ i v a and Brahman, though possessing tliese diametrically opposite dttribuks, yet have a certain co-relation to each other). Therefore, arises the necwity of teaching Dwaita, while adwaita is eomething inconceivable, even according to its expounders ; and so is not a true doctrine. I t ie a nonentity like tbe horn of a hare. The edwaita is e state of no fruitione

the holders of this theory maintain tllat the soul in release is i n absolute isolation. And since the adwaitins do not acknowledge the existence in the state of mokga, that state is ns good as non-exist of conciousne~s ent. Thofie few texts of the Upanishads wl~ich apparently teach a n adwaita doctrine, have been construed by t l ~ eanthola, Uddarlyaqa, hin~self in a dwaita sense He explain8 the phrase thnt 'everything i s Brahman ' in the sense that everytlling is under the control oE Urallman a n d pervaded by Hitn. This ~vould be explained fully later on. T h e same view is taught by the author i n the satra I. 1 : 30.

Adhikara?aa III.-Scripture

is the source of God-knowledge.

(Vignya) : --Now the author wants to teach that the Supreme Lord, who is tlie preserver, destroyer and creator of this universe, i s not to be thought out by tho intellect alone, but being it~conceivableis understood by t h e Vedbnta revelation ; and not by any argumentation, but b y intuition. W e find the following texts of GopQln Pal-va Tlpani 'IJpanisad :"-

Salutation to Krispa who is true Being, All-intelligence and Etarnsl B l i ~ who , i e the Saviour of everything, who is h b w n by the VedBnta alono, who in the Supreme Teacher and who is the witness 01 Buddhi." Again, in the Br. Up. (111. 9 : 26.) :I'

wmr@rmR% I

@ @mw 11

dvhk**y=mf?~~
adolaed, as tlie saviour, known l ~ y infere~lceor Gy revelation (Upenigatl) alone ? (PG,uupukqa) :---The Philosopher G;~utarnaand others of l ~ i s school hold that God can be known by inferewe, and tllep take their stand on the word ' m ~ ~ l t a v y a(to ' be reasoned out), a s is nsed iu the druti " A T M A V A ~ ~ MANTAVYA E " Up. IV. 5 ) ; a n d s i ~ ~ Uod c o is the object of thought, he can b e k~town by dialectic reasoning. (SiddhBr~ta) :-'L'o this the author replies. No, God car1 not be known by reasoning alone. Hence the third s a t r a ruua as follows :( B e .

" I now ask thee nbout thnt person who is tapght in the Upa~ii?ad." (Doubt) :-Now arises the douht : I s the Lord who is to be

BUTRA I. 1. 3.

Sastra, the S c r ~ p t u r e t , h e Revelnt~on, t h e upaoisad. Yonitvat, b e c a u s e o f its being the proof 01. source 'The word " yom'' (literally womb) m e a n s that w h ~ c c la ~ u s e s o r produces the k n o w l e d g e of a thing. Note.-The Salgati ie Aksepiki.

m * 4 ? a r ( i 1 91 9

1 1 1

I ,
5

pi

3. (The existence of Brahman cannot be inferred), because he is to be known only through scriptures.-3. C O M M E N T A R Y .
The word ' not ' is to be read in this sfitra from the fourth satra of this p3tda. Brahman is not nn object of inference to the seeker of truth. Why ? Recause the scriptures or u p a n i ~ a d s are the source or the cause of understanding Him. So Brahn~all can be known orily through tlie teaching of Upanicads. If it were otherwise, the desig~iation' ' aupanigada' (the etyinological meaning of whicli is "He is known through the Upanisads alone)," as applied to Brahman, would be meaningless. A s regards the objection that the word, ' inantnvya,' nleans that the existence of Brahman can be reasoned oat, we explain that the reasoning may be re~orted to, so far as it is co~~sonent wit11 the Upaaiaad or scriptur'es, to demonstrate the existence of God. So we find (in MahbbhLrata Vanaparva as well as in Karma Piulna) " Ulia or right reasoning is that by wliicll we find out the t,rue sense of a scriptural passage, by removing all conflicts between what precedes and what follows it. But one should abandon Inere dry discussion." Moreover the worthlessness of mere dry discussions, as carried on by Gautama, &c , is shown in sfitra 11. 1 : 11, This shows that mere dry discussio~i like that of Gautama, &c., should be abandoned, because they are not bacsed upon revelation. The conclusion is that Brahman is to be known from the VedAnta and then rneditatcd upon. This is explained further on in the sQtra IT. 1 27. Where it mill be further explained and demonstrated that the best proof of the existence of Brahman, free from all objections, is revelation. This also proves that the saviour Hari has the form of the Self, that He is a witness of all experiences of all souls, that He possesses all good attiihutes which form His essential nature, that He is without modification yet the creator of the universe, and that He should be worshipped in this way. (Objection) :-An objector may say : how can it be said that scripture is the ineans to know the Brahman? The Vedrinta texts are not capable of being employed as commands and prohibitions, because they teach something which is already in existence, end therefore they are of no use. They are something like mere deecriptive passages of the Vedas or other subjects : such as the sentences ' the world consists of the rreven continents,' kc. Only those passages of the Vedas are relevant which direct something to be done or something not to be done. The Vedas teach action. As in ordinary life, an imperative sentence conveys

31

I'

18

VEDANTA-SUTRAS.

1 ADH17&YA.

[Go uinda

the notion of somnetl~it~g to be done ; "Let a Inan desiring wealth, go t o the king." " Let a man suffering from dyspepsia, not drink water a t the time of eating.': Similarly, in the Vedas we find commandi and prohibitions, such as " T R ~ n man who desires Ileaven, perform sacrifice," " Let no man drink wine." In fact, no one employs speech without any object in view; and that object is either solnetlring to be attained by doing an act,, or which is to be avoided by abstaining from an act. But Brahman is an existing object. Tl~ereforepassages like ' Brah~nau is true, intelligence,' ac., are useless, because they do not teach or ainl at teaching any particular action. Such pa~sagescnn only be relevant, when they are e~nployed in conneetion with other passages that direct some action. Thus, the description of a sacrifice or of a particular deity or of a sscrificer, beconles relevant, in as much as' these passages are connected with :~ the act of sacrifice. As says J a i n ~ i n
1 3 "As the purport of a scripture is action, those scriptural p not action, are purportless." (P. M. I. 2 : 1 ) .
whoee purport is

w F @ l T q f a P d qm r w * *

a i k f 9 a mI

The constituent words of a sentence are pronounced wi# tho word which Again, expresses action ; the senses of the constituont words are the efllcient cause of the sense of a sentence (as a whole) " (P. M. I. I : 26).

(Answe~.):-To this objetion we reply, that it ia an erroneous nction to think that the VedSnta text is useless ; simply becauee it does not teach any action. Though there is no dircct teaching of any command or prohibition in it, yet in as much as it teachem the existence of God, who is the highest end of man; it has a utility of its own ; like the sentences 'there is weaith in thy honcle, kc. As n man n-ho thought that he waa a pauper and so felt miserable, gets happiness when some tmsfworthy person tells him that there is a great hidden treaeure in his house; and as the attainlnent o E that treasure then becomes the object of his life. And as the infor~nation " there is a treeeure ill your honse," is not a t all useless ; siulilariy is the case with the Vedanta texts. They certaitlly do not teach any action, but cleclare the highest truth, namely : that theri: exists a Being who is the Supreme end of man, whose form is intelligence and inexl~anstible bliss, who is perfeca purity and who is friend of all, who has sacrificed himself for humanity, tvho is mine, who is self of my self, whose part I arn. Such a declaration can not be useleas, because it produces a conviction of the existence of s Supreme Being. The Vedanta texts are, therefore, not useless, but produce certain effect in the shape of happiness and the removal of fear, just like

mntences ' a eon has been born to thee,' ' this is not a snake but a rope.' Moreover the utility of Vedanta is clearly explaii~edin the Vedanta texts tl~emnelvee. Thne we are told io one place that ' He who knows .Brahman as true Being, intelligent and infinite, as hidden in the depth if the heart he enjoys all blessings' (Tsit. Up. TI. 1). So the knowledge of Rrahrnan is not useless, as it leads to the enjoyment of all blessings. Nor can it be enid, that since the VedAnta texts teach the attainment of certain fruits ; therefore, they teach action also. The whole context of the Vedsnta is against such a view. It teaches knowledge (jiihna) and not action. 0.11 the contrary, it decries karma or action, and its fruit ; as something to be diecarded. Therefore, to slippose that the Vedanta teaches action is to imagine something which is totally irreconcilable with it. Nor can we reasonably interpret that Vedanta teaches anything but the tr~ithabout Brahman. I t teaches that God is the causa of the rise and fall d infinite nnirerees, that H e is eternal, allintelligence, that Be is the ocean ot infinite auspirjous qrlalities, and that Fle is the abode of Lakgmt. Every text exharists its probative force with the teaching of its particular doctrine that it sets itgelf to declare. Thus the Vedbnta has its scope and authority in mattels relating to Brahman and not action. Nor should it be said on the authority of Jaimini, that the Vedas teach action only, and the pausages that do not teach action are redundant,, and therefore, the Vedanta pa-gea are redundant. A s a matter of fact, the two ofitrns of Jaimini quoted above, should not be interpreted in this enso. For Jainiini himself was the diuciple of Bldadyana, and must he presumed to be a devotee of Brahman, and could not have taught a dwtrine in conflict with that of his great master. In fact all that he has done in his school of Niniinsa is to sl~ow that certain apparently redundant passages in the midst of texts that teach karma d w r i b e d in the whole chapter sllould be interpreted as applying to karma, and that their literal meaning should be abandoned in favour of teaching karnla.
T ~ W in a chapter teaching w r i 0 c e and karma occors the sentence 'He wept' (Tait. Up. I. 6.1). Either this sentence is redundant as it does not teach any karma ; or it must be interpreted to teach some action : namely, that at a eertain stage t h e sacrificer must weep or shed tears. Rut as one cannot weep at will, therefore the above passage must be interpreted aa a redundancy.

In fact those two s Q t m of Jaimini mean that passages teaclling karnla "lust either commat~d something to be done 01. prohibit eolnething not to be done.
sentence which does not fulfil the condition, i t is either m p e ~ u o u s ~f there be (p. M. I. a : I.), or they must be interpreted to teach EOme action (P. M. I. l!25). I n fact

Jalmlnl docw not deal wlth Jfllnakandya texts: texts with which VedPnta specially deals. EL r w p e I# in that portion of the %dae which deals with karma and his slltras refer to that portion only. It doer not refer to VedPnta, and his slltras should not be intarpreted u muoh. T W 8 TEE V I O D ~ T A TEACHER BUPRHME BRAHhiAN.

Adhikarana I V.-The Samanaaya.

(VGaya) :--Now in order to strengthen the above view, the author teacheB that Brahman is the object of knowledge taught in all the Vedas all the Vedas declare Brahman. Tllus we find in GopUa Upanipd : " He is sung by all the Vedas." I So also in the Katha Upanigad (I. 2 : 15).

dm

6' That Supreme whom all the Vedas reoall: whom all penances proclaim, whom men desire when they live aa.a religious Student."

(Doubt) :-Is it a fact that Vienu alone is declared by all the Vedas ? or is it not a fact? (Ptimpakga) :-lt is wrong to say that the Vedas teach uniformly about Brahman. For we find that they teach karina also, about sacrifices add many other things. T h l ~ ssqme portions teach &at by performing k k i r i (sacrifice)--raiu falls, and that by performing P ~ t r ~ a k a r n y a i ~ t i - ~ son will be born, and that by performing Jybtistorna Yajija, one will attain heaven. The Vedas further teach various methods of performing sacrifices. Therefore, it is not quite accurate to say that all the Vedas uniformly declare Brahman only. For passages teaching karma find their full scope, and exhaust their meaning, by teaching the performances of certain sacrifices and nothing more. Hence they canuot be applied to Vivnu. (SiddhBnta):--To this the author replies by the following sfika :-

Tat, that, namely lile fact That Visau is the chief topic of knowledge in all the Vedas. a Tu, but, a word removing doubt. Samanvayat, concordat~ce : by right discussion, and interpretation.
N m ;-The s a k p t i is Pmpil&

bcrcnli~o

4. (But Visnu is the subject matter of all the Vedas), auch is the appropriate interpretation of all texts.-4. C O M M E N T A R Y .

The word ' t u ' means 'but,' and is employed to rebut the above pdrval,nkca. I t is proper to say that Vi+u is the uniform topic taught in till tlre Vedas, wliether of karmakfincla or JiiPnakBn?a. Why? Bt~tna~~vaytit. Anvaya means construing a passage according to the six ulnxims mentioned above. Gamanvaya, therefore, means the complete cot~ntruction of a passage after full discussion of the pros and eo11s thereof, When the above is applied to a passage, the proper sense of a scripture comes out. That ser~seis that Vih~ju is really taught even in those passages which apparently teach perfortnance of karma or ritualistic ceremony : otherwise how can we say that the text of the Gopala Upani+ad is valid which says, 'Vipnu is sung in all the Upanieads.' Even Lord Himself says so expressedly in the Gith :-

em Flv71Cifsl*?

aqttld-

8 m q - r 1% N

"I am t h a t which is to be known i n all t h e Vedas. I, indeed, the knower of the Vedas and the author of t h e Vedlnta " ((t. XV. 16).

Similarly in the BhBgavata Purlna, me find :-.-

f;r;'t$~dfh=~$F%zrpr~~

rmkdrnmtR*~ll
except me knows what is really taught by the commands and prohibitions as laid down in t h e k a r m a k i n t a ; what is really expressed by t h e mantras in the Devatik&$a, or what is the purpose of the ssages to be found in the Jiilnaklnda. All t h e karmak+$as refer to me because I am t h e great sacritlcer ; all t h e mantras praise me because I am t h e highest Devats ; and all the JriPnal.P@a refers t o me because I am t h e creator of t h e world and withdraw it again to myself. Verily, I am this all." Again,
" None

rri m s f w * l?i r n 3 q f i m a acq I

Scriptures enjoin duties as my worship, use Indra and all other names as my appellation, t h e t e x t s t h a t prescribe, as well as prohibit actg, point to me ; so, in such a s t a t e none other than myself understand their true meaning."

That i t has been said :-

mrprgwwwxtWmfaamb31
" E i t h e r directly or indirectly, all the Vedas teach Brahman." Brahman is directly tsught i n t h e Jl?lnakl!l$a, where His essential nature attributes, etc, a r e fully described. He is indirectly taught in the karmakl~$a, for sacrifices and rituslistic ceremonies a r e subsidiary t o J i i i n a and thus indirectly lead to Brahn~an."

This is also the purporb of the text already quoted :-

u k thee h
+in,

t that Pemon who ie taught in the U p d p & *

( ~ rup. . S. 21).

M
(Br.m.4. n b

Him the BrAhma+a #eL to know by the atudy of the Vedas, by the rmorilcerr, 60."

Aa regards the objection that the Vedas teach theattainment of phenomenal thinp, like getting rain, procuring a eon or acquiring Heaven, we answer thus : These are taught in the Vedas, as incitement to the acquirement of divine wisdom by baby souls ; and to produce a faith in mankind. For when one sees that the Vedic mantras have the efficacy of producing rain, &c., then he gets faith in them and has an inclination to study them, and thus comes ultimately to discriminate $he real and the transitory, the permanent and the illusory things of the universe, and thus gets love o E Brahman and disgust with the phenomenal. Therefore, all the Vedas teach Brahman. Moreover, sacrifices, &c., taught in the Vedas produce phenomenal results like rain, &c., only then when K h or strong will force is joined with the mantras. Thoee very uncrificea lead towards the of mjnd and illumination of the soul, when performed without auch a deaire for phenomenon.. Thus KarmakSpda itself by teaching the worship of various DevatAa, becomes part of BrahmajiiSna and is d l y the worship of Brahman, when the element of desire is excluded. Such a wonhip purifiee the heart and gives a taste for Brahman enquiry and doee not produce any other phenomenal desire.

-.Adhikarap V.-Brahman is knowable.

(V+ya):-By the above reasoning and by the proper conatrnction
of Vedic p a w , it will now be abow~lthat Brahman is not inexpreesible

or undeacribable by W O ~ R . There are however some texts which apparently teach that Rrnhman is unknowable by mind and inexpressible by \vordo. As we hear in Taitt. up. (11. 4 : 1) :-

~srit~amcssarr~l
F whom 4 1apemh, with the mind tarns away, unable to reach Him." & also.

pa[rsn**mt
LL He who is not expressed by speech and by which speech is expmwed, that alone know as Brahman, not that which people here adore " Kena. Up. 1.6.

2. (Doubt) :-Now arises the following doubt. Is Brahman expressible by word or is He not expressible ?

3. (P22~~pakp):-According to above &ntis and many other texts Brahman is unexpressible by words. For had ITe been so expressible ; He could not be mid to be self-manifest. Moreover we find in the BhAgavats Purtina also the following :That divinity whom mind and speech not attaining, fall back, fmm ; whom I and even these Devas know not, salntation to that Lord." (The speech of Maitray. in the Bhilgavata).

4. (Siddhdnta) :-To SidhBnta sQtra :-

this the author laplies by the following

SOTRA I. 1.6.

w:fksateb.
pressi ble.
Note.-Hem

because it is seen. q Na, not.

Abbdam, inex-

5. Brahman is not inexpressible by words, because it is seen that he is so expressly taught in the Vedas.-5.
.Lso is Okpepa-migati.

COMMENTARY.

' adabdam ' of the sGtra means that in which or The word about which, the word cannot penetrate or express. Brahman is not dabdam.' On the contrary He is ' dabdam ' or expressed by words. Why ? lkgateh " because it ie seen." Because we see in the Upaniqad itself that the suggestive designation of 'aupanieadrr' is given to Brahman. Which means, Brahman is known through the upanipad words. As we find in the Brihadkra~~yaka ~~pani~da.

*!@HsPrftr~
461 ask thee about that person whom npanigads IRr. III. 9. 26). person to be enquired into is called aupanisada-known throngh upaniqada.

em the

The word ' ikgateh ' is formed by the affix ' tip ' with tile force of * w i v e (bhbva). (The proper affix ' te.') The anomaly is Vedic. That Brahman is expressible by words, we find from the following q q q q w m $ nI ' whom all the Vedaa declare, &c.' drutis also (Katha 11. 15.) True, Brahman is said to he " aLbda,m," " ineffable," only in this sense that He is not completely expressible by words. Tl~us, as the mountain Meru is said to be invisible, in the sense that no one can see all its parts, but does not Inean, that it is entirely invisible, so Brahtnan is a i d to be indescribable or inexpressible, in the sense that He is not cornpletely describable. For had He been totally nnknowable, then in &e

:-d

Kena Upanigad we would not have louiid it said, " know Him to be as Brahman ; " for how could one know the unkr~owahle. Moreover in the &c., " from wlioln the speech turns back, &c.," the phrase & word yatah shows that the speech does reach Him after realising Him a little ;the same idea is expressed by the word aprCpya "not attaining." Moreover Brahman reveals Himself through the Veilas. This idea does not c o d i c t wit11 the notion of Rralilnan heing self-revealed. For the Vedas are in a way the body of Brahmau. Consequently Brahman is describable by words. (Doubt):-May it not be so that Brahman is unexpressible by words. The being who is desrribable by words and who is referred to in the Vedas by Pkfiati is Sagnnn Bralltnan. Such a Rrahman, the Vedas reveal, as they are expression of His powers While as ~.egardsthe pure infinite Brahman, those passages refer to Hun only figuratively. To this the next si3tra answem thus :T

m,

SOTRA

I. 1. 6.

w < ' * Q l

91 9 I l l
It, if.
i (

& q : Gaunab, saguya, 81 al~nian 'B Clla, and. m p ( . m A t m a - ~ a b d a t ,because o f the word atman.

Ne, not.

f it be said that the Creator of the world is saguna 6. I Brahnlan, we say, no; because the word Atman is used in connection with it.-6.
COMMENTARY.

The being, who is described as Brahman and is expressible by words, is not Saguua Brahtnal~wl~icll has the highest portion of Prakriti called Ssttva, as its vestnre. Why do we say so? Because the word itman is used in reference to Brahmari in these texts :" The ltrlla~l alone was in the begin-*:it ning as a person." (Br.up. ) -T 81 @S gam % 43 (Ait. araVyaka).

a m ~

was manifest then.

"The Btman verily alone existed before the creation of this universe. Nothing e l s e He willed : "Let me create thc worlds."

Both these texts show that the being which existed prior to creation has been designated by the term Atman. This term &mall primarily applies to the infinite Nirguna Brahman, as we have already explained it in con~mentating 011 the Siitra I. 1. 2. Moreover, in the Bliigavata Pi3riina we find :--" The wise call Him Brahman, I'aramJtrnan, Bllagavin, Who is true intelligence and without duality."

So also in the Vishu Par2nq, we find :-" Oh Maitreya ! T h e word Bhagavrin is applied to the Canse of all the causes." All these PurBna texts also show that the infir~itePure B r a l ~ n ~ ai n s the one expressible by words. Had the infinite B~.alimanbeen indescribable, He would not have been expressed b y words.

Tat, to that. k c q . Nisthasya, of the devoted m q . Upaclcd~t,because of the kacliing.

Moksa, release.

7. (The Creator of the universe is Nirguw Brahman

and not Saguna), because the devoted to Him attains salvation, according to the teaching of the scriptures.-7.
COMMENTARY.

T h e word 'not ' is understood in this as well as Sfitras. I n the Taittiriya upanigid we find (11. 7.)

ill

the t ~ e x t three

a f f a t ~ d k q ? r i t r % ~ ~ a ~ a z m ~
**Thisworld before C l e ~ t i o nexisted verily ill the s t a t e of asat or subtle, thenee verily t h e g r o w was born. That Brahman himself made His self."

:-v~$$B @ - a&~& a ma r r u R t q 3 s q *rs#ri d i a~& n qrdh =mpiimtnw~&n

The upani?nd then goes on to say

" Whcn verily this Jiva places fearless reliance (entire devotion) on This Wer, (who i s other than all these objects wlrich a r e seen) on This Enjoyer (who is other than all these objects of enjoy~ncnts),otl This Ineffable (for Hls Infinite attributes cannot be fttlly described), on This Self-Luminons (who has no nilayana or light to illun~inehim), then f his he reaches fearlessness (release). But it this Jiva ha the slighcst dottbt (and i devotion Iiaa tho slightest taint of hypocrisy) then there is Fear for him."
This sho\9s that he who is devotecl to the supl.elue Brahman, wllo trallscenda all pLellomenal nt~iverse, \vho is describetl by the Vedas, alld is the Creator of tho world, littcls freedom froni fear add rests in that irlvisible, incorporeal and undefi~ledSupretlle Brahtnan. This Brahlljan the text would not have said could not be Sagupa Brahman. For t l ~ e n that His dovotee would get release. The Paramitman is Nirguna and Mo]r&a is attained by the worsllip of Hiul alone. A s we find in tile Bhagavata :fi Tho Saviour Hari is Nirgiyia (untouched by the ga!~as) ; He is the supreme Person (by worshiping uim there igrelease'. He is above Prakriti. He is the wisdom of the He is t h e w i t n e s of all. By worshipping Him, one gob the highest reward and wi-t. b w m e s himself free from all gupa." 4

26

VEDANTA-S~TRAS.I ADBYAYA.

[~oai~~a

Heyatva, abandonment
md.

Avacl~ailat,not b e i ~ ~ said g T Cha,

8. The Creator is not s a g y a Brahman, because the text nowhere teaches its abandonment in favour of some one higher.-8.
COMMENTARY.

If that Creator of the morlcl were sagilpa Brahman, then in these vedbnta texts, which teach varioils kinds of meditations and practices, we should have found soinc texts declaring his inferiority, as they do with regard to Inen and women (who are all w g i l ~ aentities). But we do pot 6r1d any such texts. Is the saviour Hari described as an object of worship to his aspirants, because He destroy8 all the gunae of His seeker? Certainly Not. The texts dawribe that the transmigrating Jivas (who are saguna) are to be discarded. A s says a text :---* " Discard all talks of beings other than the saviour Hari" (Br. lip.). The aspirant after release should meditate on the Lord in E i s aspect of creator also, as much aa he meditates on Him as the True, etc. The pure Brahman is the Creator, (and not Brahman beclouded by Miiyii.) Therefore, N i r g u ~ Brahman alone is describeu in the Vedas. He is the creator of the universe. He should be the object of meditation to His devotees who want emaucipation.

WB~O

-C

Svapyat, because Ile merges into himsef.

9. The Creator is not S a g q a Brahman, because He merges into Himself. (Not so the saguqa which merges into something other than Hinlse1f.)-9.
COMMENTARY.

We fi~ldin the Brihadiirangaka Upanied :-*

@~*pmrgm-

ge

(The above) That is infinite, this below is infinite. From that infinite prooseds thin infinite. On taking away this infinite from that infinite, the remainder i s atill I n b i t e . (Br. V. 1 : 1.)

Now the infinity which iu the manifested Brahman enters into the infinite, which is the manifested Brahman ; and thus we see that Brahman enters or hergeu into Himself. Had it referred to Saguna Brahman, the text would have said that saguna enters into Nirguna, and not that it entare into itself. Moreover mguna is never said to be infinity. The literal meaning of above verse is this. ' Adas ' (that) refers to n the manifested the Root-form ; the unmanifested ; ' Idam ' ' this ' refers t form. Both these forms are Infinity. The manifested form of God, ehomn in His incarnations and when Ile acts as in Wsa, kc., comes out of the unmanifested rootform whi& is cslled Puma or infinite. The word udnchpate means ' becomes manifest.' By taking away from that infinite Root-fdrm, the manifested form; that iu, by merging this manifested form into the unmanifested Root-form, the remainder is that Root-form, which remains unmerged. The Puranas also tell us the mme about the Saviour.
That Ood orerrtea and beoomee manifold, but rtilt remains Nirgaga and the Supreme Person. He deatroys and reabsorbs themanife6tedinto Himself and still is infinite and free from all fanlt8.-"Hari the flret ornee."

(Objeation) :-But Brahman has two forms S a w n and Nirguna. The Saguna Brahman 11aaSattva for his limiting adjunct or vesture, it is He who is Omniscient, Omnipotent and the cause of tho universe. The second the Nirgunn Brahman,-is pure existence and c o n s c i o u s n ~ l n f i n i t e and perfect Purity. The Saguna Brahman is the Shakti or energy nnderlying all the Vedaa (the laws of nature). The Nigilna Brahman is the aenee of the Vedas, the unity of all diveme Laws. So these are different. The Nirguna Brahman cannot oreate. The Creator is dways Saguna. (Anstue,+).-This is not so. The following aphorism rejects this view.
61rnRA I. 1 . 10.

Gatib-avag?@ or knowledge, the coneeptioa. -Samanyat, because of uniformity.

1 0 . S a g u p Brahman is no where taught in the Vedas,

which uniformly describe the Nirguna Brahman only.-10.
OOMMENTARY.

KnowJedge or information given by all the Vedaa has this thing in common, that they unanimously deecribe that there is a Being who is intelligence personified, who is omniscient, omnipotent, perfectly pure, the Supreme Self, and tlie cause of the universe ; and that by worshipping Him, He gives salvation to all. This knowledge is common or uniform

28

V E D A N T A - S ~ T R A S .I ADHYAYA.

[Qoainda

in all the Vedas. That heing so, one Bralrman iu desoribed in tllern. T h e division of Rrnhrnan into S ~ g l l n aand Nirgnnn, hau no anthority in the :-" 011 Vedas. In tlle OitZi, also we find he. P R I I I ~ . Says & i ICri~na D h a r ~ a n j a ~ atllere ! is no one lrigher t h n i ~ Myself." (VIT. 7). Was dri Kri~na Sagnna or Nirgnna ? This idea is illole clearly r.xpi,essed In the rlest Sfitra, where direct Vedic texts a r e quoted, to allow that Nirgnnn Blallrnnn is the subject. matter of dl thc Vedas.
S~TRA I. 1. 11.

$I

u ~ a ~ v abecause r, of a druti

~cxt

q Cha, and.

11. And there is direct text (to show that N i r- ~ i- n a Brahman who is creator of the universe is the giver of salvation.)-11.
COMMENTARY.

I n the dvet~dvatara U p n n i ~ a d we wad :-

rlah*%q~:--lcr;rftroplpr-arq: U T q a h F j t f%gem11

He is &c one God, hidden in nll bcinw, all-pervudlnpl, the Bell wII.11ln nll bc,lnv, the witness, the perceiver, tho only one;md Nlrgut~n (frcrr from rlualll.lrr)" (Rv. VI. II).)
"

Here the word Nirgnna, frcc fl.ont nII qlllllitir~,in e!~[)riw ly ~ t l t t e d with regards to Brahman- Titus we know thr~t. tlln Nirg1111rt Ilrnlllnnn is the Creator and is so dcscrihcd. Wo cnll~lc~t,, t.l~c~rc~foro, arty that Nirguna H r a h ~ n a l iu ~ inrffiblc nlld inospressihls. '1'11o~nwl;o nlty tllnt uTo can know N i r g ~ ~ Rrnll~nnn n~ mcroly by illFo~.t*rlrn1r111l 1101. tlirc-i*~l~, tllnt Nirgnna Brahnlnn canllot 110 tlro Crerrtor, Irc~i~allne Ilo IIIIH no drwirn,nrld that creation cnll proceed or11 y from n hcing t I I I I ~ . hnn 11 i l t - ~I.I$, i 111-I, w l.011g. Becanse, if Nilyguna Hrnlllncill can not ho deni~ril~c~il 11y I ~ I I Yworiln, t.ltnn nor can He be snggr:ited by the il~tlirrt-tinll)lic:~ttio~~ of I ~ I worcl I ~ :Ilrk?hang). 'For Lakqrmk or uu%ge~t,~~cl force of ill1l ) l iil~r(.iorior P(OCOII,IIII.~ siyificance or a word car1 only npplv to tl~o~ct tlbil~j., wIti(*ltn ~ . i tc e 1 1 1 ) ~ 1 1 ) 1 ~ ~ of be . ~ grlescrihcd I)y words. 111 fnct, nu tile Vadcln rrny t.11nl.I l r n l ~ r n ~ ~ is invisible, &c., so they also say tllat R I . R ~ I I I i~I ~ NIIII . ~ I I ~ I'j'litty L . IIIB11~1 convey the itlea that Rrahma~lis i~lde~cril)ahlc. (Objection) :-Rut lrow can you sny that 1111i n Nirul11111 111111 1 1 1 tile same time possesses tlle attlibutes descril)ed irl tllo I ~ ~ I I I I, ,II ~ :t l l i r t I l o ~l~laiv~. i s alI-powerful, &c. For Nirglrnn and Sagllnn n1.e ~ I I I I I I I Ic~x~c ~ Eitller R r a h ~ ~ l has a ~ i qualities nr Hc has no qnlrli~lrs.

(Ansu>er):-This is not .so. The contradiction is apparent only. Those who do not understand 'the occult meaning of the word Nirguna think that there is contradiction. The words Nirguna, &c., apply to Brahman, by excluding from Him certain qualities included under the term guga, &c. This is the negative side of the definition : while the words Omnipotent, &c., apply to Brahman certain qualities which He possesses as His positive side. Therefore, when me say that Brahman is Nirguna, we mean thereby that He does not possess the three guvar or qualities of Prakriti :-Sattya, Rajas or Tarnas. But He possesses certain qualities, which form His essential nature, such as Omniscience, &c. Thus there is no contradiction. So me also find in the Pur6nas :" The material qualities such as Sattva arld the rest do ~ l o exist t in the Lord. He is the store liouse of all auspicious qualities. Therefore, He is infinite and perfectly pure. Hari the saviour ia the subject matter of all the Vedas." When the druti says that " He is nameless, &c." those words simply mean that He cannot be fully defined by any name, because he is infinite. They also mean that all names, so far as they denote material qualities, are not applicable to Brahman. Those who say that tile words, Nirguua, &c., must be taken in their literal sense, and that Brahman is devoid of all qualities should be asked, "do these words convey any idea to you of Brahman or not ?" If they say " They do convey the idea of Brahman:" thexi he is described by those words, and so can not be said to be avhchyo.. But if those words do not convey any idea about Brahman, then it was useless to have commenced a description of Brahman by the use of those words, when they define nothing and describe nothing and convey no idea. Here ends the co~nmentaryof the eleven sQtras which form a subsection by itself.
VJ7aL.E.

Let us have faith, in that Pure, All-knowledge, All-bliss, All-pervading, anandamaya Brahman, in whom all words find their true significance.

A d h i k a r a ~ a~ ~ . - ~ n a n d a r n ais ~ God. a
Having proved, in tkr previousadhikaranw, that Brahman is describable by mords, now the author BhdarB..rz?a tpkes 11p the topic of Samanvaya, and shows that several words of the Veclas which are apparently ambiguous, realy apply to Brahman. He begins with the word finandamayam, and takes u p other words one after another till the end of the adhylya. In the first PAda, those words are taken up, which

30

PHDBNTA-SUTRAS

I ADHYd YA.

[Qovinda

generally apply to a Being other than Brahman, and the author shows that by proper construction of the text, rnhe1.e those words occur, they mast be taken to apply to Brahman, thougll in other places, they may apply to anything else than Brahman. (V,inaynl:-In the Taittiriya TJpanigad me read the following :" He who knows the Brahmnn, attains the Highest." m m After reciting this, t l ~ eUpnnipd goes on to describe the Annamaya P u l u ~ athe , I'rlnamaya Puruga, the Manon~ayaPnruyr, and the /Vijiilnamaya Purutja in due order. The last Puruga described by the druti is the &nandatnayn, in these ternis :--

w.

fi9 m, mgaafbsmq

~'*t,mfwhfw:,m*

um98!pi d ~ l

w,fmq-:w:~mmr,mgrpq~l
"Different from this VijKBnamays is another inner self which is Bnanadamya. The former is Ulled by thin. I t also has the shape of man. Like the human shape of 6he former Is the human shape of the latter. Joy (Priyam) is ita head. Satisfwtion (moda) is ita right arm. Q m t satisfaction (Promoda) is its left arm. Blim (anandr) in ita trunk. Brahnian h t h e tail or support."

2. (Doubt):-1s Para-Brahman ?

this ~nnnclatlamaya a Jiva (or human wul) or Lnandalnayr ie Jiva, hacau~ethe druti

3. (Pdraa Pakga) :-The

aays "like the hnman shape of the former ia the human ellape of the

latter." It is also called d ~ r i r a Atin&,(or embodied eelf) " The embodied self.of this ie the aame. &c." Tl~erefore it refere to Jive. 4. (SidWnco) :-The anandarnaye refern to Brahman and not to Jfva. So the author my@ :S O T I, ~ 1 I

-8 ~nandamayah; the full of because of repetition.

Mim. 7Abhyhdt,

isa Para Brahman, becauae of the 12. ~ h e h a n d a m a ~ repeated use of the word Brahman in connection with it-12.
Note :- This is an example of patyudbbanga Brhgati. FIRST A N W ~ K A .

~iffeqMr~1~sqp~1FRri9lr(d~w1hk
m r
~ ~

w:I mmgq:I wQrdh: I dm: I WW:

: l ~ ~ l

~ ~ ~ ~ t ~ d m W r s a q ~ ~ a : ~ t m

BWya.1

I PADA, V I ADHIKA RANA, Sd. 12.

31 -

He who knows t h e Brahman attoins t h e h i h e s t (Brahman). On this the following vercre is recorded : "Be who knows Brahman, which i6 (La, cause, not dd), w h h h id conscious, which is without end, as hidden in the depth (of t h e hesrt); in ehe high& Ethor, he enjoys all blessings, a t one with t h e aU-enjoying &ahmaq?' From t h a t self, (Brahman) sprang IEther ( P l r C h ) , (that through whioh we hear) ;from ether, air ; from air, Are ;from are, water ; (that through which we hear, feel, we and b t e ) ;from water, earth ; (that through wbich we hear, feel, eeo, taste, and smell). From earth herbs, from herbs food, from food seed, from seed man. Man thus consists of t h e h i Biri t ~ m k essence of food. This is his head, this his right arm, this his left arm, t (Ctman), this t h e seat (the support). On this there ia also the following ~ l o k : a

1
J

'From food a-e produced all creatures which dwell on m t h . Then they live b y food, and in the end Lhey return to food. For foal L. the o l e s t of all beings, and t h e m fore, i t i s called panacea (sarvaqadha, i e., mllsisting of nll herbs, or quietiig the b m r t of the body of all beings). They who worship food an Brahman obtain all food. For food i s the oldest of all beings, and therefore i t i8 called panProm food all cresturea an, produoed; by food, when born, they grow. Becatme i t is fed on, or beasom it feeds on baings, therefore i t i s called food (anal). Different from this, which consists of t h e essenae of food, is the ether the innor Lieit, which consists of b m t h . The former i s ailed by this. I t also has the shape of mn. Like the Luman shape of the latter. PrP!io (up-breathing) is i t s head. Vy5na (bsokbreathing) is its right arm. A p h a (down-breathing) is its left arm. ether is its hunk. The earth t h e seat (the support). On this there is also the following dloka :

'The Devae bresthe stter breath @rigs), 80 do men and oattla B m t h is the Ue of beings, therefore, i t is called #arv&y(dl-enlivening).' the^ who w o M p

as Brehman, obtain the fall life. For braath is the life of all beings, and therefore, i t is called sarviynsa. The embodied Sclf of this (consisting of breath) is the sa111e a s tnat of t h e former (consisting of food\. Different from this, whioh consists of hreath is t h e other, the inner Self, which consists of mind. T h e former is filled by this. It also has t h e shape of man. Like t h e human shape of the former is the hnman shape of t,he latter. Yajus is its head. Rik is its right arm. Mman is i t s left arm. The doctrinc (Odeia, i.r., the BrPhmaila) is i t s trunk. The Atharvdbgiras (Atharva-hymns) the seat (thc support). On tbis there is also t h e following 'loka :
FOURTH

ANUVAKA.

'He who k n o y the bliss of that Brahmaii, from whcnce all specch, wit.h t h e mindturns away unable to reach it, he never fears.' Thc clnbodied Self of tllq former, (consisting of breath) is the same a s t h a t of the former. Differcnt from this, which consists of mind, is t h e other, the innor Rolf, which coneista of understanding. ' h e fortncr is filled by this. I t also has thc shapo of man. Like t h e human shape of tile latter. Faith is its head. What is right is its right arm. What i s t r n e is i t s left arm. Absorption (yoga) is its trunk. Thc great (i~itolleet)is t h e seat ( t h e support). On this thcro is also t h e following dloka :

"Understanding pcrforlns the sacrifloe, i t performs a l ~=<rod acts. A11 Devas wofihip Understanding a s Brahman, as the oldest. Jf a man knous Uoderstanding a s Brahman,and if he does not swerve from it, hc lcaves all evils behind in tho body, and attains all his wishes." The embodied Self of this (consisting of undnrstanding) is the same a s that of the former (consisting of mind).
Different from this, whioh consists of understanding, is the other inner Self, which consists of bliss. The former is filled by this. I t also has t1.e shapo of man. Like the human shape of the former i s the human shape of tlic latter. Joy is its head. Satisfaction i t s arm. Grcat satisfaction i s its left arm. Bliss is i t s trunk. Brahn~irll is the seat (the support).

BltGgya.1

I P A D A , V I ADIRARANA. Sd. 12.

33

On this there is also the following dloka : SIXTH A N U V ~ K A .

'CIBRIII * ~ - : I ; B

I1

'He who knows the Brahman .as noti-existing, becomes himself non-existlog. Re who knows t h e Brahman as existing, him we know himself existing.' The embodied Self of this (bliss) is t h e same as that of t h e former (understanding). Thereupon :ollow the questions of t h e pupil : 'Does any who knows not, after he has depnrted this Lie, ever go to that world? Or does only h e who knows. after h e has departed, go to that world 7' The answer is: He wished, may I he many, may I grow forth. HO brooded over himself (like a man performing penance). After He had thus brooded, Be sent forth (created) all, whatever there is. Having sent forth, He entered into it. Having entered it, He became SAT (what i s manifest) and TYAT (what is not manifest), defined and undefined, supported and not supported, (endowed with) kaowledge and wifhont knowledge (as stones), real and onreal. The Gattya (true) became all this whatsoever, and therefore the wise call i t (the Brahman) Sat-tya (the true). On this t h e r e i s also this dloka : SEVENTH ANUGHKA.

I n t h e beginning this was non-existent (not yet defined by form and name). From It was horn what exists. That made i t Self, therefore i t is called t h e Self-made. That which i s Self-made i s a Bavour (oan be tasted), for only after peroeiving a flavour can any one perecive pleasure. Who could breathe, who could breath forth, it that b l k ( B m h m a ~ existed ) not in the ether (in t h e henrt)? For h e alone causes bleesednees. When h e finds freedom from fear and rest in that which is invisible, iucorpomal, undefined, unsupported, then he has obtained t h e fearlqs. IFor if h e makes but t h e smcrlleet dm tlnction in it, there i s fear for him. But t h a t fear exist8 only for one whn thinks himself wlre, (not for t h e true sage). On this there is also this dloka : EIGHTH ANUV&A.

34

VEDANTA S ~ T R A S . I ADRYAYA.

[Godnda
/

& l ? B * a ~ f a : l & b i , f * d fsraw*?mq~udt~ mq:nirbmi-mqr: raw3 m r ~ . u r* simlwarlw s b Q mi mdwmq: n u m ?asrl;u9fmmnq: H e m s 1 1 sia b m h w q r : n a m : f W a t h Fh-m~: 11 =t?f 11 a $ BT~ fa~&dQVimnsr~r:11 a q~ wmrqiismi *iimrvq: H WQW ~~I % mrsmani h m m q : w u pa;: %#mi e a r m q : H % sbm $ m & . r f a f l ~ ~ - m ~ h 3 ~ ~ - 7 W ~ s ? ~ i i ? g : n ~ a r s m tbmi$wrmmw:r ? f a ~ urn s'qwmq:H t s i t f k f t l w~ l r l i m m I 1 it8 rn&WW~r: 1 I u d-:IIwsr~m~~ti% ~ ~ mQ i ? R ~q T~4 : H - v t mq: 11 h ~1II 3 9 mi a.srr+mq: a u rrw: w m q : n d h ~ w w a ; m ~um w m - I I ~ qs: II u 0. vifiqti umg$bmku 11 p a l ~ a ~ m m q u qd ~ %
I

S r m m MII P?i * u m r u r a

qwhil*

I 1

a q* fzmmmm9 n m ; ~ q T m m n q q m m II V3mitr~m: II 4 n

(1) From ter-or of i t (Brahman) the wind blows, from terror the sun rises, from terror of i t Agni and Indra, yea Death runs as the flfth. Now this is an examination d (what is meant by) Bliss (inanda) : Let there bc a noble young man, who i s well read (in the Veda), very swift, Arm, and strong and let tho whole world bo full of wealth for him, t h a t i s one measurn of human bYi$s.

One hundred times that human bliss is one mcasure of t h e bliss of human Oandharvan (genii), and likewise of a great sage (Ienr~ied in t.he vedas) who i s free from desires. One hundred times that bliss of human Gandhnrvas is one measure of t h e blisa of divine Gandharvas (genii), and likewise of a great sage who is f r e e from des~res. One hundred times that bliss of divine Gandharvas i s one measure of t h e blim oi t h e Fathers, enjoying their long estate, and likewise of a great sage who is free from denirw. One hundred times that bliss of the Fathers is one measure of the bliss of t h e Devas, born in t h e Ajana heaven (through the merit of their lawful works), and likewise of a great sage who is freo from desites. One hundred times that bliss of the Devas born in the Ajana heaven is ono measure of the bliss of t h e saoriecial Devas a . ~ d likewise of a great sage who is free from desires. One hundred times t h a t bliss of the sacrifleial Devas i s one measure of t h e bliss of the (thirty-three) Devas, and likewiae of a great sage who is free from desires. One hundred times that bliss of the (thirty-three) Devas is one measure of t h e bliss of Indra, and likewise of a great sage who is free from desires. One hundred times that bliss of Indra is one measure of the bliss of Brihaspati, and likewise of a great sage whe i s free from deaires. One hundred times that bliss of Brihaapati is one measure of the bliss of prajapati and likewise of a great sr ge who is free from desires. One hundred times that bliss of prajfspati is one measure of the bliss of Brahman, and likewise of a great sago who i s free from desires.

Bhrisya.1

I P&DA, V I ADHIKA RAYA, 86. 12.

35

(6) He who is this (Brahman) in man, and he who ie that (Brahman) in the sun, both a m one. He who knows, when he departs from this world, reaches the Self of food, the Belt of breath, the %If of mind, the Self of understanding the Rell of bli8e.
NINTH

ANUVBKA. ~ 1 (

~
T

Wd&h H ? x ~ P F i ~ m a ~ I Iq *# ~ wi aq 11 v@%qII @r m q p f i II : t I1

v m l l ' T ? T : ~m l d % I l him",-

~ * ~ E ~ Y ~ @

H Mqtrm-

From whom words with the rnind, return, not flnding him,-he who knows the bliss of that Brahman, fears nothing. Verily this thought does not aeRict hito -"Why did I not do the good? Why did I do the evil ? " He who knows this pleases his self with both these. Yea, with both these does he please hi6 self. This is the Upanigad. COMMBNTARY.

The A n a n t l a n ~ a ~ is a the Supreme Brahman. Why do we say s o ? Abhy6sdt-becntise of repetition. 111the passage just following the above, wtlere is described the Snandan~aya ; we 611dthe iolloding in the Taittiriya Upani?atl 11. 6. : 1.--v& d f 3 8~ afkr =& werimitrn: 11

" He who knows the Brahman as lion-existing becomes himself nonexisting. He who ltnome the Brahman as existing, hi111 me know existing." In the above passage, we find twice the repetition OF the word Brahlnan. Abllyira or repetition means uttcrii~g a wold agai~l,without any rlnalificatious. Nor can it be said, that this Brahnlan wbich has been repented, refers to the Hralima~i occuril~g at the er~tlof the above passage, where Brahman is said to be the tail or snpport. For in the previous passage, we find one dloka each given after &nnaloaya, PrAnarnaga, &c. Thus the dloka of Taittiriya 11. 2. 1 :-'I They who worship food as Brahlnah obtain all food. For fooc! is tho oldest of all things, and therefore i t is called Panacea. From food all crenturcfi are produced, by f o ~ d , "when born, they grow. Imcausc i t is fed on, or because it fccds on beings, therefor0 i t " is called food (anna)."

This is given after annntnnya ; and refers to the whole annalnaya, and riot to the tail or support of annainaya. Similarly, the dloka of Taitttryia IT. 3.
The devas breathe after breath (pripa) so do men and cattle. "of beings, therefore i t is callcd sarv$ynsha (all-enliviniug)." Breath is the life

This i s given after Yra~)alnaya, and does not refer merely to the tail or support. Similal.ly, the dloka of l'aitt. TI. 54.
"He who knows the bliss of that BrsLnlni~, from whence all speech, with the mind, turns away unable t o reach it, he never fears!' The embodied self of this (consisting of mind) is the same as that of the former.

36

VEDANTA-SUTRAS. I A DHYAYA.

[Govinda

This i s given after the Manomaya and refers to the whole of it, and the dloka of Taitt. I1 5 .not to its tail or support. Sin~ilarly,
Uuaderstanding performs the sacrifice, it performs all sacred acts. All devas worship "nnderstanding as Brahman, a s tho oldest. If a man knows understanding a s Brahman, and "if be does not swerve from it, Ile leaves off all evil behind in the body, and attains all his wishes. The embodied self of this (oonsisting of understanding) i s the same, a s that of " the former (consisting of milid)."

This is given a f k r VijiiAnamaya and refers to the whole of it and not to its tail or bclpport. Therefore, tho dlolta ' He who knows', &c., refers to the whole of i l n a n d a n ~ a ~ a and , not to the tail or support. Therefore, anandamaya is Brahman. Though the Bnandamaya occurs in a series of words refering to Jiva, yet i t does not refer to it, because of its ilnpossibility ; and because there - is s difference of name also. This will be fully described under the sGtra 111. 3 : 13, where it is explained what is meant by joy being the head of Brehman, &c. (Objection) :--How can " Anandarnap " here refer to Supreme Brahman, when it is a inenlber of ir wries of terms, like snnamaya, LGC, which refer to jfva, who is certainly not Annndamaya, but full of miseries ? (Answer) :-There is no fault in tlfis. Because Brahman is read in such a wries, in order to make it easily understandable by men of small intellect. The Vedm, like a great philanthrophist, describe the Supreme Self, by first describing the non-self ; tllis by constant approach towards the true Bmhlnan, by words which refer to somethingmore and more interior and finer; and ~iltimatelythey show Brahman. It is something like a person trying to point out the s ~ u a lstar l Arundhati. He, points 011-t a t firat eolne big star near it, sncl says this is Arundhati ; and thus leads unto the true drundtati. So the drcti first points out the various non-Bnhmans, and ultimately points to the true Brahman, the anandamays, the inmost. The passage does not mean that Brahmalr is taght in these Upanisads merely as a secondary object. But He is the primary object of teaching E Taitthiye Upanigad, i. e., in the here. Moreover in the next Chapter o third Chapter called Bhrigu VallP, Varuna, on being asked by his son to teach him what is Brahman, first defines Brahman a8 the Cause of the Creation, &c., of the u n i v e ~ ~ e and , theti teaches him, that all material objects are Brahman, such 88 food is Brahman, PrAna is Brahman, Man= is Brahman, kc. He says this in order to teach that they are the materials, with which the universe is made ; and ultimately he finishes his teaching with " $nrtnda," declaring that " ilnanda " is Brahman. Here he stops and concludes by saying " t h s doctrine taught by me is based on Brahman

Bhdtya.j

f PADA, V I A D H I R A R A V A , 5 2 2 . 12.

37

(Taitt. Up. 1 1 1 . 6. 1). Further, i o the conclusiotl also he . the supreme." says : -. " He who knows this, when h e has departed from this world, after reaching qpd corn; ' prehending t h e Self which consists of food, the Self which oonsiste of breath, Olle Belt

" which c o n s i s h of mind, tho Self which consists of understanding, t h o Self which consits o t

" bllss, e n t e r s and takes possession of these worlds, and having a s much food as h e likes, "and assuming a s many forn~s a s h e likes, h e sits down singing t h i s siman (of B r a h t ~ ~ a n \ : ' Havu, Havo, havu I " (Taitt. 111. 10. 5)."

This passage also shows that ~ n a n d a n ~ a y is a the supreme Brahman. Moreover in t l ~ eBhigavat PurQna we f i l d ;--'-ma * 8 : a3qm: Pi WFI'IPacBBifs;REFfTtll " The annamaya has the i h a p c of man. 111this series beginning with annamaya, t h e
0 Lord a r t that. Thou a r t t h e final term of t h i s series - t h e True."
last one (namely t h e an~ndamaya) is*ne which is b e y o ~ ~Being d and Non-king-thou

Nor is there any contradiction in applying the epithet " h r i r a " (e~nbodied) to Brahman. For we find the drati declaring that the ~vllole universe is the body of the Lord ; as the ~vellknown Antaryrimi Chapter of the Briliadiranyaka Upallitad sl~owa (Br. 111. 7. 3) :*qqq $ &* q " whose body is the eartt~." h'w~.--The whole passage is given below.
"He wl~o dwells in tho earth, a n d within the earth, whom t h e e a r t h does not know, whose body t h e e a r t h is, and who pulls (rules) the e a r t h within, He is thy Self, t h e puller (ruler) within, t h e Immortal." He who dwells in the water, a n d within the water, whom t h e water does not know, whose body t h e water is, and who pulls (rules) tho water within, He i s thy Self, t h e puller (ruler) within, t h e Immortal." " He who dwells i n the Are and within the fire, whom t h e fire does not know, w h m body t h e flre is, and who pulls (rules) t h e flre within, H e i s t h y &lf, t h e puller (ruler) within, t h e Immortal." " H e who dwells in the sky, and within t h e sky, whom t h e sky does not know, whose M y t h e s k y is, and who pulls (rules) t h e sky within, He i s t h y Self, t h e puller (ruler) within, t h e Inmortal." "He who dwells in the air (vayu), and within t h e air, whom t h e air does not know. whose body t h e a i r is and who pulls (rules) t h e air within, He i s t h y Self, t h e pull.er (ruler within, t h e Immortal." " H e who dwells in tho heaven (dyu), and within t h e heaven, whom t h e heaveu doas not know, wiiose body the heaven is, and who pulls (rules) t h e heaven within, HcIs thy &lf, t h e puller, (ruler) within, tho Immortal." " H e who dwells in the sun (Bditga), and within theson, whom t h o sun does not know, whose body t h e sun is, and who p i ~ l l s(rules) the sun within, He is t h y Self, t h e puller (ruler) within, t h e immortal." " He who dwells in the space (diu'ah), and within the space, whom t h e space does not know, whose body t h e space is, and who pulls (rules) the space within, He i s t h y Self, the puller (ruler) within, t h e Immortal." " H e who dwells in the moon, and s t a r s (ohandra-tarakam) and within t h e moon and rtars, whom t h e moon and stars do not know, whose hody t h e moon and stars are, and who pulls ( r u l ~ s )t h e moon and s t a r s within, He is thy Self, t h e puller Irulgr) within, t h e Immortal."

He who dwells in the etber (IkAha), and within the ether, whom the ether doem not pails (rnla) the ether within, H e is thy Self,the puller (rule:) within, the Immort.l!' He who dwell8 in the darknem (taman), and within the darkness, whom the darkneua doed not know, whose body the d~rk~was Is, and who pllllr (rules)the darkness within, He ia thy &lf, the p d e r (ruler)within, the Immortal!' "He who dwells in the light (tejas), and within the light, whom the light does not know, whose body tho light is, and who palls (rules) the light within, Be is thy Self, t h e p e r (ruler) within, the immortal!' I n fact, t l ~ e ~ VedAi~ta e SQtraware called " Sdriraka ~nirniinsii," for this vely rewon, k n u s e it deals witti Para Brahman, the d8rll.a (the embodied). ~ l r o s ewho explain the siIt1.a by saying that the A a a n d a ~ ~ l a is ~not n Brahman, but the Brahniali lne~itiol~ed as the tail of Bucmdarnaja is the Pure Brahmai~, are tnisiirken. The explanatio~~ is agoillst the wllole drift of the context, as well aa against the exp~rssedteaching of the author BBdarbyapa and Varuna of the upanisad. NOTE :--ds~lkala gi ves an alternative explanntion of tliis sGtra, by which i t would ,appear that the Bnrn~danlayais iiot Brahinan, but the word Brnhn~an rne~~tioned as tail is the Brahman. T l ~ e PQrvapakga then is: the Bmbinnn mentioned as the tail of the dnandninsye is not the supreme, for it is mentioned as a subordinate mernber of anothel.. The 8iddhAnta view then i~ that the Bwhman mentioned a8 the tail of Anaildamnga is the Pure Brahnian, because of the repetition of the word Brahman in tile subsequent verses. This explarlation i s repudiated by our author. (Objeation) :-The wol-d Finaiidamayn is formed by th6 aBix ' MayN ' which has the fo~.oeof modification or vikdra ( P ~ n i n Q i ~ t r aIV. 3. 1.13). Therefore, linanda~nnya mealls a being \vI>icl~ is a modification of bnnnda. Therefore it cannot be applied to Brahman, who is all Rnnnda, and not a a j modification of Annnda. To remove this doubt the author says :sOTRA I. 1. u.
b o w , wbcee body the ether is and who

f w i M B;r,*&r

I I I I

r?r

Sabdat, because of the word (luayrt afax Vikaia, modificntib~~. denoting n~odification). Na, not. 6 Iti, tllus. % Cliet, if. ' 9 Na, 11ot. &Praclruryat, because of abundance. The term maya in gnanda~ilyadeIlOtel here ahundancr," and not " tt~odification."

13. If it be objected that-Anandcmayais not Brahman, because the a.ffix mayat has the force of modification ; we say, no, because the affix heredenotes abundance.-13.
OOMMBNTARY.

ano&

The dnondomaya does not mean " W h o is a modification of " Why ? Because the a@x mayat has also the force of denoting

abnndance (see Pfinni V. 4 : 21). , Therebre, 2nnndamaya means He who has abundunce of bliss. Moreover the word Anandamaya occurs in the Taittlriya 1JptlaGad, which is a portion of the Vedas, and so it is o Vaidic rvord. NOR even according to grammar, tlle affix lnnyat can never come ill the Vedas wit11 tlre force of modificntion, after a word of more than two syllables. Tlie word Ananda consists of tliree syllables. Therefore according to Vedic grammar, itlayat can never be applied to 5 0 ) . this word with the force of n~odification. (Paqilii IV. 3 : 1 The mortl Anandalnaya does not mean absence of sorrow. It is a positive attribute of Brahman ant1 not a mere negative nf pain. Says the Snbala UpaniPad :--" Re is the inner self of all, free from evil, the divine one, the one God Nrix*yaga." So nlso the Vishnu Purkna, " He is the higliest of the high, the supreme God, in \oholn there are no paino." the force of abundunce, ~howe here Therefore the affix mayat wllich l ~ a s the real essence o E the thing denoted by the word to which i t is added, that is to say itnandatnaya mean8 ." He whose ementiid nature or svsrQpais &ljnnda." Thris as we say ' 'I'l~e sun ha^ abundance of light,' it really means, the sun, 1v11oae egsential nature is light is called J y o ~ i m y a h . l'herefore annndamaya is not JEva hut ldvarn.
Nure.-The tact is that Bnaudatnayn in equal to AnandlsvarQpn, "Hc whoso essential nature is joy." Rlmilarly, vijfihnamaya is vijiihna svarQpu. mauomaya is mano evardpa &c., except in the case of PrBgumaya, where msya has the f o ~ of e VikPra. Main= also is n word of two syllables nnd the afar ought to have the tome of nodi if lo at ion or VikBra. But M the Vedas are said 50 be tho various 'limbs of the mal~omnys(see the description of manomaya! we cannot say that they are moditloation~of~manne. BOTRA I. t: 14.

~ 3 Tad-l~ctu, g Lhe cause of t h a t ; namely the cause of annndn. Vyapaded~r, because of t h e statement or declaration.

14. The Anandamaya is not j'iva, because He is described as the cause of Bnanda.--14.
COMMENTARY.

It is written in the TaittPriya Upanishad (11. 7).

&r&a:rsfadd~s@rrsfir~ d&wms:mnq~*
~ ~ ~ l ~ a ' ~ m f h l
"He verily is sweet. For only after perceiving the sweet, can any one perceive bliss. w h o could breathe, who could breatlie forth, if that bliss (Brahman) existed not in the ether (in the heart)? For he alone oaueea blessedness."

+-

This shows, J l a t tlle bnandamsys is the cause of he blessednew of the Jiva, beca~lse the anandamaya is declared 8s the giver of joy to the

40

VEDANTA-SUZ'RAS.

T A DBYAYA.

[Covindn

Jiva. Therefore, itmust b e different from the Jfvn, for the donor and donee call not he one and the same. Tn the nlmve passage, the word dnanda is used, but it means

9 1 ; * Mantra, of the trla1ltl.a. q f & Varnikam, described: nlantra-vaintkam is a co111pcr1111d wold meaning " he who i s descl ibed i n (he mantra pol iiol~." Eva, alo~le, even. Cha, and. Giyate, is su~lg ( b y the Brahrnaqa pol tion).

15. Moreover the Being, described in the Mantra portion of the text, is again referred to as Anandamayrt in the subsequent portion of the above passage.-15.
UOM MENTARY.

Tlie above passage opens with the declaration of mp' @ 4 1 1 1 11 "Satyam, J ~ i i t n m ~ Anantam i, is Rrahlnan." T h e Rral~man so expressly mentioned in this mantra portion, is subina the BrLhmaga portion. Therefore, sequently described as a r ~ n r t d a m a ~ Ananda~na~ isa not Jiva. The sense is this. T h e Taittlriys Uprrniyid commences wit11 the declaration, q q I ' T l ~ e Icnower of ~ Brahman obtains the highest." This shows that the z c o r s h i p ~Jfva obtains t h e w u h i p e d Brahman. This object of attainment by the Jim, which was mentioned in the opening passage, " Brahmavit Rpnoti Param," is further fully described in the'mantra " Satyam, jii0nan1, &c." The same Brahman alone should he taken to b e referred to by the word Anandamaya. The subsequent portior~ of Taittfriya Valll commencing with the word " Tasn~Ltva etesmiit ritmana, &c." is an exhortation and expoeition of the Brahman mentioned above. Therefore, Brahman who is the object attained, must be considered as different from the Jfva who obtains, because the obtained and the obtainer can not b e the one and the same. Therefore, the h n d a l n a y a i s not Jiva. (Objections). -If the Brahman described in the above mantra were really different from the Jfva, then b y proving that Brahman is anandamaya, t h e J i v a could not be A n a n d a m a ~ a . Rut J f v a and Brahman are not different. T h e et-jsence which form8 the Jiva wheu it beconies free from Avidy$ or Nescience is really one with Brah~nan, and the effect of this is that the ~ i v is a ~ i v a so , l?ng as it is over-powered by mbyii. The mantra, therefore, asserts that a J i v a who is free froni m&yb is Brahman. Theremay a apply to ~ i v a when , the latter transcends fore, the term a t ~ a n d a m a ~ all limitations'of AvidyA.

(Bwswev).-The author answers this objection, by tlie followiltg SQtra declaring that ~ i v can a never be Brahn~ati even when dlukta or released.

MOTRA

I. 1: 16.

q Na, not. tar: Ilaral!, t h e other : i . e., the Jivs. amit: An-upapat~eh, bccause of the irnposstbilit.~, noti-reasot1able1iess.
6I

16. The Jiva is not the being recerred to in the Mantra satyam, ckc.," because of the iinpossibility of such a
COMMINTARY.

construction.-16.
The "other" ' itara' of the Satra refem to the Jtva. The ~ i v aeven , in the state of mukti, is not referred to by the Mantra " Satyam Jiilnam &c.," because such a construction can not be put upon that verse. For the Uantra says :--$Ite-ailm " He who knows Brahman who is Satyam and Jiihna~uand Anantaru, &c., enjoys all blessings, at one with the all-enjoying Brahman." Here the Jiva and the Brahman are distihctly shown as separate, for they both enjoy blessings together and concurrently. The word ' Vipadchiti ' is used in tlie above Mantra. It literally means " He whose chit or mind sees (Padyati) diverse ( Vividha) objects." ['rho word ' Padya' has become Pad by PfidodarLdi Gana (Pagini VI. 3. 109). The word ' vi' is applied to Brahman, because He is the past&aster in the art of enjoyment. The Jiva when free from Avidyh enjoye all blessings along with Srahman ; namely, in the ma,tter of enjoyment he becomes almost a peer of Him. The word 'Adnute' in the above text is a vaidic anomaly. It is derived from the root ' ad ' to eat, and the vikai-tqa dnA ought to have been used along with i t ; but by anomaly it ha^ taken the Vikarana dnu, and is declined in the Atinanepada ; instead of ' AdnBti,' we have ' A lnute '. This anomaly is according to PLgini Satra 1 1 1 1: 85.1 Though the ~ i v awhen , mukta is a companion of Brahman, in the matter of enjoyn~ent,yet superiority is to be given to Brahman evc3 here. The devotee does not becon~esuperior to Bratman, though Brahman becomes the friend and the lover of tlie ~I1.a. As says the BhBgavata :--

Ftit* qiwm: m@m:M q r n II " My devotees bring me under their cotltrol as the devoted wives
bring their loving llusbands under their control."
6

Bl~eda, diffel-ence.

Vyapadedat, because of Lhe declaration.

17. 'I'he being described in the mantra portion " Satyam jfiAnam" is not Jiva, though mukta, beoause there is a declaration of difference.-17.
COMMENTARY.

We find in the same vallt (Taitt. Up. 7 : 1 see sQtra 14); " That which is self-made is the most sweet. Only after tsating the swoetnese of that sweet one, does one perceive what is Bnanda." This sh6m that after tasting tbe sweetness of that anandamaya, who is referred to in the mantra portion as Brahman, the Jiva comes to perceive the real nature of ananda. This also shows, that even in the stsateof mukti, the Jiva is the perceiver and Anandamaye is the perceived ; and thus there remains a difference between a perceiver and perceived eve11 in that con,lition. Tilough the texta like these " even becoming like Braliinan, he attains Bmhmari, " &c., (Rr. IV. 4 : 6) apparently show that ~iva and Brahman become one, yet as a matter of fact, they do not declare the non-separateness of the ~ i v a and Brahman. The senm of these paeaages is this that the ~ i v a becomes l i k ~Brahman and not actually Brahman, for the attainnlent of Brahman means the attaining of similarity with Brahman, for a being merged in Brahman is included i~ the term Brahma-bllGya 'one who has become Brahman.' (In other words the p h a s e Brahma-LhQya nleans brahrnhpya one who has reached Brahman.) T l ~ u says s the &ti :-" Nirailjanam Paramam sgrnyam upaiti " (Magd. 111. 1 : 31) " shaking off good and evil, he reaches the highest similarity." So also in the it& XIV. 2, we firid:-" Having taken refuge in this wisdom and being assimilated to my own nature, they are not reborn." The word ' Eva ' denotes also likeness. As we find in the following :I' The words" VBva," " YathB,", " Tathl," ' Eva,' and ' h a ' have the meaning of similarity." Therefore brahlna eva means " like Brahman." (Objection) :-The Sattva guQa of Plakriti causes bliss (finanda). I t is light and the cause of luininosity or knowledge. This Yattva guna, by modification, becomes the cause of bliss. Therefore, the PradhLna or Matter is Anandamaya and not Brahmau. (Amwer) :-Thie objection th2 author answars by the following :-

m a q

am Kamat, because of desire

01

willing. q Cha, a d . 1 Na, not.

Apcksa, necessi~y.

Allus~ana. t l k Infer red one, i c., t h e Pradl~anr.

18. Because of wishing, the h a n d a m a y s is not Pradhba.-18.

COMMENTARY.

In the Tsittlriyn Upanigsd (11. 6. 5 ) we find, *m creation 11 '' He wished may 1 be many, 113ayT grow forth." TIIUR proceeds hy the mere wish (Kima) of the Anat~dama~a.Now, according to SAhkhya, Prakriti is non-sentient, R I I ~can have no K6irnanfi or wisleh. Therefore, tbe auandarnaya, with regard to which the word Kiirna is used, can not be Prakyiti.
BOTRA I. 1: 1s.

Asya, bis, Acmitl, in him, in the person called Anallda~n~a. of the Jtva. Cha, and. Tat, that, (fearlessness ) & Yogam, union. h s t i , teaches (dl u~i).

19. l'he Anandamap is not Pradhka, for the additional reason that the $ruti teaches two-fold Yoga of the Jfva with it.-19.
COMMENTARY.

When a ~ i v is a f~illy devoted to this Being of Bliss, he ohtail~efearlemneso ; while if he is not fully devoted, he is met with terror. For so says the &oti (Taitt.. 11. 7. 2).

q q r d % 9 ~ s d S R a k ~ s w i s & g t ~ 1
'when he flnds freedom fmm fear, and rest in that which is Invisible, Incorporeal, Undefined, unsupported, w e n he h a obtained tho Fearless. Por if be makes but the smallest separation from It, there is fear for him. Rut that fear exists only tor one who tbi& hinmelf wise, (not for the true Sage)."

' ~ ~ r l h r m f & ~ u q r i h ~ # ~ w &cr*wmwl

This teaching Itas no bearing with regard to PratlhRna, for according to S&bkhya,it ie the separation from Pradhrina that gives fearlessness, d i l e i t is union with PradhBna which is the cause of bondage and all fear. Thus Pradhhna has all the attributes diametrically opposed to thof the bnaridamaya ;for union with the anandamaya produces fearlessness, while the slightest uepamtion from Him, is the cause of all fear. Thus it has been established that the Saviour Hari alone is the Ananda~naya, ere., and neither ~ i v nor a Prakriti is so.

V I I Adhikarana.-The

Being in the Sun and the Eye is Brahman.

The wonderful Purusa of (21111 Up: described i n chapters I 6 & 7 is Brahnl~r~. (Vigayn :-In the Cl111611dogyaUpanisad we read as follows :-

* m m m mfwem@ m : ~wum@&mb$mrn
11 1 1 1

H 3 11 i r m M - ;r.arn: i n a

wkitmymiw

wqmmrm n rc 11 m ~ ~
i n a

a w n m a

m M ? ~ w s o q m w m ? m r m l l vw ll u -uSJ##r: 4 M u m W m : ~ ~ ~ ~ ~ a i m ~ w y n w u ~ ~ ' a : Z h ~ s u ~ m : : . m u dsmffw h q : gwa fiswm&mtinqq*r 911 m . s m ~ 3 mbrfffksrranm a ~ &:mmd@ W r Q & : wdnq 9 c i * 1 1 a 1 1 d s ma^ f i r n m sw4$ e I p m d a l

B
~

~
~ 91

~
~

w
:

i n a f i ~ ~ m a . e i t m m m n 1 r 4 n r a fimh w ~ m m nm 9H ma m m w ma ~W V UT d ~ ~ a ~ 11 9 ~ 11 WB l f o -l WT: &&rl = h i mt H~m 8~ ~ a m c r ~ a 3 ) m M #m: w u h ~ m ~ m : W ~ a u n a u ~ ~ ~ m @m f t i r f h&uma~@mmupaa *nNwi ~ m ' w ~ b d htrdit~mawmry nq~%haqdr%it-8it\a ~ m~ m r ~ ~ w u~l;rnm: ~ i wqnrmqmt s l Rmm, e m wq&urrmFt~hsghuq~% dtmm * m F i t R T *~cimap~ 1 I II

sa am rnmmqw @: m a-w~sl

m-

~ ~

~ t m t
~

1. (The Devi Sarasvati called) Rlk verily (pervades) thie (earth) ; (the D e n V l y a oalled) SQnlan(pervades) flre ; thus this (flre is seen to) rest on that (earth) ; therefore, the $&man is sung as resting on the Rik. SA is this earth, and Ann is fireand that ~nakes 818ma. 2. (The Devi Sarasvati as presiding over) sky is verily Rik, (the Deva Vdyu an presiding over) air is SOman. This 88man is refuged in that Rik. The sky is 88 and the nir is Arna, and thus the RAma is made. 3. The Heaven (Sarasvati) is verily Rik, and the Run (Vdya) is BAman, this SIlman ia sung as based on the Rik, the Heaven is Sd and the sun is Ama, thus Mrna is made.

4. (The Devi Sarasvati dwellinq in) t h e stars is verily R i k and (the Deva VIyu in) t h e moon i s B8man. This Ugman Is &agedon that R i k 8$ i s t h e s t a r s ; Ama t h e moon ; and t h w SPma is made.

6. Now t h a t which is t h e white light of the sun t h a t indeed i s Rik, again t h a t which

fs t h e blue, exceeding dark light of t h e sun, t h a t verily i s 88man ; t h u s SLman (darkness)

is refuged i n t h a t R i k (brightness) ; therefore, the Mman i s sung as refuged on t h e Rik. Now t h e 9 8 i s t h e white light of t h e sun ; and the blue and deep dark i s Ama, and t h a t makes Slma.

6. Now t h a t (Being residing inside Vdyn and Sarasvati) which is seen in t h e sun, (in mcditstion) a s lull of intense joy, with joy as beard, joy ss hair, joy all together to t h e very t i p s of his nails. 7. His t w o eyes a r e like fresh red lotus. His (mystic) name is Ut, for he has risen (Uditn) a h v e all sins. He also, who know3 this rises verily above all &ins.
8. R i k a n d RLma (i. e., Sarasvati and chief VLyu) a r e t h e ministrels of t h e Lord ; therefore h e is called Udgitha. (Be who is praised 38 Ut) and therefore, he also who sings Him i s called Udgdtri. He, ( t h e Lord, called Ut) is the Ruler of t h e worlds above t h a t (above t h e heaven plane). Ae rules those worlds and awarcts t h e desired objeats to t h e Devw. This i s Adhidaivah or oosmologioal.

SEVENTH KHAVDA.

1. Now t h e psychological. T h e R i k is Speech, and t h e SLman i s t h e organ of -piration. T ~ I L respiration S i s seen t o rest the organ of speech. Therefore, t h e a m a n is sung aa resting on t h e Rik. Sb i s t h e organ of speech, and Amn i s t h e organ ul respiration. T h a t makes 851na. 2. T h e e y e i s the Rik. and t h e Jiva is the Sl*n%n. This Rlman is seen t o rost on ~ and Am% t h e Jiva ; the Rik, therefore the 8aman is s a n g t o rost on tho Rik : S i is t h ego. and t h a t makes 88ma. 5. Tho e a r i s the Rik and t h e mind Is the 83man ; t h i s R8man i s seea t o rest on t h e Rik ; thforefore, the SQmzn is sung an resting on the Rik. Yi is the e i r , A a a is t h e mind. That makes Sima. 4. Now the white light of t h e eye is indeed Rik, and the blue exceeding dark light ot the e y e is SAmrrn. This % m l o ir refuqed OII t h a t Rik. Therefore t h e Sbman is sung a s refuged in t h e Rik. 8 8 is t h e white light of the eye, Ama is t h e blue exceeding d a r k light, and t h a t makes Sima. 6. Now t h e person that is seen in the eye is the all-wise, all-har~nonious, and uplitter of all. He is all-dprrhle, fIe in all-full. The t o r n of t h a t person it1 t h e cyc i s t h e sanie ns t h e form of the other person in tho son, the ministrels of t h e one a r e t h e ministrels of t h e other, t h e name Ut of t h e one, i s the name of t h e other. 6. B e is t h e Lord, who rules t h e worlds beneath t h e physical, and awards all t h e wished of men. Therefore all, who sing ally smg. sing resllg t o Him, and thus really from Him they obtain all wealth. 7. Now he who knowing this sings a %man, sings t o both, he really sings a s if i u p i r e d by Him, and obtnios t h e worlds beyond that and the wishes of the devas. 8. Now through this alone h e obtains all the lower worlds and t h e desires of human beings. Therefore, the UdgBtri who knows this should s a g :-" To accomplish what particular desire of yours, 0 Y a j a d n a , shall I sing out 7 " For he, who knowing this, s i n e out t h e %man, i s able to accomplish t h e desires of his YajamLna through his sang, yea, through his song.

(Doubt) :-Now arise8 tltis doubt. Who is this wonderful person, seen in tlie orb o f the stin and in tlte orb of the eye ? Is it some Jiva, who by his extraordinnry sanctity and. wisdom, has attained the position of a divine personage, and resides in tlie solar sphere, and in the human retina? Or is it supreme Brahman? (Pdmapakgc~) : -The being irhove described i~ a Jivn who, owing to hiu good deeds and wisdom, has attained this position, becatise he is described as possessing a body. Because he is s~ipi-emely wise 2nd holy, tlterefore he possesses the power of ruling the .oc.orlds nlid awarding the ; and, tlterefore, the fruits of action ntld dmires of the gods and mnr~kind above passage teacltes the worship of uonle l~igltlyevolved J1va. (SirtdhBrtta~ : T o this the nutlior nn~wet.sby the following SRtra :-

-Antas, or Antar the Being within (the run and the eye). m-qif 'Tatdharma, M i s attt.ibutes, the trtfrilj~~tes of the Supreme. Upadedat, because of teaching. 'The &uti gives t o this Person i n the sun and the eye, attributes wliich solely belong to God: tlie~.erore this Perso11must be Brahman.
Note :-This i s drigtenta mhgati.

&

20. The being inside the sun and the eye is ParamPtman, and not any Jfva, because the attributes of the Supreme Brahman are taught therein.-20.
He who is inside the sun and the eye, ie verily the Supreme Self, and not any exalted Jiva. Why? Because in this chapter of the Chh. Up. we find attributes mliich are applicable to Brahman only and not to Jiva. He is said to be " npshatap&pma," " nbove all sins :" no J ~ V Acan be described, for rising above all evils trnd destroying all knrn~m is the attribute of Brahman, in Him tl~ereis no trace of sin or bondage of karma, while we know that diva is bound by karma, and tainted with sin. No doubt, highly evolved IJevas and Jivaa take up the offices of ruling over the lower spheres, and fulfilli~ig the desires of the other Jivas, and awarding the fruits of action^ to them. But such evolved eouls are not primary rulers of the world. Their power and action m e derived fmm that of Brahman and are the results of their meditation on Him. Moreover nreditation on those exalted Beinge is not equivalent the mcclitatiotl onfdvara. No doubt He is described in the above p m a g e as having a body, but merely from stich a description, we are not entitled to concltlde, that He in a J i m . For in the Vedas we find,

' I

Bhdrna.1

1 P ~ D A VlIZ , ADHIKARANA, 54.22.

47

(such as in the well-koown P ~ i r u ~ Sdkta n of the Rik-Vedi~ X. 90.) that the God is described w nn Almighty Man-like being. Similarly W@ find in the other 'Upiinigad p;lasages, t.he same (anthropomo~phic)deecriptiotl :-" I ktiow that great person (priru*) of sunlike l itstre, beyond the darknem, &a." All these passages of the Verlns artd Upnnigride show thnt the Siipre~i~e Brnh~ilanhas an immaterial, non-Priikritik divine body of His own

~CITRA I. I. 81.

on
Chq and.

Bheda, dlfferetrct:.

m : Allyah, atlotller, otl~er than

-*

Vyapaddat, because of declaration.

the Jiva.

s~TRA XXI.

21. The Being above-mentioned is other than Jfva.

Ilecause there is a declaration of its being separate from

3 ha.-21.
WMMENTARY.

It must be admitted that the Inner Ruler, the Supreme Self i~ dmribed them, and i t is separate from the individ~~al ~ : v awhose body In tl~n aun : that is to say, tho above passage describes Rrahman and not rllo aolar Dei~y. 'I'hus iiL t l ~ eBrihaddranyaka Upani*ad, we find that n cli~~iriction ie tltawn between the ~ i v a whose M y is the eun and tho Illnor Ruler, the Rrilhmna, who r111es even the solar Deity :-

w u

P R ~I

F h :

'

" Hc who dwells in the sun (Aditpa), and within the son, whom the sun doq not b ~ l n w whom , body the sun is, and who pall* (rules) t h e sun within, he b thy selt, the *ullar (ruler) within, the imtsortal." (Br. Up. 1 1 1 . 7: 9)

Therefore the Reing here described is not any exalted ~ i v but a I3rnit11tnn Himself: because the Reing described i n the Chl~rindogya, and t l ~ t r t tltw-rihetl , i n the Brihadbranynka should be one and the same, ae the mxtr are eimiiar.

Adlrikampa VII1.-The Akdia of Chh. U p . I. 9. i n Brahman.

(Viyaya):-In the ChhPndogya Upanitad we find

~ d i ~ d d h f @ r ~ q ~ h - ~wu(mWRm-

~ + m h k a n m W i d i w i ~ l ~ H l @ * & * Cm* h ehtirfirnuw

1 . Then SlPvatya asked What is the goal of BrahmP?" "The All-luminona Vignn," replied PravHhana "For all @use (mighty) Beings take their rise from the All-luminous and have their setting in the hll-luminous. The All-luminons is greater than ttrese, t h e All-luminous is their great refuge. He indeed is higher than the highest, the Vdgitha, the ioflnib. 2. He who meditates on Udgitha as the Qreater than the Great, knowing i t thos to be the Supreme goal, the Greater than the Great becomes hia protector, and h e o b h i m the worlds which are greater than the Great (soch aa Vaiku~tha, LC.) 8. "Those among mankind wpo will know this Udgitha," thus said Atidhanvan, son of konaka, t o his disciple Udara Bbndilya, "will live for the entire length of the age In Which they get this kuowledge and for them the Supreme Brahman will be their life in this world, for that length, and also in the other world. He who knowing thus meditates on Him, t h e Supreme Brahman becomes his life in tho uext world, yea in the uext world."

(Doubt) :-The doubt arises here, what is alluded to by the word Is it the primeval elenlel~t ether, or Brahman ? (Pziruapak~a) :-The word PkAda here, is ' protyle ' or the primeval element, from which all other elements have come out, for the current mealling of Lkitda denotes tlle parent of all the elelnents. Blld we are taught that from &Ed& evolves vLgu (or all gaseous slements). Thus dkada, being tlie source of all physical elements, can not mean Brahman, but etlier. (SiddhBnta :-To this objection the author answers by tho following s a t n .~ O T R AI. I. as.

At&& ?

his, of Bral~man. lingat, because of the characteristic mark. T h e akada here refers to Bralrman, because the defining marks of Brahman a r e found in this passage. NOTE:-This is pratynd0hara::a saigati.
used here

m m : akadab, rheword akadn as

w Tat,

22. The word lik88a here denotes Brahman, because the characteristic marks of Brahman are found in the above passage.-22.
COMMENTARY.

The word &k$dahere refers to Brahman, because the characteristic marks of Brahman are found here, such as, creating all elements, sustaining all creatures, and absorbing them back into Himself. The word

QBrva," .'a11 " is used in the above passage ; where it says sarvlni ha V$ irn$ni bhatbni, verily all these beings, so it can not refer to the material l k l d a from which all beings do not come out. For at least the material l k l d a can not come out of itself. For the material Bklda has come out of so~nethingelse, and so it can not be thecause of its own production, therefore, the iklda above-mentioned can not be the material Ilklda.
"

Moreover, in the above passage, the word ' Eva,' ' alone,' is used in connection with lklda, showing that from 8kBda alone and from no other cause, come out all this universe. Thus it is an additional reason to hold that lkrida here does not mean the material bklda. For me see that clay, &c., are causes of pots, kc., and so the material lklda is not the sole cause, but there are other causes also. Rut with regard to Brahman, all this is consistent. He is the sole cause, because He possesses all power and everything is His form. Though the word lkL& in its ordinary significance means the material lklda, yet here owing to the strongeL indication of the context, it applies to Para Brahman.

(Vivaya) :-In

the Cllha~dogya Upanigad we read as follows : -

Then t h e Prastotri approached him, saying : "81r, you said t o me 'Prastotri, if you without knowing the deity which belongs t o the prastiva, a r e going t o sing it, your head will fall off,' which then is the deity ?" He said :-"Breath (pr&!la). For all these beings merge into Breath alone, and from Brosth they rise again. This is the deity belonging to the prastfva. If without knowing bhat deity, you had sung forth your hymns, your head would have fallen off, after youhad been warned by me."

The whole passage is given below, for the full understanding of the
1. When ( t h e crops in the land o f ) t h e Kurus were destroyed by hail stones, UBaiti Ob'rWyana lived a-heggingwith bis young wife, a t Ibhya-grams. Seeing the Lord of lbhya eating beans, he begged some from him. 2. (The master of the elephants) said to Ucasti "I have no more except these, which an, placed before me for eating." Udarti said, "give me then some of these." He h[m some of those and said, " Here is some water t o drink, in this bag." Ujasti said, 9' 1 shall drink lrnpnre water, if 1 drank what has already beell drunk by another." ~h~ martar of elephants said, "are not these beans also impure, aa I am eating of them ? " 7

VEDANTA-SUTRAS. I ADBYBYA.
8. U h t i replied "No, (theae b a n s should not be considered unclean) because without eating them I cannot live ; while the drinking of (your) water (is not an absolute necessity and) depends on my pleasure, (for i t can be obtninedeverywhere)." Uiasti having&ten himself, brought the reminder to hia wife. Bot she had alramdy eaten befom, therefore ehe took thcm and put t b e n ~ away. 4. Uriasti nextnlorning, after ieaving his bed, said to her "aloa 1 If w e eonld gct a little of food, then we should get mnch wealth, for that king there, i s going to oEer a saoritlce :be may choose me lor all t h e priestly posts." 6. Bia wife mid to him "Alas 1 0 hwbaud ! (There ia nothing eke in the h o w ) bat these (stale) beans (which yon brought yesterday)." U h t i having eaten thcm, went t o that big socriUce (which was being performed). Them he sat down near t h e UdgOtrins who were singing hymns i n the h t P v a ceremony : and then aaid to Praatotar priest.
( I . Oh h r s t o t u l if though, without knowing t h e DevatP invoked in t h e particular P m t P v a , a r t going to siDg it, thy hesd will fall off. 7. 0 U d g P k 1 if thou, without knowing t h e Devatl invoked in t h e partioular Udgithl, art going to sing it, thy head wiM fall off. 8. 0 P r a t i h a r b l if t h o 4 without knowing the DevstP, invoked in t h e particular PratihPra, a r t going to sing it, thy head will tall OR. They indeed stopped and sat down ailent. ELEVENTH KHAIPDA.

,I

..

1 . Then the BMri5aer maid t o him "I desire to know who you are, Sir." He replied, "1 am Udasti, the son of ChAkrPyana" The king said. "I had made up my mind, Bir, to appoint you alone to all theae priestly oBces; but not having found you, 1 have appointed othera (priests) to these oBcea (Bat now that I havk tonnd you) 8ir I I eleot you for all these priestly oUhR" 2. "Very well:' maid Uissti, (These shonld not, however be m n t .my), but let them indeed sing the mared hyrrrrm under my direction. And promire tb.t you pay me an much wealth, an you give t o all theae (coileotively)." The Saorlfloer mid, Let i t o . " be s 8. Then the Prrstotri priest approached him respectfully, and u i d "Sir, you said to me, '0Pmatotar I if not knowing the deity related to PmutAva, thou &It sing him, thy head will fall on,' which is that devatP ? " 1 . ChPLriyana said, ( V y y the Oreat h t h , or) the Ohief P r b I r the deity of creation. Verily all them creatures merge into Pr+a ( a t pralaya), and they oome out of him (at cre&ion). He alon8 is t h e deity belougi~~g t o creation (pnrUva). l k d a t thou song without knowing this Lord, thy head would have fallen on, by my u y l n g (by my warning)." 6. Then the Udgitri priest approached him respectfally and u i 4 , Slr, you m i d to me, 0 Udgltri! if not knowing t h e deity related to U d g i t h a ~thoo , .bolt ning hlm, thy head will fall oil I ' whieh i s that Devata?" He said " the sun." , . 6. C W y a n a said '' ( V i g y reaiding in the sun is the deity of UdgitM) verily all these singing creatmrea ohant His praises, because he is the beat and the Ifigheet. He alone is the deity belonging to UdgithP. Badst thou sung without knowing this Lord, thy head would have fallen off, a8 I had warned thee." 7. Then the Pntihartri aparoached him respectfully and mid, air, yon mid t o me, Pmtihutb, if not knowing t h e deity related to Pratihlrr, thou shalt sing him, then thy herd will fall oE,' which i s that DevatP 7 " 8. He said, " (Vigno reaiding in the) food (is thedeity of Pratihlra). Verily all these c-turea a t Food, and live thereby (became Viq!~n dwells in food and thus maintains them). He 810110 ia the deity belonging to PratihIra Hadst thou sung without knowing thi.u r d ,thy head woald have fallenoil, an I had warned thee."
'I

I\

I PADA, IX ADBIKARAVA, StZ. 23.

51

'1
'I

(Doubt) :-In this P d n a , the breath that flows in and out of the lunge ? Or is i t the Supreme Brahman ? (PQrvapak+a) :-The Pr&a mentioned here is the air that circulates in the lungs. For such is the ordinary acceptance of this term, and the arising and rne~ginp of all beings in the M p a , mean that ail living beings exist so lorlg as this breath i s in them, t h y perish when this breath goesout. (siddhi2nta):-To tllia the author answers by the following siitra.
S ~ T U I. I. $8.

smqf

sra: II g

I g I 99 11

Ata eva, for this reason, helice also. q ~Pra~ab, : the breath.

N m :-Pmtyu~hu;rgr B a a t i .

23. The word priiqa here refers to Brahman, for a reason similar to that given in the preceding sfitra.
['
4

COMMENTARY.

This Prsna of the Chh. Up. I. 11. 5, is the Supreme Lord and not the air of the breath. Why ? Because the characteristic marks of Brahman, namely, the creation of 311 creatures and re-absorption of them into Himself, are attributed to this Prii~a.

II

Adhikrana 1.-The Light is Brahman.

(Viyaya):-In the Chh. Up. (111. 13 :7) we read

Now that light - which shines above this heaven, higher than all, higher than everything, in the highest world, beyond whioh there are no other aorlda, that is the same light which is within man.
N ~ :--We E give below the whole passage in order to follow the reasoning properly.

ww-:*j~m

a r r ~ i ~ : d t f @ @ ~ h ~ 9 ~ & : ~

52

VEDANTA-S~TRAS. I A D B Y ~ ~ Y A .

[Qovinda

Bg n.tr

m
l m

~1
i

nx%mq!n:-~nw m a w m f r l ~ s x a * ~ : u * s ~ r wQ g Si

u~
R

w a m ? m $ h mm t i W p h ~ r r a f h ~ q ~ ~ ~ ~ w & ~ ~ ~ q ~ & s m

M@$?rn:~@:u &raw
~ ~ ~ ( ~ ~

#8ftr'u w sri ~
~ -

H~

r n acow
c ~

I ,

r 4 % nr

~ U

Y C~ Y

n&-w:n

I R ~

TWELFTH KBAQPA. 1 . The Lord called QIyatri is verily this All-Pull, in whatever form (He may be.) Qdyatri is speeah, because (the Lord as) Speech (c ~ t r o l s and comrnnnds) all beings. He sings out (the Vedas) and gives salvation to all, hence He is called (QPyatri). % That very Lord <who is in the son and called) QPyntr~, is indeed (the very Lord v h o b in the earth and called) Prithivi, the Broad. I n this (form) a r e 811 these beings established. None e m l a thia form. 8. That very Lord who, ie in the earth and called PrlthivE, is Indeed t h e very Lord who is in this eon1 and called Sarira, the Joy, bliss-wisdom. In thia form rest indeed these menses. None csa excel t h i s form. 4. That very Lord who is in the soul and called k r i r a , i8 indeed t h e Lord who is in t h e innermost part of the soul, and called the heart. In Hitn rest indeed theae senses. None excels this form. 6. That very six-fold Giyatri has four feet; and that very fact Is declared by a Rik Verse (Rig Veda X. 90. 8). Such is His gre6tness, yea the Lord is even greater. f It souls constitutc ohe 6. quarter of Him. His immortal three quarters are in Heaven." 7. That Q&yatri-form of the Lord is indeed Brahman, the All-pervading. This indeed is the All-luminow Which i s outside of the soul (in the physical heart). 8. That All-luminous, who is outside the Jiva (in the extornal heart) L verily the Nl-lnminons who is inside the Jiva (pervades the soul). 0. That All-luminow, who is inside the Jiva, is verily the All-luminous who is in the heart of the J i v a 10. Thrit All-luminous who is in the heart, ia verily the h l l , the Plelfdetermined. He who k n o w thus, obtains hsppineglr, fall and independent.

THIRTEENTH RHAyT)A

1 . Of this Supreme Brahman called the Beart, there are verily i n d e d i v e divine g a b keepers. He who is His eastern gate-keeper is the presiding deity of hPna, of the eye m d is the sun. Let one meditate on him (as sun) as physical energy and health. He who meditates thus becomes energetic and healthy. 2. Now he who is His southern gate-keeper is thc presiding deity of VyBna, of the ear, and is the moon. Let one meditate on him (as moon possessed of) beauty and fame. Be who meditates thus becomes artistic and famous. 8. Now he who is His southern gate-keeper is the presiding deity of Apana, of the organ of speech : and is Agni. Let one meditate on him (as Agni possessed of) intellectual energy and sanity. He who meditates thus becomes intellectnal and sane. 4. Now he who is his ndthern gate-keeper ie the presiding deity of Samana, and of wind, and he is Indra. Let one meditate on him as Indra, poseessed of renown and lordliness. He who meditates thas becomes renowned and lordlv. 6. Now he who is tho central gate-keeper is the presiding deity of Ud5na and the ohief Vlyu aud ie Aka&. Let one meditate on him as the Principal VAyu possessed of rpiritual energy and greatness. He who meditates thus, becomes spiritually energetic and great. 6. Theae verily are the Ave servants of Brahman, the gate-keepem of the world of Pure wisdom and joy (81~0). He who knows tbeae flve servante of Qrahman thus, (as) the gate-keepers (of the heart as well as) of the world of Pure wisdom and joy, gets a ~ i r t u o u s mn born in his family ; and himself enters that world of Pure wisdom and joy ; becanee he knows those five servants of Brahman, the gate-keepers of the world of svarga. 7. Now the LIGHT which shincu above this heaven, in the worlds higher than those of BrahmB, higher than all, beyond which there are no higher worlds, (and whioh themmlvee are) the highest worlda (of their respective planes); that is verily the same LIGHT which is within the heart of) man. Andof this the direct proof is this :8. Namely, the warmth which one perceives through touch here in the body. Of Him ir this praise, which one hears as existing in the ears, namely, the sound like the roar of an ocean, o r that ot thunder, or of the burning %re. Let one meditate on Brahman, as if thus seen and heard. He who knows this thus, becomes clear seeing and celebrated ; yea who knows this thus.

is this Jyotih or light referred to here ? Is it the light of the sun, &c. ? Or is it the Supreme Brahman? (Pzirvapak.pa):-The light is the physical light of the sun, kc.; because there ie no mention of Brahman here in connection with it, or immediately preceding it. (SiddhBnta) :-To this the author replies by the following satra :(Dotilt) :-What

Jyotib, the light (mentioned in the C h l ~ a n d o g y ais Rralin~an). Abhidhanat, because o f the mention. Cl~arafia,foot.
Nm:-PmtyndPhara!ia Sahgati.

m:

24.-The Jyotis of Chhandyogya Upanisad 1 1 . 13. 7 refers to Brahman and not to Material Light : because it is described as having (four) f e e t . 4 4 .

By the word Jyotis, we inust take Brahman and not material light. Why ? Because of the mention of feet. F o r in tlie Chh. Up. 111. 12. 6 we read-

rn~

tllm?J*drsmrsrp%~:

*=

FnF @-

Such is the greatness of i t (of Brahman, under the disgnlae of Qiyatril ;greater than it is a peraon (pumga). Bis feet are all thinp. The immortal with three feet ia in heaven (kc,in himself)."

T h i s slions that all creatures form b u t one foot of Brahman T h e real sense is this. I n the C h l ~ Up. . I l l . 12. 6, Brahman h a s been described ns having four quarters or feet, that very Brali~nanis referred to by the relative pronoiui ' yat,' " that," in the subsequent passage (Chh. Up. 111. 13. 7). 'I'hus tliere i s no break of continuity between the Bralllnan mentioned in the Chh. Up. 111, 12. 6 and 111. 13. 7. Because they a r e connected b y tlie relative pronoun ' y a t . ' Moreover in both these passages, the word (clyu) " I~eaven,"is nlentionecl ; that also connects these passages. Therefore the Lord Hari of infinite glory, is the light referred t o i n this p m g e , and not any physical light of any celestial body, like t h e s u n and the rest. (Objection) :-The feet mentioned above may refer to the feet of t h e . me@e a$yatri, which is mentioned immediately before, i n t h e above patwage ; where i t is said that GByatri has four feet. (Chh. Up. 111. 12. 3.) (Anaoer) :-To this t h e author answers i n the following s Qtra, b v stating t h e objection i n t h e firet portion of the stltra, and the answer i n t h e second portion.

pp: Chhandas (of) a metre, the metre Gayatrf, -r(,q Abhidhangt, because of the description. 1 Na, not. Iti, tl~us. Chet, if. r( Na nor. Tatha, thus; (therein, in the Brahman incarnated or in the Gayatrl or symbolised in the metre). Clietas (of) mind. & Arpaga, of concenNigadBt, because of the teaching. mr Tatha, thus, tration, giving. Dardanam, Hi, because, o~lly. that being so, by such an interpretation. consistent, rational, intelligible. The phrase the Gayatrr is all this" becomes intelligible when Gayatrf is taken as a symbol of God. The metre called Gayatrf is certainly not all this."

* .

Blz 4 ya.]

I PADA, X ADRIRARAPIJA, $4. 26.

55

25. If it be objected, that the word Jyotis does not refer to Brahman, but it denotes the Metre Giiyatri, we reply not so ; Gdyatri there is only for the purposes of concentrating the mind in Brahman who is meditated upon as Giiyatri. And by this explanation all becomes consistent.-25.
COMMENTARY.

But-an objection is raised-how can the four feet of Jgotis refer to Brahman, when we find that it' refers to the four feet of CiAyatri ? For in tile above quotation, it will be soen that after mentioning that " Gtiyatrt is everything wllatsoever exists," the text shows that GAyatrt is the speech, the earth, the body and the heart. The four-footed GLyatrt is taught in the velsse five expressly as having four feet. And with regard to this G&yatrf, which has four feet, and is sixfold, a Rik is mentioned :-'I Such is the greatness of it, greater than it is Puruga, &c." Now this mantra contains reference to four feet and i t refers to GAyatrt and not to Brahman. How theu call you say that the reference to four feet is to light (Jyotis) which r i is immediately referred to here. is Brahman, and not to ~ i ~ a twhich To this objection, we reply that this Ghyatrf itself so referred to, doe's not mean the metre Glyatrf, but Bmhrnan as conceived in this symbol : for Gtiyatri is figuratively spoken as having four feet, kc., in order that meditation on such Gtiyatri may be performed. The symbolic meditation is for the sake of instructing one how to meditate. If GAyatrt meant metre, then it would be i~npossibleto say of it that " GAyatrl is everything whab soever here exists." For certainly the metre is not everything. Therefore the satra says 'Tathahi Dardanam ' ' so we see '-here the word nardanam means " consistency." For by such an explanation alone, the above passage gives a consistent meaning ; otherwise we are landed into the absurdity of holging a metre to be everything. Therefore, through Gkyatri is shown the rt~editation 011 Brahman. Moreover, the author gives another reason for holding that Gkyatrt here is Brahman and not a metre.
S~~TR I. A 1. 26.
0
0,

I
ilgq

ir

II

Bhatadi, the beings, &c mp Pada, (of) foot. q q ? ~ Vyapadeda, ( o f ) mention, (of) declaration. gr(ph: Upapatteb, because of the possibility,

reasonableneqs.

Cha, and.

Evam, thus.

26. And thus only it is possible to declare that the beings, (speech, earth, &c.) are its febt.-26.

56

VEDANTA-S~JTRAS. I ADRYAYA.
COMMENTARY.

[aomn da

Thus Brahman alone should be understood here as GLystri. Why ? Because beings, earth, body, and heart are referred here with regard to Giyatri, ancl the four feet of Glyatri are these four things. If the Griyatri here did not mean Brahman, then these fom things could not forin its four feet, for i t is absurd to speak OF a metre Gilyatrf that beings, earth, &c., are its feet. Therefore, the whole passage of the Chh. Up. opening with ' The Gbyatrl is everything whatsoever exists," really opens with the declaration that ' Brahman is everything tvhatsoever exists, kc.' Thus Brahnian is referred to by the relative pronoun ...... ' yat, ' "that " in Chh. Up. 111. 13 7. Moreover the word "heaven" also is a significant word. Tts use in connection with " lJigllt " reminds us of its use in connection with the " Glyatri " also. Tilerefore the " Light " shining above heaven, is the same as the " Gsyntrl " that has three of its feet in heaven. (Objection) :-B-st reference to Heaven with regard to Ciryatri is in the locative case, namely, heaven is the ddhiira or the support of Ggyatrl. For Chh. Up. 111. 12. 6 says ' TripbdasyBmyitani divi.' The word 'divi' is in the locative case ; and the sentence means ' immortal with three feet is in heaven.' While with regard to Jyoti?, the Chh. Up. 111. 13, 7, uses the ablgtive case, and says that " thelight which shines above this heaven." l'hus Jybtis is not in heaven, but above heaven, while GLyatrf is i n heaven. Thus tliere is a difference of teaching with regard to the relation of Odyatri and Jpotis to heaven. Therefore, these two words do not refer to the sanie object. (8iddhc21xta):-To tliis we reply, this is not so. Because in both places, tihere is nothing contrary to the recognition. This objection and answer, the author lias put in the following sQtraWTRAI. I. 27.

Upadeda, of teaching, of gratnmatical construction or cases. %m Bhedgt, because of the difference. q Na, not. Chet, if. q Na, not. Ubhayasmin, in both, (whether in the ablative case or in the locative case). Avirodhlt, because of the want of wnflict orconApi, even. tradictiou.

27. The objection that Brahman of the former passage cannot be recognised in the latter on account of the difference of case-terminations is not valid, because in either case, there is nothing contrary to the recognition.-27.

Bhiisya.]

PADA, XI ADHTKARAVA,
OOMMENTARY.

&. 28.

57

The locative ' divi' and the ablative ' divah,' that is, ' in heaven' or ' above heaven,' are not contrary. For the force of the ablative in 'divab ' really is that of locative. Just as in ordinary language, a parrot, although in contact with the top of a tree, is not only said to be fon the tree,' hut also ' above the tree,' so Brahman also, although being i n heaven, is here referred to as being beyond heaven as well.

Adhikarana XI.-Prdna is Brahman. (Vifaya):-In the Kau Up , III., we lead as follows :m r ~ h ~ & ~ ~ E s w@ rq hh % mu w erd ~h m m ~

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58

V E D A N T A - S ~ T B A S .f

ADRYAYA.

[Govinda

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1. Prahrdana, forsooth, the son of Diroddaa (King of KBiI), came by meansof fighting and streugth Co the beloved nbode of Indra. lndra said to him : Pratardana, let me give you a boon to choose. And Pratardma ariawered : Do you yourself choose that boou for me which you deem moat beneficial for :r man. Indm said to him : No one who chooses, c h w e a for another ; choose thynelf. Then Prahrdana replied : That boon to chooae is no boon for me. Then, however, Indra did not swerve from the truth, for Indra is truth. Indra sald to him : Know me only ; that is what I deem moot bene8cirl for man, that be should know , devotees, to me. I slew the thrca-headed mn of Tvaytri ; 1 delivered the A r u a m u k h ~the the wolves (Sslavrika), breaking mauy treaties, I killed the people of PrahlPdn in Heaven, the people of Poloma in the sky, the people of Kalakang. on earth. And not one hair of me was harmed thereby, and he who knows me thus, by no deed of his is hielife harmed, not by the murder of hie mother, not by the murder of hi6 father, not by theft, not by the killing of a Brahman. lf he is going to commit a d n , the bloom docu not depart trom his face.

2. l n d m mid : I am prbqa, meditate on me ae the conscious self (Prajiiktman), as life, as immortality. Life is prdna, prrina is life. 1n;lrnortality is prdqa, p r t i ~ a is immortaiitp. As lo~lg as priina dwells in thie body, so long aurely there is life. By prioo he obtai~ie itnn~ortaI.ity . - in the other world, by knowledge true conception. He ~ I I O meditates pn me as life and immortality, gaius his full life in this world and obtains in this world immortality and indestructibility.
(h.t.rd.m wid) :-Some maintain here that the pr0!ias become one, for (otherwise) no one oonld a t the same time make knowu a ualilo by speech, see a form by the eye, hear a sound with the ear, think a thought with the mind. After having become one, the prrinns peweive all these together, one by uno. While speech speaks, all pr0!1ss speak after it. While t h e eye sees, all prii~as w e after it. While the ear hears, nll p r & p ahear after it. While the mind thinks, d l pr&!ras think after it. While the pr&!ia breathes, all pr+s breathe afer ib. Thus it is indeed, said Indra, bat nevertheless there is a pre-eminence among the pdpas. 5. Man lives deprived of speeoh, for we see dumb people. Man lives deprived of sight, for we see Mind people. Man livw deprived of hearing, for we me deaf people. Man lives deprived of mind, for we see infanta. Man lives deprived of his arms, depived

[Qomnda
of his legs, for we see thus. But prl!~a alone is the conscious self (prajil4tman), and having laid hold of this body, i t makeu i t rise up. Therefore i t i s said, l e t man worship i t alone . s uktha. What is prP!la, that is prajafi (self-corrciousneas) ; what is prajafi (self-conciouclness), that i s prfina, for together they (prajiia and prA!~a) live in this body, and together they go out of it. Of that, this is evldence, this i s the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one wit11 that prapa alone. Then speech goes to him (when be is absorbed-in priira) with all names, the eye with all forms, the ear with all m u d s , t h e mind with nll thoughts. And when he awakes, then, a s from a burning tire sparlrs proceed in all directions, thus from that self, the pr6!1as (speech, Bc.) proceed, each towards i t s placo ; from the prAnas t h e gods (Agni, kc.) from the gods, the world. Of this, this i s the proof, this is the undemtanding. When a man is thus sick, going fo die, falling into weakness and faintness, they say: His thought has departed, h e hears not, he sees not, he speaks not, he thinks not. Then h e become8 with that prann alone. Then speech goes to him (who i s absorbed in prP!m) with all names, the eye with all forms, t h e ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these. 4. Speech gives up to him (who is absorded in prfina) all names, so that by speech h e obtains all names. The nose gives to him all odours, so that by scent he obtains all odoum. The eye gives up t o him all forms, so t h a t by the eye he obtains all forms. The ear gives t o him all eonnds, ao that by t h e ear he obtains all sounds. The mind gives up t o him all thoughts, so t h a t by the mind h e obtains all thoughts. This is the complete abuorp. tion in pr8!lrr. And what is prir9a i s prnjiia (self-consciousness),what is prijiil (self-conk cioosness) is p r a y . For together do these two live in t h e body, and together do they depart. we shnll explain how all things become one in t h a t prajfia (self-consciousness). NOW 6. Speech i s one portion taken out of prajiiP (self-conscionsness, knowledge), t h e word is i t s object, placed eutside. The nose is one portion taken out of it, the odour is i t s object placed outside. The eye is one portion taken out of it, the form is the object, placed outside. The ear is one portion taken out of it, t h e sound is its object, placed outside. The tongue i s one portion taken out of it, the t a s t e of food is its object, placed outside. The two hands are one portion taken out of it, there action is their object, placed outside. The body i s one portion taken out of it, its pleasure and pain are ita object, placed outside. The organ is one portion taken out of it., happiness, joy, and oilspring a r e i t s objeot, placed outside. The two feet are one portion taven out of it, movements a r e their object, placed outside. Mind is one portion taken out of it, thoughts and desires a r e ita object, placed outside. 6. Having by prajfii (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by prajiifi taken possession of the nose, ha obtains all odours. Having by praj60 taken possession of the eye, he obtains all forms. Paving by prajlis taken possession of t h e ear, he obtains all sounds. Having by prajiiP taken possession of t h e tongue he obtains all tastes of food. Having by prajfifi taken pwsession of t h e two hands, he obtains all actions. Having by prajiifi taken possession of the body, he obtains pleasure and pain. Baviug by prajri6 taken possession of t h e organ he ol-fains happiness, joy, and offspring. Having by prajlia taken possession of t h e two feet, h e obtains all movements. Having by prajiifi taken possession of mind, he obtains all thoughts. 7. For w ~ t h o n tpcajiiO (self-couscionsne~s) speech does not makc known (to the self) any word. My mind was absent, he says, I did not perceive t h a t word. Without prajiii the nose does not make known ahy odour. My mind was absent, he says, I did not perceive t h a t d o u r . Without prajiii t h e eye does not make known any form, My

mind was abeent, h e fays, I did not perceive. Without prajiifi the ear does not make known any sound. My mind was absent, he says, I did not perceive that sound. Without prajfifi t h e tongue doe8 not make known any taste. My mind was absent, he Rap, I did not perceive t h a t taste. Without prajiia the two hands do not make known any act. Our mind was abnent, they say, we did not perceive any act. Without prajiiL the body does not make known p l w u r e or pain. My mind was absent, he says, I did not perceive that pleanure o r pain. Wihout prajiiP t h e organ does not make known happiness, joy. or offspring. My mind wns absent, he s a p , I did not perceive that happiness, joy or offspring. Without prajiiP the two feet do not make known any movement. Our mind Was absent, they say, we did not perceive t h a t movement. Without prajilfi no thought suoceeds, nothing oan be known that is to be known. 8. Let no man t r y to flnd out what speech is, let him know the speaker. Let no man t r y to find oat what odour is, let him know him who smells. Let no man t r y to find out what form is, let him know t h e aeer. Let no man t r y to 6nd out what souud is, let him know t h e hearer. Let no man t r y to 5nd out the tastes of food, let him know the knower of taatea. Let no man t r y to find out what notion is, l e t him know the agent. Let no than t r y to 5nd out what pleasure and pain are, let himknow the knower of what pleasure and pain are. Let no man t r y to flnd out what happiness, joy, and ohpcing are, let him know t h e knower of happineas, joy, and offspring. Let no man t r y to Bnd out what movement is, let him know t h e mover. Let no man t r y to 5nd out what mind is, l e t hrve referhim know the thinker. These ten obje&s (what is spoken, smelled, seen, b.) ence to prajfia (selt-oonoiousness), the ten subjects (speech, t h e senses, mind) have reference to objects : if there were no objects, there would be no subjects ; and if t h e w were no snbjects, there would be no objects. For on either side alone nothing oonld be achieved. Bnt t h a t (the self of prajill, consionsneas, prbca, life) is not many, (but one). W r an in a car, the circumference of a wheel is placed on the spokes, and the spokee on the nave, thus are these objects (circnmference) placed on the subjects (spokes), and the subjects on tho prhna. And that prPna indeed is the Self of PrajiM (the Self-conscious Sell), blessed, imperishable. imrr9rtal. He does not increase by a good action. He does not decrease by a bad action. For He makes him, whom Be wishes to lead up from theae worlds, do a good deed and the same makes him, whomHe wishes to lead down from these worlds, doa bad deed. And He is the guardian of the world, He is the king of t h e world, He is t h e lord of t h e universe, -and He is my (Indra's) self, thns let i t be known, yea, thnn let i t be known I

In the above we see that ' Pratardana ' by his great valor in war went to the abode of Trldra : and there a boon was granted to him. Pratardana asked the boon by the question, 'tell me that which is the best and which yo11 deem most beneficial for a man.' Indra replies by saying ' I am Prlna, the intelligent-self To t h ~ s meditate on me as life, immortality.' (Doztbt):-Is this Indra who refers to himself as prhna, the intelligent-self and the object of meditation, the ~ i v a - ~ n d r a the , ruler of he~ven ? O r is he the Supreme Brahman ? (PzZmapakga):-The word Indra is a well-known designation of a ~ I v a . Therefore the priina, read here as the synonym with Indra, also refers to ~ i v a . And Indra here teaches worship of himself as being most beneficent for man. (SirEdltBnta) :-To this the author replies by the following stltra :-

m:Pranah, the Breath, (as used in the Ka~~bitakr) is Brahnlnn. ilqr Ta~hil, appropr~ateto Him, thus, so. m qAnugamat, because of being understood.
Note. PrntgudShara!~aSnugati.

28.-Prlqa is Brahman : that being understood from a connected consicleration of the passages referring to it.-28.
COMMENTARY.

When Indra refem to himself by saying ' 1 am pdna : n~editate on lne as conscious-mlf, as i~nmortality,'he refem to Brallman by yritr!a and not to any Jiva or his individual self. Why? Becau~e the whole context of the above passage shows that the prAna there means Brahman. It is said to be ' Prajfiiltmi,' 'consciousself.' I t is said to be the bliss, the immortal, the undecagiilg. All these are attributes of Brallrha~l: and cannot apply to any ~ i v a . (Doubt).-But Indra is tlie speaker here and he refers to himself as prilpa. He very positively says 'know me only, I am prhna'. How oan then pr&+ refer to Brahman ? He further a ~ y s' I slew the threeheaded son of Tvatsfi. J delivered the Arunmukha~, the devotaea, to the wolves ( d ~ i l v ~ i k ;a breaking ) many treaties I killed the people of Pmhl& da, &c.' All these show the Jivahood of Indra, and that he teaches his worship in this passage. ,Therefore in tho concluding pamage also, though blim, kc., are used there, ahould be so interpreted as to refer a and noc, tb Brahlnan, for reference^ to ~ i v are e many in to the ~ i v Tndra, this upani&d. I n fact, when Indra 88ys " I am Prfina," he teaches the worship of the DevatB Indra alone in reality ; just gs when tlie Upanisad says 'I Woml~ip the speech a~ COW" (Br. Up. V. 8. 1). which teaches sctnally the meditation dn speech. Simiiarly Tndra teaches liis own worship, as P r r i ~ a for ; it is the presiding deity of all power. As the Upanigad says " The Prsga verily is power " (Br. IJp. V. 14. 4). As Indra is very powerful, he indentifies himself with Prana, the deity of power. Therefore it teaches really the worship of a ~ i v a . This objection is raised and answered in the following stltra :-

s i r L~I. ~ 29. ~

%,

qkq 11
r(

Vaktup, of the speaker (Indra). M Atma, of the self Na, not. m: Upade$at, because ot teaching. @ Iti, thus. a(q Chet, if. m m

r I 9 '1

sa II

.- v
n

Bh&yal

t PADA XI ALIlllKARANA, Sa. 29.

63

AdbyBtnia, to the Inner Self, the Supreme Self and H i s attributes. F I ~ . Sat~~bandhal~, curmection, reference. q . 4 1 Bhurl~a, murtl~ude,ionunlerabie, I I I U C ~ , plenty. fa 111, because (we fi~rd). *fqAslr~in, i l l t h ~ s Up;trlisad

SOTLZA XXIX.

29.-If it be objected that Brahtnan is not referred to here, because the speaker refers to himself : we say not so. Because we see in this passage, multitude of connections with the inner self, (which is possible only if the speaker is viewed as Brahman.) -29.
COMMENTARY.

df

The word ' Adbyiitm;~ Sat~lballtllia ' Ineatis having corirtection with t h e inner self, that is to say, has reference to the attributes which are possessetl only by the Supreme Self. Tlle word ' b h l m i i ' of the hfitra means ' nlaliy' o r ' nlnlt.itude.' I n this chapter of I\'aud. Up., we lind with reference to Pr<tja many attributes which are coi~siste~itly applicable to lhe PalatnRtniii alone : attd not to any Jiva. Firstly : Pratardana asked for the boon which tvas mr s t beneficial for man : tltat is to &?y, he nsked for the means of attaitlit~g'?dirkti ' (Relese) T h e answer to this is "worstrip me a s prlna," which can only refor to Brahman. For the tvo~ship of Brahman alone can give Mukti. Seeowrlly : -It is said of this prann, " For he ((pri~>a)rnakes Ili~n, ~vholn lle ~ v i s l ~ to e s lead out fn)m tlrcse worlds, d o a good deed." This shows that the P r i n a is the great cause that makes every activity pc,ssihle. This also is consistet~t only with Brah~nan arld not with Breath or Tndra. Thirdly : --It is wit1 of this PrRna :--" For a s it1 a car the c i r ~ u ~ r ~ f e r ence of a wheel is placed on the spokes, anti t l ~ e spokes 011 the nave, tlms are these ohjects (circurnlerence) placed on tlle subjects (6poItes) alld the sribjccts or1 the t'r2na.l' This also shows that all objects, setltient or non-setltietlt, are c o ~ ~ t i t i t ~ in ed the Yrtgn. 'l'llis is only possible if PriiVa meant Brallt~tilll.

P'ozcrthl~y: -1t is again said thal : -" l'rdnn indeed is the Self of Prajiii (the illclividual Jiva). FIe is he blessell, iruperisllable, imtnortal." " TIe is the lord of all the worlds. lrle is tlre God of all." l'llese attributes also sllow that Yrana refers to Braltman. Thlls all these multitudes of attributes, rnentiolled it1 cantiection with PrAns are cousibtent with the view that Pr8lla meatis Blahin:~n,and not any other object.

64

V E D A N T A - S ~ T R A S .I. ADRYAYA.

[Qoanda

Bat if Indra really meant to teach the worship of Brahman, why does he say " worship me." It is really misleading. To this the author replies by the following SBtra :@TRA I. 1.80.

~~~r

I 3.11

dristra-dristyd, from the view-po~ot of Scripture : through insight of scriptural saying. The scrip based on scripture : as a technical me~l~od tures ge~~erally speak of the olgan as identical with t l ~ cfunction, sue11 as the Similarly, the Jiva is spoken of a s tile Lord : eye with the ~ U I I C L I O Iof I seeing. lilode of expression is called though the soul is merely all organ of God. Tl~is $astradristi. g 'ru, but. * : Upadedap, teachi~~g, inst~.uction, Vamadevavat. like that of VPmadeva.

SOTRA XXX.

30. The instruction given by Indra about himself, is to be understood as spoken from that point of intuition (or ecstasy) as in thecase of V5madeva.-30.
COMMENTARY.

The word ' tu ' of the satra ~neatii~lg ' hut ' is used to remove the doubt. 'l'hough Inlira describes himself as a Jiva by certain attributes, such as the killer of Tvaptyi, &c, yet when lie says ' worship me, ' 11erefers to the Brahman who is the real Ego of everybody ; and it is from this statidpoint of &tra or scripture that he says so. The d b t r a or ecripture teaches by the method of 'identity ; ' namely, by identifying the funct~ou with tlie ngetit whose functiori it is. Thus Chh. Up. writes that
9
SL

ad

a 8cp'farlwhf%ir mkftfk, ma&, WN

0-

And people do not call them, tho tongues, the ears, the eyes, the minds, but the breaths 'pripa, the eeuses). For breath are all these."

'l'hns we see that the Cbh. Up. identities tlie functions of seeing, hearing, thinking, &c., with the life whose functions they arq ; for prXna (life-breath) is the support of the other functions of the body.
Similarly, we find in the P&na

ar;iwFbt

mr mmr I m dtam-

Upaniqad :-

mmmmd d b m u -

qwalmlm-w~w
-0,

'Then pripa (breath, spirit, life), ~II the best, said to them : Be not deaeived, 1 dividiig myself fivefold, support this body and keep it." (Pr. Up. 1 1 . 8).

Now Indra had realised that the highest Self was the Controller him and that his ' I ' was only of secondary importance. Tliis idea of e e l f - m l i ~ t i o n he wanted to ixqpart to Pratardana, wbo was still in the

I
i

meshes of his lower ' I ; ' and who thought that there was no higher controller within his ' I. ' Indra says ' worship me as prgna ' meaning thereby " I who function merely because of the Will of Brahman, worship Him." This is the method by which the scriptures constantly teach. Thus Vdmadeva also spoke of himself as having become everything ;

C
,

I
I

"Verily i n the beginning this was Brahman, that Brahman knew i t s self only mying, ' I am Brahman.' From i t all this sprang. Thus whatever Deva awakened (so as to know Brahman), he indeed became that Brahman ;and the same with Gigis and men. The Rigi Vamadeva saw and understood it, singing, ' I was a Manu (moon), I was the sun.' Therefore, now also he who thus knows that he is Brahman, become8 all this, and even the Devas cannot prevent it, he himself is there Self." (Br. Up. I. 4.10).

m w w * - M a m a m m * % hmt smqwa a Q ~ m P p m i r l ~ m i l wpmmi & a m m o m & m m ? % e 1

I
I.

Here also VImadeva speaks of himself, ' aham ' or ' I ' as Brahman. But by ' I ' he really means Brahman who is the impeller of the functions of VBmadeva's "I " as well as of the " I's" of Manu, &c. It is from this point of identification that Viimadera calls himself Manu, while Indra calls himself Prfipa. 'This identity of the pervader and the thing pervaded, we find stated in the PurInas also. Thus the Devas addressing Vienu say: (Vignu Pur&?a I. 9.69) :-

* s r i m r & * ~ ~ l FI maw qa: &wit xmrqn

"0Lord !This host of Devas that has come in Thy Preuence is indeed Thou, h e c a m Thou 0 Creator I pervadeat all!'

So also in the GitI we read :-

fl;i-miffft+l
" Thou holdest all, therefore thou
a r t Thyself all" (XI : 40).

In ordinary language people also sajr that two things are one, when they are both in the same place or when there is an unity of opinion. Thus cows all become one in the evening, i.e., they are all resting in the same cow-pen, while in the day time they are grazing allover the field. This shows the unity of place. Similarly, disputing antagonists have become one, i.e., they have arrived at a concensus of opinion. Therefore, the unity between the Jiva and Brahman, as shown in the speech of Indra, is a unlty of this nature, and not absolute identity. But-an objection is raised here--admitting that there are multitildes of allusions to the attributes wllicli exclusively belong to Brahman in the above ICauditakE passage, yet it is 11otpossible to explain the above

68

VEDANTA-MTRAS. f A D B Y ~ Y A .

[Oomnda

passage as applying to Brahman ; because there are equally multitudes of indications to the contrary. Such as, "let no man try to find out what 1 1 . 8) ' I slew the is speech, let him know the speaker." (Kaus. Up. 1 tbree-headed son of Tvwfri, Bc.;' these are marks showing that by prlqa is meant the life-force of the Jtva. So long as this vital force reil~ains in the body, the man is dive. This life-force or priSna is Self-consciousnees, For we find it is so stated in the following :-" As long as pr&nadwells in this body, so long surely there is life " (Kau. Up. 1 1 . 2). " But priipa alone is the conscious-Self, having laid hold of the body makes it rise up " (Kau. Up. 11. 3). Passages like these show that tlie p r h a here refere to the vital force in man. Similarly, "what is p r & ~ a that ir prajiSA (Self-consciousness). What is prajii3 that is prinn. For together they live in the body and together they go out o f it." (Ibid). This aim rhows that prQa here either means the Jiva or the vital force. They are identified here in this paassage-both are one as active or latent. Thue in the above chapter of the Kauditakt Upanigad we find a11 the three indications, namely :-1. The prBga refers to Brahman. 2. It refers to Jfva also. 3. It refers to vital force asmell. Therelore, all these three ehould be worshipped, i.e., God, Soul, and Breath. To remove this doubt the author says :&TRA I. L 81.

~;iFf?pmhm*B;r,*
m f h q * ~ ~ I r
I

%Rwmfkf-

& Jiva, the human Soul, the individual Self. Mukhya praya, the chief Breath, the chief vital air. Lingat, because of the clraracteristic mark. q Na, not. nfi Iti, thus. Chet, if. q Na, t o t . Upas& mediTraividhyat because of the three-foldntss. tation, worship. Adritatv~t, because of being met with (in other places also), because ol such texts taking shelter wlth or applying to Brahman in other places also. qg Iha, here in this Kauditakt passage. Tad-yogat, because of its appropriateness.

31. If i t be said that Brahman alone is not meant there, for we find there marks of the individual Soul (Jfva) and the chief vital air (Mukhya P r h a ) : we say no ; because then the meditation taught would become threefold (which is absurd). Therefore the marks of Jfva and pr8qa should be applied to Brahman, for such an application is met with in the other texts also, and af its being appropriate here too.-31.

11
II

BhaaYa-1

I PBDA, XI ADBIKARAVA, Sil. 31

COMYBNTARY.

67

41

1 ,

!
)I\

Though there are characteristic marks of Jfva (individual sod) and vital air in the above Upaniyd, yet these two are not (o be worshipped or meditated upon. Why ? For then there would be three mrts of worellip. When 111dra says, 'Meditate on me aa prkpa,' he rises only one eentence ; alld one sentence can not be need to ~ussn three different eentences ; for this goes against the maxim, "one sentence muet be interpreted in one way only." The sense is this, that becaw in the above p a a g e we find the characteristic marks of the human soul and the life breath : are we to interpret the other marks which apply to Brahman as applicable to the Jiva and the breath ? Or are the three t o be taken sepnrately and independently ? Or are we to apply the marks of Jfva and the life breath to Brahman ? Thus there are three alternatives, i .e., t a k e them all ae applicable to Jiva and breath : 2. take them all separately : 3. take them all as applying to Brahman. The first alternative haa already been set aside. For the marks of Brahman cannot be applied to Jfva. The second has the fault of ordaining three sorts of meditation, which is contrary to the maxim of interpretation. Now remains the third alternative. That is. are we to take the characteristic marks a f Jfva and priiga aa applied to Brahman. To this the author says, yea The marks of Jtva and vital air found in the above Upnnigad should be applied to Brahman ; because the words like Jtva and pri3na are applied to Brahman. Therefore, the author uses in the aboee sQtra the word ' adritatvkd ' meaning ' such is met with in other texts also.' If it be objected that in other texts, the characteristic marks of Jfva and breath have been applied to Brahman ; because there were contrary indications in those texts showing that Brahman alone was meant there. What is the indicntion in this chapter? To this we reply. Here also there ia such indication ; for Partardana asks " what is the most beneficial meditation for man." The reply to this is " the meditation on prbw." This is an indication that Brahman is meant. Therefore, here also there is appropriatenees. Therefore the author 8 in the above stltra the words ' iha p d yogAt ' meaning "here a h it is appropriate " (to use prApa and Jiva indication8 se applying to Brahman.) But-an objection is raised again-how can poa rmoncile simultaneous dwelling of the pdqa and prajiib, in Jtva and their going out of Jtva, in the case of Brahman. To this we reply, that the above pawage means that Brahman and the energy of action ( K r i y M t i ) repreeented by the vital pr@a, and the energy of coneciousness (jiibiia-dakti) repregenM

by the Jlva, all three simultaneously dwell in the body and simultaneously leave it. I t is again objected, the words like prbga, &c., denote certain substances having certain attributes ; how could they be taken here to mean attributes and not the substances. This is not so :though certain attributes are mentioned here yet the attributes denote and includo the things also. For the attribute and the substance in which they inhere are the same. Thus when Indra says ' I am p r l ~ a , '' I an1 cunscious-Self (Prajiib),' he means that he (Indra) possesses these two powers or attributes : vital energy and conscious energy, as also the substance of those energies. Therefore he says that " what is prlga that is prajii8 : what is prajiil that is pdga." The right interpretation is that Brahman alone is to be understood by the words Indra, prbqa, prajiih, &c., there. But another objection is raised. What is the necessity of this adhikarana again, " meditation on prbna " and identifying pr&na mith Brahman, when in the preceding satra, I. 1. 23, it has been shown that praga means Brahman ? To this we answer : this adhilrarana is not a redundancy. In tho sfitra I. 1. 23, the doubt was only mith regard to the meaning of the single mord p r h a . In this adhikarana the doubt wae not about the meaning of the mord prbga, but about the whole passsage, in which there are words, and marks or indications that would have led a person meditating, to think that Jiva an& breath were also meant to be meditated upon. To remove this doubt, it is declared that Brahman alone is the topic of discussion in this Kau. Up. and not Jiva or vital breath. Therefore this adhikarana has been separately stated by the author. Here ends the first PAda of the first adhybya of tlie commentary of C. the holy Brahma SQtras.

FIRST ADRYAYA. SEUOND PADA.

Adhikarana I.-The
Manomaya ia Brahman.
May Srf Krisna illumine my heart. He whose praises are sung by words like Manomaya (intelligent), &c. In the First Plda, it has been taught that the Supreme Brahman should be enquired into. He is the Cause of the whole world and is ternled the Highest Person. Further it has been shown therein that certain words like handamaya, Jyotis, Prina, i k & p , &c., which prima facie apply to some thing else, should be construed to moan, and do mean, the Brahman; became such is the salnanvaya or logical constructio~of seritences in which those words occur. While now in the second and third piidas, will be shown that certain other words and sentences, in which the characteristic marks of Brahman are not so apparent, as in those of the first pads, apply also to Him. (Vifaya).--In the Cllhlndogya Upanigad in the chapter relating to 1 1 1 . 14.1) we read as follows :the Blndilya Vidyl (
4

& ! & ~ ~ ~ F + R Q ~ w ~ ~ smB L ~ z ~ ~ Q p i t # B R C ~ ~ # s l!@fsw!nah~:stm&!? fhu~*

rrrm:-mw****-wrdt
Frmmqmm w

~~t~";if Irl j l ~ :~ g a I I ~ S ; i r f @ W h F R a R a a f ~

ammri*
w
~

H -

--fm=-Va
d ~
g

s ~ ~ ~ & h 8 f l ~ l l ~ k d ~ : F l $ ( l ; t JS I B P d T F l ~

w
~

w
w

w
~

s
I

d
f

~
~ : n ~

4 I/\

FOURTEENTH KEAVpA. i m as the 1 . This Brahman ia indeed the fill. Let one meditate with devotion on H Mover-on the-water. (Such meditation leads to faith). Next beoatme a man is a creature of faith, aa is his faith in-this life so will be his condition in the next, after death. So let him generate full faith (in the Lord). 8. (The Lord is) Omniscient, Omnipotent, Glloriow, Resolute, U l - m e , the Agent, the Ordainer, the Heart's desire, the most Sw-bscenting, the S u p p ~ r b of r all this, the Silent Impartial Witness. 3. Thia my Self within the heart is smaller than a mwn of rice, smaller than a oorn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a oanarl reed. He also ie my Belf within the heart, greater than the earth, wt.aC than the intermediate region, greater than the Heaven, greater than a11 these worlds. 4. He is the enjoyer of Jl works, dl desires, ail aweet od~ars,and all b 3 k . Be embraoee all this, and ia the silent impartial (wiheee), Thi. my Self withip tbe berrt b

70

V E D A N T A - S ~ T R A S .1 ADHYAYA.

[Gminda

that Brahman. (Let one meditate on Him, with this idea) "when departing from this body I shall reach Him." He who has this faith (verily obtaine Him), there is no doubt in it. Thus said Ekndilya, thus said 6iipflilya

(Dot~bt).-NOW arises this doubt:-Is this hIanoruaya mentioned above, as the object of worship and meditation, the Jiva or the Param(P22roapak$a).-Tlie words lnanas and prhna are used in the above passage, and we are all aware that these are the organs of the Jiva, and therefore they apply to the Jiva and not to Brahman, for He has no organs like manas or prA~a. For says the druti :-"aprlna hy nmanah dubhrah " (Muncjaka TI. 1. 2.) 'I EIe is withont manas and prlna, IIe is pure." Thus prlnn and lnanas have been excluded regarding Brahman. Therefore the being referred to in the above passage is a Jiva, and not Brahman. Though the word Brahman occurs ill the opening sentence of the above passage, yet that Brahman is not to be talcen as the object of meditation described as Manonlaya, because the sentence " sarvam khalvidn~n Brahnla" is really an injunction teaching &ti, tbe person meditating must first quieten all his faci~lties, and in order to get this peace, he is taught - to imagine evely thing as Brahman. Thus it being ascertained that Nanomaya, &c., refers to Jiva, the word Brahman occurring at the end, i n the phrase "he my Self within the heart is that Brallma~l,"also refers to the Jlva. (Siddhiintaj.-To this the author answers :S ~ ~ T RI. A 2. I.

Prasiddha, &q Sarvetra, everywhere, in every Vedanta passage. (00 the well-know11 (Brahman possessing the attributes of creation, k c . ) Upadedat, because of the teaching.

1. The Being referred to in the s bove is the ParamBrahman, because here also is taught the well-known attributes or definition of Brahman, piz., Creator, &c., in the phrase tajja1Bn.-32.
COMMENTARY.

The Being referred to is verily Brahman and not Jfva, why 3 Becawe the attribute, which exclusively belongs to Brahman, which is taught in all the VeclBntar, namely the Cause of the creation, kc., of the universe, is taught here also, in the formula tajjalan. Though in the upakrama (or commencement, i.e., in the passage " sarvam khalvidam Brahma.") the Brahman is taught not primarily for its own sake, but as a means of

acquiring a n t i or mental quiewnce, yet in the subsequent passage, "Manomaya, &c.," Brahman isreferred to and not Jlva. The word "kratu" in the above passage means uplsana or meditation. The word " manomaya" there means " he who is to be grasped by pure manas or higher intuition," as me find in the following :-manasaiv&nudragtavyam (Br. Up. IV 4. 19.) " He is to be seen by mind alone." As regard the passages which declare that Brahman is not to be apprehended by the mind, such as " yato vacho nivartante apriipyo manasil saha,' &c., they really mean that Brahman is not apprehended at all by the mind of the scoffer, and not totiall!! comprehended even by the mind of the knowere of wisdom also. He is called prhna-darlra, or pr&pa-bodiedbecause he is the controller of prlna, just as the Jlva is the controller of the physical body, so the Brahman is the controller of Priinic body of the universe. Others say that the word prAna-darfra means 'Re whose body is ae dear to His clevotees as the life is dear to all mankind. His divine form is the most dear object to his wombippem.' He is said to be without prlna, in the sense that His existence does not depend on p r h a as thorn of ordinary creatures. He is said to be without manas, because His knowledge does not depend upon mind. Or the prohibition aprhna and amanas may apply to the non-possession of the prlkritic pr&naand manas by Brahman ; and not that He has no life or mind of His own. In other drutis He is He is aleo said to breathe without called " possessed of mind," (m:). &fdaq&tam, LC. air in some drutis, (m) Others say that Manomaya refers to Brahman, because this appellation llas been frequently applied to Him in the Upanigsds. Thus Manomaya prlna darira net&(Mund. 11.2.7). " He assmumes the nature of the mind, and becomes the guide o E the body of senses." Similarly in the (Taitt. Up. I. 6. 1) me find the word Manomaya applied to Him. "Tbere is the ether within the heart, and in it there is tbe Person consisting of mind, immortal, golden." So also in the (Kath. Up. VII. 9) "He is conceived by the heart, by wisdom, by the mind. Those who know this, become immortal." 'He is also " p r i n a ~ y a pr~nah,"life of life. (Br. Up. IV- 4.18). Thus the wellknown Manomaya applied in all the above passages to Rrdman is referred b here in the Chhandogya also. Therefore i t refers to the Supreme Self. &TRA L a. s .

fh&F3dhl~?

39Il

Reag Vivaksta, desired, to be stated, subsequemly to be mentioned. gm GLI!~~, qualities. mqir: Upaptteb, because o f t k reason.b4emss. q Cha, and.

2. Moreover the qualities subsequently described are possible in Brahman only.-33.

COMMENTARY.

The attributes like ' prlna-darlra ' whose body is prLna, w-: whose form is light, kc., are possible in Brahman only and not in a Jfva, where they are out of place.
&TRA

I. 2.8.

Anupapatteh, because of the impossibility, because or the unreasonableness. g Tu, but. ? Na, not. m:darkah, the embodied, the Jtva.

m:

3. The embodied one is not the Manomaya (Chh. 111. 14. 2.) because those qualities are not possible in a Jfva. -34. COMMENTARY.

1 1

Ij

The Jfva is like a glowworm before the lu~uinosityof the Brahman, who is like a sun when compared with it. The high attributes described in that passage are not possible in a Jiva.

q$ Karma, object. declaration. q Cha, and.

ffirtyi, agent.

sqq%q

Vyapdedat, Because of the

4. And because there is a distinction drawn therein

between the agent (Jfva) and the object Brahman.-35.
COMMIONTARY.

Tlie text says.-" When I shall have departed from hence, I ehall obtain Him." Here the word " Him " refem to the above-mentioned Manomaya, i n the objective case, while the agent is the Jtva who says " I shall abtsin." Therefore tlie object Manomaya is, and must be different from the went (Jtva) who obtains it. Therefore the Manomaya is the Supreme Lord. The obtaining here is like that of a river falling into a sea.
~ O T R AI. 2. 5.

qsg I d
h

m y n ~ s ~ r ~ l
Vie sat, because of difference.

dabda, word,

/I

P "

5. Because of the difference of declensions of the two words, the Manomaya is Brahman. -36.

Bhkla.3

It

PADA, I

ADBIKARANA, Sd. 7.

73

COMMENTARY.

He i s my Self within the heart." Here by using the word 'my' in the genitive case is denoted the embodied self, the worshipper, while Manomaya is the worshipped ; and is employed there in the nominative case. When in the same sentence, two words are used in two different cases, these words always denote two different objects. Therefore the Manomaya is different from the Jiva, the embodied self, the former is the worshipped, the latter is the worshipper. ~OTRA I. 2. 6.
"

* .

1 1 ~11 6 1 91

Smyitek, because of a,sm! in text. q Cha, and.

6. So also the Smriti.-37.

COMMEXTARY.

So a l s ~ we find in the GftA (XVIII 61) :h : ~ & d 9 ~ 1 ~ d @ % ~ W ' The Lord dwelleth in the hearts of all beings, 0 Arjuna, by His illusive power, causing all beinga to revolve, as though mounted on a potter's wheel.' Now an objection is raised, that the Manomaya of the Chhiindogya cannot be fdvara, but is J i m , b e c a ~ ~ the s e description there is more applicable to all individual soul than to God. The text says :-" He is my Self within the heart, smaller than 8 corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller then a canary seed or the kernel of a canary seed." This shows that tile Manomaya occupies very little space, in fact it is atomic and w, canuot be God. To remove this doubt the author says :SOTRA I. 2.7.

Okastvat, becawe or dwelling place or & AI bhaka, small. abode. qy Tad, that, 01 that. r40a9[r(2 Vyapadedat, because of the description Cllet, if. q Na, )jot. or denotation. q Cha, aud. q 1Tft Na iti, not so. Nichrlyyatvrlt, because of meditation (in the heart), Evam, like space. q Clia, and. thus. aF&tqqq Vyon~avat,

7. Should it be said that the Manomaya can not refer to Brahman on account of the smallness of the abode, and on account of the denotation of that ; we say no, because Brahman has thus to be meditated upon, and because in the same passage it is said to be infinite like space.- 38.
10

COMMENTARY.

It is not proper to my, on the atrength of the above two reasons, that the Manomays is not fdvara, because in this very passage, it is declared to be infinite like space, and alLpervading like ether, " h a t e r then the earth, greater than the sky, greater than heaven, greater t,han all these these two conflicting statements worlds." How then do you reco~~cile about Manowaya ? To this tile author replies by saying that " I t is described as rnillute for the eake of nieditatiou only." This linlitation or memuring the infiliite Brallman is for the sake of meditation, so that one may conceive the Lord in his heart. (The highest Person, for the purposes of meditation, abides in the hearts of the meditating devotee ; though h e is really not so). The sense is that the all-pemading, supreme Brahman, when described as atomic, or of the size of a span, is so described e o n ~ e timnes, mere1y figuratively, and sometimes directly and truly so. Where it is figuratively so described, it means tbat when the devotee thrdks of his heart, and of the God residing in that heart, he naturally ascribes to God, the limitations of tlie place where God is imagined to be. This is purely figurative. But there is another aspect, i n which n~inuteneseascribed to Brahman is not figurative, but actually true, for though G d is infinite and all-pervading, yet owing to His supreme kiudness on his devotees, be tl~rough His inconceiveable power, presents Himeelf in their hearts actually and directly. Tl~ougli He is essentially one and has one essential form, yet in t l ~ e hearb of Jlis devotees, He appears in lnaug fo1.m~. A s clays tlle druti :-' Though one Be luani fexts Hirlleelf aa many.' Though He i s all-pervading, yet He becomes ato~nic,&c., thmugh His ~nysterious inconceiveable power. Thik will be further explained in Satra 25, in the secbion treating on Vaidvknara. Tlie all-pervadingness of the atom and the span-sized Brahman consists in this, that in this very form He appears sim~~ltnneously everywhere, wherever His devotees are. This simultaneous appearance of the atomic or the span-sized Brahman everywhere. thus establishes His all-pervadingness even in His manifested form. If it be objected that if the Sapreme Lortl is inside the body of a Jiva, then like the Jivtr, He would be subject to experietice of pleasure and pain, such experiences spriuging from connection with bodies : to this the author replics by the following Satra :--

~ O T I. R3 . ~a

tinitrl Sambhoga, cornmensnlity of enjoyment. Sarn =common, and blioga =enjoyment : iointness of enjoyment. Slfit: Prllptib, attainment, resultant. &

BW.1

I1 PADA, N AIIHIRARAFA, S22. 9.

75

Iti, 1t1u.s. Chet, if. q Na, uot. & q q Vai&syat, because of the d?tTerence: or specific cause. The specific cause on account of which one stiRers pleajdre or pain is not mere con~lectionwith body, but his Karmas done i n the past.

8. If it be objected, that there will be the connection with experience of pleasure and pain, were Brahman to abide in the same body as the JEva, we reply not so, because there is a difference peculiar with regard to this connection.-39.
COMMENTARY.

The word Samblloga in the Sfitra denotes mutual experience or comtnon experience. T l ~ e force of CPISam, in Samblloga, is that of Saha; just m we find ~n the word Samvrida. hvara is not affected by the suffering or enjoyment of the Jiva. Why ? Because there is a difference. The sense is this. The mere dwelling within a body is not the cause always of experiencing the pleasures or pains connected with that body. The experience is subject to the influence of the good and evil deeds. 'one of And ldvara has no such karma ; for we read : the two eats the sweet fruit, the other one looks on without eating.' (Mu. Up. 111. 1, 1.) Similarly in the Cfitri the Lord says :--I The karmas do not touch Me and I have no attachment to the fruit of karmas.'
l T l ~ ~ ~ t ~ Q m l l

Adhikma~a 11.-The Eater is Brahman.

(Vigaya).--In the Katha Upanipd we find the following verse :-

z l m ~ u ~ ~ r r s m * q ~ ~ ~ ~ i i ~
"He for whom the Brihutanar, and the Kqtripis have both become the food, and a " (Kath. Up. I. 2.26.) Death is whose sauce, who then knows where He i

14

(Doubt).-Here the words " Food " and " Sauce " indicate that there is an eater. The doubt arises who is this Eater? Is it Fire or is it tho Jtva or is i t the Supreme Self. (P&rwpakga).--The Fire is the Eater meant here, because there is nothing specific in that verse which would show that it is not the Fire referred to there, and the queatior~aud answer also mould indicate the mlne thing. There is a well-known Qruti that Fire is the Eater. (Br. Up. I. 4. 6.1 d%tTnlq: I1 Or the Eater may be the Jtva, because eating is an action, and action is appropriate to the individual soul, and not to the Supreme &If, who is free f r ~ m all actiow. Moreover the druti itself in another passage declares that the Jiva eats the sweet fruit, while the Supreme Self looks on without eating. (Mund. Up. 111. 1. 1, Kath. Up. 111. 1.)

n * eqarcmmmi &sftsner&~ ~ u f w . r p i r In

&m:Ww5 +

Therefore the Eater is the Jiva. (Siddhiinta).-To this objection the alitllor answers by the following S i d d h h t a SBtrrt :-

AttB, tlie Eater is the Sup~eme Cliarachara, the moveable and immoveable. Grahanat, because of H i s seizing or coi~tni~~ing, 0 1 . taking up as food.

9. The Eater is the Highest Self, because the moveable and the immoveable are taken as food.-40.
COMMENTARY.

The Eater can be the Highest Self only, because the eating of tlie whole universe of moveable atid immoveable is possible only in the case of Brahman. The words B r b l ~ m a ~ and ~ a the Ksatriyau are merely illustrative, and the whole universe sprinkled over by 1)eath is referred to here as the Food. Such food can have no other Eater tlian the Supreme Self, a eat the whole universe. Tlie word " sauce or condiment " for no J i ~ can is a thing which, while itself being eaten causes other things to be eaten. being a condiment as i t were, Therefore while the Deatli itself is consnn~ed, it makes other t h i n e palatable. Therefore the Eater cf the whole universe made palatable by Death, can mean only the Lord in EIis aspect of Destroyer ; when at tlie tirne of Pralaya He witlidraws all things within IIi~nself. Therefore, the Suprerile Self must be taken here to be the Eater. Nor is there any validity in the objection based on the text of the Hun?. Up. which says that the Lord does not eat and the Jiva alone eats, for the prohibition of eating there refers to the eating of the f ~ w i tof actions. The Lord does not ent the fruit of actions of the Jiva. The Jivn alone eats such fruit. That text does not mean that the Lord has no specific eating of His owti, for the Lord has His own particular objects of enjoyment ; as has been explained in the conimeritary on that verse of the Mund. Up.

~ O T R AI. 2.10.

PrakamBt, because of the context. q Cha, and.

10. And on account of the context also the Eater is Brahman.-41.

Bhhya.]
-

I I PADA, I I I ADHIKARAYA, Su. 11.

-

77

COMMENTARY.

4 k m R ~ ~ r r r r m : l

-emmmmPm~~m:&

In the Kath Upaniead we read

:-

"More subtle than the subtle, grcoter than the great, the i t m $ is hidden in the heart of that creature. A man who is free from desires and free from grief, seae the majesty of t h e Self through the graae of the Oreator."

This shows that the topic is that of the Supreme Self. The force of the word " And " in the Sfitra is to indicate that the Smliti is also to the same effect, as says the GltA-

aarffth-c~~l~pw-l
Thon a r t the Eater of worlds, of all that moves and stands ; worthier of reverence than t h e Guru's Self, there is none like to Thee."

Aclhikarapa II1.-The
(Viyaya).--In

associate i n the cave is Brahman.

n

the same Upaniwd, valli 3, verse 1, we read :i ~ ~ h k ~ r

own worka, entered (the ether in the heart). into the cave (of the heart), dwelling on the highest su~umit Thoee who know Brahman a l l them shade and light ; likewise, those honseholdera who perform the TrigOohiketa eaoriflce!'

t4casmfBr-t1 " There a r e the two, drinking their reward in the world of their

(Doubt).-NOW this text clearly refers to tile ,Tiva who elljoys rewards of his works together with an associate coupled with it. And is this associate either Buddhi or the I'rana or the Supreme Self. (Pdvvapk.ga).--The associate must be either the Buddhi or the Prlna for they being the organs of the Jtva and the instruments of the enjoying, it is possible for either of them to drink the "rita" and thus ellare in the enjoyment of the fruit of works of the Jiva, while sucll enjoyment dtms not suit the Highest Self and in fact such enjoyment is prohibited with regard to the Highest Self. Therefore this aesociate of the JPva must be either the Buddhi or the PrLna, which somehow have been brought into connection with the enjoyment of the fruits of works. (SiddMnta):-To this prima facie view, the author of the Satro answers by the next aphorisnl, stating that the associate of the Jive is the Supreme Self. BOTRA
I. 2. i I.

g ~ Guham, . it] the cavity, in the heart. qfai) Pravistau, the two who entered Atmaliau, the two selfs. ft Hi, because. Tat, that, nfsRt Dar$anat, because of being seen (in the other texts also.)

11. The two who have entered the heart. are the Jiva-Atman and the ParamBtman, because such is seen in other texts also.-42.
COMMENTARY.

The two found in the cavity of the heart are the Jiva and the Lord, and not the Buddhi and the Jlva or the Prdna and the Jiva. Why do you say so? For this is seen. Namely, it is seen, that in tlrat section, the Individ~lal Self and the Highest Self are spoken of as having entered into K:rtli. Up. T. 4. 7 shows that the Jiva in i n tlie heaft :the heart. Tllt~s

"8he who is co-born with the spirit, She the Infinity full of Divinity, concealed in the cavity of the heart and abiding therein, manifests herself also in the elements. This is that. (Aditi or Jivn is the spirit side or pole of croation-manifestation is from matter)."

While Kath. Up. I. 2. 2 shows that the Suprelne Self is also in the heart :-

tq*~**~aqplf&i g&Q@mpq

*lfeWh*n

'' The wise leaves behind joy an& sorrow, having known the God by the yoga of eoncentration of Self,-Him who is dimcult to be seen, who pervades the nniversa, who is in the heart of all, who dwells in the hlnktas, the Anc~ent of Days."
The word "hi " or "because " in the Siitra i n d i c a h that it is a well-known tradition of the ancients that the Jfva and the Supreme Self are in tlle heart. The word " pibantau " ~EI in the dual number meaning " the two drink ;" while as a matter of fact, the Jiva only drinka the fruit of its works and not the S ~ ~ p r e m Self. e The dual case is, therefore, to be understood in tlie same way as the phrase " There go the umbrellabearers," one of whom only carries the umbrella. Or else this may be explained that both are agents with regard to the drinking, one is the direct agent; the other is the causal agent, i.e., to say the Individual Self directly drinks, while the Supreme Self causes the individual self to drink. Tht! phrase " shade " and " light " indicate the difference between the infinite knowledge of the Lord and the finite knowledge of the JPva, or that the Jiva is bound down to the chain of sarhsdra, while the Lord is above sarhsbra.

wm

Viiesanat, on account of disti~ictive qualities. q Cha, and.

i
C

Bhh~a.1

XI PADA, IZI A D H I K I R A N A , St2. 12.

79

12. Moreover on account of distinctive qualities, the associate of the Jiva in the heart is the Supreme Self.--43.
COMMENTARY.

III chis section of the Katha Upanisad we find distinctive attributee of the JPva and the Lord alone, such as the Jiva is repremntecl a . the one who meditates, and the Lord as the object meditated upon, Jiva as the person attaining and the Lord mthe object attained. Thus from verse I. 2. 12, quoted above it is clear that the Jlva is the subject meditating and the Lord is the object of meditation. Even in the present text also, the words "light" and " shade " distinctly point to the fact that the Jiva is possessed of mall knowledge and the Lord as having all knowledge. Moreover the text I. 3. 3, declares in the paasage "know the self to be sittiug in the chariot" and the body to be the charioteer arid the pissage " But he who has linderstanding for his charioteer and holds the reins of the mind, he reaches the end of his journey and that is .that which attains, the highest place of Vilnu." This refers to Jlva a and the Pnram&tman as that wliich is to be attained. These distinctive attributes show that the asmiale of the J h a is neither Prkga nor Buddhi, but the Supreme Self.
Note.-We give the whole of the first nine verses of the third valli hew :-

'

r l i W ~ a h ~ ~ a W b & r m T $ ~ P r m a B t

~ ~ ~ ~ t I I ~ I t Q : * ~ F W h d w ~ a ~ n ~ ~ m r n a ~ R w i ~ ~ a w&i W cn: anrrifa s II p II @mh rr~n-r,9*3 ~ l ~ f ; S T g a i ' j R r a i ~ :w Id I ~ im I Iw l q e r m r r w ~ ~ ~ n ~ ~ ~ ~ ~ R o n n ; l

wmm~~i:wq~~ i$ ~ ~m a t tq d t R r e m m # s r R r WWTF6: W q - 8 1 B g

&?rnann~-b~~~fi~nmIan-rn

r a ~ w @ r
- 4

t h e two (aspects of the Lord) the drinkem of truth, exirting in the body 1. Them obtained by good works, both dwelling in the cavity at the heart, in the moet highly rplendid Param ( i e., VPyn ). The knowem of Brrrhman and the09 who perfom the 5ve g m t .sariloas and observe the triple NPchiketa Fire, d w r i b e these aa shade and the ran. a. I know t h e Lord Viggu, both as t h e Spirit in the F&ohiketa Fire, a d b the durn o t all His woahippem, the imperishable Supreme Brahman, the Qiver of security, to the frightened vop.gers on the oaean of Bilhdra,-the Lord dwelling in t b e rhore o p p i t e to bha&ra(M the world-Spiiit directing t h e Mukha). b Know thou the Jfva AtmP as m t e d i n the Ohodot, the body even M the oar ; Ute Buddhi, aa the driver and Manw aa the reins.

mancw f i P m ~ 3 ~ 1 : ~ : 1 & s wmnM& 9 4 : d&d: rnrcIOlIqI t l

80

VBD'DA NTA-SUTRAS. I

ADarAua.

[Govinda

4. The wise say that the senses are the horses and t h e objects their roads ;they also say that the i t m ~joined , with the senses and the mind (only, but devoid of Buddhi) is the suilerer (enjoyer). 5. But he wpo is without. discrimination, and with Manas out of harmony, his senses a r e always uncontmlled like t h e unbroken horses of a driver. 6. But he who discriminates, and has Mallas always harmonised. his senses a r e controlled, like the good horses of the driver. 7. He who is without discriminatio~r,and the Manas uncontmlled, being always impure, never reaches tbo place, but returns again to the world. 8. But he who discriminates, with the Manas always harmonised and (sensed) pure, verily he (reaches) that place from which he is not born again. 9. But the man wbo has reason tor his charioteer, and holds the reins ot Manas, he reaches the end of the road, that highest place of Vignu.

Adhikarana 1V.-The

Person in the eye is Brahman.

(Vigaya).-In the Chh. Up. (1V. 15, 1-41we read:-

~~~~t Il'3H FlFTEENTH KEAFT)A. 1 . He said : This person t u b is seen in the eye is t h e Self, (called Vlmana). This is the Immortal, the Fearless. This is Brahmin. Nothing clings to this. Because (suck a person resider, in the eye), therefore, if any onodrops melted butter or water on it, i t runs away on both sidee (and doe8 not cling t o the eye). 2. The wise call Him t h e SamyadvBma (the most beautiful), because all objecta of h n t y enter into Him. All beautiful objects enter into him who knows Him thus. 8. He verily is called Vimani (the Giver of beauty), because:He alone gives beauty t o all. He who knows Him thus gives beauty to all (beings inferior to himself). 4. He is also Bhhmani (Reoplendent), for He shines in all worlds. He who knows this thus, shines in a11 worlds. 5, Now when such persons die, whether (their relations) perform their death oeremonies o r not, they go to the plane of the Ray, from the Ray-plane to the Day-plane, from the Day-plane to the Bright-fortnightly plane, from the Brighefortnightly plane to the Northern sir-monthly plane, fmm the six-monthly plane to the &lar plane, from the Solar plane t o the Lunar plane, from the Lunar plane to the plane of Bsrasvati, (from that they reach to the plane of the chief Vlyu) who is her Lord and t h e beloved of God. 6. He leads them to Brahman. This is the path guarded by the Devas, t h e path that leads to Brahman. Those who proceed on that path, do not return to this round of humanity, yea, they do not return.

(Doubt.)-The doubb here arises, whether the person abiding within the eye is the reflection of the Self or solaleDivine Being presiding over the organ of sight or the Jiva or the Supreme Self. (Pdrvapakp).-The PQrvapakga maintains that it may be the reflection of the Self, for the text refers to the person seen se supported by the eye, and as directly perceived by a perion in the retina of. another, therefore, it must be the reflection of that person as Sean in the mirror of the eye. Or it may be the presiding Deity of the organ of the eye, for we find in Bri. Up. 5. 5. 2, such a being described. ~ s ; P ~~~: ~ & ' ~ r ~ m F i t w W m ~ g q p R ~t~ * r n

~ d ~ u r f i l e c i t u w ~ B @ ~ * q f W rnbmqhq
U9,W

Now what is true, that is the kdityn (the sau), the person that dwolla in yonder orb, and the person in t h e right eye. These two w s t on eaah other, the former wsting with his rays in the latter, the latter with his pr0qas (senses) in the former. When the latter L on the point of departing this life, he eees that orb as white only and those rays (of the am) do not return to him."

Or it may be the individual soul or Jlva, for when the soJ perceives an exterual object through the eye, it for the time being comes \m contact with the organ of the eye, and so the person in the eye spoken of in this Chhlndogya text can not be the Supreme Self, but may be any one of these three. (Siddh&nta).-To this the author replies by the following Siddhtnta Sdtra, demonstrating that the person within the eye referred to in thie text is the Lord. ~ O T J UI. * %. 18.

~*:~llIsIlpII
Antarab, the being within. reasonableness.
m t

Upapatteb, because of the

13. The being within the eye is the Lord, because it is more reasonable to constrlie the passage as applying to the Supreme Self than to anything else.--44.
UOMMENTARY.

The person within the eye can be nothing else than the Supreme Self. Why? Because the description is more suitable to the Elupreme the attributes like " being the Elelf of else. Becau~e Self than to all," being immortal," " being supremely gl-t" (Brahmatva) "ing
1 1

untouched by sin," Supreme Self.

"

being samyadv&ma," &c,, are applicable only to the

N m :-The attributes of being VQmanior the leader of all and Bhbmani, the AllReidgent, appliM to the person in the eye are appropriate in the w e of the Lord alone. S~TRA I. 2. 14.

eq y?VTT(B 9 1 9 11%II Sthanadi, the place aud the rest. rgdaqlR( Vyapadedat, on account of the statement. q Cha, and.

14. And because there is statement in another Upanisad, mentioning that the Supreme Self has His abode in places like the eye, etc.--45.
WMMBNTARY.

I n the Bri. Up. (111. 7. 18) we read that the Supreme Self has his abode in places like eye, ear, &c.

a wmm4awgn: u pe 11

m q k haq4tsaft i w@

BG 9pr -8 nffi w v ~ d d q
U

"He who dwells in the eye, and within the eye, whom the eye does not know, whose body the eye is, and who pulls (rules) the eye within, he i s thy S e l f , the puller ( r l e r j within, the Immortal!'

Now the puller within the eye, ear, &c,, by taking His abode in those organs, cannot be any one else, but the Supreme Lord.
sOTRA I. 2. 16.

Sukha, happiness. WC Vidista, qualified by or possessing. Abhidhaoat, because of the description. q Eva, alone. q Cha, and.

15. And because the text refers only to that person

who possesses joy, therefore it must refer to the Supreme Self, and not the Jfva, who has not joy but misery.-46.
COMMENTARY.

I n a previo~s passage of the Chh. Up. (IV. 10. 5.) it has been a i d that joy 4 is Brahman and space is Brahman. The Brahman wllo is deecribed in that paseage as possessing unlimited joy or bliss, is again referred to in this passage, as the person dwelling within the eye. Therefore, the context refers to Brahman, and it mould be doing violence to the context, if the person witbin the eye is interpreted to mean a being other than the Supreme Self. No doubt, that between the passage stating that Brahman in Infinite Joy, and the present passage, there intervenes tile subsidiary vidyL called the Agni VidyA or the science of fire, but as this Agni VidyB is subsidiary to Brahma Vidyl, it cannot be mid to break the

1
1

BhBbya.1
"

I PBDA, IV ADHIKARAUA,

S 4 16,17.

83

1'
I

context. Therefore, the text Brahman is joy (IV. 10. 5.) is connected with the present' text under discussion, (1V. 15. 1.) in spite of the intervening text of Agni Vidyii. By using the word Vidigta in the SEltra, it is indicated that attribhes like Intelligence, Infinity, &c., refer to Brahman.
&TRA I. 2. 16.

% Buts,
course.

&;rm

11$,'111 f ! S I 9 II heard, Upanisatka, Upanisad. &ti, way; kdhidl,An8t, because of the statement, q Cha, and.

16. And because there is description given in this

p s a g e , of the same sort of salvation, obtained by the person who worhips the person in the eye, as is obtained by persons who have heard the Upanisad and worship the Supreme Brahman. -47.
COMMENTARY.

I n other texts o f the Upanisad we hear of the path called the Devayiina, on which go the souls of the liberated, who have heard the Upanigad and have understood the mystery of Brahman. This path by which the knowers of Brahman go to salvation, is the may by which the knower of the person in the eye also goes, for the Teacher Upakodala describes that the knower of the person in the eye goes by Devayiina. For he says :-" They go to light, from light to day, &c." Since the result as regards Mukti is the same, both of the person w11o knows Brahman and of him who knows the person in the eye, therefore, the person in the eye and Brahman are one and the same. The next Siitra shows that it is not possiblefor the above text to mean either the reflected Self or the presiding deity of the eye or the Jlva SOTRA I. 2. 17.

niwmyq,\m: 11 9
& :

I 9 I 91s II

rn:

Anavasthiteh, on account of ooo-permaliency of abode. Asambhavat, on account of impossibility. g Cha, and. q Na. not. Itarap, the other.

17. No other being like the reflected Self, &c., is meant by the person in the eye for two reasons :--First, because they do not have their permanent abode in the eyp, and secondly, it is impossible for them to possess the attributes described in that passage.-48.

COMMENTARY.

The reflected Self, &c., do not always abide within the eye, as a rule, nor the attfibute like " conditionless Immortality" is applicable to them.
Nara :-The mflwted Self is seen in the eye. only when another person is near the eye, so this has not permanent abode in the eye. Similarly the Sun, the deity uf the eye, deea not dwell in :he eye, but his rays only dwell therein. So he also has not his permanent abode in the eye. While the Jfva has his permanent abode in the heart, and not in the eye. Thns none of these three oan be the person in the eye, for none of them has hi permanent residence them. Similarly the attributes like Immortality, &c., do not apply to thew. Therefore i t must mean the Bopreme Self.

Ad-hikarana V.-Tke I n t e r n 1 Ruler is Brahman.

(V+ya).--In the Bri. Up. we read (111. 7. 18.) "He who dwells in the eye, whom the eye does not know, who rules the eye from within is the Self, the Internal ruler, the Immortal." In that chapter, this lrlternal ruler ie mentioned BB dwelling in the earth, the water, kc., and ruling them all from within.

u:@mfi &q @mlaa atylwtsr* ma*&w ~ ~ nw ~~3rsqgf?nm&s;m? ~ d a ~~~1ErnP:~%s%rsdmu wmmmh-qa: Sma ~vu%rsitmit
~**emkm-it-~:

'He who dweUs in the earth, and within the earth, whom the earth does not know, whom body the earth is and who pnUs (rules) the earth within, he ia thy self, the puller (ralerhwithin, the ImmortaL' 'He who dwells in the water, and within the water, whom the water does not know. yhom body the water is, and who polls (rules) the water within, he b thy self, the puller (ruler)within, the Immortal.' "He who dwells m the &w, and within the fire, whom the tlw does not know, whom body the tlw 4 and who pnlls (rales) the 5m within, he is thy &If, the puller (ruler) witbin the ImmortaL"

arises the following doubt :in the above and similiar verses in the Bri. Up., the Pradhiina or the Jlva or the Supreme Self. (P22rPapakqal.-The PEirvapaksin says : " The ruler within is Nature, tor she controls the whole universe within, and because the cause is always found in the effect aa interwovsn with it. Therefore, the cause is the controller of the effect and as the univelwe has for its cause the Pradhsna or matter, therefore Pradhana is meant in this passage. Moreover, this PradhBna, though non-intelligent, is said to be the Self or Atman, because it is h e giver of dl happiness, and so figuratively is called atman, or because it is all-pervading therefore, it is called atman ; and BB it is Eternal, it i s very appropriately called the Immortal. Or t h ~ ruler s within may be a Jfva, Some highly evolved yog& who enters easily into the hearts

(Doubt).-Now

Ts the ruler within, mentioned

BWa.1

TI PJDA, V A D R I K A R A ~ A ,512. 19.

85

of others, and with equal ease vanishes therefrom, through his occult powers, and so he may very well be called the Invisible Inner Ruler, and the words " Atman" and " Immortal" may also be very appropriately applied to such a Jiva, witliout recourse to figureof s$eech. Therefore, the Ruler within is either Pradhfina or a highly evolved yogin. (Siddh&nta).-This objectiou the author answers by the following Siddllhta Sfitra, declaring therein, that the ruler within ie tho Supreme Self and uot Prakriti or Jfua :SUTRA I. 2. 18.

s
A~~taryarnI, the ruler within, Devas, &c. Tat, His. k d Dlrarma, attributes because of the statement.

1 9 1 !GI1 r
Adbidaivadi~u, in the Vyapadedat,

18. The ruler within referred to, in the Upanisad, in respect to #the Nature Forces like ear'th, &c., is the supreme Self, because Hie attributes are distinctly pointed out in that Chapter of the Upanisad.--49.
COMMENTARY.

The ruler within spoke11 of i11 the Bri. Up. verses as ruling from within, the Nature forces, like the earth, air, water, &c., and the psychic forces like mind, senses, hc., can be none else than the Supreme Lord, for the attributes of the Inner Ruler, mentioned in that chapter, belong only to the Lord. For ;,he Lord alone dwells within these natural forces, but is not known by then], while Re knows these forces, controls them and prevades t,hem and is supremely wise, and full of wisdom and bliss. All these are the attributes of the Lord, and cannot belong to matter or to any individual soul how high soever.
P~TRA I. 2. 19.

; r = t d m z ~ w h i m q ~ ~ r ~
Srnarta, taught in Srnliti only, namely the q Na, not. q Cha, and. C& Pradhana ana the Jiva, all that is not druti is Sniliti, namely everything else than Antaryarnin. qqq A-tad-dllarma==not-its-qualities, i.e,, not PradhBna'l qualities. AbhilgpAt, beeause of the declaratio~t.

19. The Antaryamin is not the PradhGna or Jlva, &c., because there is a declaration of qualities not belonging to them,-50.

86

VEDANTA-STUBAS. 1 ADEYAYA.

[Qoaincia

For the reaeons already gived, the Smarta, the thing not mentioned iin the 6mti paasage of the Bri. Up., but in the Smliti, namely, the root of matter &c., ie not the Inner Ruler, because the text describes attributes which cannot belong to matter or Jtva. The attributes like the following are mentioned therein : which cannot possibly belong to matter or JPva :-

e m r ~ m s u hr rp m ~ f s r s r m r ~ ~ * a i t ? r r ~ ~ r ~ s h r ~ ~ ~ a
"Unperceived but perceiving, unheard but hearing, unknown but knoving." " There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other knower but he. This is thy Self, the Ruler within, the Immortal. Every thing else is of evil." (Br. Up. 111. 723). Every thing else than the Antaryirniin is smilrta, namely, a thing not specifically mentioned in the above antarybmin passage. For the attributes like the hearer of all, &c., cannot belong either to the Pradhirna or the Jiva.

SOT=

I. 1 ao.

Sarira, the embodied. the individual self of a yogin. q Cha, and. Ubheye, the both, namely, both the Kanvas and the Madhymdinas. qfq Api, even, also. ft Hi, .because. '4aq Bhedena, by difference. mq Enam, this, namely, the Antaryamin. Adhiyate, read, speak of.

20. The soul of the yogin is not the Antaryiimin, because both recensions read it as different from i t.-51,
00MMENTbRY.

I'he word "not" of the preceding Satra is understood here also. For the reasons already given, th5 soul of an advanced Yogin also, cannot be the Antaryamin of this passage. Because both the KfLnvas and the Mirdhyandinas read, in their respective recensions, this AntaryC min, ae different from the eoul of the Yogin. The KLnvas read "yo vijiiiinam antaro yqmayati" : "He who dwells in the VijiiBna, namely, the Jtvltman, and controls the JPva." The N&dhyandinas read :-" Yah btmham antaro yamayati," "he who dwells in the Self, and controls the ia Hari aloae. The Subirla Up., moreSelf.' Therefore the Ruler w~thin body over, ststes directly that the Pradhana and the Jiva, constitute t l ~ e of the Highest Lord. For it rays that he has the earth, water, fire, wind,

ether, the Avyakta (PradhAna) and the Akwra (JPva) as his body :-" He, the Inner Self of all, the divine One, the One God N&r&yapa." The text of the Subbla is :-

: * k f & + m m r I p a ; r m m 9 pM&~:~ r i g M 9 a q 1 1
1
" Within the body, placed in the cavity, the Unborn, the One, the Eternal, whose body is the earth, who moves within the earth, whom the earth does not know, &c."

Adhikara~aV I .-The a h r a is Brahman.

(Vipya).-In the Mandaka Up. we read :q q @ h p R j ~ ~ * l

nu mr wr mqqmbm& I W d w q p e W
mfMfQ'Fr+l?i
'' Wle higher knowledgo is that
by which the Indestructible is apprehended. That

which cannot be seen, nor seized, which has no genus or species, no eyea nor ears, no hands nor feet, the eternal, the omnipresent, the i~~flnitesimal, that which is imperishable, that it is which the wise regard ns the source of all beings. (Mu??. Up. I. 1.6.)

faaitm$gh~:anar*PFntraa:~msrr%rmrtrgiitaprrrp
m:~l1111.
That heavenly person is without body, is both without and within, not pdnaed, without breath, and without mind, pure, higher than the high Imperishable, (Man$. up. 11.1.2.)

/I

(Doubt).-Here arises this doubt: are these two sentences descriptive of the Prakriti and the I'uruaa of the Siibkhyas respectively, or whetlier both denote the Highest Self, cnly. Pdrvapa1qa.-The PQrvapaksin maintains that the first refers to .the Prakriti, because it enumerates attributes all of which are applicable to matter, and none of them contain attributes such as seer, &c., which would denote an intelligent being. Moreover the word Yoni, translated as source, denotes also the material cause of anything; and therefore the Imperishable or aksara of that passage is pradhbna or Prakriti. While higher than the high Irnperisllable of the second passage is the Individual which is also called Imperishable, bac Self, which is higher than Prak~iti, undergoes all modifications. Therefore, the two Imperishables of these two passages, denote the Pradhbna and the irldividual soul respectively. (SiddhBntu).--This p i m u facie view is set. aside by the uext SQtra.

m:Cupakab, one

Adyidyatva, invisibility. Adi, and therest, beginning with. who possesses the quality. ~dyibyatvadi-gut?akati, being that which possesses the qualities of invisibility, kc. Dharmoktep, because of the mention of attributes.

21. The being possessing the qualities of invisibility, &c., is no other than the Highest Self, for the text declares attributes which belong to the Highest Self only.-52.
COMMENTARY.

In both these passages, that which possesses the attributes of

invisibility, &c., must be understood to be the Highest Self, because they mention qualities whioh belong to Him alone. Thus Mund Up. T. 1. 9. says:-

~d~tdf8mpwr~ I ~ma:
'' From him

r u m m n m w ~ ~

who perceives all and who knows all, whose brooding (penance) consista C knowledge, from him (6he hig'lest Brdhman) is born that Brahman name, form and matter (food)."

The attributes like All-knowing, &c., belong only to the Yighest Self alone. Similarly, the attributes like "heavenly," "formless person" of 11. 1. 2. are appropriate regarding Him alone. The section also, in which these passages occur, relates to the Highest knowledge or par& vidyii, so also it must refer to Brahman and not to Pradhlba or Jfva. ~OTRA I. ta. 22.

Rh&vw+$wmWn~ 1313311
Videsapa, distinctioi~, qualifying attribute, such as Onlniscient, &c. Bheda-vyapadedabhyam, by poi-lting out of difference, such as the Heavenly person, t c . p Cha, and 9 Na, not. & Itarau, the other two, vis,. the matter and the souls, the Prakyiti-and the:Purusa of the Sailkhyas.

22. The distinctire attributes (like Omniscient, &c., differentiates the Highest Imperishable from the Lower Imperishable called the Pradhha), while the pointed references to him (as the Heavenly Person, without body, etc.) differentiates Him (from the ottherperson called the Jiva), therefore, none of these two is intended in those two passages.-53. COMM B N T A R Y .
I n those t.wo passages, thereference is not to the Prakyiti and Puruv because there is a di~tinction as well as a diffe~.e~ce mentioned therein. The section distinguishes the Alrgsra which is the source of all, fr6m the

PradhLnr, by thespecificepithets of Omtiiscient, &c., aud differentiates this Akgara from the individual soul, by the attributes like "Heavenly Person, without body," etc. Therefore in both these passages, the Highest Self, the Cause of all, has been described, and must bo so understood.

witwmmll? 1
the
imagiuing. 7

s ~ T R A 1.2. 28.

9 1 r

Kopa, form, Cha, and.

Upanyasat, because of the mention because of

23. And because a form has been declared, with regard to this Imperishable, therefore, it must refer to the Lord and not to the Jfva.--54.
COMMENTARY.

I n verse 1 1 1 . I. 3. of the Mundnlta Up., a forin has been described whicli is the specific form of the Lord; therefore, the Akaara, the source of all beings, whose form is so clescribed must be the Lord. That verse is as follows
: L

91(rm:&6dM**lw

ply,=fQw+

"R hen the seer sees the golden coloured Creator and Lord of a11 the world, as the
person who is the source of Brahmfr, then he is wise and shaking o f f good and evil, he reaches the highest similrriLy free from passions."

The form thus described is neither of PI-akriti nor of the h a . But how do you know that this golden coloured form is of the Lord done, and not of anythiug else? This question i~ ansuered by the next SQtra:S~TRA I. 2.24.

Prakarpat, because of the context.

t

24. The context also shows that the form above described, is that of the Lord and not of any inferior entity.--%.
COMMENTARY.

i/

The Smliti also explains this text as referring to the Lord. Thus the Vienu Purana (VI. 5.65. &c.) wys :--

$ f a c i ~ ~ ~ & ~ : ~ m m - -r#q

aw-1
rspq I
l2

m ? i i f f w I
-1

mwmi~ t : md B m m h ~ : r ~
I ma*

* -

Rsy'

rgrdmrnp4d

5 R d M @ W -:mat w m w -: n t p j h ~ ~ d m u m am?rhmnimu, m ~ mmqn

#~leamwi &qcumil:

90

VEDANTA-SUTRAS. I ADHYAYA.

[Govinda
4

"The gratis ot the Atharvanas in t h e Mnpgnka Up. deblare that two sciences ought

to be known, the highest or the park vidyl by which the Imperishable is reached, and the
aparl vidyP consietiug of Rigveda, &cr. This Imperishable is unmanifest, without decay, Inconceivable, Unborn, Unchangable, lndeflnable, without hands and feet, without form, All-powerful, All-pervading, Eternal, Source of all beings, wi thaut cause, pervading evorything elw, not pervaded by anything, from whom every thing proceeds; that verily the wise see ; that is Brahman, that is the supreme goal, that ought to be meditated upon by all, who desire emancipation. That which the S'ruti declares 8s the highest seat of Vispu is this subtle Brahman. Hc is known by the term Bhagavat, and this Imperishable is the essential form of the Highest Self. The term Bhagavat denotes this first Imperishable Self. Thus the essence of the human soul has been described. The Jivn that knows this Supreme Trntb, knows the Highest Truth, all othcr Truth is lower knowledge and falls mder the head of Traividyl."

(Vigaya.) In the ChhLndogys Upanivad, Fifth AdhyRyn, we reed as follows :-

h T w S :m : n u t i i t wrg& sn: &&r -fjwtt & ormmmr au~aitfWn: u&m M a m a :*r 3 mrarf+iriffir~pnhae q r v 5 a ; t & d m : ?m8ta?-

+
~

~-=~~--mIrmmIAslsitRm*jr~m~

ELEVENTH KHAYQA.
1. PrOchinai&la,son of Upamanyn, Satyayajfia, son of Pulasa, Indradyumna, son of Bhallava, Jana, son of farkarlksa,and Bu?ila, son of Advatariiva, these five great sacrificers and great scholars met once together and held a discussion as to "who is our Self (the Lord t o be worshipped) and what is Brahman." 2. hey decided (tos o to UddOlaka, saying) : " Sirs, there is that UddBlakn, son of A m p , who a t present knows best this i t m a n called Vaisvhnara. Well, lot us go to him." So they went to him. 3. But he decided : "those great sacrificers and scholars will put questions t o mo end I cannot tell them all : therefore let me recommend another teucher to them." 4. He said to them: "Sirs, Ao'vapati, King of Kekaya, knows a t present best thie i t m a n called VaiivBnars. Well let us go to him." They went to him.

Bhdgya.]

I I PADA, VIT ADHIKARA?IJA, Sd. 25.

91

5. When they arrived, the king caused proper honors to be paid to oach of them separately. In the ~norrlingafter leaving his bed, he said to them : "(What makos you come here ? Are you troubled by bad men? But there are no such people in this land). In my kingdom there is no thief, no miser, no drunkard, no irreligious nor illiterate person, no adnlterer, mnch less an adolteresa. (But if you have come b get wealth, then stay for) I am going t o perform a sacrifice, sirs ; and I shall give you, sim, a s much wealth as I give to each Ritvij priest. So stay here, please." 6. They replied : " May (your honor) tcll (us) through what means a man may attain (release) ; You know a t present the Supreme .Self VaiivOnara. Tell us that." 7. He said to them "I shall give you an answer to-morrow." They Went again to him next morning, with sacri5cial fnel in their hands. And he without ceremony, mid this to them.

TWELFTH KHANPA. Anpamanyava ! Under what name dost thou worship the Lord VaGvhnara ? " He replied : " As Dyn only (sportful), 0 holy king," he said. " The Lord VailvOnera that thou worshippest is called Sutejas. Therefore in thy house there are seen sons, grandsons and great-grandsons. 2. Therefore thou estest food (i.e., art healthy) and seest pleasant objects (pmsporous). Whoever worship6 thus that Lord Vaiu'virnara becomes healthy and prosperoue, and has Vedic glory in his house. Bot illis (Dyu) is only the head of the Lord, and thug your head would have hllen (in a discussion) if you had not conle to me."
1 .

THIRTEENTH KHAPPA.
1. Then he said to Sacyayajiia Pnnlusi : " 0 thou eternally elect ! under what name dost thou worship the Lord VaisvPnara ? " He replied, "As Aditye (the Lord in the sun and attracting all) : 0 holy king ! " He said the Lord VaisvOnara that thou worshippest is called Vis'varapa, the All-seeing. Therefore, in thy house is seen much and mallifold wealth. 2. There are cars yoked with pairs of mules, slave# and jewels. Thon nrt., therefore, healthy and prosperous. Whoever worships thus that Lord Vaiivbuara, becomes healthy and is prosperous and has Vedic glory in his house. That, however, is but the eye of tho Lord. You would have become blind, if yon had not come to me."

92

VEDANTA-SUTRAS. I

ADHYAYA

[Govinda.

BOURTEENTH KHAYQA. Then he said t o Indradyuinna BhBllaveya : '' 0 Vaiyighrapadya ! Under w h a t name *lost thou worship the Lord VaiBvfinar+ ? " He replied : " As VByu (the Lord i r VByu and called knowledge-life), 0 holy king ! " He said : " Tho Lord which you meditate on i s t h e Lord Vaiivfinara, called Pritliagvartma (the unusual, t h e mysterious). Therefore offerings come t o you in mysterious ways and rows of c a r s follow you. 2. 'J'herefore, thou a r t liealthy a n d prosperous. Whoever worships t h u s t h e Lord VaidvRnara becomes healthy and prosperous : has Vedic glory i n his house. That, however, is b u t t h e breath of the Lord, and your breath would have left you, if you h a d n o t come t o me."
I

a u ~ ~ ~ tna rhm i m m m mmmh & msFMtr iidh$qsnr?rrr~~ar~.tru munti~~asmru

qwhmmi
atm-t*Il

h~m wameh a r m rRr bwrw~$r&911

t f ? C m Q W ~ I I: t't I I
FIFTEENTH KHANPA.

Then h e said t o Jana : '' 0 ~ z i r k a r ~ k ! ~y Under a what name dbst thou worship t h e Lord Vaidvinara? " He replied : " As .kkBsa (All-light and support of ether) : 0 holy king." He said : '' The Lord t h a t thou worshippest is t h e Lord Vaidvfinara called Bahnla (full). Therefore you a r e fhll of offspring and wealth. 2. Therefore thou a r t healthy a n d prosperous. Whoever worships t h u s t h e Lord Vaiivfinam, becomes healthy and prosperous and has Vcdicglory in his house. That, however, is b u t t h e trunk of t h e Lord, and yonr trnnk would have perished, if you h a d n o t come t o me."

w u @mq qf&smmmrfia' hnrw 6 smmgstar m ps a m % TmRrfir 3 m x m Qwnb 9' mlmFfgp3 tRsIPxa ~f+mrq

*
h

&

SIXTEENTH KHAUDA.

1. Then h e said t o Budila AQvataradvi : " 0 Vaiyfighrapadya ! Under what name d o s t

thou worship t h e Lord VaiivOnara? " He replied, "As Apas ( t h e Lord pervading t h e water, and called Apas o r All-pervading " : ) 0 holy king." He said, " T h e Lord t h a t thou worshippest i s t h e Lord Vais'vinara called Rayi (the delight msker). Therefore t h o u art wealthy and iouriahing.

i t

2. Therefore thouart healthy and prosperous. Whoever worships thus that Lord Vaia'vAnara becomes healthy and pG.osperous, and has Vedic glory it1 his house. That, I~owevor, i s bnt the loills of the Lord : and your loins would have broken if you had not comc to me."

SEVENTEENTH KHANQA. 1. Then he said to Uddilaka Brul?i " 0 Gau-aina ! Under what aalne dost thon wor#hip the Lord Vaiivinars ? " He replied a s Ppithivi (the Lord supporting the earth, and o a l l d so because He is vast), 0 holy king." He said : " The Lord t h a t thou worshippeat, i s t h e Lord Vaiivinara called Pratieihi (flrm stay). Therefore, thou standeat firm w ~ h ollspring and cattle. 2. Therefore, thon a r t healthy and prosperous. Whoever worships thus that Lord Vaiirinara becomes healthy and prosperons, and has Vedic glory in his house. Those, however, a r e but the feet of tho Lord, and your feet would have given way, if you had not come to me."

'

&

m ~ m m F d m m t3oarqqpna' i ud q uifg q $ ~ h ~ R ~p I I a I w~ I 8rg?~~um %amm#s iit q % m q d mm: y w w d m - 4 ~ 8 q d D ~ r WIWX y b h wqvg w d * rl*q*eur11 3 11 m m : BloB: I I pc I I

*:

EIGHTEENTH KHANPA.
1. Then he said to all s i of ~ them : -"Now you verily knowing this Vaiivinara Lord an if many, e a t your food (i. c., have got your small reward) But he who worships this Lord Vai6vauars a s of the size of heart and a t tho same time limitless, he b a h food i n all ~vorlda, in all beings, gud in all self*. 2. Verily o l that Lorn VaiGvfinara, the head is t h e Good Energy (of thought), t h e eye is All;seeing, the breath is All-moving, tho trunk is t h e Space containing All, t h e bladder is'tho Rayi (matter i n t h e Astral), the feet, the earth ; the chest, t h e a l t a r ; t h e hairs, t h e grass ; the heart, tho Girhapatya fire, the mind i s t h e AnvOhSrya-fire, and t h e mouth t h e Ahavaaiya-fire.

~ s r a R arrn~gd?v r I I i, r dmf% wgf TCVR wg%qm~-m

gcsftr*~m~t'~d~-hw*ew q d r a m q~fmd;r t i a m wav&%h 1 1 3 I I

RU&

a ~ m v d m & h ,w f

w i -

94

V E D A N T A - S ~ T R A S .I ADHYAYA.
NINETEENTH KHAFOA.

[Govinda

1 . At the timo of eating, t h e first mom1 that i s taken should be considered as a &ma material. The flrst oblation t h a t he 0 5 ~ let s him do so with the Mantra " P r i y 2 y a Svihi." Then Prii!~a is satisfled. I . When thc Pri!la is satisfied, the eye is satisfled ; when the eye is satisfied, t h e snn i s satisfied ; when the hull is satisfled, tho consort of Viyu (Dyau) is satisfled ; when t h e consort of V i y u is satisfled, the Lord of Wisdom and Bliss is satisfied. The Dyala(consort of VByn) and sun rule (the Eastern gate). When he, the Lord i s satisfiocl, then follows t h e satisfaction of the saeriflcer, with his oiTspring, and cattle, and he gets health, and energy and intellectual splcndour.

1. Then \vllen he offers the second oblation let him offer itsaying : "Vyan&ya SvihP." Tho Vyina i s satisfied. 2. When t h e Vyioa is satisfied, the Ear is satisfied ; when the ear is satisfied, t h e Ifooa is satisfied 1 when the moon it- satisfled, the consort of VEyu (Did) is satisfied, when the consort of VByu is satisfied, the Lord of Widom and Bliss (Viya) is satisfied. The (Dii) consort of T i g u and the Moon rule (the Southern Gate). When tho Lord is satisfled, then the sacriflcer is satisfled, along with his o5bpring and cactlo, and he g c t s magnanimity, bliss and Vedic splcndo~~r.

apuiq&i

awTirmsrftr
M

*4

q g m i agcnamm ~ e r m I 1e t II udt -fit YM & @mf

s 8 a m r d M ? ~ 311 11
TWENTY-FIRST KHANDA.

1. Then when he offers t h e third obiatioll let him offer i t sayi~lg" Apiniya Svihi." The Apina is satisfied. 2. When t h e Apana is satisfled, the apcech is satiafled ; when tho speech i s satisfied, the flre is satisfied, whon the flre is satisfied tho ~ C i t b i vi s satisfied ;when the P ~ i t h i v i s satisfied, t h e Lord of N'isdorn and Bliss (is satisfied). Prithivi and fire rule (the Western Gate). When that Lord is satisfled then the sacrificer is satisfled, along with his offspring and cattlo, with health, energy and intellectual splendour.

TWENTY-SECOND KBANI?A.

1. Then when he oEem t h e fourth oblalion, l e t him offerit saying"6am&n&yaSviha." T h w t h e SamPna i s satisfled. 2. When t h e Samina is satisfled, t h e mind is satisfied ; when t h e mind is satisfled, Indra is satisfled ; when Indra is satisfied, Vidyiit (the consort of Vriyu) is satisfied; when t h e oonsort or Vdyu is satisfied, thr. Lord of Wisdom and Bliss is satisfled. Vidyut ( t h e consort of Vriyu) and Iudra rule t h e Northern Gate. When t h e Lord i s satisfied, then t h e utoriflcer i s satisfled, along with his offspring and cattle, with health, energy and intellectual splendour.

ar~Pigsam7gput~;rmm~ P 11qr%q4?r ~~R11

$&&m:

II

P$

II

T WENTY-THIRD KHANQA.

1. Then when heoffers t h e fifth oblation, l e t him offer i t saying " Ud&n&ga S v ~ h l . " Thnn t h e U d i n a i s satisfied. 2. When t h e Udjna is satisfled, t h e Vdyu is satisfled, when t h e VLyu is satisfied, t h e bkii4a is satisfied, tho Lord of Wisdolu and Bliss ir satisfied. The VPyo and tik4.ia r u l e (the ccntral o r Upper gate). When t h e Lord is satisfied, then t h e sacritlcer is satisfied, nlong w ~ t h l i~ s offspring and cattle, with energy and intellectual splendour.

nu 9. q *

Qt@d m m sm+&l*ftarw*P~a.s*

ml~r;(llmws;r&**ha
llBll

e l uF#mmw s@* z l q m a Wrrh q!$mlFypqBf I mt2lw safir m9.4 3 ktig 4 3 qb @

ETwu8
mclll?l: * 9 .
iTWQ

@ -

T f m :I

Y I I 9aIIf@m

mflTPTieqrm~amW~~fM~mmt&?&qwrarRr w y n
3 g f 4 ~m : :I1 r;(v I1 TWENTY-FOURTH KHANDA.
H e who, not knowing thi.; Lord Vais'vbnara offers an Agnihotra, h e is like unto t h a t t h e live-coals, offers libations on dead ashes. person who r e ~ n o v i n g 2. But h e w h o knowing t h a t Lord, t h u s offers an Agnihotra, he offers in fact oblation to a11 t h e souls animating all bodies in all worlds. 3. As t h e t u f t of t h e I9hik.i reed entering into t h e Are is quickly reduced to ashes, thus indeed a r e burnt all his sins, who knowing the Lord, t h u s offers a n Agnihotra. 4. Therefore, indeed, if such a knower gives what i s left of h i s food to a C h a p t i l a even, i t would b e offered in t h e Vaia'vPnara Self of t h e Cha!l?bla. 6. On t h i s is t h e follo\\ing stanza :-As here t h e hungry infants cluster round their mother, s o do all beings have recourse t o Agnihotra.

Ir! the Cllh. Up. V. 11. 1 we read "what is our Self, what is Brahman" and agnin V. 11. 6, "You Itnow at present that Vaidvhnara Self teli u s that " and further on V. 18. 1, " But he who meditates on the Vaidvanara Self as span long, he eats food in nl1 worlds, in all bein4s, ill all Sells," (Ohli. Up. V. 11. 6 arid V. 18. 1 Further on n.e find a description of this Vaidvinara fire in the following terms (Ch11. V. 18. 2, &c.).
$.

96

VEDANTA-SUTRAS. 1 ADHYA YA.

[Govinda

"Of that Self called Vaidvdnara the head is called the Sutejas, the eye is Vidva-rapa, the breath is Prithakvartma, &c." (Doubt).-Now the doubt arises, what is this Vaidvnnara fire. Is it the fire, by ~vhibhthe food that is eaten is digested, or is it the Divi~lity called Agni, the presiding deity of fire, or is it the elemental fire, or is it Lord Vir;qu. For Vaidvinara is used in all these four senses, and since i t is a common term, its meaning is not wet1 defined, a d may mean any one of these four things. To this objwtion tlle next Satra gives t l ~ e following reply :S~TRA I. 2. 25.
0 1 1 9 3 1 i k II h: Vaidvanarab, d ~ (God e called) Valdv~oara. The term VaiRvanara

h :

denotes Braltrnin. H e who contains all men. Sadhara!la, comlllon @Wdabda, term or word Videsat, because of the dlstioction.

m~

25. The t e r ~ nVPiivPnara in the ChhBndogya passage V. 11. 6., and 18. I., denotes the Supreme Self, because
'

this common term VaiivPaara is qualified by epithets which are distinctive attributes of the Lord. --56.
COMMENTARY.

The Vaidvinara of the CIi11. Up. passage denotes V i ~ ~ u because ; the common term is qualified 'there by ttie attributes of Y i p u . The sense is this, that thnugh this wort1 VaidvLnara is used in those passages as a general term, yet it denotes Vignn. Because common terms like "heaven is its head," &c., when qualifying this Vaidviinara, restrict its scope to Viegu. As the common terms atman and Brahn~arlare restricted to Vignu. Moreover, the result which a person gets from the knowledge of Vaidviinara is w c h which can only be obtained from the knowledge of Vienu. Thus that text says " As the fibres of the IgikA reed when thrown into the fire, are burnt, thus all his sins arc burnt" (V. 18. 1. & 24. 3). Now the burning of sins, is a distinctive mark of Vignu, for no one can burn away ins but IIe. Therefore, Vaidvlnara means Vignu. Moreover, etymologically also, the word Vaidvhnara may mean Vig91; for i t is composed of two words Vidva meaning " all," and nara meaning " men ;" namely, "He who contains all men within himself " and such a Being is

F3$9lilSSmaryan~a~~arn, mentioned in S~nyiti. rence. SyAt, may be yfil l ~ i because. ,

m .Anurnanam.

infe-

26. The Smriti text may also be ,an inferential mark

oi the VaiBvBnara being the Highest Self.-57.
COMMENTARY.

The word " iti " denote0 a reason. In the Bhagavad GPtl (XV. 14) the word Vaidvfinara is expressly applied to the Mrd. -8 " I, having become Vaidvlnara, take possession of the bodiesof breathing things." Here a truth about Vignu is declared, in a Smriti passage, and from it we may infer that the Vaidvlnara Vidyl taught in the Chh. Up. also refers to this mystery of Viwu. Hence Vaibvdnara is Vimu. In the next Satra, the author removes the doubt, that the VaidvAnara may donote the gastric fire. ~OTRA I. a. 21.

:
Chct, if. q

$abdadibhyab, on account of the words, &c. -Antar,

within.

Neti, not so. qftgmq Pratisthanat, because of abiding. q Cha, and ?tf?~ Na, not. Tatha, thus. $$ Dtisti, meditation.on Visnu. Asambhavat, because of imUpaddat, because of being taught. possibility. Purusa-vidham, having the shape of a man. Api, also. q p;lp Cha enam, and Him. Adhtyate, they read.

27. If it be objected that Vaigvhara cannot be Vispu, because there are express words stating otherwise, arid because it is described as abiding within the body of man, we say, no; because meditation on V i e u is thus taught : because it is impossible that it should denote anything else in this passage ; and lastly, because they describe Him as having the shape of a man.-58.
An objector says: VaidvAnara cannot be Vigqu, for two reasons, firet there is an express text saying that Vaidvhara is fire ; and secondly, it is described as abiding within the body, and performing some functions therein. For says the text :-" Ayam Agnir Vaidvlnarah " this Fire (is) Vaidvgnara. Here the two words " Agni " and " VaidvAnara " are shown in case of apposition, moreover in the section under discussion me find " the heart is the GOrhapatya fire, &c." (Chh. Up. V. 18. 2.). I t represents the Vaidvbnara fire as abiding within the heart, and
18

constituting a triad of sacred tires. Moreover, further on, it is shown that this Vaidvhnara is tlie fire on the altar of tlie heart, in which internal offero P r h w s are made. I t is also represented as shaped like man and ings t abiding within man, in a Vedic passage. For all these reasons Vaidv&i~ara is not Viwo. Tlie preeent BQtra answers all these objections. The Vaidvtlnara ie not the gastric fire, because Viqnu is described as such, in order to teach ~neditation on Him, in the form of Iuternal Fire. If it meant the gastric fire, then the description of the heaven, kc., being its head, would be inspympriate, so also the VQjasalieya Br5hmana declares :--$ I " He who knows this Agni VaidvL ghBfaB I @ = : nara, shaped like a man abiding within man." (datapatha Br. X. 6. 2.11). I f i t meant the gastric fire, it would no doubt harmonise with the description aa abiding within man, but the further description that i t lias the ehape of man, would not be congruons. While in the cam of Vignu, both dwriptions beco~lle harmol~ious. Next the author sets aside the view, that VaidvrZnals of this passage means the devath called Agni, or tbe elemental fire. S~TRA I. a. as.

Ata eva therefore, for this reason also. 3 Na, the presiding deity of fire. w -Bhittam, the eiernetlt of fire.

I I 1 c 1
not I i p q ~ Devata, 7 Cba, and.

28. For the same reason Vaikviinara is not the presidfng deity of fire, nor the element fire.-59.
COMMENTARY.

An objector says : The presiding deity of 6re is a migllty being, possessing great lordliness, power and heaven, &c., inay very appropriately be its head and other members, and therefore tho paasage may very well apply to him. I t may also apply to the elemental fire also. Thus the following mantra of the Rig Veda shows that Agni also possesses the same :-(Rig Veda X 88. 3) :who in the form of ann pervades the earth, the heaven and the internuace, that Fire, &c."

* m w w q m

T o this objection, we reply, that for tlie reasons already given, Vaidvanara is not the deity of h e , nor the elemental fire, but the Supreme B r h s n . No doubt. in the mantra above quoted, Agni is spoken of i n very high terms, but they are Inere wwds of praise aud should not be in their literal sense.

BMa.1

I I PADA, P I I AQHIKARANA, 822. 30.

99

NoTI :-We rather think that Agni praised in hymn 88 ot Book X of the Rig Veda mey very well mean the Supreme Lord or His flret begotten, the Anointed, the P r i d

bridce.

The word Agni itself directly and primarily denotes the Suprema Brahman also, just like the word Vaidvlnara. This is the opinion o r Jai~nini and the author mentions it in the next SQtra.
&TRA I. a. to.

WT*~:

1 I 9 I P I P E ll
no objectiorl ;

Satsilt, d i ~ e c t l y . Api, also. *Avirodham, no cootradiction. M: Jain~inib, the sage Jaimioi.

29. Jaimini is of opinion, that the word " agni " directly may denote the Supreme Brahman, without any contradiction.-60.
COMMENTARY

As the word Vaidvanara literally means "He to whom belong all men," or " who is t l ~ eleader (nara) of all (vidva)," so the word agni and similar other Vedic words denote etymologically the Supreme Brahman. : afss: Agni is derived from the root " s g i " to go ; with the suffix 'ni.' Agni thus means :-" He who leads others" or 'I who gives birth to all others." Ahgayati iti agnih : " the producer or generator of all," or agre nayati iti agnih. Therefore etymologically the word agni means Vi?nn, and so there is no contradiction in the phrase '! agnih vaidvfinara;" for both mean the sirme thing. In the above passage of the Chhbndogya Upaniyad under discussion, agni vaidvLnara is described as having the size of a span. How can the non-limited Brahman, be limited by the measure of a prfideda or n span ? To this objection the author answers by the following SQtras :UI~TRA I. 2. SO.

* m :
:

II

1 1 1 'io II
lti, thus.

Abhivyakteh, because of manifestation h d m a r ~ t h ~ a the b , sage &ma~athya.

m :

30. The sage &rnarathyah is of opinion that VaiB vBnara is represented as having the measure of a span, because thus He manifests himself in the heart of His devoteea in meditation.-61.
COMMENTARY.

The devotees who meditate on Brahman in their heart as having himself to the size of a span, see him of that size, because He ~nanifests them in that form. This is the opinion of idrnarathya.

100

VEDAN T A - ~ T R A S . I ADEYAYA.
s ~ T R AI. 2.8L

[Gmindo
a

m:Badarih, the sage Badari.

m: Anusrnyiteb, because of remembering or meditating.

vqq?iRRwft:n911qg11

Iti, tl~us.

4 IJ

31. The sage BBdari is of opinion, that this measure of a span is a mental device, to facilitate meditation.-62.
COMMENTARY.

The size of the heart is that of a span, and as Brahman is meditated as abiding in the lotus of the heart, the man involuntary associates him with the size of a span. This mental association or suggestion or anusmriti is the cause why Brahman is called prhdeda mltra, the measure of a span. This is the opinion of Bbdari. SOTRA I. z. m.

I.

w G t F t h ~ * l l 9 1

Iq1ll

Sampatteb, because of lordliness or majesty. & Iti, thus. Jaiminih, the sage Jaimini. Tatah, in this way. fa Hi, because. Dardayat i, (the druti) shows.

w:

32. According to Jaimini the Brahman is said to be ol 7th measure of a span, on account of His mysterious powers, and b e c a w the S'ruti, in other passages, shows that the Lord posl~essedsuch powers.-63.
COMMENTARY.

Though the Lord is all-pervading; yet He is said to have the size

of a span, because of His eampatti or lordliness and possessing incon-

ceivable mysterious power, by which He can appear as such, and this span-body does not limit or condition Him. This is the opinion of Jaimini. The reason for this is that there ate direct texta showing that the lord possesses such trascendental powers. As aays a verae : I. "He is one Govind whose form is sat, chit and hnanda." m m%&11. Who though- one, appears in manifold forms." The texta like these show that on account of His inconceivable power, apparently contradictory attributes are eo-existent in Him. Such as though He is knowledge, He appesrs as having a body, though He is one, He appears as many, &c. This w i l l be explained in greater detail as we proceed further. Though all-pervading there is no impropriety in ascribing to H i m a limited form.

Bw~a-1

IT PBDA, VII ADHIKARANA, & 33. I .

I01

ms;rR Amanallti, they recite, record or declare. a ~ . Cha a d . Enam, this, tlie i~~canceivable power. ~ ~ A s m in i that, n in Him.

33. They (the Athar~a~ikas) recite a text with regard to Him, as to this power.-64.
COMMENTARY.

The poseession of this mysterious power by $he Lord, is directly worded in their text, by the Atharranikas as regard to the Supream h l f . Thus in the Mundaka Upanigad He is said to be without hands or feet, yet seizing all and going everywhere (I. 1. 6), "He is said to possese inconceivable paradoxical powers " (111 1. 7L So also in the Kaivalya Upanitad 21 : m * a "I am without hands or feet, my powers are mysterious." So also the Smriti says : " 'l'he Self, the Lord transcendental poaaeaaes in-w I finite powers" (hhlgavata PQrBqa). By giving above the opinions of several sages, like Admarathya, kc., it is not to be understood that there is any conflict between their opinions and that of VyAea. The sage Vylsa holds all those opinions. They but reflcct a portion of his mind. As eays a text :-

amfPmRm*mp k f + z m R*f+q I
-1'

w a mxwaq&m

*Other sages severally take np as their own, a few of the judgments that form psrt of the spacioas mind of Vy&a and make uso of them, even as houses, Btc., cncloge portions of space." (Skanda Puripa).

Here ends the Second P ~ d of a the First Adhyiya of the Vediinta SStras and of the Govinda Bhiiga of Baladeva Vidyiibhiip~a.

May the king of the Devas, who out of His great compassion, upp ports of helpless beings, be propitious to me : may that this Govirlda, Lord of Supreme Bliss, draw my heart towards Him.

--

Adhikarana I.-The

abode of heaven, dc., is God.

In this third pbda or cltapter, some texts will be discussed, i t 1 which there are express indications that may apply to the Jiva or P r a d h ~ n a , but which however are to be construed as applying to Brahnian. V y a y a : l'huti.in the Nu9d. Up. (11. 2. 5.) me f i ~ i d :-

~ 9 $ t : ~ w ~ m : u ~ Id ~ & o :
* a m ~ m B f a ~ ~ & * g l
* B e in whom %heheaven, the earth and the sky are woven, the mind also, with all the vital airs ; knew Him alone as the Self, and leave off other words, He is the bank (Setu) d the Immortal."

(doubt).- ere arises the doubt, whether tile being spoken of as the abode of heaven, earth and so on, is the YradhLna or the Jiva or the Supreme Brahman. (Pdrvopak$a).-The Parvapaksa maintains, that i t refers to the Fradhhna, because it is the cause of all effects ; therefore, it is more appropriately said to be the abode of heaven arid earth, kc. And i t is very rightly called the Rank of the Irnlnortal ; just as milk comes out of the udders of a cow in order to noul ish the calf, so the Prakriti, though Unintelligent, engages to bring about the release of tho individual 6oul or Puruga, and is rightly called the Bank of the Immortal. The word Atman or Self is metaphorically applied to Prakriti, either because she gives everything pleasant to the individual soul, or because she is All-pervading. Or the above passage may refer to the Jiva, who, as enjoyer of all experiences, may well be said to be ihe :abode of heaven and earth, for the abode of heaven and earth refem to the things experienced by the soul. Moreover it is a well-known thing that the mind and the airs (mentioned in the above mantra) abide in the Jiva and are characteristic attributes of the Jlva. (SiddhBnta).-To this the author replies by tlie following :--

Bh0, earth. q r f i Adi, g- Dyu, heaven. Ayatanam, abode. q Sva, peculiarly its own. word.

g p m a ~~ C iIT~II?I\I~~I
&c.,

and the rest. m9~1;19 gabd~t, because of the

MI&.

1. The abode of heaven, earth, &c., (mentioned in the Up.) is verily Brahman, because the peculiar term

used about Brahman occurs therein.-65. C O M M E N T A R Y .

The peculiar term designating Brah~nanis the phrase "the bridge of tile Immortal," a phrase which is never applied to Prakritior Jfva. Tlle word Setu translated as Bank or bridge, comes frorri the root sinoti,meaning to bind and so the phrase Amritusya setu means, " He who causes Immortality to be obtained or the Giver of Immortality." Or the word Setu may mean bridge or bank, and is used here as a sinlile, that is to say, Brahman is like a bridge, that thrown over rivers, &c., helps one to reach the other bank ; so Be is like a bridge, to cross over this ocean of Samdra and reach to the other bank mhicll is Mulrti. Therefore the phrase " t h e bridge of the Immortal" being peculiar to Brahman, the above passage refera to Brahman. Moreover there are other texts to the same effect, showing that Mnlrti is given alone by Brahman, namely, Brahman alone is the Giver of Immortality. " ICnowing Him afone one crosses over death, kc.," says allother text, (Svet. Up. iCifa ). l'he aritllor gives a further reasoll, it1 the next sGtra :BOTRA.-I.
3. t.

m .

Mukta, the released. a p ~ t c qUpasripya, creep I I up ~ to, resortiog to. q Vyaprdeiat, because of distiact pointil~g out, because of declaratio~~.

2. Because it is declared, that this abode of heaven

and earth, is t,he summit to which the Released slowly creep lip.-66. C O M M E N T A R Y .
111a subsequent mltlltm of the same Upanisad, we find the followinn

"Wheu the seer sees tile golden coloured Creator s r ~ d Lord a s the Perso11 from whom BrahmH arises, then possessing true kllowlcdge, 11eshakes off good a11d evil, ana, free from passion, reaches tbe highest sirni1arity."-(Mu. Up. 111. I. 5.)

Thia Being whom the Released reach cannot hut be Erah~lian.

104

VEDBNTA-S~TRAS. I ADHYAYA. ~OTRA.-I. a. a.

[aotrinda

I
q

I 4 1
e.

11
Matter. mp-

Na, nut. Anurnanam, the inferred one, i. A-tad-bbdat, because there is no word del oting it.

3. The Pradhgna is not the abode of heaven and earth, because there is no word denoting it to be found in that passage.-67.
COMMENTARY.

In the passage under discussion, there is no word describing tlie non-sentient and unintelligent Pradhlna. Therefore Pradl~Bna,called bere "the inferred one," is not the abode of heaven and earth. On the other hand, words like "omniscient," &., are found there.
SUTRA.-I.
8.4.

I
7 Cha,

m y qPraga-blirit, the suoporter of Prava, r . r , tile Jfva

and.

4. The individual Soul also is not the abode of heaven and earth, because there is no word denoting it, in that passage.-68.
COMMENTARY.

The word " not " is understood here, from tlie preceding sQtrrr : EO also the clause giving the reason, namely, a-tad-dabdiit " there is no word denoting it." Nor the wold ltnlan, employed in that passage, can be taken to mean the Jiva only. For the word " fitman " is derived from the verb Jatati " to go," and means the All-pervading Brahman, prirnarily ; and secondarily, only i t denotes the individual soul. Moreover the epithets like " all-knowing," Brc., found in the above passage, are appropriate oilly to Brahman. Therefore, because there is absence o E words denoting the Jtva in that section, therefore, the abode of heaven and earth cannot bo the individual soul. soul is not meant for this additional reason also. The individ~ial
G~TRA.-I. 8.6.

~ G O Q Y ~I q I I I
%q

or

Bheda, differellre. qq$qnq Vyapaded~t, because of tlre distinct pointing out. v C h a , and

5. And because the difference between the individual soul and the Supreme Self is distinctly polnted out, in that

passage ; therefore, the Jfva is not the abode of the heaven and earth, &c.-69.
COMMENTARY,

1 1 . 2. 5) distinctly The phrase " know Him alone as the ktman " ( shows that the Brahman alone is the true Atman, and is separate from the Jiva.

g a i ~ r r m~ ~r a k a r a ~ because ~ t , of

the context.

6. The context also shows that the Jlva is not the abode of heaven and earth, &c.-70. O O M M E N T A R Y .
'l'l~e Upanigrrd opens with the question : #afft "Sir, what is that through which, if it is Iriiowi~,every thing else becornes known " (1. I. 3). This question relates to Brahman, and so the answer must refer to Hirn aud not to Jiva.
S~TRA.-I. 8. 7.

R-er
fhf?~ Sthiti, abiding.

I . ~ I \ ~ I I
Adanabhyam, eating. 7 Cha, and.

7. And on account of differences of state of the two birds, one merely abiding and the other eating, it is not the Jiva that is referred to here. --71.
OOMMENTARY.

After having premised that He is the abode of heaven and earth, the &ti goes on to say: [ r I m q ~ & & * * 1 " Two birds of beautiful a%m: glulnage, inseparable liends, nestle on the same tree. One of them eats the fruit, thinking it to be sweet, without eating the other merely abides 1 1 . 1. 1). and shines" (Mu. Up. 1
Now this being, that merely abides and shines, Would not have been Brahman, in that case only, if there were not in the preceding passage, the statement that he is the n M c of the heeven and the earth, &c. Ror had the Brahman not been mentioned in this passage, then the sudden mention of Brahman in this bird passage, would have been irrelevant. While the description of the JPva would not have been inappropriate, for as the Jiva is well-known, i t has been deaoribed here. Eor this reason also the abode of heaven and earth is Brahman. Note.- Of tho two birds, the one that merely illumines, would have referred to non. Brahman, if t h e preoeding passage (Mup$. 11. 2. 6)had not referred to Brahman. rn order to make this "bird-passage " applicable to Brahman, i t is absolutely necessary , t make I4 the heeoen-barth " passage also appgcable to Brahman.
14

Adhikura?aa II. -The Fulness is Brahman.

(Vigaya.) In the Chhlndogxa Up., in answer to the question of Nlrada, the blessed Lord Sanatk urn Ara after describing Name, &c., ssys :Then Ngradn says :-" teach " The BhfirnS, ought to be enquired into." me 0 Lord, the BhOmB." Then Sanatkumrira says :-" Where one sees nothing else, hears nothing else, knows notl~ing else, that is fulness bhGma11.) Where one sees so~netliing else, hears so~netliing else, knows something else, that is the Little (Alpanl)" (Chh. Up. V11. 23. 241. The whole passage is given here :RIHsT KHAryQA.

3 u r & f @ ~ r t f h ~ ~ ~ g ; mh i ~ a ~ d - ~ R I & ~ ~ & T I I p I I a h a * d & B r *am@qwuhi q 4 F + & q p i w d Qqmf h a TM %F * ~QT-

mftnusi &Rrsttnwfgpiq@mimiiigsf8ma&pmfaa$mWWRI IIPII d@#& mh+ukinmea d~ amm&wm% dmmMi$& $rd ma: $mi31 a: ar ~ ~ ~ - 6 ' t ~ m ;& p & l &aa
$rmadfdqwRm a d & q l ~ q ~ ~ w t r n mffaiT dmpaa& m f ; G dharifrrndfir II u II CI k wu mjiqwd z m * wiam m a ; n r z n t r mrf&%rimrm&gqrdsfft&
@ ~ s & ? ~ B ~ ~ u 11 *4 % 11 * m : m 1 1 tll
1. NSrada approached Sanatku~nSra and said, "Teach me, Sir." He said to NiradA "tell me first what thou knowest already, then come to me and I shall tell thee what is beyond that." 2. NrSrada said " I know, Sir, the Rig Veda, the Yajur Veda, tho Sama Veda, and the Atharva Veda, the fourth ; the Itihisa Purapa which is a fifth book among the Vedas ; t h e science o : ancestors, the science of numbers, the science at Dovatb, the s c h c e of treasure ending, the undivided original Veda and its twenty-four branches, the Superhuman Deva sciences, the science of Brahman, t h e science of ghosts, t h e science of politics, t h e science of stars, t h e science of serpents and Deva-oBcials (Gandharcas) ;all t h i s I know, 0 venerable Sir." 5. "But Sir, with all this, I am like one who knows t h e Mantras only ( I know t h e names of t h e Lord only), but not the Lord. I have heard from personages like your honor, that he who knows the Lord overcomer, the grief. I am in grid. Therefore, 0 Sir, take me over this ooean of grief." Ranatkumara said to him " whatever you have read i s verily only the name of the Lord!' 4. Verily Name is the (presiding deity of the) Rig Veda, the Yajur Veda, the SSma Veda, and the Atharva Veda, the fourth, and the rast. All these are verily Name only. Meditate on Brahman in the Name. 6. He who meditates on Brahman in Name, geta freedom of movement, throughout all that region over which Neme has her scope ; he who meditates on Brahman in Name (Us&). " Is there nomething better than Name 7 " " Yes, there is someth111g better than Name." "Sir, tell i t me."

mw +

1. Speech is better thnn Name. .Speech makes us understand the Rig Veda, Yajnr Veda, SBma Veda, and 8s the fonrth the Atharvana, and t h e reat. Meditate on Brahman in speech. 2. " Is there something better t.han speech 7 " " Yes there is something better than rpeeoh." " Sir, tell i t me "

THIRD KHANPA.

1 . Mind is higher than Speeoh. For when two myrobalans or two plums or two Baritaki-fruita, are held in the alosed-flst, t h q am therein enclosed, so are Name and Speech inclnded in the mind. When one wishes to mtndy the Mantras, he doe#&udy them, &., in Mind is Brahman. Meditate on Brahman in Mind. 2. "Is there something better than Mind ? " 'Yes, there ia something better than mind." "Kir, tell i t me." FOURTH KHA$pA.

1 . Will (hlitra) is better than Mind. For when a mar wills, then he thinks in his mind, then he utters speech, and sends i t fonrth in a name. In a name all Mantras are included and in Mantra$ abide all ritual works. 1 . All these, thererore, have their one refuge in will. Have the will an their Lords, i n will. and abide iu will and so on. This is will. Meditate on Brah~nan 8. ''Sir, is there something better than will ? " "Yes there is something better than wilL" Sir, tell i t m e ! ' FIFTH KHAYDA.

108

V E D A N T A - S ~ T R A S . I A DHYJYA.

[G'ovinda

1 . Flickering memory (Agni) is verily greater than will. For when a man reoollects, then he thinks i n hia mind, then he sends forth speech, and sends i t forth in a name. I n name all Mailtras a r e included, and in hfantraa abide all ritual works. 2. All these (beginning with mind and ending in sacrifice) have Chitta a s their centre, have Chitta as their lord and are supported in Chitta. Meditate on Brahman in Chitta. 3. "Sir, Is there something better than Chitta ? " " Yes, there is something better e ! ' than Chitta." ' I Sir telt i t m

SIXTH -PA.

spf;imfhPp@rxwdh~ rumftissaR&rrr*qMmha(it-* %ma% a m l p m m 1 1 ~ 1 1aRa&n wiPppTqfi4 . ~ u n t a m * * w 3 . r . m w ; l i ~ 1 1 9 s

xF?rwJ:-:

llqll

1. DhySna is better than Chitta. The earth is in meditation, as i t were ; and thalso the sky, the intermediate region. t h e heaven, the water, t h e mountains and Divine Men. Meditate on Brahman in DhySna. 2. " I s there something better than DhySna?" "Yes, there is something betterthan Dhybna." "Sir, tell i t me."
SEVENTH KHAYOA.

fgarsimrpnI@t f+wFr81~fwmRr rrm$iejilm m *mphlah R m ~ R H P Iw + ~i T m *1 w z mf i ~ * ~ ? m m Y.mmq r n h 11 9 1 I

K f n ~ : ~ n \ ~ I l
1 . Understanding is better than Dhypna. Through understanding one understan& t h e Rig Veda, t h e Yajur Veda, t h e Mrna Veda, and as t h e fourth, t h e Atharvana, and t h e mt,food and i t s savours, thig world and that, all this we understand through Under&anding. Meditate on Brahman in Understanding. 2. '6 Sir, i s there something better than Understanding 1" "Yea, thew is something better than Understanding." " Bir, tell it me."
EIGHTH KHAYDA.

**-

1. Spiritual power is verily greater than Understanding. Here in this world, one powortul man ot spirit makes a hundred men of understanding tremble. If a man la rpiritulrlly powerful, he rbes to higher planes, rising to higher planes, he serves tho M ~ t e r usorving , t h e Mastem, he attracts Their attention, attracting Their attgntion, he pet. Their teaohings and gets Their andience ; then he ponders over Their teachings and beginn t o understand them, and act upon them ; thus he becomes wise. By power, t b e m r t h stande f i m , by power the intermediate world stands ilrm, by power the Deva Loka h n d s arm, by power the mountains and Divine men, by power the cattle and birds and 4erbs and trees and beasta down to worms, insects and ant6 stand firm, by power the world r h n d e Arm. Meditate on Brahman in Power. I. He who meditates on Bmhman in Power gets freedom of movement through t h e region on which Power has his scope.. He who meditates on Brahman in Power. "Sir, ir thore something better than Power ? " " Yes, there is something better than Power." "Sir, toll i t me."

NINTH KHANPA.

1. Food (Aniruddha or spiritual love) is better than power (spiritual knowledge). Meditate on Brahman in food. "Sir, i s there something better than iood ? " "Yea,them in nomething better than food." "Sir, tell i t me."
TENTH KHANpA.

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II g

e a k ~ S n v a r q ~ m h w ~ m ? h C T ; j t

1. Water (Prti!la or Spiritual Peace) is higher than food (Spiritual love). Therefom, if seasonable rain were not to fall, all living beings become wretched from a dread of food being scantily produced ;while if the tall of rain is seasonable, all living beings rejoioe, mying there will bo plenty of food. Meditate on Brahman in water. 2. *'Sir, is there something better than water ? " "Yes, there i s something better than water." " Sir, tell i t me."

ELEVENTH KHANPA.

1. Fire (Indra or the fire of genius) is verily greater then Water (Spiritual Peace). Therefore, when i t pervading the air, heats the atmosphere, people say " I t is warm and snltry, i t will rain." Meditate on Brahtnan in Fire. Sir, is there something better than Fire ? " I' Yea, there is something higher 2. than Fire." " Sir, tell i t ole!'

110

VEDANTA-S~I'RAS. I A DHYAYA.
TWELFTH KHAJ$?A.

[Qomnda

1 . Ether (Umt or the steady light of genius) is higher than Fire (or t h e fire of genius). Meditate on Brahman in Ether. 2. '' Is there something better than Ether 1" " Yes, there is something better than Ether." "Sir, tell i t m e ! ' THIRTEENTH KB.INJ?A.

fi-~:llt'i(l
1 . Memory (Rudra or Spiritual Omniscience) is higher than Ether (or Spiritual genius). Meditate on Brahman in Memory. 2. "Sir, is there something better than Memory 7 " "Yes, there is somethingbettar than Memory." "Sir, tell i t m e . "

FOURTEENTH KHAFQA.

m m m a r ~ ? & ~ a ~ s r $ r f i ~ *
o

~ e s $ h X f Z r i s a h @ ~ a n n g ~ ~ t ~ ~ # ~ Im

q p ~ ~ ~ ~ @ s d t h & u m t n ; l ; ~ a r l ~ ~
1. Hope (Sarasvati or the bliss of divine vision) is better than Memory. Kindled by Hope, Memory resda the sacred Hytnns, performs s%crifices, desire sons and cattles, desires this world and that. Meditate on Brahman in Hope. Sii, is there something better than Hope?" "Yes, there is something better 2. than Hope." '' Sir, tell i t me." FIFTEENTH KHAKQA.

! r wh-1 1 . The Chief Breath (Pr*na) is verily greater than Hope. As the spokes o are all attached to the nave, s o in this Chief Breath a r e all attached. But t h e Chief Bwath himself ~uovea,through t h e Snpreme Breath. The Supreme Breath gives to t h e Chief Breath all that He desires, (when the Pri3na meditates for souls to the Supreme) ; yea gives to him, his v e v life. This Supreme Breath is verily father, the Baprerne Breath, the sister ;t h e Supreme Breath, the teacher ;the Supreme Breath, the priest.

B~&Yo.]

~ Z PADA, I 11 ADRIRARANA. sd. 7 .

111

2 The Snpreme Breath verily exists in all these. He who eees i t thne, p e r c e i m i t thus, knows i t thus, becomes the teacher of the highest truth (ativsdin). If the peopIe nay to him, thou a r t an Ativadin, l e t him say I am an Ativadin. He need not conceal it. [* Is there, Sir, something higher than Pr$pa" ? "Yes, there is something higher than

PrOp." "Sir, tell it me."]

EIXTEENTH KHAWPA.

1 . (The Lotd called the True is higher than Prbga). But he in reality is (a higher) Ativsdin, who declares the Lord Vipgn to be the True. "Bir, may I become an A t i v M i by the grace of the True? " "Buh we must (erst) desire to know the True." "Sir, I desire to know the True." SEVENTEENTH KHAYPA.

1 . When one understands (the Good Lord as Omniscient) thunpne declaras the Good Loid (8atyam). One wpo does not uuderstnmd (Kim as Omaiscientj, cannot declare Him
M the

Qaod. Only he who understands t h e Omniscient, can declare the Bood. This Omniscient, however, we must desire t o understand. "Sir, I desire to n n d e r s b d the Omhbcient." EIGHTEENTH KHAVPA.

I. when one realises Him as the Thinker, then one knows Him as Omniscient. who d m not so realise cannot understand Him as Omniscient. Only he who knows understands the Omniscient. This Thinker, however, we mnst desire to understand. "Sir, I desire to understand the Thinker."

NINETEENTH KEAVPA.

1. When one knows Kim as Holy, thcu one knows Hitu as Thinker. One who doas not know Him a s Holy, cannot know him as Thinker. Only He who knows Him as Holy, can know Him as Thinker. This All-holy, howover, we must desire to understand. sir, I deaire to understand the All-holy." TWENTIETH KHAInA.

sgr RMgm arqdk *fkr8~

b
I

tI $

rappcm

~ & ~ W W Q * N

1 . When one knows Him aa Ilrm, then one believes Him holy. Dne who has no knowledge of His firmness, cannot believe Him a s holy. Only he who knows Him as firm, believes Him as holy. This flrm Lord, however, we m w t desire t o understand. " Sir, I deeire to'nnderstand the firm One." TWENTY.FIR%T KEAPI)A.

m
-*#Z1Fit-*n

~
tH

~ d k t ~ M s d & h r

- ~ H P P I I
When one knows Him as Creator, he knows Him o ~ having 1 firmness. The man who #does not know Him as Creator, can never know Him as havir~gflrmnesa He alone knows Him as firm, who knows Him as Crestor. The Creator, therefore, should one desire to know. Sir, 1desire to knuw the Creator." TWENTY-SECOND KHAspA.

q r 8 g e i a ~ s u * ~ m m w f t f % ~ ~
&hf%&xmFtrftr@mtMrm~~p n
r f t r ~ ~ # P ? #
1. When one k n o w Him a s Pleasoro, He knows Him a s the Creator, he who does not know Him as Pleasure, do- not know Him as Creator. Rcalising Him as Pleasure alone, one knows Him as Creator. This pleasure, however, we m w t desire to understand. "Sir, 1desire t o understand pleasure." TWENTY-THIRD KHAVI)A.

He who i s t h e Lard Ml*lyana called the Infinity is the real pleasure, without t h e gram of t h e Infinity (Bhbman) there is no pleasure for t h e finite (though M-). m e B h h n alone is the Sukham. One mW& therefore, en;uire into Bhflman. "Sir, I desire to understand Bhbman." TWENTY-FOUFCTH KEAVT)A.

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~ ~

n
-

~
~

~
n

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g

p
t

r
f

r
f

~ i i r ~ 4 Q r ~ q p l ~ w w i d w a m w w b

&**-

d$mq
~

rnhtr~ll

writ-

ammm!rb*H9~.
**a:m:r?wn
1 . Withoat being permitted by whom, one does not see anything else, does not hear anything else, does not understand anything else, He is the BhBman. Bat wnere one sees a thing nnder the control of something else, or hears i t snch, or understands i t such, that is the Limited. He who is the Infinite, He is verily t h e Immortal. Rat that which is the Limited that is t h e Mortal. "Bir, in what do66 this In5uite raat 7 " "In His own glory, er perhaps not even there." 2. Cows and horaes in this world are said to be glorious, so also elephant and gold, r h v e s and wives, fields and houses. But I do not mean any such glory. T h m isaid ~ t h r a & r '' nI d d something W e r e n t from any worldly glory."

Bl~a&a.]

111 PADA, N ADRIKARAVA, 69.7

'

113

1. 3 0 indeed is below, above, behind, before, rigbt and left,-this He indeed is Bull Now the kad~ing regarding Him called as 'I." The " I " i s below, the " I " is above, the "I " ia behind, t h e "I " is before, the "I " is on the right, the L ' I " is on the left, the " I " is verily the Nearest and the Fnll. 2. Next follows the te-ohing regarding Him as the Atman. The Htman is below, the i t m a n is above, the Atman i s behind, the Htman is before, t h e Btman is on the right the atman is tin theleft, the Atman alone is the Nearest and the Rnll. He who sees Rim thus, understand8 Him thns, thinks Him thw, he always thinks .the ~ t m a n to be the highest ; He sporta in &e itman, he unites with the itman, nas the Htitlan for his joy, and comes direatly under the .pIe of the itman. For him there is freedom c I movement in all t h e worlds. Bat those who underatand Him differently, live in worlds which are perishable, and are under inferior rulers, for them there is no freedom of movement in all the worlds. TWENTY8IXTB KHANDA.

mmmiaa9a
rrfirdbimwwnqqs
1 . Po? the maleased son1 which seas thns, which thinks thus, which understands thus, there is the vieion of how t h e Chief PrB9a comes ont of the At1 an, how t h e Hope comes out from the Htman, how the Steady Memory comes out of Iiim. How the Ether comes out from the itman, the Fire from the Atman, t h e Water from the itman, the a p pearanee and the d i p p e s r a n o e of t h e worlds from the &man, Food from the itman, Power &om the dtmsn, Understanding from the itman, Meditation from the Atman, Unsteady Memory from t h e Btman, the Will from the Htman, the Mine from the Atman, the Speech from t h e itman, t h e Name from the Atman, the Mantras from the ~ t m a nthe , Karmac from the i t m n , verily the relsased soul sees how all this universe comes from the dtman alone.
16

2. There is this verse abont i t : "the released soul does not see death, nor illness, nor pain. The released soul mes everything and obtains everything, everywhere. He becomes one, he becomes three, he becomes flve, he becomes nine, and i t is sac* he becomes ebvon as well, nay ho becomes one hundred and eleven, and one thonssnd and twenty. Right doctrine leads to d g h t thinking. Right thinking condnces to ftrrn meditation. When meditation is arm, all ties are loosened oomplctely, through the grace uf t h e Lord. To the sage NNlrada, with his faults all robbed out, the great Teacher Senatknrn!lm shows t h e other side of darkneaa. BanatkamNlra is called the Great Warrior, yea he is called the Great Warrior.

'

The word bhtlman here does not deuote numerical largeness, but pervasion in the shape of fulness. For the text contrasts this bhaman with alpam or small, or little, a word donoting quantity and not number, for it says :-" Where one seas something else, that is the Little." Therefore the contrasted term must possess attributes opposite of " little," namely, " muchness " or " fulness." (Doubt).--Here arises the doubt. L this BhQman, PrLna or Viynu ? (Pbrvapakpa).-The PClrvapakgin maintains that the term bhiiman Inearls the Breath or Prbna which is the topic immediately preceding it. Says the druti :- I r The PrLqa 3s better than Hope." After this there is no q~~estion and reply. here fore Prlna is the BhElman. And Prilqn here means the individual soul, which is always associated with breath, or Pdna And Prlna also here does not mean the modification of air merely, but the ~ i v a . 80r the section commences with the declaration, "the know5r of Btmm ~ i v acrosses ) over grief " and ends mith $be conclusion, " all this is of the Atman (~iva)." The whole section treats of the indiridual soul, therefore, the bhilman, occurring in the middle of the section, must refer to t.he Jiva. Moreover the phrase " where one sees nothing else, &c," is perfectly relevant mith regard to the JPva, for in dreamless sleep (snsupti), when all the senses are absorbed in the PrLna, there is no seeing, &c. The statement that bhtiman is bliss, is also appropriate to the Jlva, for in sugupti one is in bliss, as he says on awakening " I slept very happily." The whole section has thus determined the jivbtrnan, therefore this BhQman must be construed as applying to the ~ i v a . (Siddhdnta).-To this objection the author answers by the following siddh A n ta satra.

qg BliOrna, the Full (is Brahman). Samprasidit (because of baing greater) thari the vessel of grace. Tile Jiva is called samprasada because i t is the peculiar abjectof grace (prasada) on the part of the Lord, or

armprasadat may mean ' I because possessing grea: joy and serenity." Adhi, greatest, highest, above.. Upadedat, because of the teaching. The BhOma is taught to be higher than the Jiva, the vessel of grace, i. e., the BhQma 18 higher than even the Mukta Jiva.
Notc-The Bhdman is not Jiva, because i t is taught as higher than Samprassda or the Relessed Sonl. The sdtra may also be translated as, " The BhQmanis not Jiva, because I t has aamprss81da or excessive serenity, and beoause i t ia taught a s adhi or the highest."

8. The BhQman is Brahman, because it is taught as possessing highest joy, and being above all.-72.
OR 8. Beaaw the soriptare teaohea that the Bhtlman is greater than the vessel of grace (the Jim) ;therefore, the Bhdman is not the human soul.-72.

The Lord Vi9nu is this BhQman and not the human soul, the companion of PrApa. Why ? Because it is expressly taught to possesc the has not). The BhQman text says, " That highest joy (which the ~ i v a which is BhQman is verily joy." Thus this bhQman is immense. joy, (vipulasukhn), and moreover it is taught as the last of the series, and therefore it is the highest or adhi of all. (Thus one meaning of the sQtra is that BhQman is Brabman, because it is taught as the last of the series and therefore it is above all and because it has excessive joy). Or the BhQman is Brahman, because in Chh, Up. VIII. 3. 4. it is expressly taught ) to be greater than the hmpras6da or the vessel of grace (or the ~ i v r tthe companion of Prilqa. We give that passage here :-

au X I w wa&ra&ntqm
fwisvmmunftfh. i
i t

w awr(81

- -wml

HUT*

"mow that Released Jiva (samprasAda) after having risen from out this body, reaches the Highest Light, anil appears befor0 its I'rue Form who is the stman."-~hus he spoke when asked by his pupils. This (itman or Visgu) is the Immortal, the Fearless, this 1s Brahman, and of that Brahman the name is the Tme, Satyam." (Chh. Up. VIII. 3.4.) Note :-Compare :-

q*e-pi-*--

m ~ n :
"Thus does that Released Jiva (SamptosSda), after having riaen from out this body, reaches the Highest Light ; aid appears before its Own Form, who is the Highest Spirit. He movss about there laoghing, playing, and rejoicing, be i t with wornell, carriages, or wlatives, never being conscious of perso.:3 near him (so great is his ecstasy) As tho

116

VEDANTA-SUTRAS.~ I ADHYBYA.

[Qooinda
(Chh.

charioteer ie appointed to the oarriage no is the Prbp appointed in tbb body." up. VIII. 12 8).

The sense is this. The scripture has first taught a series of beings beginning with Name and ending with Prgga, and then says "Priiqa then is all thi;. He who sees this, peroeives this, and understands this, becomes an ativiidin." T l ~ u the s knower of Prlqa is called an ativldin. But the scripture then describes a higher ativldin, when it eays :-" But in reality he is an ativadin who declares the Highest Being to be the True (Satya)." Now this stivfidin of the True, i s different from the ativiidin o f the Prsna, because the word " but " introduces a new topic. I t serves to set aside the meditation on Prlna, and teaches that the highest sti~iidin is he who declares the True to be the Highest Being. The True is here Viggu, and it (True) being mentioned as separate from Prlqa, the BhQman which refers to the True, murt also be different from the JPva and Priiga. This BhQman is not only something different from Priina, but greater than it. Had Prkna been the BhGman, then the instruction that it is higher then Priina becomes absurd. This BhQrnan is taught as something greater than Name up to PrAna : therefore it must be differeht from P r $ ~ a (and the series below it). Since every one of the series is greater than the one preceding it ; thus Speech is greater than Name, and RO on ; therefore, the True is greater than Prlna, and consequently BhQman is also greater than Prl?ia, for the teaching about PrBna precedes the teaching about BhQnlan. Moreover, the word Satya is a well-known term applied to the Supeme Brahman Vignu. Such as " the True, the knowledge, the infinite is Brahman." (Taitt. Up.) " We meditate on the highest Satya." In the phraae " satyena ativadati," Be force o f the third case in satyena i s that of hetu, that is, he declares the Highest truth, for the sake of the True, or the Supreme Self. The meditation on Prlna is higher than meditation on Name up to Hope, therefore the person who thus meditates on Prbna is called an ativldin, he is an ativldin compared with those below him. But the meditation on Vignu being superior even to that on PrLna ; therefore he who meditates on Vignu is the real ativldin. Thus it is that an ativldin by Prlqa is inferior to the ativldin by the True. For the same reason, the pupil entreats, " Sir, may I be an ativldin with the;True " : and the teacher replies, "But we must desire to know the True." The objection raised by the PQrvapakeiu that in the Chh. text there is no question and answer a8 to something greater than Prlna, therefore the Ativhdin by the True i~ the same as the Ativiidin

s
I

i%
g

by the P r h a , (and the instruction about the Atman must he supposed

to come to an end with the instruction about the Pr&w) ia not a propey objection. The reason for this is, that we do not find that the Ativuin by the True is the same as the Ativ~din by the PrBqa. It may be asked why does not the pupil ask the question whether there is any thing greater than Prkqa. To this we reply that the readon is this :-With regard to the non-sentient objects extending from name to hope- each of which surpasses the preceding one, in so far as it is more beneficial to man-the teacher does not declare that he who knows them is an Ativ&din; when, however, he comes to the individual soul, there called P r b a , the knowledge of whose true nature he considers highly beneficial, he expressly says that ' he who see8 this, notes this, understands this, is an Ativi3din (VII. 15. 4.) The pupil, therefore, imagines that the instructign about the self is now completed, and hence asks no further question. The teacher, on the other hand, holding that eve11 that knowledge is not the highest, spontaneously continues his teaching and tells the pupil that the knowledge of the true nature of Vi~u, who is called the True, is the highest knowledge ; aiid absolutely beneficial for man ; and he only is an Ativkdin, who proclaims the supremely and absolutely beneficial being, namely, $i Vigqu who is also called the True, that iu the Highest Brahman. On this suggestion the pupil desirous to learn the true nature, woxship, and means of worship, entreats the teacher, saying " Sir, may I become an AtivMin by the True." The opponent says, the objection has been raised that in the opening pawage the word Atman has been used, and therefore in the concluding passage also, the same Atman, that is to say, the individual soul, the associate of Prffqa, is meant. This objection is not valid. The word Atman principally means tho Supreme Self, and not the ~ i v Atman a or the individual self. That Atman does not mean the individual self is proved by the subsequent passage also where it is mid that from the atman ariseg the Prsqa, &c. If Atman meant the individual self, then the above statement would be incorrect, for Prana does not arise from the individual self, but from Brahman. This being so, the subsequent statement " where one sees nothing else, hears nothing else, understands nothing elm, that i s the BhQman," becomes valid, for we understand that this applies b the Supreme. For when one perceives the Bhiiman, he at that time fails to see and perceive anything else, for when one is plunged in the infinity, he cannot have any consciousness of the finite. You cannot say that the

ecetacy, which one feels, when one realises the Bhfiman is the joy of

dreamlem sleep, and that where one sees nothing else, hears xlothing else, understands nathing else, refers to the dreamless sleep called Suaupti. For the consciousness of Sugupti and the little joy that one feels in it, ie infinitely inferior to the self-forgetfulness in Bhtlman, and the blise of its presence. To say that the individual self, in the state of Suqupti, is the Bhamnn is simply rediculous. Therefore, the Lord Vienu alone is the Bkitman of the passage of the Chhbndogya Upani?ad under discuseion.
&TRA I. 8 0,

t ~t p w . 1 1
aFf Dharma, qualities, atiributes. w&+
sonableness, because of the suitability. Uppapatteb, because of the rea. Cha, and.

9. Because the attributes ascribed to Bhfiman are euitable with regard to - Brahman only.-73.
COMMENTARY.

The attributes which are ascribed to t l ~ i s Bharnan are suitable only with regard to the Supreme Brahman, Lord Viqnu, and are applicable to nobody else. Thus : " That which is BllQnlan is verily the lmmortal (VIE. 24 I)." Sl~oms that BhQnlan possesses innate immortality. I t has innate power of self supporting. As saps the text :-'I Sir, in what does the B h h a n rest ?" " I n its own greatness " i s the reply. This Bhtlman is the refuge of all, as me learn from the text :-" The Self is below, above, behind, before, right and left." T4is .Bhaman is the cause of all, for says the test : " the Priina springs from the Self, Hope uprings from the Self, Memory springa from the Self ; so do Ether, Fire, Witel*, &c." Therefore BhGman is Brahman and nothing else.

Adhikaranu. III.-The
(Vigaya).-We

Irnperishczble is God.

read in the Rrihad &anyaka (111. 8. 6. 8) :-

m
' a

+&Wv*r

m m w 1 4 v m W t~
mv;mybr~r

m
sihi

q;mt

~ ~ 8fFnVra=a& W p % m
-3

w m - w w m @$hmmmpmm-nmmqm
~r;gantlcl(

6. She said : "0Yajiiavalkagg l That which is above the heaven, and below t h e earth, which is between the heaven and earth, which is in the past, present and futnre, in what is that woven, as warp and woof 7 " 7. B e replied : " 0 C35rgi l That which is above t h e heaven and below the earth, which is also betweon the heaven and the earth, which is in t h e past, present and future, that is woven a# warp and woof in the 5kPBa." "In what then is the ether woven like warp and woof." 8. Ysjtiavalkaya replied, " 0 OQrgi, the Br5hmanas call this the Akqara (theImperishable). I t is neither coarse nor fine, neither short nor long, neither red (like arc) nor fluid (like water) ; i t is without shadow, without darkness, without air, without ether, without attachment, withont taste, withont y ~ e l l ,withont eyes, withont ears, withont speech, without mind, withont light (vigour), without a breath, without a mouth (or door), withont m w n r e , having no within and without, i t devoom nothing, and no one devours it."

(Doubt).-Here ariees this doubt: what is this Ahgara or the Ilnperishabls of this passage. Does it denote Pradhilna or matter; or Jfva, the individuat soul or Brahman, the Supreme. (Pdrcapak~a).-The Akwra here is ambiguous, and may denote any one of the above three, as it is useti in that sense in Mu. Up. 1. 1. 5,
&c.

(Siddhiinh).-To this Bkdadyana replies, by the following stitre, declaring that the Imperishable is Brahman.

qqq A k ~ a r a m , the Imperisllable : the Brahman. 4 Ambaranta, end of space o r ether, or up to ether. fi:Dl~riteh~ because of supporting.

10. The Imperishable, referred to in Br. Up., 111. 8, 11 is the Supreme Brahman, because we find it declared in
-

this passage that He supports even that which is the end of ether (or every thing up to ether).-7#.
COMMENTARY.

The Akgara or the Imperishable is the Supreme Brahman, because the text ;declares that He supports that which lies beyond ether, namely, the unevolved matter or Avyakyita. Since this Imperishable supports even the A k ~ d a or ether, and every thing below it, He must be Brahman. But even Pradhhna supports every thing up to ether, because it is the cause of all the modified objects in the universe, and so the Imperishable may be Pradhlna ; or it may refer to the Jfva, which is the support of all non-intelligent objects that it experiences or enjoys. To this doubt the author answera by the next sfitra :-

S ~ T U I. 8.11.

FIT

milrq1191q19 91

tn Sa , that, namely, the quality of ;upporting every thing up to space or ether. q Cha, and. m q q q Prabsanat, because of the command.

11. This supporting must refer to Brahman, because the text says that it is through command that such supporting takes place.--75.
COMMENTARY.

The uupporting of every thing up to space, can only be in Brahman alone, because the text says that it is by command alone that such supporting takes place, and such Supreme command cannot belong either to Pradhhna or to Jfva. The following text shows the command :-

q ? m a r m m s n P f m m s t

f-wd
. = m :

&

~
w q + f

"

m m m ~ n r f X ~ m b w a r
mmla d ; q c r ? i t

- W s q m p m m

* d*:mS=wt m a -

mrrr;imdm$wur: ItII
0. "By the command of that Aksara (the imperishable), 0 QBrgi, sun and moon stand apart. By-the command of that Akpra, 0 Qdrgi, heaven and earth stand apart. By t h e command of that Aksara, 0 OPrgi, wbat are called momenta (nimesa), hours (mnharta), days and nights, half months, months, seasons, years, all stand apart. By the command of that Aksara, 0 Qargi, some rivers flow to the East from white mountains, others to the West, or to any other quarter. By the command of that Akgara, 0 Obrgi, men praise those who give, the gods follow the sacriflcer, the father, the darvi-offering!'

Now this supporting every thiug by one's mere will and command is itnpossible in the case or" PradhLna, which being non-intelligent cannot give any command, nor does any bound Jiva can give this command not any Mukta Jiva also. SOTRA I. 3. la lqoq1& ~ I I 9 \ O I 9 3 ll
%~g Anya, another. q q Bllrtva, nature. of the exclusion. q Cha, and.

m: Vyavrittd,

OII

account

12. The Imperishable is not Pradhsna nor Jfva, because in the same text we find description of attributes which would exclude another nature than Brahman.-76.
COMMENTARY.

In a supplementary passage in the said Upanigad, we find a descrip

tion of the attributes of this Akwra, which excludes Jlva and PradhLna, because they do not possess that nature.

* emma**m@*m~;rle*
aar m t vbi ~
-11

Bhbpya.]

111

PADA, I'P ADHIKARAPA, Sr2. 12.

B W

121

= & m + fQwm i e *

d f i m *h-

m m q F B T t

9 9 ~

(Br. Ar. 111. 8. 11.) " That Imperishable, 0 Girgi, is unseen, but seeing, 'unheard but hearing,' unthought but thinking, unknown but knowing. There is nothing that sees but He, nothing that hears but He, notl~ingthat thinks but He, nothing that knows but He. In that I~nperishable,0 Giirgi, the ether i s woven, warp and woof." The Imperishable is declared here as seeing, hearing, &c., and therefore, PradhOna which is non-intelligent, is excluded ; because the nature of Pradhhha is jadam. Silr~ilarly,the declaration that unseen by all He sees every body, shows that Jiva is not meant, for the nature of Jtva i s not all-perceiving.

Adhikarapa IV.-The

Purusa seen in the Satyaloka is Brahman.

(Vigaya).-In the Pradna Up. V. 2 we find the following :w&h:-:-l-*~&d%WRhl&a78~3q&e11

1 . n e x t Saibya Satyakama asked him : "0Master! what world does he conquer by such (meditation) who amongst men unceasingly meditates on OmkSra, np to his death."

d s r ~ t a r a l d

-a@19H

Satysk&ma!that which is denoted by On1 is this Brahman, both the higher 2. and t h e lower. Therefore, the knower of it, through this vehicle alone, reaches one of these two."

m e w

m m -

3. If he meditates on one measure, then by that meditation alone, after death he is welcolned by the Supreme self, and obtains another birth on this earth. The Devas of the a i g Veda, lead him t o a human body. He in that birth endowed with austerity, celibacy, and faith, rcalises the greatness of the fruit of these.

-$t8;99q&i -

d s w a * e b q P h m I m@t a aa awr m d morwmit r r f t t 7 n w II ~ I I -

u&dhb

aM r i

4. Next if he meditates in his mind, with two measures, he is carried up by thr Yajns Mantras t o the Antariksa or t h e world of the moon. Having enjoyed the vast powers of t h e moon-world, he returns again.

#aa: Il 3 ll
16

6. But, he who understands this Om to consist of three measures, should with this Imperishable syllable meditate on the Supreme P u r q a alone, for thereby he would reach the Tejae or t h e Sun. As a snake becomes fully liberated from its old skin, thus heverily ;recornea liberated from all his sins. By the &man verses he is carried up thence t o the Batyaloka. There, from that high being, the Qmup Soul of all Jlvas, he gets instruction and sees the (Supreme in-dwelling) P u r q a . To that effect are bhe following two verses :-

Wmt qqwm agmr ardtsffmr mfgagmr: I aTwTm~my aagmlq m u r 113 ll

fshm;gl

mum-

6. The three notes become fatal when uttered either singly or in couples, and without harmony. But when properly uttered in high or low or middle tones there is no fear to the wise. a

i i r w * f t t i ~ 4 m ~ l ~

fiPnr;lc ~ a w ~ r ; m n m r ~ m ~ ~ ~ * m a B f i r r r ~ I ~
7. By the Pik one gains this physical world, by the Yajus the astral world, by t h e Mman that which the wise only know. The knower of Brahman by the vehicle of the word Om alone, reaohea also that which is Peace, undecaying, free from tear, and the Supreme.

(Doubt).-Here arises the following doubt :-Whether the object of meditation and the Person seen by one who meditates with three Mltrbs is tho Chaturmukha BrahmL or the Supreme Lord. (P&vapakga).-The Parvapaksin maintains that the Person seen is the Chaturmukha Bmhml. He argues :-The worshipper of one M&tr& attaine the world of men, the worshipper of two MLtrbs obtains the aetral plane, themfore the worshipper of three Mbtrds muat obtain the plane above the astral, namely the Satyaloka. The Brahmaloka of the text must be interpreted to mean the Satyaloka, the lolra of the Chaturmukha BrahmL and i t is here that the worshipper sees the lord of tlie Brahmaloka, namely, tha Chaturmukha Brahma. ThereEore, says the PQrvapakgin the Highest Person of verse 5 is the Chaturmukha Brahml. (SiddhBnta).-To this objection, the Lord Bitclarlyann replies by tlie following aphorism :-

fksati, seeing.

Karma, object. s

m Vyapadedat, on account

of being designated. 8: Sab, lie.

13. He, the Supreme Person, is meant in this passage of the PraSna Up., V. 2. as the object, of seeing, because of the express declaration.-7 7.

Bhdqya.]

111 PADA, IV ADHIKARAPA, sa 13.

COMMENTARY.

12%

The Person seen in Brahmaloka is not the Chaturmukha Brahrnh but the Supreme Lord. Why ? Vynpdedit-Because there is an express declaration to that effect : and the attributes of the Person seen apply to Brahman only. For in the last verse of the said Upallied we read : " He arrives a t this by means of the Omkbra; the wise arrives at that which is at rest, free from decay, fro111 death, fro111 fear,-the Highest." Free from decay, free from death, free from fear,-the Highest can apply only to tlie Supreme Bralilnan and not to Chatuimukha Braliml. This being so the word Brali~nalokadoes not mean as thc loka of RrahmS but the loka or conditiou which is Brahnlan Himself : just as we explain the compound word ~lisadasthapati not the headman of the Nisddas but a headman who at tlie same time is a Nib&da. In other words, it is a karmadh&raya compound : and does not mean ' the world of Brahman,' but ' that world which is Brahman.' See the Parva Uimtimsf for NisLda-sthapati Nybya.

Adhikarana V.-The dahara or the slnall i s Brahman.

(Vigaya).--In ing :the Chbndogya Up., Chap. VIII., we find the follow-

~ ~ ~ W ~ W g t P e r i @ k a g r rm 3s m q;?nai+&i;ri'aam hfinrrf+mlsMrI I p 11
1 . There is the city of Brahman (the body) and in i t t h e palace, the small lotus (of the heart), and in that small ether. Now what exists within that srrall ether, that is to be sought for, t h a t is to be understood.

8 * m 0 , w ~ n a g t &3W+% m s f p r m n m n : f % wpr -3 @wi wra W a m f f t f h I I rc II

2. And if they should say to him : Now with regard to that city of Brahman, and the palace in it, i. e., the small lotus of the heart, and small ether within the heart; what i s there within t h a t deserves to be sought for, or that is to be understood?

a w , m r r m apmrssmM?s;a<m m m & T&K;~g l ~ l l

- w s l h d

e m

FfWb%f?Tll 911

8. Then he should say : " As large as this ether (all space) is, so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars ; and whatever there is of him (the self) here in the i e., whatever has been or will be), all that is contained withworld and whatever is not ( in it.

4. And if they should say t o him : ' If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired) then what k t left of it, when old age reaches i t and scatters it, or when i t falls t o pie- P'

~ % q i u @ + x w mgt ~ rnQ~m?wf~inca wm d & & m m rnq~qb BT f&i aa'tsErf3mr s @ 11 Y 1 1

d GI

124

VEDANI'A-SUTRAS. I AD EYAYA.

[Govinda

saoImtrw dhit&f&9*mm a a v M w :

m & r nqu w ~ m r f@&t ~ R R w Q am~ ? ~ om: flplfl@frmtt?a(lm~~wmFQ& m 6 wdi~~ f ~ i ~ i i & * l l ~ l ~

5. Then 'he should say : By the old age of the body, that (the ether o r Brahman within it) does not age ; hy the death of the body, that (the ether or Brahman within it) is not killed. That (the Brahman) is the true Brahma-city (not the body). In i t all desire8 are contained. It is the Self, free from sin, from old age, from death and grief, from hunger and thirst, which desires nothing but what i t ought to imagine. Now * . here on earth people follow w they a r e commanded and depend on the object which they a r e attached to, be i t a country o r a piece of land.

~~~

mas-

i m a m adkrryrla m a u mr?an* mflsnit #BfiC I 1 q I1

bm: 8 4 t m ~ ~ W m m n a r mmq wmt & J M wimd m&ar:m wnq o;mrY&wW a* M ! g

Q:
d

6. "And as here on earth, whatover hae been acquired by exertion, perishes, so ~ r i s h e swhatever is s c q M for the next world by sacrifices and other good actions performed on earth. Those who depart from henae after having discovered t h e self and those true dcsirea, for them there is freedom in all t h e worlds.

(Z)oubt).-The question here arises : What is this daliara Lklda in the lotus of the heart. Is it the nlaterial space or ether or, is it the Jiva or is it the Lord V i g u ? (P&?'vapaha).-It ia the element called ether, for the word Ak&dahas the well-known meaning of ether or space, or it may be the Jfva or the individual self, becauae it is spoken of here as the Lord of the city of the body and occupying a small space. (Siddhiinta).--The author replies to this objection by declaring tha the dahara Okiida or the " small ether " is Brahman.

m*:lI
arguments.

S~TRA I. 8. 14.

I q

99

II

qgq: Daharap, the small. &tw

Uttarebhyah, because of the subsequer

14. The small ether in the lotus of the heart is Brahman, because the subsequent arguments establish it to be so.-78.
COMMENTARY.

The " small ether " is Lord Vienu, and nothing else. Why ? Becaum of the subsequent arguments to be found in the supplementary passage of the text above given. If the ether witbin the heart did not mean Brahman, but denoted the elemental ether, t b n the con~parison instituted in the passage " as large as that elemental ether is, so large is

this etlier within the heart," would he wl~olly inappropriate. This is one argument The next is : The sinail ether is said to be the support of the earth and heaven, which could not apply to the eienleiital ether. Nor do the attrihutes like freedom from evil, dic., be appropriate to the elemental ether or to the individual self (Jiva). In this &ti the worshipper is taught that the city of Rrabman is his body, and in a portion of this body is the heart called the lotus which is the palace of Brahman, and he is taught tliat in this palace, in this small lotus, there is the small ether, and then what is within that slnall ether that is to be sought for, that is to be unde~stood. Therefore, it refers to the Suprerne Brahman,. because this small ether is described to be free from evil, free froin old age, free from the above passage must be explained by saying that grief, &c. Tl~ei.efore, the Supreme Brahman is to be sought in the small ether which is free from evil, kc. Therefore tile Ilahara is Visnu and Vienu only.

rlfis1dmr&f-119

1 3 1 IWII

GatiP, going. &$andabhyarn, a word, i.c., on account of the going* and of the word The going into " ether ;" and the word ' etad Brahmaloka =thrs (ether) is Brahma world. Ta~h%, thus. Dyitam, seen. Lingam, mark, dign from wh~chsomething may be inferred. Cha, and.

15. Because this ether is that to which the Jfvas go in deep sleep, and because there is a word connecting this small ether with the highest Brahman. This is seen in other texts also, and there is a lingam or inferential mark in this passage also, from which we infer that the small ether i i Brahman.-79.
COMMENTARY.

I n the ChhBndogya Up., Chap. 8., sec. 8, we find the following further description given of this small ether :mwi% fiwJ&R M$?rdr4ar ? 2 7 = m + tTf & $ w

due

a&rrsrraaTai=zmwir~w~fitn~~~
ds people who do not know the aountry walk again and again over p gold treasure, but do not know. Thus do all these creatures day after day go into that Brahma-world." Chh. Up,. VIII. s . 2).

'rile above passage referring to dahara or tho small ether says that it is tile gati or goal of all creatures, and it 1s described as that Brahmaloka. Therefore these two descriptions, namely, gati or goal and the ebm-that, referring to daliara as Brahma-loka show that the emall ether

can be nothing else than the Lord Vignu. Moreover there are other Upani>ad texts which also show that in deep sleep, soul becomes united with Brahtnan :-

d t cq ~ Wm e a r ! : am: & I h e r fBg: WR wmmm & 11 9 11 f ~ h q * l S k l :u$: m:6R W T f ~ g W3 : W T mllfft

"All these creatures having become united with the True do not know that they are united with the True ; " "Having c o a e back from the True, they know not that they have come back from the True."-(Chh. Up. VI. 8, 2, 10, 2).

The above text shows that in other parts of t h i ~ Upani+ad the same idea, that Brahman is the goal, is seen. And the word Brahma-loka applied to the small ether is a sign that it is the Lord Vignu meant here. This Brahmaloka cannbt mean "the world of Brahmb" called aluo the Satyaloka, because it is not possible for Jl'vas to go daily in their sleep to Satyaloka, while it is possible for them to enter into Brahman in their sleep, every day.

sOTRA I. 8. 16.

Dhyiteb, on account of supporting. Cha, and. qfan(: Mahimnab, Asmin, in this, that greatness. qfq Asya, of his, (that is, of Brahman). is in t h i s sn~allether. Upalabdbeb, on account of being observed or found or st'ated.

- ~ *:

..
C/

I1

16. Because it is further stated that this small ether is the support of the two worlds, a fact which is the peculiar
greatness of Brahman alone, therefore this dahara must be Brahman.-80.
OOMMENTARY.

I
I

In continuation of the passage "the small lotus and in it that small ether" (Chh. Up., VIJI. 1. l ) , the Upanigad goes on to compare this small ether with the infinite space and further teaches that all beings get harmonised when they enter into this small ether, and i t further employs the term Atman or Self with regard to it, and lastly it teaches, that it is free from all sms, &c. In continuation of this, the Upanigad in VII 4. l . , declares " It is a bridge, a limitary support, that these worlds may not be confounded." The mhole Chap. VIII, in fact, is one prakarana and deals with one topic. Therefore, wherl i t uses the word " vidhritih " or ' limitary support' it refers to this dahara or small other. Now because this majesty or @eatnew of supporting the worlds, is ascribed to this dahsra, therefore, dahara xnust refer to Viggu ; for who else has this glory of being the

rupport of all world- ? In fact, V i ~ p u is expressly stated to be the support of all worlds in otlier places also, such as Bri. Up., 1V. 4. 22. is the Lord of all, the king of all things, the protector of all things. He is a bauk and a boundary, so that these worlds may not be confounded." This also showe that to be a boundary and a support of the worlds is the distinctive attribute of Lord Vignu only. ~ O T R AI. a. 17.

" He

awumii*3fbpW-1

m:Prasiddt~eb,because of

dhih11rI

~ I W I I
Cha, and.

the settled (meaning).

17. And because it is a settled convention to describe Brahman as ether, therefore, the small ether or dahara must mean B r a h m a n . 8 1 .
COMMENTARY.

The word A k l h is known to have, among other meanings, that of Brahman, also ; as we find in the Taitt. Up., 11. 7. " For who could breathe, who could breathe forth, if that ether (Iklda) were nok bliss?" (Doubt).-An objector says : this dahara or small ether may refer to the Jfva, because immediately after the word dahara, we find the descrip tion of the JPva given in the above passage. It says :-

arrqw~lrarndm-

Oivimmmu am-

fmmmcafirhr~~~mwr'afRI

m enwmmit

" Thus does that released soul (samprasada), having risen from this body and approached the highest light, appears in its own form. That is Self," he said " That is the immortal, the fearless, this is Brahman." (VIIT. 3, 4). This objection is answered by the author in the next SQtra.
SOTRA
I. 3. 18.

of

m Itara, the other dne, that is t l l i Jiva. ~ m h ~aramardat, . on account reference. 8: SaF, he, that is, the Jlva. fl Iri, thus. Chet, if. q Na, Asambhav~t,011 account of impossibility. not.

18. If it be objected, that there is a reference to the other, namely, the Jfva, in the dahara passage ; and therefore, it means Jiva ; we say no, because it is impossible that the epithets applied to dahara should apply to the Jfva.-82.

COMMENTARY.

Though there ir s reference to the JEva in the middle of that passage, yet rooking to tbe beginning and t,he end, and all other epithets applied to dahara, w6-cannot say that it refers to Jiva. The eight epithets applied to dal~ara i n Chh. Up., VIII. 7. 3., cannot apply to the Jiva, namely, the epithets like free from sin, free from decay, &c. Ilet it be so. The attributes free from sin, free from decay, free from death, &c., mentioned in VII. 7. 1, can easily be applied to the Jfva, because the Chap. VIII shows that the whole teaching of PrajWpati refers to the Jiva only. Indra had heard that Prajhpati had declared that there is a self free from sin, old age, &c., and so he goes to Prajkpati to rnquirq about this Self. Therefore, these eight attributes of the Atman given in VILI. 7. 1, may apply to the Jiva, and consequently the dahara meritioned before, may be the .Jfva. This doubt is removed by the author in the .following SQtra : S ~ ~ T RI. A8. 19.

t i
I

a m q Uttarat, because of a subsequent passage. % Chet, if. m y f g Avirbhava, manifestation. : Svarfipab, the true natule : essential form. Tu, but.

aw**wq

11 g I

ge I1

19. If it be objected that from a subsequent passage, the Jiva is meant, we reply no, because that passage only declares the manifestation of the true nature of the Jiva, by means of meditation, &c.-83,,
COMMENTARY.

The mord ' tu,' ' but,' answers the objection raised in the first half of the SQtra. . The word ' n a ' of the last SCltra is understood here also. I n the speech of Prajiipati reference is made to the Jiva, and it is taught that when the Jiva meditates upon Brahman, then there appear in him these eight attributes, namely, freedom from sin, death, kc. These qualities are essentially the qualities of Brahman, and they only appear or manifest in the Jiva, when it meditates on Brahman. Therefore, the Jiva is not referred to here by tbe mord dahara, for the essential nature of Brahman is to possess these eight qualities eternally, while in the case of the Jfva these qualitiw are to be acquired by hinl by sBdhana or practice. I n the case of dahara these qualities are never hidden, while in the case of the Jiva these qualities are at first hidden by untruth, while later on they manifest in him. Therefore we find in the Upanisad, the statement

that when it haa freed i b l f from the body and has approwhed the Highebt f,rght, then it appears in its own form. Thus there is a great difference, In the possession of these eight attributes, by the Parmhtman, from all eternity ; and their temporary manifestation in the Rva. The above p w a g e also shows, that the Jfva gets these attributes only then, when it has reached the Highest Person called the Uttama Purng~, the Highest Ilight, Parama Jyotih. Moreover though thew eight qualities manifest i~r the Jfva, through ddhana, yet the Jfva can never become the bridge of the two worlds, and the support of the universe, for thew attributes are the mpecific and distinct qualities of the Supreme Lord. Therefore, the dahare must refer to Brahman. But if this is so, why a reference has at all been made to Jfva in this mction treating of dahara, in the ppaessge: "Now that r e l e a d soul, which having risen from this body, &c."-VlII. 3. 4. This question is anuwered by the next Satra.
BOTRA l 8.
U).

d: AnyBrthd,
mardab, reference.

a different meaning.

Cha, and.

rlitrib:

Para-

20. The reference to the Jfva made in this section treating of the small ether, has a different object.--84.
COMMENTARY.

The object with which this reference to the individual soul is maae in this section, is in order to teach the knowledge of the Supreme Self. It shows that when the Jiva obtains such knowledge, it also possesses these eight-fold qualities belonging to the Supreme Person. Another objection is raised. The text describes this dahara aa occupying a very small space in the heart, and because dahara is so small and Jive is also small, therefore, dahara must be Jiva mentioned subsea quently. This objection i~ answered by the following 8 ~ t r :-

SOTRA I.

m=w$W%3y-11
p p l

tion.

@ q

Alpa, small. @: $ruteb because or the &ti or scriptural declareIti, thus. Cl~et, if. Tad, that. ~ T KUktam, T has been wid.

21. If it be said that the scripture describes the dahara to be very small, therefore, it must mean the Jiva, ; we say no, for the reasons already and not ~ r a h m a n given.-86.
17

8. al.

1 % I 9 1 11

C O M M B N T A R Y .
The answer to the objection raised in this SQt1.a has already been anticipated in tbe preceding aphorism, I. 2. 7, uhere it is said that Brahman, though all-pervading, is imagined to be of the size of a span, in order to meditate upon Him as having that much size. I t is merely to help memory, that this conventioil is made, that the Brahman is of the size of the heart. In fact, the text of the Uparliwd shows that He is Infinite and Incoliceivable. The next SQt1.agives another reason for this conclueio~~.

I
1

m*vdoyI;

;22i 3
COMMENTARY.

I q i 11
Tasya, his
q Cha, and.

aasja: Anukriteb, because of imitation.

22. The Jive cannot be Brahman or the small ether, because the text says that the Jfva imitates Brahman.-86.

The text of the Chh. Up. VIII. 7. 3., &c., shows that the eighbfold attributes therein mentioned, which are eternally present in the dahara, is acquired by the Jtva through sidhan4 in the state of Mukti. This Jlva is described in that section as covered by falsehood in its prior state, and i t is only when by meditation on Brahman, t.his covering of ignorance is torn asunder, then are manifested the eight-fold attributes of buing free from sin, free from decay, &c., and i t ie in this state of Mukti that the Jfva, by getting the light of Parabrahman becomes like Brahman. The Jkva, therefore, merely imitates dahara, and is called dahara in a secondary sense. And i t is a well-known thing that the imitation and the origiaal are not the same. As we say in the sentence ' Hanumhn imitates the wind in swittnes~,' which means that Hanuman is not wind but like it. Sirnilarly, we find in another passage that the Jiva, in the state of Mukti becomes similar to or imitates Brahman :-

m m 8 d r i d - 9 6 ( 1 % ~ 1 ~ m ~

When the seer (i.e., the individual soul) sees the brilliant maker, the Lord, the Person, in whom BrahmP has his source ;then becoming wise and shaking off good and evil, he reach- the highest similarity, free from passions. (Mu. Up., 1 1 1 . I. 3.) SOTRA I. 3. 28.

arfa Api, also. ~743 Smaryate, it is traditioued. 23. The S m ~ i t also i declares this assimilation of the Jiva with Brahman, in the state of Mukti, in certain respects only.-87.

COMMENTARY.

Thus in the GitA also we find :-

~ m g m f i m P r m ~ : ~
f l ; F ~ ~ ; i i ~ 9 ~ r r 1
"Having taken refage in this Wiadom and being assimilated to My own nature, they

are not re-born, even in the emanation of a universe, nor are disquieted in the di~olution." (XlV.2).

Thus this Smriti or Cttit also declare8 that the Mnktas become aseimilated to the nature of Brahman and manifest sonie of His attributes. Therefore dahara is the Lord Hari alone, and not any Jiva.

Adhikarana VI.-He w7io is measured by a thumb is Brahman.

(Vi.gaya).-ln the Katha Up., 1 1 . 4 12, we read : -

~
-8 F
I

g
a

qa$ a q h 99 H -19:
~c.rm B J M : I ~

g d asrpt;:I fmrc? ~ ~ ~ R W ~ I I

-9iT ~a r

The person (puruq), of the size of a thumb, stands in the middle of the Self (body)as Lord of the past and the future, and henceforward fears no more. This is that. That person, of the size of a thumb, is like a light without smoke, Lord of the past and the future, he is the same to-day and to-morrow. This is that.

(Doubt).-Here arises the doubt : Is this person of the size of a thumb, the Jiva or the Lord Vignu ? (Pdmapak.pa).-The Pilrvapaksin maintains that the pwson of the eize of a thumb is Jiva, because in the dveadvatara Up., V, verses 8 and 7, the being of the size of a thumb is expressly stated to be the ~ i v a

dm&= n c: n

wqpdicR~hanhm&&ta~~M~bu

8. "That lower one also, not larger than a thumb, but brilliant like the run, who is, endowed with personality and thoughts, with the quality of mind and thequality of body, i s seen small even like the poiut of a goad."

d b r d i maf?m wwtl

~ w w d & t v a ~ d u h h i r ~ fiwmhiga

&

llUW

7. "But he who is endowed with qualities, and performs works that are to bear fruit, md enjoys the reward of whatever he has done, migrates throngh his own worke, the lord of life, assuming all forms led by the three Qunas, and following the three paths."

(Siddhdnta). -This objectio~i the author answers by the Siltra, next given :

dabdat, because of the word. Eva, even, only. rl&: Pramitah, the measured, the limited ; measured by the thumb.

132

VEDANTA-SUTRAS. I ADHYAYA

[Govifida

24. The limited person of the size of a thumb, described in the Kath. Up. is Brahman, because of the word or the epithet applied to It in that very text.-88.
COMMENTARY.

The person of the size of a thumb is the Lord Vignu alone. Why ?
Because there is an express term or word, in that very pmsage, which can apply to V i e u alone. That paasage describes this pereon aa Lord of the past and the fnture. Now this epithet-" The Lord of the past and the a all, whose past and the future is futureH-cannot be applied to ~ i v at bound by his karmas, and who i~ not free to possess so much glory. But how the All-pervading Lord can be said to be limited by the maasure of a thumb ? This point is answered by the next SQtra.
s ~ T R AL 8.25.

Hridi, in the heart, with mfereocc to the Ireart. Apeksaya, by reference to. p Tu, but. Manusya, men, human beings. Adhikaratvat, because of the qualified.
% -

Tlpnf9~q1 91 I

I 1

25. But the size of a thumb is with reference to the human heart, because men are qualified to meditate on Brahman in their heart, and imagine him as limited to that size.--89
COMMENTARY.

The force of the word " tu" is to declare limitation, because the Lord ia meditated upon in the beart. which in every human being 1s of the size of his fist or thumb, therefore, He is spoken of as having the measure of a thumb. This has already been described before, under SQtraI. 2. 7, where we have said that this attributing of a size to Brahman, is based on a mere ~netaphor,taken from the size of the heart ; and for the sake of devout meditation ; and because His ineffableglory manifests in the heart of Hie d e v o h in that form. But the hearia differ according to the animals, some have larger hearb, some have smaller ; eome a r e more than a thumb, some are less than a thumb. How can it then be said that the person of the size of a thumb isso spoken of with reference to the heart. This objection is met in the SCitra by using the word " human." J t is the human heart that is the measure here taken, (and uot the heart of smkes, horeee and donkeys). For though the ecriptnree are employed in general terms, yet they apply only to human beings, for human beings done are adhikhis and not lower

animals. Human beings alone have the faculty of devout meditation; therefore the standard of the thumb is taken from the human heart, and so tlmn is no conflict. Though the hea-ta of elephants and horses, &c., may be said to be ot the size of a thumb, yet there is no confiict here also, for these creatures are incapable of devout meditation. Though the Jiva also is described to have the memure of a thumb, it is so done, because it dwells in the heart, m d so metaphorically is said to be of the size of the heart. As a matter of fact, it is atomic in Rise, for the scriptu1.e says that its siee is very small.

m & w

qrmmmmm~r &mw r ~ m h Wtsfbhe m -

" ThBt living soul (Jiva) is t o be known a s part of the hundredth part of the point o t a halt, divided a hundred times, and yet it ie to be infinite." (&vet. Up., V. 8).

Therefore, the person of the size of a thumb is the Lord Visgu alone.

Adhikarapa VII.-Devas entitled to meditate on Brahman.

It has been mentioned in tbs last SQtrp., that the scriptural texts teaching meditation on Brahman are the concern of men, because by so teeohing it can be proved that the Highest Brahman has the size of a thumb. The Sistra, therefore, establishes that men alone are entitled a meditate on Brahman. But this is a wrong view. All those men who are on the path of gradual release (Karma Mukti) pnss through the lieva evolution, and become Devas. If meditation on Byahman is enjoilied only for men, then those men who have become D e w , are not eutitled to meditate on Him. And thus the theory of gradual release would become meaningless, for there would be no release for Devas. But Devas are entitled to meditate on Brahman as we find from the following text of the Bri. Up. (I. 4. 10).

a q * b c W ~ a m n p w a a , ~ m ~ n
Whoever of the Devas, knowing Brahman meditated on Him h e verily obtained Him, ro also among the Itishis, so also among the men."

Sitnilarl!7, the following passage also shows that tile Devas worship I3rahlnan :"The Devas meditate on that Bnhmau who is the light of lights, who a the giver of life, and who i s immortal."

maar--mR~~

(Doubt).-Here arises the following doubt. Admitting that meditation on Brahman is taught regarding the Ilevas in the same way as taught with regard to men, the question remains, is it possible with regard to the Devas, or i~ it not?

(Pc2+uaea).-The PQrvapakgin s a p such meditation is impossible with regard to the Devas, because they have got no sense organs and consequently they have got no capability to medilate. The Devas like Indra and the rwt, are verily thoughtforms, created by the chanting of Mantras, they have no physical sense organs. Consequently on account of this abeence alone, they have not the capability of meditation or the desire for the posseseion of such attribates as Vaidgya or dispassion, Viveka or discrimination, &c. Hence the Devas are not capable of meditation on Brahman. (SiddUnta).-To this the author replies by the following SQtra :-'
I

=Tad, that, namely, meditation oil Brahman. Uapri, above, namely, with regard to the beings who are above men, namely Devas. Api, also m m : Badarbyagab. the sage Badarayaaa is of opi~iion. Sambhavat, because of the possibility.

26. The meditation on Brahman, according to the opinion of BBdarByapj, must be admitted with regard to those also, who are above .men, in the scale of evolution ; because of its posaibility with regard to them also (for they also have an organised body.)-90.
This meditation on Brahman mustl be admitted with regard to these, who rrre higher in male of evolution to mankind, namely, with regard to Devae aleo. This is the opinion of Lord Bbdarbyana. Why has he this opinion? Because the U p a n i ~ d s the , Mantra portion of the Vedas, the descriptive portione of the Vedas, the sacred scriptures known ns Itilliisa and ~ u r i i ~all a , unanimously describe that the Devas have bodies as believed also by mankind. Since they have bodies. it is possible for them to meditate on Brahrnan ; because the objection of the POrvapakgin was that Devaa have no body, and therefore they could not meditate.
N c t c i I t i s o d y the Pbwa MimL~i~sLkas who hold h e t h y that the Vedio DevatSs are not embpdied beings, but only orention of the R i i e when they chant the Vedic Mantras. Acoording to thin theory, the vibrations produced by the proper einging of the Mautrss o r a t e these Deva-forms, through which theargio effeds are produaed. But this la only a p u t i i l truth. The artifioial elementab, a8 these Mantrg-itmi0 Devatas am, wnntitute only a portion of the bhsbitmta o f the Derrloh. There are real D e w also, real Jivm, passing t h m ~ Deva h evolation, who am not mere areatiom of Mantme.

Thus the Devas also have the capability of meditating on Brahman, b~oaueethey possess body and senses made of celestial matter, and they a100 are capable of feeling disgust and dispassion (VairLgya), with their own state, liowever high it rnay appear to us in lordliness and glory. For compared with the glory of God, the Devas realise keenly the sinfulneas, the littleness, the insignificance, and the transitory nature of their own lordliness and glory, and consequently they also are capable of feeling Vairhgya There is the authority of the Visnu Purina on thissubject :-

1W & a h m 3 g:-fk:~
R*
I

d& mmftmP

-fit

OH, beat of the twice-born, not only is eorrow to be found in hell, but i t exists in Bvarga also, for the inhabitant of heaven is afraid of the transitoriness of heavenly life, w the dweller of heaven also is not free from grief."

Therefore, Lkvas also desire to acquire the eternal bliss which the knowledge of Brahman gives. For this Brbhmic bliss is free from all taint of evil, and it is an immeauureable, eternal state of joy. For thus ie this bliss described in the sacred scriptures. Moreover we find in the Upauigads descriptions of how both the Devas and men went to Prajfi~ati to learn the Brahama VidyL, as tho following extract from the Br. Up. will show :-

m:msrrsnm:adf@dkmwiy$&r --:I
'*The children of Prajapati are of three sorts, namely, the Devas, the man and the Am=: They approaohed their father PrajPpati and dwelt with him as students of Brahma Vidy4." (Br. Up., V. 3.1)

Similarly, in the Chh. Up., we find that Indra dwelt as a Brahmachhrin in the horlse of Prajii~ati for more than 100 years :-

w q mq@i&r%vMmwmadm+&wm~~
"This made in all one hundred and one years, and therefore, i t is said that Indra Msghsvat lived one hundred and one years as a pupil with PrajPpati." (Ch. Up. $111, 11. 8.).

Owing to their having bodies, the Devas, therefore, are also qualified for meditation on Brahman. An objector says:--If me admit that Devas have bodies, then there would arise difficulties with regard to sacrifices, for it is impossible for 0110 limited corporeal entity to be simultaneously pleserlt at many places of sacrifices, when he is invoked simultaneously by all his worshippers. Therefore, sacrifices become useless, for an embodied Deva, like simultaneously in all the places of worship, where Indra, cannot be p~esent he is invoked. To this objection the author gives the following answer :8fl~RA I. 8. 27.

136

VEDANTA-S~TRAS. I

ADHYAYA.

[Uomnda

Ci

Karmani, with regard to work, with Virodhab, contradiction. regard to sacrifices. @ Iti, thus. Cl~et, if. ; ( Na, not. &: Aneka, Pratiptteh, because of the assumption. & Dariamany (bodies). m: nat, because of the obse~ vation or seeing.

27. If it be objected that a Deva cannot be an embodied being, for then his presence at many sacrifices simultaneously would be impossible : we reply no, because it is observed (that many bodies can be assumed byspiritual entities, for simultaneous appearance in different places).-91. C O M M E N T A R Y .
Even if we admit that Devas have a body, yet this would not contradict the performance of sacri6ces ; because great masters of occult forces have the power ol creating many bodies, and sin~ultaneouslyappearing a t distant places. Such were the Yogis Saubhari, etc. (Says an objector):-" Admitting that for the reason given in this SQtra, there may arise no difficulty as regards sacrifices, for those who hold the view that llevatas have got bodies, but then arises another difficulty. I t relates to the words of which the Veda consists. If words like Indra, &c., refer to embodied beings, then when these beings are not in existence, then those words denote no object. Thus before the creation of Indra o r after the &struction of Indra, there ia a period when no Indra exists. But the Vedas are eternal, and the word Indra occurs in it. To what does then this word refer, during these periods, when there is no Indra ? Is i t not like the word " the son of a barren woman ? " If so. as those words have no meaning, so the Vedas also become meaningless. Moreover in the Pttrva MirnlimsL it mas established that words, objects corresponding to those words, and the power of the words to denote those objects, are all eternal, for a MimsmsZ Stitra says:-

a?r@mgd t W & w m m t ~
The relation between the word and its object, is natural and eternal. So if the words like Indra, &c., denoted organised beings, they would make the Vedas non-eternal. (SiddhGitta) :--To this objection, the author gives the following reply :SUTRA I. 3. 28.

Q T & -

* : m ~ ~ 9 ~ w m q I ~lI l ~ E 9I I

m:dabdab, the word of the Vedas (would become non-eternal) or there

would arise contradiction with regad to the eternity of the word. Iti, thus. Chet, ~ f . (1 Na, not. m : Atah, because, from this, from t h e word being

B@?ia.

ITI

PADA,

V I I ADRIKARANA, Sd. 28.

137

eternal. Prabhavat, because of the origination. m:Pratyaksa, perception, direct statement, namely, the $rut, or revelation. v n q Anumanllbhyam, from inference, from Smpti, namely, the tradition.

28. I f it be objected, that this view would contradict the eternity of the word ; we reply, no ; because the creation of the universe is from the word which is eternal. And the sruti and Smriti (the direct statement and inference) also establish the same.-92.
COMMENTARY.

There arises no contradiction of the kind mentioned above, even with regard to the eternity of tlle Vedic words. Why? Because from this eternal word arises the creation. The creation of every embodied being, whether Indra or a Cow, proceeds from the reme~nbrance of their form and their characteristics, by BrshmB when he utters those words, whicl~by association always suggest the particular form and the characteristics possessed by that form.
Note :-"When, therefore, a special individual of the class called Indra has perished, the creator, apprehending from the Vedic word 'Indra,' which is present t h his mind, the class charaateristica of the beings denoted by that word, creates another Indra, possessing those very same characterstics ;just as the potter fashions a new jar, on the basia of the H stirring in his mind. Rut how is this known ? 'Through perception word 'Jay' which i a d inference,' i e., through scripture and Sm~iti." (MmBnuja).

lL
h

Every Vedic word always expresses a particular type foi-m, and does not exprem any individual (they are all common terms and not Proper Nouns). By remembering the particular type forms, denoted by those words, Brahma creates the universe. For fornis (akFiti) are eternal, and exist in the Archetypal plane, from eternity, before they become concrete in any individual form. The Vedaa are like the book of Vidvakarmain, in which directions are given as to painting of certain forms or pictures of Devas. Thus for example, it aays " Yama should be pictured as having a sceptre in his hand, Varuna as having a noose in his hand." The Vedic words delloting Devas, like Indra, &c., do not express any particular individual of that name, but are a class name like the word cow, &c., and are symbols of particular forms, naturally belonging to a particular class of beings. They do not denote merely individuals, like the word Chaitra, &c. Therefore, because the Vedic words denote eternal forms, existing in the mind of the Creator, they are not unauthoritative; and this view of oulr~, that the Devas possess body, does not contradict the M i m ~ m s ~ view tllat the wo;d is eternal. How do you know this? To this the Satra answers by saying, Pratyak$num&nLbhyBm, because the Sruti and the Smriti declare it so.
18

138

VEDANTA-S~TRAS. I A DHYBYA.

[Omanda

As a n example of &ti, we have the following :Thus Prajapati created Devas, kc., by pondering over the various words of Mantra, Sukta 62 of the ninth Mandala of the aig Veda.
Note :-We give the mantra with its word meaning below : -

4r-:gfgnnna:1hwRIFjh#illn Pit Ete, these. srqqq Asrigram, creates. m:Indavab, drops: drops. fih: Tirap, downward. g&q Pavitram, pure, purifying, a
m : Adavab, quick, rapid: another reading is m : 11.

Somaseiv~. ~idvani, all.

dt Abhi,

towards.

Saubhaga, prosperities.

Theee rapid &ma-drops have been poured through the purifying eeive. To bring all felicities.

In the Paiichavimdati Bralimana (VI. 9, 13, 22 and 12, 1, 3). find how this Mantra was utilised by BrahmR in making his creation. read there :-

8 ''Wmp -I ' ' ~ " &q"-gF& f b ;".nan" maafi,'<W qftv rmrq, "af#uhm:" gft9 m :aar tfhH

*.mQq; "Rrn

"w

, , ,. * ,
Q

, ,

We We

PrajOpati created the Devas, by redacting on the word "Eta" He created t h e men, by the word "Aspigram; " t h e Pitaras by the word "Indava!~; " the planets by t h e word T i m Pavitram; " the songs, by the word " Asovs; " the Mantras, by the word " ViivBni"; and he created all other areaturea by the word " AbhisaubhagB." Note :-The word Etad "this" reminds Brahma of the De~an presiding over the senses ; the word A s ~ i g r a meaning blood, reminds him of those creatures in which blood is the chief lirealement, hamely, men ;the word indu denoting moon, reminds him of the fathers, who live in t h e moon ; the word tiras pavitrxm meaning "holding ,of the pnm ambrosia" reminds him of the planeta $ere the soma-fluid exish, t h e word PFIUVB," L1fl~~ingw ieealls t h e sweet flow of musio : the word " Viiva'' recalls tbe hyo~ns sacred to t h e TTiBvedevaa ; t h e word " Abhisobhag6" meaning " great prosperity" recalls all creatnres.

The Smritis like the Vignu Purhna, kc., also show tlle sanle. As the followi~~g :~ m a s * 8 q ? m i ~ 9 ~ ~ ~ ~ 1

wwPaR$I~rl~i-=rhdi$~~
CI

"In the beginning BrahmP created through tho words o f the Vedas alone, the names and forms of all creatures, the manifold rituals of all sacrifices and their differcot status."

SUOTRA

1.8. %@.

mws-119

sar

Ataeva, therefore, for this reason alone. q Cha, and. f+q Nityatvam, the eternity of the Veda.

29. And for this very reason, the eternity of the Veda is proved.-93.

OOBIMLCNTARY.

Thus the eternity of the Vedas is established, became, its words del~ote eternal types, (and not individuals), and because these words remind the creator, the types that he should create. The names like RRthaka, 'Bic., do not mean that the Pi$ called Katha was the author of the hymn, but that they were merely the utterers of those hymns, which exist from eternity.
Note :-We Bad in the Vedss paasages like the following :-

"Reverence to the &is who are the malrera of mantras." I t does not mean that any Righi really made the mantras Texts like theee suggest to the mind or Rrahtnb what should be the characteristics ancl powers of those Bieis who would make the diffe~entsections, hymns,and mantrae, and then Brahmk creates them endowed with those characterstics and pwers, aed appoints tllenl to remember the very eame sections, hymns, &c. The Rigis being thus gifted by Prajiipati with the requisite powers undergo suitable preparatory austerities and finally see the mantras and EK) on, proclaimed by tho Rathas and other Ri?is of former ages of the world, perfect in all their sounds and accents, without having learnt them from the recitation of a teacher. A further objection is rrriaed. Let it be admitted that after each minor Pralaya or shorter dissolution fNaimittika)*the Lord Brahmb may create the bodies of Devas, &c., by remembering the words of the Vedas and the types mentioned therein, but in the case of the major Pralaya, called the great Latency (Prdkritika) when Brnhn~h himaelf vanishes, along with all worlds, how can then he create a new world on the basis of the Vedas, when the Vedas themselves vanish ; and how can we speak of the eternity of the Veda ? To this objection the author givee the following rep1y : SOTRA I. a. 80.

glplqoll
Samana, same, equality. Nama, name. Rapatvat, on account of form. q Cha, and. & Avlittau, in repetition, when after a Mahapralaya or Great Latency there is a first creation of the world. Api, also. &&: Avirodhab, want of contradiction. Dardanat, because of seeing, because of the Bruti. @: Smyiteh, from the Srnyiti. p cha, and

30. Even in the case of first creation (after a Great Latency), there is no contradiction (with regard to the

140

V E D A N T A - S ~ T R A S .I ADHYAYA.

[Qodnda

eternity of the words of the Veda), because the names and forms remain the same. As appears from Sruti and Smriti.-94. C O M M E N T A R Y . ,
Tho word cha in the SQtra is used to remove the doubt raised. The word avritti means renovation, primal creation after the Great Latency. Even after a Great Pralaya, there is no contradiction with regard to the eternity of Vedic words, because the new creation proceeds on the samenew of names and forms, &c., as in the preceding creation. In a Mahitpralaya or Great Latency, the Vedas and the types denoted by the words of the Vedas all of which are eternal objects, merge into the Lord Hari and become one in Him. This merging is in that aspect of Hari, which is called His dakti or energy. They relnain in Him in a state of Latency. When the Lord desires to create, they come out from Him again, and become manifest. The creation of individuals is always preceded by a regection on the words of the Vedas and typea denoted by them, whether such reflectioll is by the Lord Hari Him~elf,or by the four-faced Brahmb. Note :-After a great Latency, Hari creates the Vedas, in exactly the same order and arrangements as they had had before, and reflecting on its m r d s and types, He emits the entire world, just as it had been before, from the element called Mahat down to the Bralim&n?a and Brahrnb. He then imparts the Vedas to Brahxnb and entrusts him with the task of creating lower heings. The Lord Hari at the same time pervades the world so created, as its A~ltarybminor Innex Ruler. A subsequent creation is similar to the past creation : just as a potter, who makes a pot, by remembering the word "pot" and tbe form which the word calls up in his mind, though there may be no actual pot as a mould before him. As is the case in Minor Latency, the same is the rule in the case of a Great Latency. The difference is this, that after a Great Latency, the Lord Himself creates all elements from Mahat downwards up to Brahmtinda and emitting Brahmb from His body, He teaches him the Vedas and entrusts him with the task of further creation. In the case of Minor Pralaya, Brahmb does not cease to exist, nor do the elements ; and consequently Brahmb himself creates the universe after every Minor Pralaya. Whence is all this known ? The SGtra raplies by saying Dardan~t Smlited cha, from the druti and the Srnriti. The druti pamages are like the following :-

m ~ 1 ~ w m * , u ~ ~ s 11 r r :

Bhhya.1

IIZ PADA, VIZ ADHIKARASJA, 64. 30.

He willed may I oreate the worlds."

141

" i t m a n woe alone in the beginning.

~msrdf@pnF&q$,~rb~afWkPC I Fft
He who first oreates BrahmL and delivers the Vedas t o Him" (6vet. Up., VI. 18).

&Um7&rnrn*~l
The Creator fashioned the new universe and oreated the sun and moon just as they were ia the beginning. (Rig. Veda, end.)

The Slnriti passages are the following :-

r
ParBpo).

'

tMfapsmffti4m@~lm i t ~ r ~

mfQ II
"As a mighty banyan tree liep conoealed in the small seed, similarly in thee, 0 Lord I

u the Great Seed, lios ooncealed the whole universe, when thou draweat I t in, a t the time
ottho Qreat Latency."-Viepu

So also in the Varhha Purlina :-

" The Highest God is NBr&~apa from Bim was born the four-faced One."
So also in the Bhlgawata :%Irnlcqr~mfij*ll
"He who mentally imparts the Vedas to the First Bage, Brahma."

m : m ?@ m q y m d u : 11

To sum up the whole, When the time of the Great Iatency comes to close (and the hour strikes for a new creation) then the Lord God of All, remembers the constitution of the world immediately preceding the Pralaya, and formulates this desire. " Let me become manifold." He separates into its different parts the whole body of spirit-and-matter which had merged in Him. Thus the enjoying souls and the objects of enjoyment--the spirit and matter-come out from him as separate entities now. After this, the Lord creates the entire world just as it had been before, from the great principle called Mahat down to the cosmic egg and Brahmb. He then manifests the VEDAS in exactly the same order and arrangement as they had been before, and He teaches them mentally (not orally) to Brahml. He entrusts to him the task of the new creation of the whole remaining universe, From Devas downwards, just as it was before. At the same time He entering into theworld, presides in it as its Inner Ruler and Controller. Brahma also through the grace of the Lord, gets the power of omniscience and through the help of tho words of the Vedas, remembering the types, &c., creates new Ilevas, like those of the previous world-period. Thus the Veda, when it uses the words like Indra, &c., refers to eternal types of Indra, &c., and as these types are eternal, though the forms vanish at every Pralaya, therefore the Vedas are eternal. Thus there is no conflict or contradiction, when it is said that the word is eternal, for it means that the types represented by those words

are eternal. Thus the Devas have the capability of meditating on Brahman, since they possess an orgaaisecl body ; and since the Devas have this capability, there is no conflict in the text relating to the meditation on the person of the size of the thumb. With regard to the Devas a person of the size of the thumb is to be measured by the thumb of the Devas, as in the case of men he is measured by the thumb of man. NOWme enter into the consideration of the question whether the Devas are qualified or not, for these Vidyas or meditations, of which they themselves are the objects meditated upon. In the ChhRndogya Upalligad we find a VidyA called the Madhu VidyB.
"The Nnn is verlly honey to the Deves, the Heaven ia like the ammo berm, the intermediate region is the beehive. And the rays are the sons." (111. I. I.)

Here the Sun ie said to be honey or nectar of the Devas and five classes of Devas called Vmu, Rudra, Aditya, Marut and Sbdhyas worship or meditate on this nectar-; each clses being headed by ite chief. They become eatisfied by looking at this honey. The Sun is said to be the honey, because he is the abode of a certain nectar, t o be brought about by certain sacrificial works, to be known from the P i g Veda and eo on, and the reward of such lnoditation is mentioned in those texts is the attainment of the positioli of the Vasns, Rudral, Adityas, and so on.
Note :-This meditation on the Sun produces tho stntas of Vmu, &a. The point is, rhbuld the Devm undertake this meditation, when the fruit of suoh meditation ia the attainment ot the statue of a h , &a. The Devsll alrerdy have reaohed thls abtos, and M, to them this Madhu Vidyd ie -lean.

The author gives first the opiuion of others, rrs regards this point :SOTRA I. 3-81.
q g Madhu, in honey. wfi& Adisu, and in the rest. Asembhavad, on account of the impossibility. m m Anadhikaram, nonqualification. Jaiminih, the sage called Jaimini.

m:

31. Jaimini is of opinion, that the Devas a=e not qualified to undertake meditations like Madhu Vidyfi and so on, because of the impossibility.-95.
COMMENTARY.

1
1
fI

According to the sage Jaimini, the Devas are not entitled to undertake meditations like Madhu Vidyg, kc., because it is impossible for one and the same person to be the object of meditation ua well 8s the pemon

Bhb.1

I I I PADA, VN ADIIZKARAI?A, 5.33.

143

meditating. Moreover the Devas like Vasu, &c., already belong to the c l a a of Vasus, LC., and so in their case, the fruit being already accompliehed, tlle meditation is useless. The Devas have nothing to gain by such meditation ; and so they haveno desire for this nieditation ;for they already possess that which is tlie fruit of such meditation. For both these reasons, Jaimini holds that the Devas are not qualified for meditations, like Madhu Vidyl, Bc., in which they themselves are the ol>jeotsof merlitation. He gives another reason for his view.

SOT-

I. 8. 82.

Jyotisi, in the light, i n the Highest Brahman. m q Bhllvat, because of the exjstence, because i t conslsts of. q Cha, and.

32. Ahd because the meditation of the Devas coneists in worshipping the Light, therefore, they do not stand in need of any lower meditation.--96.
COMMENTARY.

In tho Brihadlra~ynkaUpaniqad, we fitid that the De~-as meditate 011 the Great Light, tlie Sopreme Brahman alone, and they do not worship anything lower. That text is as follows :-

the gear along with tho days, Him the Devas meditate upon as tlie Liglit of Lights, as Immortal I.iEe," (Bri. Up., 1V. 4. 16). Both men and Devas havo this'in common, that both are entitlod to meditate on the Supreme Brahman, the Light of Lights. The special mention that the 9evas meditate on this Light of Lights, indicates, by implication, that they are not entitled to (or rather do not stand i n need of) meditations on othel*objects than the Supreme Brahman. Tlie view of the PQrvapaken given ill these two SQtras,'is thus controverted by tile author :S~TRA I. 8-83.

" Him from whoxu proceed

w a d b 5 m 1 r n % u r

wdgwmdsffafgrn I i \ I \ i \ n
Bhavam, the existe~lce(of the qualification to undertake the meditatio~islike Madhu Vidya, &c.) 8 Tu, but. m : Badaraya~ap, the sage called Badarayapa. Astr, is (there is the possibility of such meditation). fa Hi, because.

33. But Bsdartiyaga maintains the existence of qualifications for such meditation, because there is possibility of it.-97.

COMMENTRY.

The word Tu is used in order to remove the doubt raised by the PQrvapakgin. In the meditations like Madhu VidyL, &c., the Devas have a right, according to the opinion of Lord Bbdnrbyana. Because though these Devas have attained the position of Vasu, Aditya, kc., yet i t is possible that they may have a desire of attaining the same position of Vasuhood 01. Adityaliood, &c., in the next Kalpa also, and so they may meditrrte on Brahman in the fol~lnof, and residing in Vasu, Aditya, kc. For rneditation on Brahman is t a u g l ~ t here to be of two kinds ; firstly, Brahman is meditated upon as effect and secoudly he is meditated upon as cause.
Note :-When meditation is on a form like that of Vasus, L o . , i t is meditation on Brahman a s effect, namely meditation on Brahman as he appears in the form of creatures. But in the same Madhu Vidyd there is the latter seotion which enjoins meditation on Brahman a s cause.

The sense is this, the Deras ~ h are o Vasus, Adityas, &c., in this Kalpa, nieditnte on Brahman as Vasu, Aditya, &c., with the object of beco~nirig Vnsu, Aditya, -&c., in the next Kalpa. When they have attained Vasul~ood or Adityahood by such nleditation in the next ICnlpa, then they rrleditate on Brahman as the Inner Ruler of Vasu, AditYas, &c., and worsliipping Brahman as cause, they shall attain release in the next Kalpa. Moreover the words Vasn, Aditya, kc., are not confined to these nevas, but they denote Brahman also. I n this view, the section on Madhu Vidyfi does uot teach meditation on Devas called Vasus and Adit,yas, &c., hut on Brahman, who is called also Vasu, Aditya, &c. Near the end of that section we find this declaration, " h e who lrnows this Brahma Upa~~irjad, &c." This shows that this is an Upaniaad teaching Brahma VidyA, atid not meditation on any inferior being like the Devas called Vasu, Adityas, &c.
Note :-The worship of insentient objects cannot give Purusgrtha (the highest end of man). Therefore, this Kha!~?a does not teach the worship of inanimate objcots like tho
sun. $0.

In fact, i n t h e coneluding passage (khanga XI) the druti expressly says that the teaahing herein given is Brahma Vidy& and not any lower Vidyl, for i t says "Let the father tell this Brahma Vidy4 t o his eldest son." It further says "He who knows this Brahma Upanisad thus," LC. How can the worship of inanimate subjects give Mukti or Brahm-pada. That the whole of these Khapdos relate to Brahma VidyO, is further show11 by the statement made in khan$%XI where the ~ r u t isays "In what place He neither rises nor sets " and "for Him there is perpetual day!' These are applicable primarily to Mukta Jivas only. (Thus this portion of the Upanisad deals with Brahma Vidyh only and not with spar8 Vidy8 as understood by others). Moreover t o whom can primarily belong the possession of Ydas.wisdom, tajes-bliss, indriyam-lordliness, vfryam-strength, aanbdyam magnanimity and rasatvam-power, but to the Supreme I I O P ~ ? For says & I Elruti " H i s name is the great Yaiae."

Nor is this objection valid that the Adityas and Vasus, &c., have already attained the position indicated by their names, and so they have no objects of desire in this direction left ; and therefore this meditation is u~oless for them. For we find in the world, that the people though having eons in this life, have still a desire to get sons in th8 next life ; (and consequently perform sacrifices for the attainment of sons i n the next life). Moreover, the various meditations taught in this Madhu Vidyb, are really nleditations on various aspects of Brahman, and consequently when the Uevas rneditate on those aspects of Brahman (in the fornl of Vasus, Adityas, &c.,) they are really meditating on Supreme Brahman ; and consethat the Devas meditate on the Light of lights only quently the statenle~lt ie also not contradicted. 'Yhe following text shows that the Deva~ also performsacrifices, &c.:-

He saw a pair called the Agnihotra (the firesaoriflcer) H e therefore sacrificed whcn the sun arose.

dm& 11 Prajapati desired let me crcate beings.

W $ ~ ~ I

mmFWsmmr a s r w ; v w ~ r ; f i m f % q m m q ~
I

"The Devus performed the sacrificial session."

These texts of the $ruti sllovv that the Devas are qualified to perform sacrifices also, why should not then they be qualified to perform meditations like Matlhn Vidyii also? The Devas stand in no need of these sacrifices to attain any perdonal end of their own, but they do so in order to carry out the command of the Ilord, and to ~naintain the worldprecess. Note :-When the Devas perform s&criflceseven in order t o carry out the Divine W i l l
in creation, no doubt call really arise whether the h v a s ever meditate on the Lord or not.

An objector says ; how can Devas be called Mumukgus or a-thirst after Release, when they voluntarily renounce Release or rather postpone it, to an indefinite period ? For Devas or even men who meditate according to bfadhu Vidyb, wilfully s~iffer delay in getting release till the end of the Kalpa, and take upon themselves the duty OF the high offices like tllose of &dityas and Vasus ? For the real Xumuksutva is a burning desire for release and consists in spurning all objects of desire and all joys ; yea even the joys of the Highest World of Brahmb ? How can then these followers of Madhu VidyL be called true aspirants after Release when they wilfully take the by-path of cosmic power ? True ; this is so, but it must be admitted tbat there are certain Beings, who owing to some unknown or mysterious action of their karnlas have to undertake tbe duties of world-rule, and because the sacred books expressly teach the existence
18

of these Exalted Ones, who voluntarily accept, or rather prefer the burder, of cosmic agents, to the peace of final Release. This Adhikarana shows that when even the Ilevas also work unselfishly, and nledit-ate through Madhu Vidyh, much more should human beings do the same.

3 1

Adhika~anaVIII.-The ~ a d r a a or child-soul not pdzlified to Vaidic meditation.

In the previous part, it has been ~nentioned that men as well as the Devas are qualified to meditate on Brahman, because they have the cap ability and other requisites for such meditation. Now thiu canuot take 'place without study of the Veditnts texts, for Brahman is eaid in the scriptures " the Aupaniaada Puruga," the Spirit revealed by the Upanitads. Consequently the question arises, are all men indiscriminately qualified to the study of the Upanigads? To this, the answer ultimately given is that baby-souls, which are just coming out of animality into humanity, are not entitled to study Upanigads or meditate on Brahman a t ' once.
In t h e ChhBndogya Upanigad there occurs the story of a king called J1LnaBruti. He waa a hospitable prince and profu.de in his generosity, possee~ling many good qualities. The mighty sages called Devapishis were satisfled with his high mindedness and assuming the form of flamingoes, they flew across his palace, when the prince wes lying in open air, on the roof of his terrace, in a sultry summer night. One of these flamingoes, who w m in front, was addressed by another flamingo, who was in t h e rear, thua :"Oh short-sighbed ono, seest thou not tpe aurio light of this noble prince, ex-ding from his body, high up into the air, do not heedleesly cross his aura, lest i t may de& troy thee." Hearing this the other flamingo answered :-" Is his aura stronger than that of Raikva of the car P R a i v a is one who is always on his car, making pilgrimages Prom one sacred place to another, and thus sanctifying with his aura, all those shrines. He possesses Brahmic aura, far more potent than the aura of this mere petty prince." Rigihs was to break the shell of selfcomplacency The object of the compassio~iab into which this prince had unconsciously fallen, 80 that he might exert to know the Brahma VidyB, and might not rest satisfled with the mere performance of charity, though on a very large and profuse scale. The king hearing this speech of the flamingoes, found out his inferiority to Raikva, and was distressed in his heart, and passed his night in a s t a b of restless grief. When i t was dawn and the Royal bards were discoursing soft music praising the king and his many royal qualitiw, the prince rising from his bed, a t once sent for his chamberlain, and told him to flnd out without delay, where was this Raikva, who was always on the move in his car. The chamberlain, after mach search, found him in a retired spot, sitting under hie car and scratching his itehas. He a t once returned to the king and informed him of his discovery. The king taking cows, gold and chariots, went t o Raikva, and presenting them to him, said, " teach me venerable sir, the God that you worship." Raikva replied :-"Away with thy necklace and thy chariots, 0 Sudra ! Let these cows remain with thee." Thw discarded, and called a &dm, the king

\
L

Ditdqga.1

1 1 1 1 PADA, VIII ADBIKARANA, 8 1 2 . 33.

147

'' O &(ldra,hopest thou to gain this knowledge through these means."

went back and brought mere wealth, cows, chariots, and even his daughtea as a present for the aage. But Raikva again addressed him with the opprobrious title of gbdra saying

Bowever he relent6d ultimately and taught the king the Samvarga Vidyl or the meditation on the laws of dimolution.

(TTi?aya).-Thus Raikva twice addressed the king as dildra in the passages which are quoted below in the original :-

am
w

mi~@:h : s r e m& srat RqmimfW aqqm

* m ~ 3 ~ m r

s h m i t ~ ~ q IIm pII
1. T k r e f o r e Jinas'ruti PautrOyana having taken six hundred cows, a necklace, and a carriage drawn by a pair of mules, went t o Raikva and addressed him thus :-

~ ~ ~ M Mrqmf.fsd ipmqmsrfh I I ? II

2 . "0 Raikval these six hundred cows, this pearl necklace, this carriage with mules are present for you. Teach me, 0 master, that Deity whom you worship."

5 . To him said Raikva :-&I Fie ! the necklace and t h e carriage, 0 ~ O D R Abe , thine, even together with the cows." Then Jbnairnti taking again a thonasnd Cows, a pearl necklace,, carriage yoked with a pair of mules, and his daughter went back to Raikva

ng a m : a q x a h w r i t k f e r R r aga @x ~ r 3 f i r : 9 h : e M h f f e g * m m i f 11 ' $ 1 1
a ? -

rnih+mr"&&rrrT(r;8:~11o11
4. He said t o him :-'$Raikva, these one thowand cows, this pearl necklace, this carriage drawn by a pair of mules, this girl for thy wife, and this village in which thou dwellest a r e thy fee. Teach me, 0 master!'

m* hammidk~ d mwd

m qa

~~U~

83

*FWY%TPI

"Take away 5. these gifts, 0 ~ ~ D R thinkeat A , thou t o speak with me through this means." Theu &ikva (relented and) told him. These are t h e Raikvaparna villages in the land of the MahivriGas, where Raikva dwelt in order t o teach him. Note.-This Adhikarsila appears t o be an interpolation. The question whether a dbdra is entitled to the study of t h e Vedas or not has been answered in favcur of the dbdras by no less pn authority than Swami Daybnanda Saraswati, the Founder of the hrya Sambj. He quotes the ancients scriptures to show that in tho Vedic age, there was no such restriction. The cou$itiou of t h e dtidras became worse in the Purapic period only. The degradation of the 8tidras was preceded by the decline of the Bmhmapss, who, when they lost their inherent greatness, began to rely, more and more, on their privilege. The honor which was spontaneously given to them because of their knowledge and wisdom and purity of life, was now extorted by them merely on the strength of their birth and race.

i m m 11 41r a m + @ ,m~ Then Raikva, after looking for a while a t the face of the girl, said

.m q b m

(Doubt).-Here arises this doubt. Is a dfidra qualified to study the Vaidic Science or not, and perform Vedic meditations ? (PO1-uapakga).-The Parvapksin says that a Sfidra is qualified to etudy the Vedas, for the following reasons :-firstly, because every man in

148

V B D A N T A - S ~ ~ T R AI~ ADEYBYA .

[Govinda
i

general, is stated to be so qualified ; secondly, because the dadra poesesses the capability of so studying; thirdly, because the express text of the druti uses the word dildra, which is an indication that dadra ib qualified ; fozii-thly, in the Puranas and t,he rest, we find persons like Vidura and others described as possessing a knowledge of Brahman. Therefore, for dl these reasons, a dGdra is qualified for Vaidic study and Vaidic meditation. (Siddhbnta).-This objection, the author answers by the' following
a

his, namely, of J~nadruti. tat, that, duk, sorrow, grief, -'Asya, namely, that grief. a;mr Atladara, disrespect, the disrespectful speech of the m r g dravar?~t, flamingo, who taunted him for want of Brahman-knowledge. w because of hearing. Tada, then. AdravanBt, because of resorting to,or going to him, i. e., t~ Raikva. @ SPchyate, is intimated, is referred to. @ Hi, because.

34. The reason why Raikva addressed JgnarSruti as Sfidra was to intimate that he (Raikva) by his occult powers
knew that JAnairuti was overwhelmed with sorrow on hearing the disrespectful speech of the flamingo and therefore he a d come to him on hearing such speech.-98.
COMMENTARY.

The word Na, (notj of th'e Siltra 1. 3. 28 is understood in this SGtra also. The dGdra is lmt qualified to undertake Vaiclic study or Vaidic meditation. Why? Because Jbnadruti is not a dGdra. ' Note.-The word dadra is literally derived from two words k k meaning grief, a ~ i d drarati to go ; because J~nadruti, through grief, on hearing the taunting words, went to Raikva ; therefore Raikva calls him &dm or grief-impelled. The use of this term indicates that Raikva knew, by his clairvoyance, the whole incident of the flamingoes. When Jknadrr~ti Pautriiyana, who was ignorant of Brahman-knowledge, heard the taunting words of the flamingo, who said "can he be compared wit11 Raivka of the car," he was overpowered with grief,.at this disrespectful speech of the flamingo, and he went to Raikva who knew Brahman. Thus the use of the word dildra by Raikva in this story, doeP not mean that Jknadruti was a h d r a by birth, but that he was sorrowstricken. Raikva uses the words dtidra in order to indicate his thoughtreading and clairaudient powers, his almost divine omaiscience. ~ thas , no reference to the class called dadra.

'

Note:-This ia a very forced meaning given to the word Budra ;the whole of this ntlhhlkarana about 6udras together with the preoeding one about the Devas, appears to be rn interpolation of some later author. There is a break in the continuity of the bphorisms, by the eruption of these two adhikaranas. That they are a digreapion is rdmitted by both RBmBnuja and Baladeva. BBdarByapa was not illiberal-minded, as the anonymous author of these interpolated sfitras tries to make him out.

I f Jbnadruti is not a dbdra, and if the word dadra is applied to him in its etymological sense of " grief-impelled," then to what class did he belong? The next siitra answers this by saying that he was a Kgatriya.

* m Ksatriyatva, the state of his being a Ksatriya, the fact of Jana$rutils Avagateh, on account of being known or understood. being a Ksatriya. &: q Cha, and. 3 Uttaratra, in a subsequent passage. %wfQq Chaitraratl~ena, with Chaitraratha. Lii~gBt,because of the inferential mark.

35. That Jfinairuti was a Qatriya is understood from the whole story, because the. concluding portion gives the story of a Qatriya, Abhiprathrin who was a Chaitraratha, as is known from an inferential mark later on.-99.
COMMENTARY.

We learn from the account given in the Upanigad that JBnadruti must have been a Kwtriya, because he was a generoudgiver of wealth, possessed of faith, was a ruler of a kingdom which no dddra is. He has a chamberlain whom he sends in search of Raikva, and because he gave alms such as cows, necklace, chariots, daughter, &c. These things are not poasible in any but a Kgatriya, because these are the qualities of a king. Tllus the opening passage of the story gives us sufficientindication that Jknadruti was a Kytriya. Similarly, the concluding passage also of this section shows that he was a Kgatriya. In the conclusion, where the Samvarga VidyB comes to an end, we find a mention of one AbhiprstiLrin who knew this Brahma Vidyb. He was uhdoubtedly a Ksatriya for the reascns given labf on. In the concluding passage we find that a Brahamachhi begged food from daunaka, son of Kapi, and Abhiprathrin, son of Kak~aseni ; when these two were serving food to others. This Brahamachsri was told that the givers of food knew Samvarga Vidyk. But how do you know that this AbhipratiLrin was a Ksatriya and a Chaitraratha, for there is no express melition of these two facts in the story. To this the sQtrn auswers. " Lihgbt," we know this from inferiential mark. daunaka Kapeya and Abhiprath-in Kbksaseni were connected with Salaavaga VidyL. They mere sitting together at a meal which also shows

150

VEDANTA-S~TRAS. I ADEYAYA.

[Gooinda

that there must have been some connection between Abhipratarin and Kfipeyas. From Tbndya Brbhamana (20. 12. 5) we learn that "the Kbpeyas made Chaitraratha perform that sa~rifice." Thus Xbpeyas are connected with the Chaitrarathas. In the Chhbndogya story we find that 8 Kbpeya is connected with an Abkiprathrin. Therefore, the Abhipratbrin of the Chhandogya must have been a Chaitraratha. For it mas a wellknown custom in ancient India, that s Brbhmsna family was always connected with a Kgatriyn family and not with more than one family. That tlie Chaitraratlla was a IZsatriya is proved by another text.which says "from him there was desceuded a Cllaitraratha who was a Ksatrapati or ~rince." Therefore, it proves that Abhipratbrin was a Chaitraratlla and s K~triya. Tl~erefore,it is proved that these two worshippers of Sarnvargq VidyiZ, namely, BiLpeyo and Abhipratbriu where one a Brbhmana and the other 8 Kgotriya, and with regard to this Samvarga Vidyfi they were connected as the teacher and the disciple. Etaikva and JBnadruti are also connected together as teacher and disciple, and as Raikva was a Brbhmana, therefore Jgnadruti must have been a Ktptriya. Therefore, i t has been proved logically ant1 by reasoning, that a d ~ d r is a not qualified to study tlie Vedas or to perform Vedic meditations.
Note.-That this SAtra is an interpolation is proved by t h e fallacious readoning.that will be apparent to every tyro i n logic. The argument adduced in this sfltra may be thns summarised. J I d r u t i must be.a Ksatriya, because Raikva was a -&%hman8. The argument t h a t Jdnairuti was a prince, and therefore he must be a Ksatriya begs the whole question. I t is a historical fact that there were many DIsa kings in ancient India. They were all Gbdra6, bnt all the same they were enlightened and generow princes, like JBnJruti. The argument that a BrPhmana i s connected with JPnairuti is no argument a t all. I n the first place i t is not true that Brihmapas were not Purohitas of dndrds ; secondly Raikva is not t h e family Guru or Prohits of JanaBruti. Rsikva was a wandgring Raqir, whom Jinairnti adopts a s his teacher temporarily only. Nor aro there any iudications in this Upanisad to show that Raikva was a Brihmaga. His epithet "of the car" is rather curious for a person belonging to the highest caste. Very likely he was a Ksatriya for we know from the Upaniaads that Brahma Tidy$ was confined to the Qatriyas i n the beginning ; and i t is from the Q a t r i y n s that the Brahmagas learnt it,. The second portion of t h e argument is also no argument a t all. The section on , hmvarga Vidyi mentions two persons of the name of K5peya and AbhipratPrin. But there is nothing to show to what caste they belong. Abhipratiriu is not expressly stated to b e a Kgatriya. The argument by which he is made out a Ksatriya is this. The ICBpeyas were the family priests of Chaitrarathas. A Kipeya is found dining together with an AbhipratPrin. Therefore AhhipratSrin must be a Chaitraratha. This forced logic, which is simply no logic, is a mark of modern bigotry, rather than ancient simplicity of a Pisi. S~TRA I. 3. 86.

Bh&zsya.J

zrr PADA,

VIII AI)IIIKARANA, Sd. 37.

151

q m S a g s k a ~ a ,the purificatory ceremonies, the sacraments, the investiture with sacred thtead. q q l d q Pal anlardat, because of the reference, because

with a sacred thread is the prelin~i~~ary cerethe dastras say that investitu~e nlony to the study of Vedanta. Because of the implication. ~ ( i iTad, that ceremony. q-qq Abhlva, abseuce. q&arqq Abhilapat, because of the declaration. g Cha, and.

36. The scriptures take it for granted that the sacraments are preparatory to Brahma-knowledge, and with regard to n SQdra there is a declaration that such sacraments are not possible for him.---loo.
COMMEB PARY.

I n a n o t l ~ e rGruti me find :--"Let him invest a BriZhmana a t the age of eight and then teach him, a Kgatriyn at the age of eleven and a Vaidya a t the age of twelve." This shorvs that investiture with sacred thread is a necessary preliminary to t h e study of sacred literature, and the three higher castes are only entitled to it. Tn nuother text we find that there is a n express declaration that a d a d r a has no sacraments. I t says a S!fidra cannot perform a fire-sacrifice o r ordinary sacrifice o r ~ a c r a m e n t s or vows Therefore a S a d r n is a disqualified person because h e is outside the pale of the three castes, because no sacraments are ordained regarding him, and the study of the Vedas pre-supposes the performance of the sacraments. T h e next siitra further strengthens the view that a dadra car1 have no sahsirkra. ~ O T R AI. 3. 87.

imav&&3

a d : II t I t I

~ W I

Tad, that, namely, the Slidrahood. rn Abhava, absence, negation. Nirdhsra~e,in ascertainment. B Cha, and. ma: Pravr~tteh, because of taking steps to. Because of the procedure.

37. Because Gautama in the legend of Jiibiila takes the precaution of first assertaining that the latter is not a
k

i .

I'
I

SCldra and then he proceeds to invest him with the sacred thread.-101.
COMMENTARY.

I n t h e ChlliEndogya itself there is a legend of Gautama and Jiiblla. J&b&lawent to Gautama and said "teach me, Sir." Gautamn aslted him He being a foundling, said, " I do not " to what Gotra do you belong ?" know, Sir, to what Gtotra do I belong." By this truthful speech, i t was ascertained that J I b b l a was not a diidra and Gautama says "no

152

VEDANTA-SUTRAS. I ADHYAYA.

[Govinda

one not a B r d h m a n ~ has the courage to say so.'' He then asks him to bring the sacred fuel and lie invests him witli tlie sacred thread. This action of Gautama, in first convincing himself as to the caste of the candidate, and then proceeding to teach him after investing him with sacred thread, shows that a 88dra cannot be taught the Vedas. Thc word Brbhmana the Ic~atriyas and the VaidgAs also. This story used by Galitama il~cludes of Gautama and JiLbila also indicates tliat the sacraments are necessary before one can study the Vedas.
Note :-The story of J i b i l a and Gautama does not prove anything of the kind. Jgbila was a founding and he askrd his foster-mother what was his Gotra, becausa he wanted t o study the Vedas. His mother said " I found you abandoned and so I cannot tell you what and is your Gotra. Go to your teacher and tell him that you a r e t h e adopted son of JQbQlb your name is Jibila." He does so ; and Gautama is pleased with his frankness. Gautama does not test his caste, but his moral qualifications. Certainly according to Gautama every truthful man ought to be classed as BrAhmana for the purposes of Vedic study. &dras if not liars and possessing high moral qualities aro entitled to be classccl as BrBhmapas. The Brihmanhooa depends up011 the qualities of the soul. As a general rule, the presumption is in favour of a soul possessing Brihmapic qualities it i t is born in a BrQhmana's family. The selection of a family depends upon the karmas of the soul' But all admit that in this Kali age, there has arisen a confusion of castes. The BrAhma~ i family c need not possess the attributes q.f a Dr&hma!~a ; and so a soul born in such family noed not be a Brihmanic soul. The SBstras say that if a family follows for seven generations the professions of anothcr caste, the deacenda~lts in the eighth generation should be classed aa members of the caste to which that professioii lcgally belongs. Judged by that standard many families have lost their right to be styledlBdhwgas. BUTRA I. 3. 38.

& Artha, object, wealth, acquirement

dravana, hearing, attending recitations. qxqqq Adhyayana, studying. of r~ches. Pratisedhat, on account of t h e prohibition Srnyitep, because there is a Srnriti text. q Cha, and.

e:

38. The Sfidsa is forbidden to lieas and study the Vedas, caniiot acquire riches in order to perform sacrifices, and there are Smriti texts also to the same effect. Therefore the Stidra is nat qualified.-102.
COMMENTARY.

Sags a text :-" The dadra is verily like a biped beast, he is like a moving cemetery, therefore one should not recite tlie Vedas in the presence of a fkidra." " h d r a is like a beast unfit for sacrifices." These is not qualified for texts prohibit Vedic study, kc., and so the d ~ d r a meditation. He is not qualified to hear &he Vedas, necessarily cannot study i t or know its meaning or perform the sacrifices enjoined therein.

I
*

'

BhBrya.]

Ifl PADA, TX ADHIKARANA, Sd. 38.

153

Thus by prohibiting the d ~ d r from a hearing the Vedas recited, all these things are prohibited by implication. The following Smciti texts also show the same :-" A d8dra is not entitled to perfornl the fire-sacrifices, nor Yajiias, bor also the study of the Vedas ; for him is ordained one duty alone, the service of the three twice-born castes. A dQdra immediately beconles degraded if 11e studies tho Vedic words." As regarde the objection that the d ~ d r a slike Vidura or Dharma Vyfidha, &c., had the knowledge of Brahman, and consequently were Mukta Jivas ;me reply that they were born Siddhas and possessed Divine knowledge from their very birth, on account of the merit acquired in the past life. They had studied the Vedas in their past lives and so they became Mukta Jfvas in their present life without such study even. Their also a Siddha prajiia. Their examcase is like that of Vbmadeva who l ~ a d ples do not shake our position. Thong11 the dtldras are prohibited from studying the Vedas, and performing Vetlic sacrifices, yet they are entitled to salvation or Dloksa, by the knowledge obtained througll hearing the recitation of Puriinas (and study of books like the BhiLgawad GitA, &c.) A Mukta dQdre is as holy, as any other Nukta Jiva, but the difference is only in the degree of their happiness.
Note :-This laat paragraph is not according to strict Brahminism. I t is a concession $0 the spirit of t h e age, and is the charter of the eniancipation of t h e iddras in ancient India. I t appears that there were three distinct stages in the status of a i d d r a i n ancient India. First. he was looked upon a s a conquered people, but not with contempt and not as a #lave. There were many Sddra kings, v h o were invited t o the sacritlcial sepsions of the Aryan princes and priests. That,was the earliest stage ; when thc Aryan conquest of India was not yet complete. and the Sddras had a right of hearing the Vedas and performing the Vedic sacrifices it so inclined. The second stsge commenced when the Aryans had firmly establishsd their rule in India, and were no longer afraid of the conquered races. In this stage t h e dddras were relegated into the ranks of slaves. The third stage cornrnenced with the grgat reEor~ners like dri K r i s h ~ a ,Buddha, Chaitanya, &c., who gave the rights to t h e dadras t o study and acquire Dharma, and get Mukti, through the studies of pur$!lss and Smriti. l'ractically t h e who*e of India has become a vast dadra camp nowa-days, uneducated, ignorant and not knowing the Vedas. The repressive policy of the Brbhma!tas in prohibiting the diidras from studying the Vedns recoiled upon them, and t h e BrBhrna~>a class as a whole, is as lnuch degraded as the b t d r a in these days. Injustice always brings its own punishment.

fias

#-'.

Adhikarana IX.-The

Thunderbolt is Brahman.

Note.-The Sdtras 1.3.26-37 a r e evidently not of BBdarkya;la, and they have been clumsily interpolated by some bigot,ed priest of the later days, for they break the continuity of t h e snbject': The puru!a of t h e size of. a thumb is t h e subject under discussion.

154

VEDANTA-S~TRAS.I ADIIYb Y A .

[Qovinda

but some over-enthusiastic friend of Hinduism has introduced these thirteen Sfitras preve that the Devas are capable of meditation and the dtldras aro not so qualified. This is in direct opposition to the aphorisnl of Vyasa who says mnnusya ndlliklratvit "all human beings are qualified to meditate on Brahman." That the whole of this is a digression i s sdmitted by S m l n u j a and Baladeva. The latter says :-

ag&wmdRsaofirr
"Having finished the digression, the author takes up t h e main topic."

In the Katha Up, we find this further descriptioll of the person of the size of a thumb :-

w5gml:m~~q~m;ltg efwm: Ba I ? i & ? p r f i i i i & & ~ n ' ~ & d ~ t P*II ~ ~ I

"The Person not larger than a thumb, the inner self, is always settled in t h e heart of men. Let a man draw that self forth from his body with steadiness, ae one draws the pith from a reed. Let him know that self as the Bright, as the Immortal ;yes, a8 t h e Bright, as t h e Immortal."

* f b w ~ ~ ~ s t m ~ * n : q ? T q Q m ~g ~ -~ r l qm8-n
"Whatever there is, the whole world, when gone forth (from the Brahman) trembles in its breath. That Brahman is a great terror, like a drawn sword (vajra). Thoee who know I t become immortal." (11. 6, 17 and 8).

(Doubt).--What is the meaning of the word vajra here ? Does it mean the thunderbolt or Brahman ? (Pdmapakga).-It means the thunderbolt, because it causes great fear and trembling. Though it is mentioned that those who know this thunderbolt beoome immortal, yet it is merely a panegyric, aud is not to be taken in its literal sense for release depends on knowledge of Brahman. No doubt this Vajra is described here as prAqa or life, but it is called yrdna in the sense of protector (priiniti). Nor is there anything in tho context here, to show that this raised tliuiiderbolt may mean Brahman. (SiddhBnta).-The author answers this by the following satra :-

BUTRA
q s q ; ~ mKampanat, because

I. 3. SO.

bf trembling.
'

39. Because the whole universe trembles froin fear of Him, therefore the Person of the size of a thumb and the thunderbolt refer to Brahman.-103.
COMMENTARY.

The word "thunderbolt" occurs here betlveen two verses describing the Person of the size of a thumb, namely, 11. 4. 12 ancl II. 6. 17, and the whole world is said to tremble from fear of him, therefore the context as

well aa the description shows that the thunderbolt means Brahman. Even in the Brahmavaivaria Pur6x.m we find the following :e , 1

wanrqq*,

m m r * wi I1

"The Lord Vis!~u is called chakra (generally translated as discus), because He is in constant rotatory motion and goes everywhere (chankramana), and He ie Vajra o r thunderbolt because He reylztes (Varjana) the univewe; and He is called the Khadga or the sword becr)use He outs asunder (Khangana) the evil-doer; and Eari is called Had because He in the Saviour."

Therefore, whoti Vigu is represented as having a Chakra or discus, a Vajra or thunderbolt, and a Khadga or sword, in His hand, it means that He is All-pervading and keeps the universe in constant motion, that He is the great Regulator and the Destroyer of all evil. And the Scripture alwaye describes the Supreme Self as the life of the world ( P a a ) , and one of whom, every one is in terror. That Scriptural idea that He i~ a great terror is symbolised in this verse by one expreseive term " Vajra," the thunderbolt, denoting that all beings move in their proper sphere and do not transgress it, because He is the great Regulator. This epithet ' Vajra ' applied to the Person of the size of a thumb shorn that, that Yereon is Brahman. Cf., Tait. Up. 11. 8. 1. ~OTRA I. 8.40.

S+&&hyll
m i i : Jyotih,

2 I1 l

8. Il
*qia

light, the Supreme lordlin&s.

Dardanat, on account

of

being seen.

40. The Person of the size 01a thumb and the thunderbolt must refer to Brahman, because we see that He is called light (possessing lordliness) in a passage immediately preceding it.-104.
COMMENTARY.

In the same Upanisad, Valli V, verse 15, we find the following :atm@#tRqmmR@'#rPn@rsmrCtr:~*
I
6
I

t
1

IIim t h e sun does not illumine nor the moon and the stars. Nor do these lightnings, much less this Bire illumine Rim. When He illumine6 all (the Sun), &c. then they shine .liter (Him with H i light). This whole universe reveals His light (in H i s light and ita Itght is His).

~mdamrndfW@mr~ n 994

Between this verse and the next verse, 11. 8. 3, occum this v e m relating to the thunderbolt. That next verse is given below : rr-m* WimR * l#m%iclpa m?pu@

8. " From terror of Brahman are burns ;from terror, the san burns ; from terror Indra and Vlyu, and Death, as the fifth, run away."

Therefore the Vajra must mean Brahman. Everywhere, in fact, the Upanigad texts describe Brahman as possessing Supreme luminonsness. Therefore in this Vajra passage also, which comes immediately after the passage describing luminosity and before the pasAage describing fear, i t must mean Brahman. Moreover, the Person of the size of the thumb who is described for the purposes of meditation as extremely luminous and holcling an upraised thunclerbolt in His hand, refers to Brahman and not to a n inferior deity.

Adhikdrana X.-The

~ ~ c is 2Brahman. .

In the Chhfinclogya Upanishad we read :-

d ~ m - h i r ~ t ~ m a u m ~
The ether i s the evolver of forms and names. That within which these forms and names are (or 'that which is within or without these forms and names') is Brahman, the Im~nortal, the Self (VIII. 14).

(Doubt).-A doubt here arises whether the being here called Alrlda or ether means the Uukta ~ i v a ,who has shaken off all bonds, or the Supreme Self ? (Pd,.vapalcga).-Thee PQrvapaksin says, the A k ~ d a here refers to the Mulrtrt Jfvn. For in the clause immediately preceding it, the Mukta JPva is described as a horse that has sllalren off all dust, &c., from his hair, or as the moon free from eclipse in the following verse :qZflaTm9G d m e mdsq rn t M f s f p w 8;a

nMwmp4qyT 1 I p Jl

ThnViw r m

Shaking off all evil, as a horse shakes his hair, and as the: moon frees himeelf from the mouth of Rhhu ; having shaken off the body I obtain, satisfied, the untreated world of Brahman.'

--,
I

Mbreover in this very passage the words te yad antar&tad Brahma that which is without forms and names is Brahman-shows that the JOvahtman is meant, when in the state of Mnkti, it throws off all forms and names. And Jlvhtman can very appropriately be called the upholder or ewlver. of name and form, because previous to Mukti, it assumes all forms and names such as of a Deva and man, &c. And it may very well be called Aklda in the sense of praltdda or splendour or luminosity. The passage, therefore, refers to the Released soul, and i t is called here Brahman, the Immortal, because i t attains that state. (Siddlx&ntn).-The A k ~ d a here means Brahman as is shown in the following Sbtra :-

Bhhya.1

ZII PADA, X ADHIKARAFA, S&. 41.

S ~ J T R A I. 8. 41.

157

+
a :

9 I

I o 9 11

Artbantal.atvadi, different Aka$ah, aka&, ether, space. meaning, &c., artha= meanil~g,antaratva,=diffe~entness, adi, etc , for other V~apadedlt, on account of the designation. reasons.

m m

41. The word Qkbka here refers to the Supreme Self, and not to the Released soul, because it is a designation of something different than the individual soul, and for other reasons also.-105.
COMMENTARY.

The sense of the SQtra is this. The power of evolving name and form is proved here not to belong to the freed soul, but to Eikbda. The J"l$tman, when in bondage, cannot evolve name and form, because it lras not tlie power; on the contrary, it is under the influence of karma, and is itself involved in name and form, and is incapable, therefore, to evolve them. Nor can it evolve name and form in its Released state, because the Stitra, 1V. 4. 17, expressly states that in the state of Release the Jlva does not take part in the world business, while the Supreme Self is mentioned in all Sriptures, as the Creator of the universe and to be the evolver of names and forms. Thus & ? & I entering into them with this Living Self, let me evolve names and forms (Chh. Up. VI. 3). Therefore, it must be understood that the Highest Self is the ak&da of this passage. The word bdi, " &c.," in the SQtra refers to the Brahmahood : the unconditioned greatnesa, kc., me~~tioned in the said passage. For Brahmalioorl that is greatness, and so on, in their unconditioned sense, belong to the Highest Self only. Nor is it right, as the Parvapakgin says, that the clause immediately preceding it refers to the Mukta ~i1.a. On the contrary, the clause ' I obtain the Brahma-world ' shows that the topic im~nediately preceding it is Brahman, which the Released soul obtains. The word Llcbda, moreover, means all-pervading, and it is inapplicable to ~ i v a , while its application to the Supreme Self is a well-known thing. (PQvvapak$a).-An objection is raised :--Let it be so, yet it does not establish that there is a separate Brahman other than and different from the Mukta Jiva ; and therefore, all these are attributes of tile Muktn Jiva; because there is no difference between the two, and so all your above argument has no force. Thus in the Bri. Up., IV. 3-7, the ~Pva in the state of its bondage is first described in the passage ;-

m-

c m m m r % G m m : * ~p
-dw--w3bxsa
Swfal

a 3

%@Bih R

m:mu.m qPit

" Who is that Self? Ysjiiavalkya replied :" He who i s within the heart, surrounded by the PrP!~as (senses), the person ot light, consisting ot knowledge. He, remaining the same, wanders along the worlds, as if thinking, as if moving during sleep (in dream) he , transcends this world and all the forms of death (all t h a t falls under the sway of death, all that i s perishable)."

The text then goes on to describe this very ~ i v a when i t attains Mukti as Brahman. That passage is the following :Ei81-I~hWf~: I " That Atman is indeed Brahman, the Vijiilnlmiiya" &c. (IV. 4-5). This sllows that the released soul is identical with Brahman. Similarly in another passago of the same, after describing the state of Mukti in the words :-" Anukhayamhnab, kc., free from all desires, &c.," the Scripture goes on to say :-"Having become Brahman, he goeB to Brahman " (IV 46).
Note :-We give below the whole of this passage :-

" And there is this verse : ' To whatever object a man's own ~ i n is d attached, to that he goes strenuously together with his deed; and having obtained the end the (last results) of whatevw deed he does here on earth, he returns again from t h a t world (\vhich is the temporary revard of his deed) to this world ct action." So much for the man who deairea. But aa t o t h e man who does not desire, who not desiring, treed from desires, is satisfied in his desires, or desire# the Self only, hie vim1 spirit6 do not depart elsewhere,-being Brahman, he goes to Brahman." (Bri. Up.,

a W ~ s M ? * n ~ m : a d ~ c r ~ T l i i t m ~ t t sawmi M d m i II n ~ q ? m y @ dh i m @ a @r ~ J T d s u *ma m ~m i m m a w c m i m 9 mQ mamwimhniiarnm*nq~

rv. 4-6.)

Tuis also shows that the J S V ~in the state of Mukti is identical with Brahman. In the conclusion of that text also, the same fact is repeated, when describing the fruit of Brahnlajiihna :~
4

a ar w mmzi d & w ? s w a mmwi $ rarm';i % ft

~ ~ v i ~ l l

This great, unborn Self, undecaying, undying, immortal, fearleea, is indeed Brahman. Fearless is Brahman, and he who knows this becomes verily the fearless Brahman' (IV. 4-25.)

Thus the beginning, the middle, and the end, of this passage ehowe that the J i v a in the state of Mukti is idelltical with Brahman, therefore, wherever in the Upanigads we find any statement that Jiva i s separate from Brahman, it must be understood that the digeerence is created by

. !

Bhhqya.]

111

PADA,

x ADHIRARAWA,

522. 42.

159

upbdhi or limiting adjunct, such as the difference of between the ghats. kbda and MahhkPda, the space within the jar and space outside it. Thore is no difference between these two, and when the upidhi or the jar is broken, the space remains the same. So when the Upbdhi of the Jiva is broken, the Jiva becomes Brahman, and attains to his own greatness. ~ f v in a this state may very well be called the~creator of the universe, kc., for it manifest9 then the divine attributes of creation, &c, Thus there is no difference between the Xukta ~ i v and a Brahman. (Siddh&nta).-This objection is answered by Biidarhya~a iu. the following SQtra :-

~ O T R AI. 8. 42.

I'
I

a q < m r . t u ri f a i r 1 1 9 I l O 3 l l
\

Sugupti, the dreamless sleep, deep sleep. aaRfS31 Utkranti, departing at the time of death. sug.putyutkrPntyob, in deep sleep and departihg. Fh$q Bhedena, by the difference.

42. The text designates the Supreme Self as different f r o m the JPva, whether it be in the state of deep sleep or at the time of departure.-106.
COMMENTARY.

The word vyapadedht (on account of designation) of the last BQtrais uuderetood here also, aud must be supplied here in order to complete the sense. In the above passage of the Bri. Up., nb doubt can properly arise that the Mukta ~ i v n is identical with Brahman. Because the text there sharply and clearly draws the distinction between the Jiva and Brahman, whether that Jiva be in the state of deep sleep or at the point of death. In the state of deep sleep the Jiva is said to be embraced by the Lord in the passage, Bri. .Up. IV. 3-21.

m M k m mbmi?~na' FWm * r n a r i t m z i ~
mi;ntsm*;rw-*;n;nim-i r n R q

w ~ * ~ l H l ? ~

"Now as a nun, when embraced by beloved wife, knows nothing that is without, nothing that is within, thus tbie person, when embraced by the Intelligent (prOjiia)Belt (Bqhman) knows nothing that is without, nothing that is within. This indeed is his (true) form, in whioh hie wiehee are fullllled, in whioh the sell (only) is bia whh, in which no wish h left, free from any sorrow."

Similarly, the difference between the JPva on the point of death, and Brahman is shown in t'he pamgelV. 4-35, whew the Jlva is described a groaning, mounted by Brahman, who carries it along t h u ~ out of the body :-

r r mq : m F Q d Q w l* * x m f t T . m=Im*& srqt+qya I1

'Now a s r. heavy-laden carriage moves aloug groaning, thus does t h c jiviitman, mounted by the Intelligent Self (Brahman) moves along groaning, when a man i s thus going to expire.' (IV. 3-35).

rn

nrm mi9m-

Now it is i~npossible that the unconscious, the little knowing Jiva either lying in deep sleep or departing from the body, should a t the same tillie be embraced or mounted by itself, being all-knowing. Nor can the embracing and mounting Self be some otller ~ i v ; afor no such Seli can be all-knowing. Tlle objector says, " the point at issue is, whether the Mukta ~ i v a is or is not identical with Brahman. You have only established that the Jiva in the state of deep sleep and while expiring, is different fro111 Brahman. That me adrnit also, for in these two states the ~ i v still a has is answered by tlle next Slitra :an np5dlli." This objection -

SOTRA

I. 8. 43.

d W h : 11
&r

Pnti, Lord, Protectol. Ad,, et setera, and tire rest. : & I dabon account of words like pati, &c. debbyah, words paty-adi-d~bdebl~yah,

9 I

I 2 3 II

14. The Mukta Jiva is not identical with Brahman, because of such words as Lord, &c., applied to Him in that passage.-107.
COMMENTARY.

I n that passage of the Bri. Up., we find the worcls pati, k c , employed, wl~ich shows that the Makta Jiva could not l ~ a v e been meant :FIar w m a mt~ %.d haism: m i q ~d s ~ m b q um m F~TR& d w dii d m q wyrr w h qyd ~

w u q p ' ~ ~ u & s ~ q~ ym yw ~d ~ g k h h Wi
" And that H

9 -

is that great unborn Self, who cons~sts of knowledge, is surrounded by t h e 1 1 i t thcrc reposes t h e ruler of all, the lord of all, P r l ? Q s ,tho ether within t h e heart. 1 thc king of all. Be does not become greater by good works, nor smaller by evil works. He is t h e Lord of all, the King of all things, tho Protector of all things. Heis a bank and a boundary, so t h a t these worlds may not be co~~founded."

This shows that Brahman is different from the Mukta. JPva. For we cannot predicate the lordliness over all, the ruling of all, the kingship of all to Mukta Jiva, for the Satm, IV. 4-17, declares that the released son1 does not possess the power to create the universe, &c. Moreover in the Taittiriya Aranyaka we tilid that Brahman alone is the dweller within of all beings, and their Ruler.

1 1 1 PADA,

X ADHTKARANA,

Sd. 43.

161

'

For He is described as :
m t

a h ranm wmqll

+
I

Nor can it be said that the difference between the Jtva and Brahman ie due to the uphdhi or limiting adjunct only, and therefore, is phenorrlenal and not real ; because we find in the Scriptures that the difference exists even in the state of Release. ID the Adllikarana SQtra11.3. 41, this will be explained further on, where it will be taught that the statement that " ayamhtml Brahma-self is Brahman" is true only in the sense that the Jiva is a part of Brahman, and it Bas some of the attributes of Brahman. Similarly, the sentence ' Becoming Brahman he attains Brahman' means that the eight-fold attributes become manifest in the JPva and tliua he resembles Brahman ; arid this is the meaning of the phrase "Becoming Brahman," for other texts like 'paramam &myam upaite-he reaches the highest similarity' also show that similarity only is reached and not identity. The phrase " Reaching Brahman" is attaining this similarity. a always different from Brahman, whether it be in the state Therefore ~ i v is of bondage or of release. This being established, it follows that the Lklda said to be the evolver of name and form in Chh. Up. VIII. 14 is Brahman and not any released soul. This difference between Jiva and Brahman was in the SQtraaI. 1. 16 & 17 also. But there it was done in a general way, while in the present SQtra it is specifically established that even iu the state of Mukti, the J f r a retains its separate identity.

Adhikarapa I.-Avyakta of Katha I . 3. 11 means body and not Prakyiti.

We pay our reverence to Bkdurlyana caalled I<ribnadvaip&yana, who has wisdom w his ornament, and who like the sun has dispelled with the rays of his logic, the deep darkness of the fallacious reasoning of Shhkhya. (Vigaya).-It has already been stated before, that the Supreme Brahman is the cause of the universe, and that He alone should be inquired into, in order to obtain Mukti, that He is the seed of the creation, the mstenance, and dissolution of the universe, that He is different from tbe dead matter called jadam, and the individual s a r ~ lcalled ~ the jivaa, that He has infinite powela, which are inconceivable ; and that He is omniscient and posseeses a11 auspicious attributes : He is free from all shadow of imperfection and has the power of realising all his purposes. The SQtrasnow t ~ to y reconcile those texts, found iu some U p a n i ~ d s , which lend some countenance to the theory maintained by Kapila, as to there being a Pradhclna and individual souls, independent of Cod. I n the 'E;a$ha Upanigad we read :8 m r q m *g*mrrrrt;l;m:

@ m : rnrmfwhm qim: I n 10 fl -8 q c i l a l i a t mp : m: I

ghsnn d f G f @ q , w s r a r r m m r ~ n
Beyond the mnsea there are the objects, beyond the ohjects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect. Beyond the Great, there b the Unevolved, b e ~ o n d the Unevolved, there is the Person. Beyond the pereon there is nothing--this is the goal, the highest road (P.3. 111.

(Doubt).-Here ariws the doubt-Does the word Unevolved (avyakta) mean the Pradhdna of the Sthkhyas or body. (Pdroapk~a\.-The opponent says-It means the Pmdhbna, because the text says that beyond the mahat is the avyakta, and beyond avyakta there k the Puruga. This is the order in which the SiLhkhyas a h mention their tattvm. (Siddhiinta).---This objection is answered by the following SQtra.

BOTRA

I. 4. I.

-m w @ & h R . a ~ ~I r . ~ I I I

*, -s

BhBpya.1

TV

PAOA, T ADHILPARANA,

Sd. 1.

163

A n u ~ n i k a r n , that which r u t s on inference, namely, the Prrdhana. Api, also. Ekeearn, of some: i. e., of the Kathakas. @ Iti, thus. Chet, if. q Na, not. q& garfra, body. mgi ROpaka, simile. Vinyasts, contained. Grihftch, because of the reference. Llardayati, shows. q Cha, and.

m:

f it be said that the Katha Upani~admentionsthe 1. I PradhQna, we say no. The word avyakta occurs there in a passage, containing a simile of the body, and must, therefore, mean " body ; " and the text shows this also.-109.
COMMENTARY.

The word 'of some' means the IClthas. The KIthaka druti refers to the Pradhana called " the inferred one." The word avyakta means that which is not vyakta, "manifest or evolved," and refers to the substrate of matter called Prakyiti or PradhAna. This objection is answered by the seconc-1half of the SBtra, ~vhich declares that the avyakta~n here does not wean "unmanifested," but "body." Because it occurs in a pasage where the body is compared to a chariot and the other things like mind, buddhi, etc., as various objects connected with this chariot. In fact,, the whole passage shows this. In order to understand it fully, we give below the entire passage : -

wlamy,8roii M X *Yt*

31

$&qdWwr:arr&wa~a~ rf.amfm-'t(*g* 1 T l F i r E q m a q 6 *?q&Mm8 W Y W

mwfimrinm-9

* m m
~ ~ ~ ~

w
m ~

r qs m*:1 r\ 1
~ *

nmw I

; w

r ~

m :

~ I

w?&umm-:

q * : 1 s s n z r l m ?3~msmfbre w \on fiPn?~17VI& W?QB: @ k I s~mqmi?Rrw~~SltPif~~~ fkmmfQpE~3 m: mum: I *rm: mar* *rat: wmqq n t n
@$lT74:m~M*m&wr:1

m m mr q r n c hm w : w 10 n
m q m :

w: I

gasrrr&fti~mwmmrsrfft:n ttn

164

VEDBNTA-s~TBAs.4 ADHYAYA.

[Qovinda

8. Know the Self to be sitting in the chariot, the body t o be the chariot, the intellect (buddhi) the chariotaer, and the mind the reins. 4. The senses they call the horaea, the objectd of the senses their roads. When He (the Highest 8elf) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer. 6. He who has no under$tanding and whose mind (the reins) is nover drmly held, his senses (horses) are unmanageable, like viciow horses of a charioteer. 6. But he who has understanding and whose mind is always flrmlq held, his senaes are under control, like good horses of a charioteer. 7. He who has no understanding, who is unmindful and always impure, never reaches that place, but enters into the round of births. 8. But he who has understanding, who is mindful and always pure, reaches indeed 1 that place, from whence he is not born again. 9. But he who has understanding for his charioteer, and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of V i s ~ n . 1 0 . Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect. 1 1 . Beyond the Great there i s the Undeveloped, beyond the Undeveloped thew is the Persgn (puruga). Beyond the Person there is nothing-this is the goal, the highest road 12. That #elf is bidden.in all beings and does not shine forth, but i t is seen by s u b tle seers through their sharp and sabtle intellect. 18. A wise man should keep down speech and mind ; he should keep them within the 8elf which is knowledge; he should keep the knowledge within the Self whioh is t h e Great ;and he should keep that (the Great) within the Self which is the Quiet.

This passage shows that the pilgrim desirous to reach Viypcr, the Supreme Goal, is represented here, in the simile of a charioteer, his body is represented as a chariot, his senses as the horses, his emotional and intellectual faculties as the charioteer, etc. I t further shows that he who has these faculties under control, reaches the highest state of Vignu, at the end of his journey. The verses under discurssion only show how to control these in succession, and how the control of one is easier or more difficult, according as one is grosser or more subtle. The text thus refers only to those entities, which have previously appeared in the simile under the names of chariot, horses, charioteer, the reina, etc., because the words are almost the same. Now contrasting the words of the simile, with the words of the passage under discussion, we see that ' body ' is only left out, and therefore, the word 'avyakta' must denote the body, whichis the remainder that we get by this method of exhaustion, and from the context also. I t has no reference to the SIhkhya tattvas, for it is against

Bh4ya.l

I V PBDA, I ADHIKARANA, S22.1.

165

I ./1

the theory of the Skhkhyas. The Sblrkhyaa do not adniit that the arthas
are the cause of the indriyas, and so higher than these ; uor that the

manas is higher thnri arllias. Note.-In the simile (verses 3 to 9) we have the followiligentities :ENTITY. SIMILE. dar~ra (body) chariot. Buddhi (reason) charioteer. Manas (lower intellect) reins. Arthas (objects) roads. lndriyas (senses) horses. The sarne idea is expressed in verses 10 and 11, showing, how oue is more difficult to control than the other. Ttius indriyss (senses) are easier to control than the nrthas (objects). The objects easier than the manas, and the rnanas easier than buddhi. The Soul is said to be the chariot-seated, because it is the principal enjoyer ; aud lord of the chariot (i.e., of the body, the inatrulnent of enjoyment). The Buddbi is the driver, as it brings pleasure or pain to the soul, according as it has discrimination or not. Now an objection is raised, how can the body which is manifest and visible (vyakta), be said to be unmanifest and unevolved ? The author replies to this in the next SQtra :~ O T R AI. 4. a.
q & Sdksrna~,the subtle, the permanent atoms, the causal body. 3 Tu, but. qq Tad, that, its. q & q ~ Arhatvat, btcause of its capability.

2. Rut by the word body is meant the subtle body, and the term avyakta or unmanifest is capable of being applied to it.-110.
COMMENTARY.

The word ' tu' is employed in the Siltra in order to remove the above doubt. By darPra is not rnennt here the dense body, but the highest, the subtlest body or the causal body. Why do you say that it denotes the causal body ? Because of its capability, that is to say, ihe causal hody can appropriately be called avyalrta or unmanifest. I n fact in Bri. Up. I. 4. 7. the kLrana darfra is called by the term unevolved or avg&krita, and shows that before the world came into manifestation, it was in the form of a seed or causal body.

'Now all this was then undeveloped. I t became developed by form and name, so that one could say, 'He called so and so, is such a one.' Therefore a t present also all this is developed by name and form, so that one can say, He, called so and so, is such a one.' He (Brahman or the Self) entered thither, to the very tips of the finger-nails, a s a razor might be fitted in a razor case, or as 5 r e in a fireplace, &c."
But another objection is raised : If the avyakta or unevolvcd i~ taken to be matter in its subtle state corlstituting t l ~ e causal body, what, objection is there to interpret i t as the Pradhina of the Sbhkl~yn system, for there also avyakta means matter in a subtle state. This objectiori is anewered b y the author in the next Siitra.

its, his, on him, that is on the Lord. Adhtnatvat, on account of dependence. Arthavat, having a sense or a meaning subserving an end or purpose.

w Tad,

dwwwbq191u1n

3. The PradhBna is capable of producing her effect's, not independently as the SBnkhyas hold, but because she is dependent upon Brahman, the Supreme Cause.-111.
COMMENTARY.

We do not totally deny the existence of PradhBna, what we contest is the theory of the Slhkhyas, according tb which Pradhbna produces the world by her own independent action. Matter in its subtle state subserves an end, by itu dependence on the Supreme Person. Becaose the Lord looks on the matter and exergises her, that she has the power of producing the world. In her own nature she is jaaam. As we find in the dveta. Up., 1V. 9 and 10 :-

wqifft~ur:rll;a~amhq$d mrmdt m~~~ &a f W & q w f W m d t a w m ~H ~ I rrmtg I aM Arrmnftn'g -I m m m n # q ~ d f i r ~ s p r qI O nN

'That from which the maker (m9yin) sen& forth all this-the sacred verses, the' offerings, t h e sacrifices, the panaceas, the past, the future, and a11 that the Vedas declarein that the other is bound up through that m0y8. ' Khow then Prakriti (nature) is d y P ( a r t h n d the Great Lord the Miyln (maker); t h e whole world is fllled with what are his members!

w*mrtra*

~*Baifqm---

Vnhl

u iit m r g r m r * q n

14

rn

'He, t h e sun, without any colour, who with set pnrpose by means of his power (iakti) produoes endleas colours, in whom all this comes together in the beginning, and comw asunder In the end-may He, the God, endow us with good thoughts.'

So also in the Bhtigavata Parana we find that Pradl~lna by her own unaided exertions does not produce the universe. u a @ r ~aihkzr wdtmmt i ad% kqw* I m i f f a m -

FnFr am*

f@fqaniwm m ~ s q ll

The Lord entered into Prakriti, in order to create theuniverse, after having endowed her with His own powers, and which contained in her the power of deluding tho jivas. He, the Great Revealer of all Scriptures also entered into the jivas, which had no names and forms before, and which thereby obtained such name and form, in order that they may enjoy the fruit of their actions, and attain liberation.' Similarly in Visnu ParAna me find :-

s w i ~ n R n W t a s r n ~ t q i i Mu&r% q m d 11
'Hari the Great Lord enters into Pradhgna and t h e jivas by His own free will, and energiaes them, when the hour for creation strikes. He entcrs into Pradhlna which constantly undergoes modiRcation ; and illto the jiva who is without rnodi8cation.

So a!so in the Gitii we find, (IX. 10) :-

awn#= ssh qyb wmq I & g d ; i &+zr a * & *

'Under Me, as supervisor, Prakriti sends forth all t h e moving and unmoving objeots ; because of this, 0 Kaunteya, the universe revolves.' (See also Oit&VII. 4 to 7).

For these reasons, while adniitting the existence of the PradhSna, we oppose the theory of the Slhkhyas which declares the Pradhlna to be an indepel~dent cause of creation. We modify their teaching by declaring that tho Pradhlna is a dependent cilllse of 'creation. In the next SQtra, the author gives another reason for holding that the avyakta of the Kntha Upanisad is not to be interpreted as Pradhlna.

Jiiepatva, of the natur; of being known, an object ofknowledge. Avachaoat, because of 11on-mention. q Cha, and.

4, Because there is no statement, in this passage of

the Katha. Up., that the avyakta is an object of knowledge, therefore, the avyakta does not mean the Sankhya Pradhana.-112.
COMMENTARY.

The Sbhlrhyas say that liberation (Kaivalya) is obtained by the knowledge of Pradllkna, as being distinct from Puruw. So according to the Shhkhyas, Release depends upon this discriminative knowledge ;and according to them this knowledge of Pradhlna as separate from Puruga is

necessary in order to attain certain powers. But there is no such mention in this Upanigad that the lcnowledge of avyalrta is necessary trr get Release, or to obtain powers. Therefore, avyakta here cannot mean the Pradhiina of the SLtlkhyas. Note:-According to the SLhkhyaa the ICaivalya is attained by knowing that the . Puruga is different from Pralrriti. The knomledge of Prakriti is thus an essential of Release. But the Katha Upanisad nowhere mentions that the knowledge of " Avyakta " is necessary for release. of the The avyakta therefore of the Katha Upanisad is not the Prak~iti SLbkhyas.
S~JTRA 1 . 4. 6.

" W k " $ k ~ , ? ; ~ & ~ ~ W9 ? I 0 i ,l k ll ll

if. q Na, not. because.

Vadati, the verse says, or the text says. Iti, thus. 3 q Chet, m:Prajfiah, the Intelligent Self, the Paramatman fi Hi, Prakaragtit, of the subject-matter.

5. If it be said that the text does teach that this avyakta is to be known, we say no, because the declaration about knowing, refers to the Supreme Self, and the context also shows it to be thus.-113.
COMMENTARY.

An objector says " the text declares that the avyakta is to be known, for immediately after the above verses is the following :-

~~u

m n 8 m : mspiRwrs

mmskw~ll TI r-qqgeinngspa n
i

"He who has meditated on that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the areat, unchangeable, is freed from the jaws of death" (Katha Up. 1 1 . 8-16).

This description applies to Pradhhna, very well; because it is without sound, without touch, etc., and is beyond the Great, or mahatattva. This passage, by using the word nichayya, which means " having known or perceived," shows that PradhGna ought to be known. Therefore, the objection raised in the last SGtra that this Upanisld nowhere teaches the knowing of Pradhiina falls to the ground." This objection is raised in the first half of the present SQtra and is answered by the second half. The reference is here not to the Pradhlna, but to the Supreme Self called PrBjiia. " Beyond the Great or mahat" does not mean "beyond the mahatattva" of the SLhkhyas, hut beyond Hiranyagarbha, and JPva ; because the JPva is called Great or mahat, in the above passage. The whole context shows that the adabdam, etc.,

I
t
i

1I

refers to the Supreme Self, and not to the Pradhlna. Thus verse 11 declares " Beyond the Person there is nothing. This is the goal, the highest road." So also, "That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers, through their sharp and subtle intellect." The author gives another reason for holding that P r a d h h a ie not meant in this pawage of the Katha Upanigad.

SCI'PRA

I. 4.6.

r m T r a y h n a m , of tile three, namely, tnree boons asked by Nacbiketas. pq Eva, only. q Cha, and. m % Evam, thus. m: Upanyasap, mention. m:Prasnab, question. al Cha, and.

6. Moreover, there is mention in this Upanisad, of only three things or boons ; and the question also relates to three things only.-114.
COMMENTARY.

The force of 'cha' is to remove doubt. I n this Katha Upanigad, three boons are only asked by Nachiketaa, namely, that his father should be well disposed towards him ; that he should be taught the secret of the celestial fire ; and that he should be initiated iuto the mystery of the Self. [Moreover three objects of knowledge only are to be found here, and the question is relating to those three objects, namely, the means of knowledge, the person knowing, and the end to be realised.) There is no question here relating to Pradl13na, or any other object, and so it would have been irrelevant for the teacher, to have given any information about PradhLna, regarding which no question was nsked. Therefore, the avyakta here does not refer to PradhLna.

~C~TRA 1-4.7.

~ T ~ = 4 l l ~ l ~ l ~ l l
qq Mahadvat, like the mahat, g Cha, and.

P-

4
I

7. And as the word 'mahat,' occurring in this passage, is not taken to refer to the ' mahat' of the SOikhyas, so also the a-vyakta here does not denote the Pradhgna of that phi1osophy.-115.
COMMENTARY.

I n the piresage under consideration, we find it stated "higher than the intellect is the Great Self (~nah~n-ktmb)." NOW no one has ever
22

170

V E D A N T A - S ~ T R A S .I

ADHYAYA.

[Govinda

contended that this " mahat " used here refers to the Slhkhya mahattattva, on the contrary it is unanimously taken to mean the JPvhtman. Why should then the word avynltta be taken to mean Prakyiti? The word avpakta, being taught here to be higher than t l ~ e Jtvdtman, must be something different from Pradhkna. The Buddhi is the Mahat of the SLhkhyas. But in tho Katha Up. the Mahat is said to be higher than Buddhibuddher&tm& mahbn parah. So the Mahat of the Ka. Up. is different from the Mahat of the Siihlchyas.

~dikarapa II.--The AjiL of vet Up. I V . 5 does r not mean Pradhdna.

The author next refutes another wrong interpretation given by the SBhkhyas, of a verse from another Upanisad. This is to be fonnd in dvetiidvatara Up. IV. 5-:-V;%TitPii Mmq@mmt wifh aw: qamt m: I wit d* Wa d - w!@Rt y a ; m : H 41
'There is one unborn being ( j s ) , red, white, and black, uniform, but producling manifold offspring. There is one unborn being (aja) who loves her and lies by her ;them is another who leaves her, while she is eating what has to be eaten.'

(Doubt).-Does the word aj8, unborn; mean here the well-known Prakriti of the Sbhlrhyas, or the divine power of the Brahman mentioned in the Upanigad 7 (P&rvapuk?a).-The word ajh here denotes the SBlhkhya Prakriti, because she is called 'unborn', that is, not an effect, and because she i s said to produce rnanifold offspring by her own unaided effort. (Siddhdntu).-The ajb here does not mean Prakyiti, as the author proves in the next SGtra.
S~TRA I. 4. 8.

wm&+m(ll
Chamasavat, like a cup. special characteristic.

g l o l c: II
because there is no

e-iiAvidegtt,

8. The word ajP here does not denote the Prakriti of the SBirkhyas, because there is no special characteristic of her mentioned here, it is unlike the mention of the word ' c h a r n a s a ' or cup in Brihadiiraqyaka Upanisad, where it does not convey its literal meaning of the " cup," but means the skull of the head.-116.

Bhdgya.1

IV

PADA, I1 ADHZKARANA, Si2. 8.

COMMENTARY.

171

The word 'na' is to be read into this SQtra from 1. 4. 5. The word ajL her cannot mean the well-known Prakiti of the Slhkhyas, because there are no special characteristic marks of Prak~iti in this pasa g e . I t simply means here " one that & not born," and need not necessarily mean the unborn Prakriti. It is not like the word ' cup' used in the Bri. Up. (11. 2. 3) where owing to the context, it is taken to mean the skull,' and not a vessel from which one :'.rinks. But there is nothing in the context here, which waul$ lead us to infer, that the ' unborn' meant Prakriti. That passage is the following :-

R b *a;r mwwmmmma;~ftrr;sd m hmi m a jie~q:m&mdh ram M * ~ w a ~ x * d & m - m 8 & RfW Rwmi amhqm 'inmtm ww m n i d ? ra m s(r arw: ~ m ~ a m a i f f u u ~ i r ~ a f t r ~ 11 ~ P IIm ~ ~ m m
'There is a cup having its mouth below and ita bottom above. Manifold glory h . s been placed into it. On its lip s i t the seven Riqis, the tongue aa the eighth communic&s with Brahman. What is called the aup having its month below, i t s bottom above, is this head, for ita mouth, (the mouth) is below, ita bottom (the skull) is above. When i t is said that manifold glory has been placed into it, the senses a r e verily manifold glory, and he therefore means the senses. When he says that seven Riqis s i t on its lip, tha P i g b a r e verily t h e (active) senses, and he means the sensea. And when he says that the tongue as the eighth communicates with Brahman, it ie became t h e tongue, aa the eighth, doee communicate with Brahman.'

C:

In the above verse of the Bri. Up. we cannot take the word chamasa in ita etymological sense, namely, that implement by which anything is (chamyate) drunk. We cannot say it means a cup there, though the literal meaning of the word is " an implement of eating." Of course words, the meaning of which we know through their derivation, are not to be taken in their literal sense, without considering the context, the general possibility, the general subject matter, &c., of the passage in which euch worde occur. For this reason a j l may mean the Prak!.lbi ; but when we look out to see whether this word which by its derivation means ' unborn,' can be taken to mean the Prak~iti of the Shhkhyas, we find that there are no such considerations of general possibility, of general subject-matter, and on in this dve. Up. by which such a meaning could be given to it. Nor is there anything in that passage, by which one may know that aj$ there possesses the power of creation independently of the Lord ;all that thst passage says is this that ajL gives birth to ' manifold offipring,' it d m not my that she creates unaided, therefore also aj8 here does not refer to the Prakyiti of the Slhkhyse, which creates unaided.

172

V E D A N T A - S ~ T R A S . I ADHYAYA.

[Govinda

The author gives another special reason to show that the word ajb means here the divine power so often mentioned in the Vedas and not the Prakriti of the Slhkhyas. SOTRA I . 4. a.

Jyotih, Itght, the Supreme Brahman. -1 Upakrama, commencing with, beginning with. Jyotir-upakrama, she who has her beginning in Brahman. Whose cause or source is Light. 3 Tu, but. 'Tatha, thus. ft Hi, for this reason. q$m$ Adhfyate, some read, some recensions have the reading. That is, another hkhins read. The reference is to Atbarvanas. psi Eke, some.

9. But this aj&is described as having Her beginning in Light, as we find in some recensions, and therefore it cannot mean Prakriti--117.
COMMENTARY.

The word ' tu ' or ' but ' has the force of declaring that there is no doubt about it. The word jyotih in the Sfitra means Brahman, because we find ' light ' meaning Brahman in passages like these :-" On Him the Devas meditate, He who is the Light of lights" (Bri. Up. X. 4. 16) " Aj$ has " means she has Brahman for her cause, the word her beginning in Ljgl~t " beginning " means here the " cause." Tl1erefol.e Brahman is the primary cause of ajh herself, and it has not the literal meaning of ' unborn ' here ; just as the word ' chamasa ' had uot the literal meaning of ' an implement of eating,' in the above passage of the Bri. Up., because i t has a special sense here. I n the above passage of the Bri. Up. it was specifitally said that the cup had its n ~ o ~ l below th and its bottom above, and that the head was this cup. By that description given there, we came to know that the 'cup ' there meant the ' skull.' Similarly in this &e. Up. in Chap. 1. we find that aja is used long with the word 'deviitmadakti,' the ' divine power,' and again in Chap. IV., we find the word $&ti,' ' divine power' used. Therefore, as me find reference to the divine power,' wherever the word ajii is used, we infer that it means divine power. We gire those verses here below :-

'The sages devoted to meditation and aoncentration, have seen the power belonging to God himscif (Devltmapkti), hidden in its own qnalitiea (gugs). He,be& one, r a p e time, self, and the tea&--(dve. U p r . 8. ) intends all thow

d rnxn&m?rrsn d u hitnit* I m m w m W*art;afd~fiii;% i n r r a q H t J 1

There are two, one knowing (isvara), the other not knowing (Jlva) both unborn (ajja), one strong, t h e other weak, there is she the unborn (ajH), through whom each man receives the recompense of his works ; and thoro is tho intlnite ,Self (appearing) under all forms, but himself inactive. When a man 0nds out these three, that is ~ra1man.-dve. Up. I. Q.

WIF?TI c o

w?rfipogm?~3y:~;itgmrgwm~~ 11 p 11
He, the Lord, withont any colonr, who with set purpose by means of his power(iakti) produces endless colours, in whom all this comes together i~ the beginning, and comes asunder in the end-may he, endow ua with good thoughts.-bve. Up. IV. I.

Therefore, aj2 does not mean Pralctiti. The author gives an additional reason for tkiti interpretation, in his uccond half of this ~ Q t r a " tathblli," &c. The word 'hi means here ' for this reason also.' As some Upanigads read that Pralqiti herself is born of Brahman, and so ajh in ite literal sense of 'nnbonl' cannot apply to Prakriti. Thus in the Munclnka Upanipd me read (I. 1. 9) :-'tasn~Bt etat Brahma nlma rGpan1 anuam cha j8yate'-' from him are produced this Brahman, name, form and food.' The wold Brahma here lneans the Pradhana, having the three qualities of sattva, rajas, and tamas ; and me find it used in w m m , &c. My womb i~ this sense in the Cit3, a180 (XLV. 3) t l ~ egreat Brahman, in that 1 place the germ ; thence cometh the birth of all beings, 0 Bhlrata. This shows that Prakriti herself is produced from the Lord. If Prakriti denoted by the word ajfi, has its cause ill Brahman, how can i t be called aja or 'unborn,' or if it is strictly and really 'unborn,' how can we say that it originates in Brahman ? The next SCitra gives a reply to this.

AOTRA I. 4.

10.

'a~*
3;pmr

i~-:

11 9 I

(1

90

I 1

Kalpana, the creative power of thought, formation, creation. Upadeiat, from teaching, on account of teachi~lg. q Cha, and. qvq&qq Madhu-adi-vat, like honey and the rest. m:, Avirodhab, there is no conflict.

i
1

that the Pradhtina is the 10. Because it is taught creation of the Lord, so there is no contradiction in calling her both created and uncreated, as is the case of honey (i.e., the sun, about which it can be correctly said that he rises and sets, as looked from the earth, and rises not and sets not as looked from the centre.)-118.

COMMENTARY.

The word 'clia' in tlie Satra denotes the removal of the doubt that has arisen. There is 110 conflict in calling the Prakriti created, as well ae unbortt, for both are possible in her case. The word kalpank in this Satra means creation, and not imagination, as we find i t used in the following verse of the Rig Veda :-Yathii p4rram akalpayat, "as formerly the creator made the Br~nand the moon." We call PradllAna created, because there is a stato~nentin the Scriptures that she comes out of the tamas dakti of Brahman. The truth is this : there is a power of the Supreme which is eternal and very subtle called tamas. A s we find in the Big Veda :Tama Asit tamasb gadham agre. (Rig Veda X. 1. 29. 3.) "In the beginning was the tamas in union with Brahman." 9 &I I Yadil tamas tan na diva na rstri. When .there was tarnas alone neither day nor night. &c. " Pralqti is a cow, but voiceless " (Chulika Upanigad.) This tamas, at the time of pralaya, becomes united with Brahman, but not merged in him. During pralaya thus united with Him, i t remains as a part of Brahmau ; and we cannot m y that she bas merged into Brahnlan. It is not a stato of merging, like that of tho earth merging into water, or of water mevging. into fire (gas) kc., as mentioned in the glutis. The drutis distinctly 'say that the elements beginning with Pfithivt up to akgsra, become merged into its higher ; but with regard to tamaa there is no such statement of merging. On the contrary, i t i s distinctly said that tarnas becomes united with the . Supreme. This becoming united with the Supreme means that on account of its being extremely subtle, it is impossible to separate i t from the Lord. I t does not mean that i t has become the Lord. The fome of the affix && in the word ek$ bhavati, 'becomes one' denotes such union, not identity. Therefore, when the Supreme Lord desires to create, then this tamaa dakti, which was one with the Lord, becomes separated from Him and there arises the avyakta, called also Prakriti, with her three-fold attributes or gupas in equilibrium. The Scripture says the mahat merges (laya) into avyakta. The avyakta merges (laya) into akgsra. The akgara merges (laya) into tamas. So also in the Meh$ Bh$l.rrta we find " From Him arose the avyakta, poaseasing the three-fold qualities (gunas). From this avyakta arises in succession, mahat and other tattvas. Thus the teaching being distinctly given that the PradhAna ie created, we come to the conclusion that the Prakriti has two states. I t exists either ae

m9

'

Bhhya.1

I V PADA, III ADRIKARAbTA. Sd. lo,

175

a cause, when it can be said to be unborn, or it exists an eff&, when it is said to be produced. So also we find in the Visnll PurBna :" From Pradhhna and the Purupa both unborn aa cause and both also as effects of Rrahina." At the time of creation, the gunas like sattva, t c . , arise in her and she becomes distinguished by names and forms, and gets the names of Pradhbna avyakta, kc., and in that state Jyotirupakremii, born from the light, born of Brahman. The SQtra then says, "that this is analogous to the case of honey and the rest," for in the Chh. Up., Chap. 111. there is a section relating to honey called lnadhu ridyB There it is shown that the sun exists in a two-fold state. I n its causal state all its rays become one in it, but in its state of effect, they becomeseparate from him, and they become honey, or the object of enjoyment to the devas like Vasu, &c. Similarly, the sun looked at as a cause is really uumoving ; but as an effect, he appears to move ; and rises and sets. As in the case of the sun, both statemeilta are correct, that be rises, and he rises not; so in the case of ajA, that she is created and nncreated ; that she is born as well as unborn.

Adhikarayaa. IiI.-The Paiicha-paiicha-janiih of Br. Up. I V. 4. 17 dcea not refer to the 25 elements of the Siihkhyas.
(viwya).-In the Bli. Up. (TV. 4-16, 17, and 181,we read:-

l%IId+m-9s~~~%fm *m m I lw -m*armtn P H ~ m v wpRe@a l ~ d t ~ r t f % R q b pcr ~ w

* &a

m'rn-

"He in whom the five beings and the'ether rest, him alone I believe to be the Self,--I who know, believe Him to be Brahman ; I who am immortal, believe Him to be immortal."

*'They, who know the life of life, the eye of tho eye, the ear of the ear, the food of the food, the mind of the mind, 'they have comprehended the ancient primeval Brshmaa*"
(Doubt).-Do the words five, five people (piliicha, paiicha janhh) mean the twenty-five categories of Kapila system or merely five? Then the word Paiicha janah would be a Bahu-v$hi compound, qualified by the term psiicha, thus making a Karmadhlraya compound. I n this sense i t would mean " The five beings, every one of which is called a Paache j ana."

(P4rvnpkpj.-The phrase paiicha-paiicha-jnn@ means ' five times o the twentyfive, i.e. : twenty-five, and jan&+ or products.' I t refers t five tattava~ of the Sbhkhyas. Otherwise ' five, five people' has no mealling. No doubt, Kapila enumerates twenty-five tsttva, swhile in this Upanigad passage there are twenty-seven substances enumerated, including akr~da and Itman. This anomaly, however, is not of much importance. The word janBh does mean tattva also, as we find in the sentence " janas tattva-samahaka." (SiddMnta).-This objection ia met by the author in the next SatraSOTRA I. a. 11. e Na, not. Sankhyh number. Upa-sahgrahat, on accou~~t of mention, or enumeration. rrfQ Api, even. NbuA, many. t m r q Bhavat, beings. Ati-rekat, on account of excess. q Cha, and.
i('

*h

m r w * , 9 d i

llslal!tll

11. Even the enumeration of numbers peculiar to the SBahyas, does not make this passage refer to their Prakriti, because the tattvas of the SBiikhyas have diversity, and because there is an excess in the above enumeration.-

119.
OOMMENTARY.

The wold ' api ' or ' melt ' shows possibility, that is t~ sag, that if five times five products be taken for the SLhkhya categories, still the passage will be open to certain objections. Those objections are two. (1) The categories of the SLdkhyas are not five collections of five ; they are twentyfive sepalsate things that enter into the composition of every beiug. ,t2) The above passage also enumerates twenty-seven and not twenty-five, for it includes atma and &k&daas separate entities, from tho five times five mentioned above. We must not fall into the error of thiuking that the twenty-five categories of the Silbkhyas are meant, merely by hearine, the phrase ' five times five'. How then you explaiu the 'above passage ? We reply to this as follows : The word paiicha-janbh is a group denoting term, and is the special name belonging to all the members of that group. The group consists of five members, each of whom is called a pa5cha-janlh. Therefore the phrase pafichrt-paiicha-janlf! does not mean five times five beings, but five be~ngs, every one of whou is called a paficha-janQ. I t is just

'

rs

Bhba.1

IV PADA, ZII ADHIKA RAVA, Sd. 13.

177

like the phrase saptargi, which denotes the constellation Uraa Major, consiclting of seven stars. The word saptargi is a special name of every one of these stars, and when we say seven saptargis we do not mean seven times seven stars, but seven stars each one of whom is called a saptargi. Therefore paiicha-paiicha-jan@ does not mean five times five producte, but five people every one of wholn is called a paficha-jan6h.
Note :-The term paiicha-jlnah is formed under PBpini I. 1 . 1 5 , and d e n o h a special name. There are certain beiugs, the special name of which is flve people, and of these belngs tho additional word paacha predicates that they are Bve in number. The twentyBve tattvae of the Shbkhyas are these: prakriti 2-8 seven modiflcatioue of it, namely mahat, LC.,which are causal substances as well as e5ect.s; and S-24 sixteen e5ecects and (25) the 26 soul which is neither a causal substance nor an effect. 800 SBhkhya Kkrilca 8.

Who the11 are these beings called paiicha-janlh ? To this the next Satra gives the reply.
S~JTRA I. 4.12.

m : Pra!lrtdayaQ, the praga and the rest. pre( Vakya, a sentence. M q &?at, because of the con~plement: the subsequent passage which cornpletes the verse.

12. The five beings referred to in the above passage of the Bri. Up. are the P r h a and the rest, as appears from the next verse of that Upanisad.-120.
COMMENTARY.

The P k l ~ and a the rest are given in the following verse :-

v t v e r a t q i w g w q a b i t r w ~ m i ~ ' & r h R&:I r

afm+?$~g-mu
1
41

hey who know the life of lib, the eye of the eye, the ear of the ear, the food, of the

food the mind of the mind, they have comprehended the ancient, primeval Brahman." 8 . ) (Bri. Up. IV. 4. 1

So the five being, are, life, eye, ear, food, and mind, every one of which is called a paiicha-jan6h. (Objection.)--But this is possible only in the recension of the M&dhyandinae, who read the additional word annasya annam. Rut in the Kbnva recension that phrase annasya annam is omitted and we have only four. This objection is answered by the author in the next Satrs.
S~TRA I. 4. 13.
r

q-q

JyotisA, by light; by counting"1ight" as among the abovelist. Ekesam, of some texts or recensions, i ~ . of : the Kapvas. mnfi Asati, ni the absence of, or there not existing. rrif Anne, food.

178

V E D A N T A - S ~ T R A S .I ADHYAYA.

[Qovinda

13. I n the text of some (KPqvas) the word ' light ' is mentioned instead of food, and this makes up the number five.-121.

..

COMMENTARY.

I n the recension of the Khgvas though the word ' annam' is not mentioned, yet in the passage immediately preceding, me find the word jyotiy or light mentioned. Taking this word jyotis along with the four words mentioned in the above verse, we get the number five. Thus in Bri. Up. 1V. 4. 16 we find the word jyotiy mentioned in the passage : " Him the Devas worship as the Light of lights." I n both recensions, the word jyotis occurs in verse 15, yet in one case we make up the number five by counting the word jyotis, and in the other by counting the word annam.
Note :-The oategories.

is called a paficha-janil), and

paficha-jan$h of the Bri. Up, is the name of the five senses, every sense 80 paiicha-paticha-janQ has no reference to the UA6khya

Adhikurapa IV.-Brahma?~ the Sole C a w .

The Sbnkhya philosopher raises a further doubt. It cannot be said that tho Vedbnta texts teach only one doctrine tliat "the Brahman is the sole cause of creation : ' for in those texts we find other causes of creation also mentioned. Thus in Taitt. Up. 11. 1. 1, we find +at creation proceeds from Self or Brahman : " From that Self sprang GIr'ada, from hkbda, air," &c. This passage shows that the cause of creation i s atnl&. But in another passage of the same Upanigad, we find that asat or non-being is the cause of the universe. For in 1 1 . 7. 1. we read : " I n the beginning was asat, from it arose the sat. That made itself its Self, therefore it is called the self-made." This shows that the cause of creation is asat and not 6tmci. While in some other Upanignd~wo fiud that kLBa is the cause of creation. As in the passage Chh. I. 9. 1, we find that altiida is the origin of the universe. Similarly in another passage we find that Praga is the origin of the univesse : " All these creatures erter verily into Pr&~>a," &c. (Chh. I. 11. 4). In another passage asat is said to be the cause of the universe (Taitt. 1 1 . 7. 1.) In another place sat is said to be the cause of the universe, as Chh. Up. VI. 2. 1. :--"Sat alone mas in the beginning." Again we find that avyalrta is said to be the cause of the universe, as in Bri. Up. I. 4. 7. " NOW all this was then avybkfita (undeveloped), it becacne developed by form and name." Thus the Upanigads are not

Bh&ya.]

11'

PADA, I V ADHIKARANA, M.13.

179

'

consistent, as regards the cause of the universe ; whether it is eat or asat,lilcGia or Prliaa, auylikrita or btman, all these are mentioned as cause of the universe. Thus it is not possible to ascertain that Brahman alone is taught in the Upanipds as the cause of the universe ; while it is possible to say that Pradhlna alone is taught to be the cause of the universe, as we find from the passage of the Bri. Up. already quoted above, Moreover the words sat and asat, Priiaa or lik84a, and avyiikrita, 'can very well be applied to P r a d h h a , for they are some of them the effects of Pradhlna, such as aklda and PrBca, while others are the names of PredhLna, it,self. While these terms cannot be all applied to Brahman. Of course, i n some passages we find that LtmSI and Brahman are also said to be the cause of the universe ; but these two terms can be applied to Pradhbna also. The literal meaning of the word Btman is 'all-pervading,' and Pradhbna is all-pervading, while Brahman literally means that which is pre-eminently great (brihat); and so PradhLna may be called Brahman also. While Pradhlna is called nsat in its aspect of modified things and it is called sat or being in its causal or eternal aspect. Similarly it is called P r b a as it is an elelner~t produced from it. And the terms thinking, &c, represented in those passages may also apply to PradhBna in a metaphorical sense, meaning commencement of action. So when the Upanisad says: ' I t tl~ought let me become many,' it means that Pradh$na commenced the action of multiplication. Therefore all tho Upanigad passage8 relating to creation harmonise better with the theory of Pradh$na being the creator than of Brahman. (Sid&&nta).-This objection is answered by the author in the next SQtra :Note :-The Sanskrit of the passsgee referred to above are given below :-

5 -

qmmqms m: mq~: I mrmrmTg: I m k h I

+I

w a : ~ ~ $ W z r + m w ~ w ~ m h ~ ~a q
g h ~ 11 : (Taitt. 11. 1. 1.)

"E'rorn that dtman sprang bkGa, from &k&a air, from air flre, from fire water, from water earth ; froin earth, herbs, from herbs food, frbm food seed, from seed man."

vffgt p q m w4tq I mtt & *H

w~~l Ic aqnrm?, l~

wrlriw I

"The Non-Being (Asat) was this in the beginning; from i t arose the being (Sat). 1 . 7. 1). That made itself i t s Self. Therefore it is called the Self-made." (Taitt. 1

W F 4 & 6 ~ r ~ s r f i r m f b i -6rir-w~ * t 3 g y r ; i r ~ d ~ ~ ~ ~ : m r p . c l r q #

7
I

"What is the goal of this world ?" He replied : "the d k i i a , all beings verily come out of the &k$.4a,and merge into the Lk&ia. The Bkdia is greater than these ; the air the refuge." (Dhh. I. 9.1).

? He replied : "PrAqa. All these beings verily (come out of Praga and) merge into the Pdqa." (Chh. I. 117.).

* m a " whobis that deity

nmrnaailRru~ m ~ zfh haw

aarmRqmf3

"The SAT alone was in the beginning." (Chh. VI. a. 1).

'' All this waa then avybkrito, it

(Br. Up. I. 4. 7).

** d -

tTwmmrwrh mFwas6t w
became vyikrita (developed) by name aud form."

s~JTRAI. 4. 14.

e:

Kgranatvena, as a cause, by being the cause. v Cha, and. Akadadisu, with reference to akada and the rest. Yatha, as. Vyapadistah, described. Ukteh, on account of being declared.

14. The Brahman is described in the Upanigads a s cause of &kQsa and the rest, and the Brahman so described o be the cause of the universe, and not must be taken t &k&ga and the rest which are created by Brahman.-122.
COMMENTARY.

1I i
1

The word 'cha' is used in the Satra in the sense of 'but,' and removes the doubt raised in the preceding passage. It is possible to ascertain from the Vedhnta texb that Brahman alone is the aole cause of the universe, because with regard to ether and the rest, Brahman as dmribed in the Upanigads is declared to be the cause. " T@J Brahman a described" of the SGtra means the Brahman distinguished by omnimience, omnipotence, and other qualities as described in the defining S d k a I. 1. 2. That Brahman alone is described in the Vedantas to be the cause of h k a a and the rest. Thus the passage of the Taitt. Up. IT. 1. I , " Brahman is true, infinite aud intelligence ;" ancl shows that He has the qualities of omniscience, etc. This very Brahman is said to be the cause of the univem in the next sentence "from that Self (Atman) sprang &kgda,etc." Therefore, the word Self or Atman used here must refer to Brahman as described above--sattyam jiibnamanantam-and not taken in its etymological sense of all-prevading. Similarly in the Chh. Up.' vI. 8. 1. "sad eva minya idam agre &sit"-" Being alone was in the beginning, one only without an equal," shows that SAT was in the begining. And the next verse ~hows-"He thought-let me become many-"And He created light, ecc.' Here also the creation of light, etc., proceeds from an intelligent being, who thinks, and therefore the SAT of this

Bhb.1

TV

PADA, I V BDHIKARAFA, 8.d. 15.

181

passage must mean Brahman, who thinks ; and not Pradhtna, an unintelligent entity. Thus wherever creation is described, it refers to Brahman as defined in the beginning, namely a being who is omniscient, omnipotent, etc. Of course effect is similar to the cause, ant1 therefore, mmetimes an effect is spoken of as cause. But this argument can apply in the case of Brahman also. For whore the text describes &kg& or PrPna to be the cause of the universe, we say they really mean Brahman nnd not Pradhhna, for though they may be the effect of Pradhhna in a secondary sense, they are the effect of Brahman. This we shall explain later on in detail. The five words btman, Bk&a, Pvi2aa, Sat, and Brahman, literally denote all-pervading, all-lumino&, all-controlling, the Essence, and the Grerct, respectively, and so in their literal sense also, these terms are Inore appropriate with regard to Brahman, than with regard to Pradhhnn. While the term Zlqan "thinking" is absolutely inappropriate with regard to PradhBna, and a metaphorical meaning is given to this term by the Shhkhyas, in order to harmonise their theory with the texts. The next Stttra explains the two words asat (non-b'eingl and aydk* tn (undeveloped). These two words in their ordinary sense cannot he applied to Brahman, for He is neither non-being, nor undeveloped. Therefore, those Upanisad texts which say that creation proceeds from the mn-being or the undeveloped, must be now explained.
Nms:-The word w a n is found in the ChhBudogya passage referring to gat. Vide VI. 1.1. Chhludogya.

&TRA 1.4.15.
I

WTW&(II

1 8 1 9 2 11
By

SamAkarght, from its relevency, from its connection. drawing in (the word Brahman from a contiguous mntence).

15, The words asat and avdyk@ta also denote Brahman, because of the relevency of that meaning in the passagea where they occur ; and because the word Brahman may be drawn into the sentences, where these words occur, from the passage near them.-123.
OOMMENTARY.

The word Asat passsge :-

OCCUIS

in Taitt. Up. IT. 7. in the following

inrdqmrrrrmRq~acitby~rmr n
"In the beginning thie wag non-eristent (&sat).Prom it was born whab e-."

[Coainda

This passage is preceded by the following :' He widred, may I be many, may I grow forth. He brooded over Himself (like a man
performing penance.) After He had thns brooded, He sent forth (created) all, whatever there is. Having sent forth, He entered into it. Having entered it, He became sat (what is manifest) and tyat (what is not manifest), defined and undefined, snpported and not supported, (endowed with) kuowledge and without knowledge (as stone) real and unreal. The sattya (true) became all this whatsoever, and theroforo, the wise call i t (the Brahman) Sattya (the true)! On this there is this dloka :-' In the beginning this was non-existent (asat). *

This shows that the word 'asat ' refers to Brahman, which is the subject under diecussion in the previous verse. The word here does not mean ' non-being ' or ' non-existent, ' but it shows that before the creation, the distinction oi names and forms did not exist, and Brahman also then did not exist in the sense that he was not connected with names and forms. And as he had then no name and form, he is said to be asat or portion deals non-existent. In fact, the text of the Taitt. Up. in t h i ~ with Brahman, for in a passage in the same Valli ( 1 1 . 4. 1.) we find i t stated that Brahman is bliss. and this Brahman called bliss which is treated in verse V. is the subjecbmatter of this seventh anuvika also.
Note.-The word asat here cannot mean matter or non-being, becanse in this very pasesge we lind that the desoription given of i t can apply only to Brahman, .and not to matter or non-being. To anderstand i t we give the whole paesage here : "In t h 3 beginning this was non-existent (asat). From i t was born what exista (sat). That made ita gelf, therefore it is called the Self-made. That which is Belf-made is a fivoar (can be tasted) for only after perceiving a flsvour one can perceive pleasure. Who mu;d b w t h e , who could breathe forth, if that bliw (Brahman) exist@ not in the ether (in the heart) ? For He alone causes blemednese!! When he dnds ireedom from fear and rest in that whiod is invisihie, incorpowal, nnde5ned, ansupportmi, then he has obtained the'fearleas. Ror if he makas but the smallest dietinotion in it, them ie fear for him. But that fear exisb only for one who thinks hims~lf wise, (not for the trge sage.) , On this there is also this dloka : From terror of i t (Brahman) the wind blows, from terror the snn rise8 ; fmm terror oi i t Agni and Indra, yea Death rona as the fifth." Thia shows that asat here cannot mean anything but Brahman. Even in this sixth annv$ka the seer of this Upanigd clearly says that Brahman h not asat in the liters1 meaning of that word, therefore when he uees the words " a m t was in the beginning, " he nsw i t in a sense totellp distinct from it# ordinary denotation. Thas in the sixth anuvbka we flnd :a He who k n o w ~the Brahman M non-existing (amt), becomes himself non-existing (amt). He who knows the Brahman* existing (sat), him we know himaelf aa existing (sat). ' In the Chh. Up. also we find that asd in the sen- of non-being

absolutely is not the source of creation. Thus Chh. Up. VI. 2 1. begins with the famous text : Sad ev8 somyedamagra W d ekam evkdvitiyam, which means " Being was in the beginning one only, without an equal. " That

Bhhya.]

IV PBDA, TV ADHIKARANA, SQ. 15.

183

passage refutes later on the view that asat was in the beginning. This also shows that nsat could not but mean Brahman, and it means Brahman in his latent state, when this world, which me call " sat " was not. The Chhdindogya passage VI. 2 1. starts by putting two hypotheses, namely SAT was in the beginning, and ASAT was in the beginning and then it goes on to say :"Some say that mat was in the beginning, one only without a second. " And it refutes this theory by saying, "how can it be, that being or sat could come out of lion-being or asat. " The implication is how can that which is absolutely non-beiq or asat can have any relation to time also, and how can we say that asat was ? To say that asat was means that non-being existed, which mould be an absurd proposition. For all these reasons the asat of Taitt. Up. refers to Brahman. Similarly, the word avyhk~ita of Bri. Up. 1. 4. V. also means Brahman there. It literally lneans undeveloped and is generally applied to Prakciti. But in the passage above referred to, it could not have that meaning. To understand this we give the whole passage here :Now all this was then undeveloped (avyitk~ita). I t became developed by form and name, so that one could say, 'He, oslled so and so, is such a one.' Theretore a t present also all this i s developed by name and form, so that one can say, He, called sb and so,i s such a one. ' l l e (Brahman or the Self) entered thither, t o the very tips of the finger nails, as a razor might be fitted in a razorcase, or as 5re in a fireplace. He cannot be seen, tor, in part only, when breathing, he is breath by name, when speaking, speech by name ;when thinking, mind by name. All these are but the name8 of His acts. And he who worships (regards Him as the one or the other), docs not know Him, for He is apart from this (when qualified) by the one or the other, (predicate). Let men worship Him, as Self, tor in the Self all these are one. This Self is tho footstep of everything for through i t one knows everything. And as one can find again by f m b t e p s what was lost, thus he who knows this finds glory and praise.

The word avytikfita used in the above passage is to be understood to mean Brahman as the Ini~er Self of the undeveloped. We must dram in the word Brahman from the subsequent passage " he entered in it up to the nails, " and explain avydkyita in the light of the subsequent passage. I t would thns appear that Brahman alone, by the mere force of his will, becomes developed in name and form, and avykkrita or undeveloped, therefore means the state of Braliman, in so far as He has not yet evolved through name and form. Otherwise, if avyfikfita were taken as referring to Prak~iti, it would go against the whole current of the Vedlnta texts, aud against the SBtra which declares that all Vedffnta texts refer to Brhman. It is thus a settled conclusion that Brahman is the sole cause of the universe, and not PradhAna.

ADRIKARANA V.--ThePurusu of the Kuus Up. is

Brahman.
The SIi~khyaraises another objection, and the author refutes it. the Kaugltaki Brahmaga tho sage BLlLki promises to teach Brahman saying ' I shall tell yo11 Brahman. ' And he goes 09 to describe sixteen things as Brahman, beginning with the sun. All these, however, are set aside by the king AjBtadatru who says none of them is Brahman. When the sage BLlOki is thus silenced, Ajatadatru gives the teaching about Brahman in these words :-

" He who is the cause of these ditFerent persons and to whom there belongs this karman, Re is to be known."
NOTB.-The BBLikhyaa explain the above mantra thua :

'He who ia the oauae of thdifferent purqaa and t o whom there belong8 thia hrman, He indeed is to be known. Nm.-BBlOki mentions flrat the P u m p in the sun sr Brahman. Then on being refuted by AjOkdatm, he goes on mentioping the varioua Spirita (Pumgse) in the moon, in the lightning, in the thmderrrloud, in the wind, in the ether, in the ere, in the waters, in the mirror, in the shadow, tn the echo, in the sound, in the sleep, in the body, in the zight eye, in the left eye. Thus BQldki exhausted all his idea of Brahman. Then BjOts5atra asks him thus:Then verily the son of BsllOkr became silent. AjBtaiatrn said to him, ' Thns far only ' Thus f i r only' he replied. IljOtss'atm raid, ' Speak not proudly without c a w , (soyiug) " Let me tell thee Brahman. " 0 son of BdlOka, He who is the maker of these spirits, whone work ie all this, He verily & the o be known.' Then truly the son of BLlOka oame up to him with fael in hie hand, being t raying, Let me attend thee (as my guru). AjOtsriatru said to him. This I consider contrary to nature that s K~atriyashould instruct a Brahmans. Come, I will tell thee all I know, Then having taken him by the hand, he set forth. They oame to e man aaleep. Then he pushed him with his staff, and he at once rose up. AjOtadaRu safd to the son of BPlAka, 'Where, 0 son of MlBka, lag this spirit asleep, where was all this done, whence came he thus back' ? Then the son of BBlOka knew not what to reply. AjOtdatru ssld to him. This is where; 0 son of BOlOka, this spirit lay asleep, where all this waa done, and whence he thus came back. The veseels of the heart named Hit$ proceeding from the heart, surroand the great membrane (round the heart) ; thin aa a hair divided into thowand parts and nlled with the minute essence of varioaa colours, of white, of black, of yellow, and of red. When the sleeping man seea no dreams so ever, he abides In them.
(reaches the knowledge, ) 0 aon of BBlPka? '

(Doubt.)-Here arises the doubt :-Goes this Upanigad teach the Puruga of the SBhkhyas, who is the enjoyer and the Superintendent of

Bhiiaya.]

fV P ~ A V, A D H K A R A N A , Sd. 16.

185

the Prakriti, or does it mean the Blessed Visnu, Lord of all? The phrase-" to whom this work belongs "--connects the being to be known with work ; and such a being is mentioned there as the enjoying soul, the ruler of Prakyiti. Further, both of them go to a sleeping person. That also shows that the teaching here given is about the human soul, and not about the Lord. Fnri,her on, also, the text treats of the enjoying soul, in the sentence : ' As the master feeds with his people, nay, as the people feed on the master, thus does this conscious Self feed with the other Selfs.' Therefore, the passage relates to the individual soul. The word Prfna or life applied to him is also appropriate, for Priqa here means the individual soul, in so far as supporting life. The sense of the Upanisad passage is this. He who is the cause of different persons residing in the sun, kc., and ~ 1 1 ois i~~strumental towards the retributive experiences of the individul souls, and to whom there belongs Kar~nan, good and evil, to which there is due his beco~uing sncl~ a cause, He indeed is to he known, His essential nature is to be recognised, in distinction from Prakliti. Thus the S~hkhya's Jiviz is tile object of knowledge taught in tllis Upanigad. And, therefol-e, the Brahman which Ajttadatn~promised to teacli is this JPva it1 8 state of eman~ipat~iou and free from Prakriti ; for, as a matter of fact, there is no other fdvara except the emancipated soul. And thinkilig, &c., also are appropriate to such a soul, and He is ruler of Prakriti who is the mother of the universe, (8iddha'nti.z.)-This objection of the SLhkhyaa, the author answers by the following 88tra :-

~ O T R AI. 4. 16.

~
Jagat,

~ ?IOIP611 ~

the world. m w 1 q Vacllitvat, because of the denotation.

16. The word ' karman' in the Kaus. Up. does not mean work, but it denotes creation or the world.-124.
COMMENTARY.

In this passage, the individual soul of the SIhkhyas is not the topic discussed ; but the Supreme Person, the sole object of the Veddnta teaching. The whole difficulty arose from the sentence " to whom this karma belongs," and if the word karma were taken in its ordinary sense, the above passage could not refer to Brahman, for Brahmah is not bound by karma. But the word k a ~ m athere is accompanied by the word jagat ; a4

186

V E D A N T A - S ~ T R A S .I A DRYA Y A.

[Govinda

in the above Upanigad, and therefore, we takc t l ~ i s word k a ~ m a there to mean the universe consisting of the individual souls and matter, (spirit and matter). In fact, the force of the word is this. In the phrase to whom this work belongs, the word karma refers to the universe, because Brahman is the cause of the universe, and therefore, the word karman must refer to the word world The truth is this :-The word karma is derived from the root kyi, ' to create, to make '; and it means here creation atid not worlc and not the technical karma. And when this meaning can be given to ka7.mn, it is wrong to give it the meaning of good and evil actions. When karma is talcell to mean 'creation' also, then the word etat " this" also receivea its proper force. It removes then the doubt that the individual sou11 is the creator. And according to the SAhkhyas the idividual soul is not the creator, for creation belongs to Prakyiti. Nor can you Sihkhyas say, that Purusa may be called 'creator' by Adhydsa or superimposition and connection with Prakriti, for according to S a k h ya the Puruba is asahga, or free from all connectio~ta. Therefore, the above passage does not refer to the JPva of the Slhkhyas, but to the Supreme Lord, who alone is the creator of this universe. This also frees Ajhtadatru from the censure of having told a lie, for he promises in the opening passage " I will teach you Brahman," and when Bdliki mentions one after the other, he tells hinl thls is false and himself sixteen P u r u ~ a s then goes on to teach the true Brahman. Thus Ajbtadatru implies that the various Purueas 01 Balbki were not the true Purusa and he (~ijitadatru was going 60 tell the truth). Therefore it is clear he meant to teach some Person, other than the various persons spoken of by B'AlBki. If he alao , there would be no difference between his meant to teach a ~ i r a then teaching and that of BIliiki whom he implicates of teaching a false doctrine. His teaching is, therefore, something different. He says, " The various persoils mentioned by Bilbki are not Brahman, but that they are creations of Brahman, and that He is the maker of those persons." What he meant to say is, that the Being of whom this, namely, the universe, is the karma or creation, is the Supreme Lord and the Highest Cause.
Note :-The passage which gave rise to the doubt was the phrase " yasya v$ etat karma sa vai veditavyay ''of whom verily thia is the karma, He ought to be known." The word kaima generally means the good and evil deeds of a Jiva, and ao the above passage was open to misctonception. But the word etat in the same passage iq the real key to right interpretation. Of whom THIS is the work. To what does the word THIS refer ? ~ tin-fact, , refera to the sixteen persons mentiond by BOlBki. Therefore, the word wovk does not mean here the good and evil deeds of the Jiva, but the world or the universe.

The PQrvapaksinraises another objection saying there are inferential marks in this Upanigad passage pointing to the Jfva and the

Fhhya.1

IV PADA, V ADHIKARAlfA, Sd. 17.

187

circumstance that the mention is made of the chief vital air or Prbna we must hold that this section treats of the Jiva and not of the Highest Self. This objection the author disposes of in the next SBtra : ~ O T R AI. 4.17.

SPtP Jiva, the individual soul. mm Mukhya-praga, the principle life breath, the ch~ef vital air. Lingat, because of the inferential mlrks. q Na iti, not thus. % Chet, if. ?rq Tat, that. Vyakhyatam, has been explained.

17. I f it be objected, that in the above passage of the K a e . Up., we have characteristics given, leading to the
inference that either the Jiva, or the Chief P r h a , is the subject taught there, and not Brahman ; we reply that this is not so ; for the reasons already given in SQtra I. 1. 31.

-125.

COMMENTARY.

T n the SQtra I. 1. 31., which dealt with the topic of the dialogue between Indra and Pratardana, this objection was raised and answered. All those arguments would apply here also. There i t mas shown that when a text is interpreted as referring to Brahman, on the ground of a comprehensive survey of its initial and concluding c!auses, all ather inferential inarks which point to other topics, such as Jiva or PrLna, kc., must be so interpreted, that they may harmonise with the principal topic. I n this passage also, the initial clause refers to Brahmzn, in the sentence ' Shall I tell you Brahman ? ' So also the concluding clause is, ' Having overcome all evils, he obtains pre-eminence among all being, Sovereignty and supremacy, yea, he who knows this.' Thus initial and concludi~lg clauses here also refer to Brahman ; and if in the middle of this passage we find any mark, from which Jiva or any other topic may be inferred, we must so interpret that passage as to refer to Brahman, to avoid contradiction. Nor is this topic redundant, as being in already taught in Satra I. 1. 31, for the chief point discussed here is the word karma, which was liable to misinterpretation. Therefore this Adhikarana does teach something new. An objection is raised :--The word karma mas in grammatical construction with the word etat in the above Upanigad passage, and so the the word karma was explained as this universe, and though the word PrLna also found there is in construction with etat and so is applied to

188

V E D A N T A - S ~ R A S .I ADHYAYA.

[aovi n da

Brahman, and thus the whole col~text may be applied to Brahman, so far as these two words itre concerned ; but how do you get over the difficulty of the other references in this very passage to Jiva. The words karma and P r l n a have been interpreted by you arr meaning the universe and Brahman, because the word etat is tliere in construction with them. But thore is 110 s w h word in regard to Jiva, and from the questio~lsand answers given in this pasage, we find that the Jiva is taught to be Brahman, and that there is no separate Brahman other than the released Jiva. The reference to Jfva is very clear in this passage ; and admitting your argument that tlie topic here is Brahman, the thing taught is that there is no Brahman other than the Jiva. The question asked in the above passage is, " Where, 0 Bitlkki, did this person sleep ? Where was h e ? Whence did he thus come back?" This shows that the question relates to JPva only. And that the place whexe the Jivs goes to sleep are the n4ris: and all the sense-organs become one in this Jiva a t the time of sleep ; and this Jiva is called also Pr@a here. Thus the whole question and answer shows that reference is to the Jiva. And when the awakening takes place, the J h a comes out from the place of sleep. Thus the whole passage proves that the topic is of the JPva, and that Jiva who is called here Prlna is Brahman. To this objectiorl the next SQtra gives an answer.
~~JTRA I. 4. 18.

4% & ~ : P W O U I L W I ~ % & $

11!1819511

qq& Anyartbam, a different meaning or purport. g I'u, but. jrf?: Jaiminib, Jaimini. Pradoa, from question. Vyakhyanabhyam, from answer, or explanation. qf? Apt, also. q pgq Cha evam, and ttrus q 5 & Ake, some, that is some texts.

18 The sage Jaimini thinks that the mention made of the Jfva in the above Upanisad passage has another meaning, namely, it aims at conveying t,he idea that Jiva is different from Brahman, becuse the question and answer shows it ; and some recensions show it clearly.-126.
OOMMENTARY.

The word tu " but" show8 that the above doubt is wrong. The description of Jilva, in the passage under discussion, is not with the object of showing that the topic is that of the Jtva, or that the Jiva is Brahman. Bnt it aims at showing, according to the opinion of Jairnini, that the J h a is separate from brahman. Why do you say so ? Because

the queation and answer in the above passage shows it. We give the whole passage here to understand properly the discussion raised :I Then verily t h e son of 'BIlkka became silent. Ajbtairctrn m i d to him ' Thus far ' he replied. AjLtaiatru only (reaches thy knowledge), 0 son of BalOkd ?' ' Thus far only , maid, 'Speak not prondly without cause, (saying) "Let me tell thee Brahman, " 0 son of BalIk.4. He who is t h e maker of these spirits, whose work is all this, He verily is the Being to be known. ' Then truly the son of Ballki came up to him, with fuel in his hand, uaying 'Let me attend thec (as my guru). ' AjPtiatm said to him, 'This I consider contrary to nature thut a K~patriyashould instruct a Brahmaya. Come,I will tell thee all I know.' Then having taken him by tho hand, he set forth. They came to a man aalwp. Aj6t.s'Ptru called him, (saying) ' Oh thou vast onc, clothed in white raiment, king Soma. ' The man still lay asleep. Then he pushed him with bis staff, and he a t once rose up. AjALGatru said to the sou of Balbk.4. 'Where, 0 son of Ballk$, lag this spirit asleep, where mas all this done, whence oame he thus back ?' Then the son of Bal.4ki knew not what to reply. AjOtaiatru said to him, 'This is wl~ere. 0 son of Bal&kb, this spirit lay asleep, where all this was done and whence he thus oame back. The vessels of the heart named Hita, proceeding from the heart, surround the great membrane (round the heart) ; thin a s a hair divided into a thousand parts ; and fllled with tho minute eesenoe of various mloncs, of white, of black, of yellow, and of red. When the sleeping man sew no dreams soever, he abides in these. 'Then is he absor'oed in that Prays. Then the speech entecs into i t with all naiaes, the sight enters with all forms, hearing enters with all sounds, the mind enters with all thoughts. When he awakes, as from blazing Ere, sparks go forth in all directions ;so from this mu1 a11 the Pr.4pL go forth to theirseveral stations, from the PrByas go forth the devas, from devas t h e worlds. This is the true PrSpa, identical with PrafiA, entering this body and soul, i t penetrates tho nails and hairs of the skin. Just aa a razor placed in a razor-caae, o r flre in the home of Am, thus this soul, itself Pmjiil, enters this body and , the h o w soul, to the hairs and nails. The inferior souls follow this Soul, u hold, the householder. As the householder feeds with his household, and as the house hold feed on the householder, so this Soul, itself Prajiia, feeds with those souls, and thas those souls feed on this Soul. As long as Indra did not know this Soul, so long the Asuras overcame him. When he knew It, then having co~~quered and slain the Asuras, he attained .the pre-eminence of $11 gods and all beings, he attained sovereignty and empire. Thus too is i t with him who hath this knowledge, having destroyed all sins,-he attsineth the preeminence of all beings and sovereignty and empire, who knoweth thus, who knoweth thus. '

The question " where was this person when asleep, &c., " and the answer, " when sleeping, he sees no dream, the11 he becornes one in that PrAna alone, &c. " shows that JPva is separate horn Brahman. So also the passage, "from that Self the organs proceed, each towards its place. , from the organs the gods, from the gods the worlds, Be.,"-all this shows that the passage teaches Brahman as something separate from Jlva. The word PrAna here means the Supreme Self, because He is well-known as that into which tlie soul enters and sleeps. In Him the JPvas merge in sleep, and in Pralaya ; and from Him they come out on awakening. The is not to show that they are the abode of mention of the veins or the ~l&dis the JPva in deep sleep, for the abode ie Brahman, called P r & ~here a but

that these nhdis or veins act as gateways merely to the abode of sleep The whole passage thus teaches that the Supreme Self is the abode, to which the tired Jiva goes after the day's labour, to find rest in sleep, and from which it comes out in the morning to begin his work again. E this Not only Jaimini is of this opinion, but in the recension o Upanisad story according to the Viijasaneyins, a clear distinction is drawn in their texts, between the Jiva- and Brahman. In their reading of the dialogue between Ajfitadat.ru and BLliiki, they use the word Vijririnamaya, and read it as different from Brahman. The text is :" Where was then the person, consisting of intelligence, and from whence did he thus oome back?-When he was thus asleep then the intelligent person, having through the intelligence of the senses, absorbed within himself all intelligeuce, lies in the ether that is within the heart. "

Now the word ' ether' is known to denote the Highest Self ; cf. the text 'there is within that the small ether' (Clih. Up. VIII, 1. 1). This also shows that the Supreme Lord is the object of knowledge taught in this Upanisad.

Adhika~apaVI.-The Atman of the BT. Up. I V . 5. is Brahman and not jQtGtman.

(V$ya).-In the Rri. Up. there is a dialogue between Yiijiiavallraya and his wife NaitreyP. In the course of his teaching, after premising " verily a husband is not dear, that you may love the husband, but that you may love the Self, herefore the husband is dear, 'kc., kc.," he goes on to say " Verily everything is not dear, that you may love everyihing, but , that you may love the self, therefore everything in dear. Verily, the Self is to be seen, to be heard, to be perceived, to be marked, 0 Maitreyi ! When the Self has been seeu, heard, perceived and known, then all this is known. " (Doubt).-What i~ this Self which is 'to be seen, to be heard, &c. IP this the jivfitman, taught by the Sbnlrhyas, or is i t the Supreme Self? (PQ~.vapal;ga).-The Parvapnk+in says it refers to the Siifikhya j ivrlr taman or Purusa, because the opening clause begins with the statement about husband, wife, kc., and love for them. In the middle also there is reference to jivBtman, when it is said. " When he has departed, there is no more consciousness." This also shows that the reference is to a transmigrating soul, subject to birth arid death, love and hatred. So also the concluding statement " how should he know the knower, " also shows that the individual soul, who is the knower, is the topic of discussion. Of course, there is thie statement also contained here, that by knowing the Self, everything else is known, and so one can say that the Self referred
I

BWa.1

IY PADA, V I ADHIKARANA, 54. 18.

191

to here cannot be the individual eoul, but the Supreme Self ; for the knowledge of the individual soul does not lead to the knowledge of all. But this is no valid objection, for all created objects are for the sake of enjoyer, ~lnmely, the individual soul. Tllerefore, when the soul is kndwn, we cau figuratively say, that all objects are known, for they exist for the aake of the soul. Similarly, the objection is raised that this passage teaches also that the knowledge of the Self leads to immortality, therefore the Self should be the Snpreme Self and not the individual mu1 or Jfva, for getting a knowledge of the Jtva is not a cause of imm~rtality. This objection is also not valid, because according to S ~ h k h p eystem also, immortality is obtained through the cognithn of the true nature of the JPva viewed as free from all erroneous imputation to itaelf of the attributes of non-sentient matter. Thus a!l other characteristic marks, in the above passage of the Bri. Up., by which one may think that they refer to Brahman, should be explained away. Therefore, says the parvapakein, the discussion here is abont the jtviitman, and not the Supreme Lord, and Prakriti ruled and guided by the Jha, ie the cause of the universe. (Si?dh&nta).-This objection the guthor remove8 by the following SQtra :-To olrdenstand thii Adhikaraoa we eive below the enbire passage of the Bri. Up., fonrth Adhj i y a , itCth Bdhmana.

acs a: mrwwaqTa;j CqpgiN*q3w *w rrrrarftift wpt artah a@ muwmrl marrw?mmqjmfmqHIP

1. Ybjaavalkaya had two wives. Maitreyi an& gAty0yad Of these, -trefi conversant with Brahman, but KPtyPyanE posseseed such knowledge only .s women possess. And YOjaavalkaya, whm he wbhed to get ready for another state of life (when he wished to give up the s t a b of s householder, and retire into t h e fore&)

h - l r ~ r RPll

=*par

2. Said, '' Maitreyi, verily I am going away from this, my house (into the f0-t). Bomooth let me make a settlement between thee and that K0tybyani."

a3mmsaa afa

S. Maitreyi said :' My Lord, if this whole earth, full of weal+h b e l o w to me, me should I be immortal by it, or not ? " 'No,' replied Yfijiiavalkaya, 'like the life of rich people will be thy lira at there is no hope of immortality by wealth.

whwM4sa,nviwrit:mlpM fe& @ w e m a dbhzmmi d ? M & it j i t h y w n q q m g m M w fW& o n

btwmmeumgibr u ai t s m

192

VEDANI'A-S~TRAS. I

ADHYAYA.

[Gouinda

4. And Maitreyi said, ' What should I do with that by which I do not become immortal ?What my Lord knoweth (of itnmbrtality), tell that clearly to me.'

a h m m q : B m 3 -;it fhwrpmae ~mmwrfkb;~~~ww Rm ~g Ri R t W ~ I I ~ I I

6. Yi3jiiavalkaya replied : ' Thou who art truly dear to me, thou hast increased what is dear (to me in thee). Therefore if you like Lady, I will explain i t to thee, and mark

well what I say."

a&mqnatmg:mrn &fi& mmmmg m m vfk f s & r ~ , ~ m w ? d m r n r n &um ~~~mmirqmmamtfbm W&,;~watgrsrmi emu p v f i m mmmrna s;mm p firm
~
9

ar nt m a i ~~irrll"rl WB: fkur wmmm~a m mm : f3mr a m m ;w BT Vt m m :m m r r b ~u ammm;r~gm m ra Rrri m k r , 9 err dt m m m w i hri#~mwgmmwif3rrimRr ;Tar utefrwri e t ms ? s f m :m#sr;prmqPg 5mu 3 t r l i T : h w*; 9 n at m i smm % a r : h w m m a ~ g a m W: fimr waftr,q m b t 9qmt wm fsrmrrsr;ermnq wmq %qr: b m wafa, ; r rpr at qani m f f m ~ f i r m f ' a rn r ~ ~ q$a fft*#*,9arat u i ' smm ~ ~d Rni #anrnmq svm ed fsrri w c r f ~ ~ m ar ut m :

'

*:

wrnm&-d
w$-~II~

&or&

gt

@ * m m %

8. And he said : 'Verily a husband is not dear, that, you may love the husband ; but

that you may love the Self, therefore a husband is dear.' 'Verily sons are not deaq, that you mzy love tho son6 ; but that you may love the Self, therefore sons are dear.' 'Verily, a wife is not dear, that you may love the wife ; but that you may love the Self, therefore a wife is dear.' 'Verily, wealth is not dear, that you may love wealth ; but that you may love the Self, therofore wealth is dear.' 'Verily, cattle are not dear, that you may love the cattle ; but that you may love the Self, therefore cattle are dear.' 'Verily, the Brahman-class is not dear that you mam love the Brahman class ; but that you may love the Self, therefore Brahman-class is dear.' 'Verily, the Kgatriya-class is not dear, that you may lpve the Kqatriya-class ; butthat you may love the Solf, therefore t h e Ksatra-class is dear! "Verily, the worlds are not dear, that you may love tho worlds ; but that yon may love t h e 891f, therefore the worlds are dear." 'Verily, the devas are not dear, that you may love the devas ; but that you may love the Self, therefore the devas are dear.' 'Verily the Vedas are not dear, that you may love the Vedas; but that you may love the Self, therefore the Vedas are dear .' 'Verily, creatures are not dear, that yon may love the creature8 ; but that gou may love the Self, therefore the creatures are dear.'

'Verily everything is not dear, that yon may love everything ; but that ron may love everything, therefore everything is dear! 'Verily, the Self is to be seen, t o be heard, to Be perceimd, to be marked, 0 Maitreyi ! When the Self has been seen, heard, perceived, and known, then all this is known!

urn i i mqni?smmmt rn Qq d e m m m : *dm. m r ~ s + m m CikiFaq a V q = i f m m i i t acn;8G wr?#smuar h*i; F f q l e wT&wma q*d ~ ~ ; m m ~ ~ ; i t ~ ~ ~ t ~ m r r n r ~ : & ' ~

dnrit&r~~mrf;rd ' B I F -h &mw ; rw a F s q r " m q m

U ~ W ~ N WF \ I~PH~

-3

n~?&tmtt~ umrrqw tt wmumw q W J ~ ~ W @ ~ ~ - F R & @ ~ : H ~ E ~

7. 'Whosoever looks for the Brahman-class elsewhere than in the Self, was abandoned by the Brahman-class. Whosoever looks for the Ksatriya-elass elsewhere than in the Self was abandoned by the Ksatriya-class. Whosoever looks for the worlds $!bewhen than in the Self was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self was abandoned by the Devas. Whosmrer looks for the Vedas elsewhere than in the Self, was abandondd by the Vedas. Hrhosocver looks for the creatures elsewhere than in the Self, mas abandoned by the creatures. Whosoever looks for anything elsewhere than in the Bell, was abandoned by any thing< This Brahman-class, this Kgatriya-class, these worlds, these Devas, those Vedas, all those beings, .his everything, all is that Self. 8. 'Now as tho sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized, or the beater of the drum. 9. ' And aa tho sounds of s conch-shell, when blown, cannot be seized externally (by themselves), but the ~ o u n d is seized, when the Bhell is seized, or the blower of the shell ;

10. selves), but the sound is seized, wheu the flute is seized, or the player of the flute.

ml-~~E@giftn: It t oH And as the sounds of a flute, when played cannot be seized (externally by them-

a sm 4hn%mmd a wnammTMUmpm 8mIa a

a dmhmfmwpnan~~n~m.rd q m fawh3miaat * : d ~ ? s r l ~ w @ rfhmi: Ff fzmr. whq: witm: ~rnwmrmh ;iprmMit~y( g?~mfW mftr?m9aa~~wKw$*:~FQB&hPrqPsMn ttn
11. 'As clouds of smoke proceed by themselves out of lighted fire kindled with dampfuel, thus verily, 0 Maitmyi, has been breathed forth from this Great Being what we have as Rig Veda, Yajur Veda, Skma Veda, Atharva6 Oirasas, Itihasas, PurPga, Vidya, the Upanishads, dlokas, Sabras, AnuvyPkhyanas, VyOkMnas, what is sacrificed, what is poured out, food and drink, this world and the other worlds, aud all creatures. From Him alone all these were breathed forth.'

u sm u ~ b ugc u w w i i t c 1 y ~mht mmiha * a ~ m * w a wni 31R3-2 dm md wg?ma*.iC n s g t s r a *mmh dwc

a*

-*'ri-rgper
* ~ ~ W W

~nr*.*fwdl
X
-11 ~

t311 ~

~ R P ~

1 % 'As'W waters find their oentre in the sea, all tonohee in theskin, all & t e a in the tongue, all smelb in the nose, all oolonra iu the eyo, all sonnda in the ear, all p e ~ e p b in the mind, all knowledge in the heart, all aotions in the hand, all moveme,&a in the feet, md all the Vedas in the speech!

w m i i f f : m m * * ~ ~ ~ w h
rgtffrP

m m m : II 13 II

1 8 . 'As a m w of salt has neithor inside nor oute!de, but is altogether a mase of

b t e , thus has indeed that Self neither inside nor outside, but is altogether a m w of knowledge ;and having risen from out the elements, vanishea again in them. When he has departed, there is no more knowledge (name), I say, 0 Maitreyi,' t h w ,spoke YbjBaval-

e h n ~ ~ u t s r ~ i h i ~ n u~ V t I Is ~ s
14. Then Maitreyi said: 'Here 8ir, thou haat landed me in utter bewilderment. Indeed I do not anderstand him! But he replied. : ' Maitreyi, I say nothing tuat is bewildering. Verily, beloved, that 8eU is imperishable, and ot an indestruotiblo nature!

* d m d f$aarlq ST rflscndq s&7*;r 3iy q w a F h 6 qrdh & * i " i q w 4 d Fwdhu4*yy3' R m m F t ?% m- w m - ~ q ~ m ~ q f t ~ i t ~ ~ ~ f l 3 R e F@mcet h fgm4hrR?p?mm* fWmq? w W R q m s r f f t f h m e f8ainlt 11 1%II ~d-11% 11

mR&fm m *a ai M m rriclm m R r * q d * ~ k * m q d r R a F q m @ ~ *m;\"~dQmmi. hmfk w m d a t b

the other, one smells the 16. 'For when thew Is as i t were duality, than one other, one tastes the other, one salutes the other, one hears the othbr, on0 pemeives the other, one touoha the other, one knows t h e other; but wbeu ,%lf is only all this, how mhculd he see another, how should he amdl another, how should he taste another, how should be salute another, how should he hear another, how should he touch another, how rhould he know another ? That &lf is to be deeoribed by No, no ! Be is incomprehensil?)e, for he cannot be comprehended, he is imperishable, for he o & n ~ o pedah, t he ia unattached, tor he doe8 not attach himaelf ; unfettered, he does not sudter, he does not fail. How 0 Beloved, should he know the knower? Thus 0 Maitreyi ! Thou hast been instructed. Thae far pea immortality. Baving said so, Ybjfiavalkya went away (into t h e foretlt). s~TRA 4 4. 10.

Vakyo, (of the) sel~tence. or the connected rneani~~g.

m m Anvagat, because of the connection,

&
BWya.1
IV PADA, V I ADHIKARANA, SG. 20.

195

19. (The whole of the above text of the Bri. Up.

refers to the Supreme Self only) ; for (thus alone a satisfactory) connection of its sentences (can be made out).-127.
COMMENTARY.

In this portion of the Bri. Up. the Supreme Self alone has beer taught and not the Jiva of the ~%hk.hya system. Why do we say so? Because by studying all that has gone before that passage, we find that it is related to Brahman, which is the subjectmatter of the whole text. I n fact, the whole senterice " the Self must be seen, &c.," can give a proper meaning, when so considered, in connection with all that precedes or collows it. This construction of the sentence is further strengthened by the opinion of the three sages Admarathya, Audulomi, and Icfidakyitsna.

Pratijfia, prom!se,

ellunciatiou. R& Siddlieb, of fulfilment.

Lihgam, mark. n : Ad~narathyabtile sage hdmarathyl.

20. (The word Btrnan in the sentence ' Atman must be seen, kc.,' must mean the Supreme Self), because thus alone the promise made (that by the knowledge of the Self everything is known) can be fulfilled. This fulfilment of the pratijiid is the mark that the word Atman here refers to the Suprenle Self. This is the opinion of ~smarath~a.-128.

COMMENTARY.

Yfijiiavalkya laid down the proposition " by the knowledge of the &If everything is known." This proposition itself shows t h t the &If means the Supreme Self, and cannot mean the Jfva-self. Therefore, when he says in a subsequent passage " the Atman must be seen, heard, &c.," he could not have meant tlle Jtvltman, but the Paramatman, for the knowledge of the Jivatman cannot lead to the knowledge of a l l ; while on the other hand, the knowledge of the Supreme Atman, who is the supreme cause, leads to the knowledge of everything else, because it is its effect. Nor can you say, the knowledge of everfeffect is merely a figurative speech, and the knowledge of the human soul may figoratively be said to lead to the knowledge of the universe. For had it been a figurative speech mew&, and having promised that by the knowledge of the Self everything is known, then Y&jiiavalkyacould not have said,

196

T F E D A N T A - S ~ T R AI S .ADHYAYA.
.+ -

[Govinda

"whosoever looks for the Brahman class elsewhere than in the Self w w abandoned by the Brahman-class, whosoever looks for the K~atraclass elsewhere than in the Self, mas abandoned by the Ksatra-class, &c.," for this shows that he meant by the word Self, the Supreme Self, the abode of the Brahman, ICgatra and other classes, and support of the whole universe, and who is in every form. This is impossible in the case of any self other than the Supreme, for He alone is the support of the universe. Moreover in verse 11 he says "As cloucls of smoke proceed by themselves, out of lighted fire kindled with damp fuel ; thus verily 0 Maitreyi, has been breathed forth from this Great Being what we have as Rig Veda, Yajnr Veda, SBma Veda, Atharvliigirssas, &c." This also shows that the Self about which Ybjiiavalkya is speaking is the Supreme Self, and not the Jtva-self, because he is represented as the Creator of the whole universe, and all that it contains ; and it is not possible in the case of the JPva-self, wlo is in the bondage of karma. Nor a cornpassiollate and true teacher like Yiijiial-alkya would teach his wife Maitreyi the truth about the JPva-self and not about Brahman, when she had proved her worthiness for it, by discarding all wealth; and desiring only release. The knowledge of the JPva-self never leads to immortality, while there are numerous texts which declare that the knowledge of the Supreme Self alone is the cause of Mukti. Therefore, thejrtman of the passage under discussion is the Supreme Self. Now an objection is raised again : The atman of this passsge must be the Jiva because dearness, etc., is attributed to it, in the shape of husband, wife, &c., and that it is the transmigrating self and therefore Jiva. Nor is it proper to explain Ltrnan as paramLtman, merely because thereby the promise (of knowing everything by knowing one) is fulfilled. Nor is it right to say that the worshipper of God becomes the creator of all and the support of all : and gives satisfaction to all. Nor is it right to quote the followi~ig verse of the Padma Purhga in support of your position :-'' He who has worshipped Hari has given atidaction to the whole universe. All animals feel delighted there, all plants and living things get satisfaction thereby." This is merely a poetical exaggeration, for the worshipper of Hari does not show forth the power of satisfying the whole universe. We do not find it as a fact To this objection the author ieplies :-

~OTRA I. 4.21.

vi;ffthmr*-fkg&irfit:

II g I

a I st e

Bhaga.]
I

N PADA, V I ADRIKARANA, SQ.21.

3 97

IC

Utkramisyatab, of the perscn about to depart, or about t e approach the upr re me at the time of Muiti. 1 Eva., thus. Bhavat, condrtio~~; evam-bh8v8t means "on account of this condition" namely, " becorniog beloved of all, kc." Iti, thus. . AuQulomib,the sage Auddlomi.

21. In the opinion of Audulomi, the hliman soul at the moment of entering into Release acquires all these conditions of the Purusa.-129.
COMMENTARY.

P
I

The word utkramiayatah means "of a person who has become perfect i n his practice alid is about to attain the Supreme Self." Such man acquires this state (evam-bhsva) namely, becoming dear to a wi~e all, etc. Therefore, the word atman used in the initial clauseof this passage also means the Supreme Self, and not the JPva-self. This is the opinion of the sage ~ u l o m i .The meaning of tho initial passage is this : " Verily a husband is not dear that you may love the husband, but that you may love the Self, therefore the husband k daar," This tneana, if one thinks that for tlie sake of the husband or for my sake I should become dear to him, this will not make the husband dear to her, but when you love the Self, namely the Supreme Self, then your husband will love you, for through the Supreme Self flows all the love of the otl~or selfs, and the grace of the Supreme Self on His devotee makes every otllerr inferior self love that being.
Note :-The Lord blesses his devotees by saying "Let every objeot be PI-nt to my devoteee and useful to them. Let my dcvoteeg having me in their head, as thelr rnler and gaide be pleasant to all objects useful to them." This blessing of the Lord i s the object which the devotees always desire to attain. Husband, dtc., appear dear t o the devotees not beoause they are husband, & c . , bnt beeawe thwy are the abode of the Supreme beloved, the Lord. And thus thinking, every object becomes helpful to the devotees, and beoomes pleasant to them.

t1

1'.

The word ' kLma' in the above sentences means " wish or will " 3 and the phrase " Ltmanastu kbmhya" means " to fulfil the will of the Supl.eme Self, to carry out the will of the Supreme Self. " The force of is that indicated in the Psnini SQtra the Dative case in the word k&m&ya 2. 3. 14 S. 581. When the Lord is worshipped with perfect devotion, He causes every object to become pleasant and dear to His devotee. As we read in the Bhhgavata : " One who is humble, calm, quiet in mind, and controlled in conduct, and who is content in his heart, finds the whole universe full of joy, for such have I made it for him." Or, the passsge may mean, to please the husband or to carry out the will of the husband, it does not make the husband dear, but to carry out the will of the Supreme golf, the husband is made dear. As we read

in the Bhegavata " Who is a greater object of endearment than He by relation to wbonl everything else becomes dear, whether ii be P r b a or Buddl~i, Many, or body, wile or clflclren, riohes or wealth, &." In this interpretation, the word kiima must be taken to mean ' happiness.' That is to eay, it is the joy o. the Supreme Self that makes the hueband dear, kc., not the busband by his own power. Therefore, by con~ection with whom, by the mere wihl of whom, or by relation with whom, even an unpleasant thing becomes pleasant, that Hari alone ehould be searched, He alone should be questioned, He alone ehould be seen for He is the Most Sweet. Moreover the word ttman uses here cannot mean the Jiva, for this reason a!so, that the primary significance of this word is the supreme Lo.-d. It is only ill a secondary sense, that Qtman means jhhtman. Thel-fore, in the initial clause " btmanastn kfiinbya" in the middle clauw "Etm8vil are draptavyah," the word iltman meane the Supreme Self in both places. We cannot take the word btman to mear JPva in the initial clause, and to mean the Supreme iltman in this mid& clause. For if you were to do so, we should be going against the wellknown maxim of interpretation by which one and the same word, occurring in a single passage, must be interpreted in the same way. Otherwise there would ariee the fallacy called v8kya-bheda or splitting of the sentence. Even if we were to split the sentence, and interpret tile word atman in the intitial c l a u ~ e as meaning the jlv-btman, and in this middle clause a8 meaning the paramiltman, we do not gain anything thereby. For the iitman is taught as the object to be seen, and as the means to lead to iqmortality, which the fitman of the initial passage could not evidentky be,and the command that h n a n must be seen would be n~elees with regard to the Jiva-btman. Audulomi is evidently a nirguna iltmavildi and his opinon is that the sole nature of Stman i~ intelligence only. As we find from SQtra1V.4. 6. How can then, we ascribe to this Auaulomi the view that in the state of Release, the soul manifests divive powem. For according to him, in the state of Release, the soul is pure intelligence only, and has no other powers. Moreover Audulomi is not against ~ h a k t i and in order to remove avidy&and to manifest the true nature of the Self, namely the pure intelligence, Audnlomi does countenance the view that Hari must be worshipped. For in a subsequent SQtra h ~ s view has been set forth, that Bhakti is necessary in order to get Brahma-knowledge. That SGtra is Srttvijyam iti Auaulomih tasmai hi parikliyate (TIT. 4. 45). Thus Bhakti alone is the accomplisher of all desires and nothing else. Let it be so. But the explanation is open to another objection. In the uame passage we find in verse 1 2 ;-

\ eannot be taken ont again, bnt whbnever we taste water it is salt, thns verily 0 Maitreyi,
does this Gwat Being, endless, unlimited, consisting of nothing but knowlcdgo, rise from out thew elomente, and vanish again into them. When he has departed them is no mure oonsciousuess. I soy, 0 Maitreyi.'

Aa a lump of srlt, when thpwn into the water becomes dissolved into water and

Bow do yo11 reconcile this statement with your theory that the whole passage of this dialogue between Yaj iizvalkya and Maitreyi refers to the Supreme Self and not to the Jiva? Evidently the above extract can refer only to the Jiva, for it states that when a man dies, there ie no consciousness left. Therefore, it is more appropriate to explain the whole of this dialogue as having reference to the Jivetinan of the Sahkhya philosophy, than to the Paramiitman of the Vedjinta. The doubt thus raised is answered in the next SQtra
L\
'I

srdh%m ~&-.II

SOTRA

I. 4. as.

1 I l d I 99 II

&$& Avasthiteb, because of abiding, because the Brahman abides witl~~ the n Jiva. fl Iti, tllus. Kasakyitsnah, t h e sage K a h a k y i t s ~ ~ a .

w:

22. KPsakritsna is of opinion, that departing from

the body in the above passage, though primarily applicable to the Jiva, applies to Brahman also, on account of its abiding within the individual soul.-130.
OOMMENTARY.

Rrahmao is to the hurnan individul soul, like the lump of salt to water ; both are in dissolubly united together. It is tkia Bfiihman, which is denoted in the above passage as " vijbknaghana," " consistiug of nothing but knowledge," and is others than the Jlva. He is called the Great Being, eudless and unlimited, attributeg which apply only co the Paramltman. The death mentioned there is only with reference to the Jlva in a secondary .sense. It is really tho Brahman that passes out of the body, and as Brahman abides within the JIva, He is said to go out of the body, when the Jiva goes out. The above passage really teaches that Brallman is inside the Jiva, as the salt is inside the water, so it t&uhes something about the Supreme Self, and not about the individual soul. According to the opinion of Kadakritsna, the Great Being, endless and unlimited, consisting of nothing but knowledge, is the Supreme Self, and not the individual self, because the distinction is drawn betwean those two, in tllis passage, where one is spokeu of as salt, and the other w water.

TOrecapitulate, Maitreyi asks YAjiiavallcya the means to immortality, when she says: " What should I do with that by which I do not become immortal? What my Lord knoweth (of immortality), tell that / to me." To this question, Ysjiiavalkya replies :'Verily t h e i t m a n is to be seen, t o be heard, to be preceived, to be marked, 0 Maitreyi I When we see, hear, perceive, and know the Self, then all this is known. "

Thus he declares the means of attaining immortality, namely, knowing the Atman. Tllen he mentions some of the characteristic marks of this atman irl tlie passage :--

' NOWso the sonnds of a drum, when beaten, cannot be seized externally (by thgmselves), but t h e sound is seized, when the drum is seized, or t h e beater of the drum.' 'And as the sounds of s conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized, or the beater of the shell.'
This shows the means of meditation, namely, the control of the senses. Thus to get immortality, the only means is worship of and meditation on the Lord, anil the method of such-wowhip and meditation consists in the control of our senses and mind. Thus having given general instruction as to meditation and worship, Yhjiiavalkya goes on to expand the idea of Brahman, and His all-creative power, i n the next two verses :10. As clouds of smoke proceed by themselves out of a lighted flre kindled with damp fuol, thus, verily, 0 Maitmyi. has been breathed from this a r e a t Boing what we have as IUg Veda, Yajur Veda, BBma V d a , Atharvailgirasas, Itihass (legends), Pure98 (cosmogonies), Vidyi (knowledge), the Dpznisads, o'lokas ( V e w ) , BQtras (prose rules), AnnvyllkhyBnas (glosses), VfikhyBoas (commentnrIes). From him alone all these were breathed forth. 1 1 . 'be all waters flnd their oentre in the sea, all touohes i n the skin, all tastes in the tongue, a11 smells in the nose, all colours in the eye, all'sounds in the ear, all percepts in the mind, all knowledge in the heart, all aations in the hands, all movements i n t h e feet, and all t h e Vedas id spaech.

~s Thus having repeated the object of meditation, and the m e a ~ of meditation, in the above two verses; Yiijiiavalkya winds up with the saying " as a lump of salt, when thrown into water becomes dissolved Into water," &c., in order to encourage the aspirant, and increase his desire for getting Mokga or immortality. He shows, in this passage, that an aspirant for immortality is always in the presence of his Lord, as water is always in contact with the salt. But the person who does not worship the Lord, gets separated from the Lord, and of him it is said that the Lord rises out from these elements, and vanisheth again in the of the Lord applies only to tlie Jiva end. This rising and vanisl~i~tg who does not worship the Lord, and who therefore constantly undergoes repeeted births and deaths ; arid is bound to the wheel of SahsBra, because he identifies hiniself with his body, and does not know the S~iprenle Self. Then YIjiiavalkya goes on to say : " When he has departed there is no

mure Sanjiil (m); wliich means, *hen a person who has reached Mukti, (for " departed" here means " attaining Mukti") by final separation from all bodies, there is no more sanjiiii or distinction of names, with regard to Mukta Jiva. For names like man, angel, deva, ctc., are applicable ollly so long as the Jfva has a body. As in the state of Idukti, the Jlva has no such body, he has no such sarljiiii or name. His consciousness then is not limited by his body, and he attains to his natural, innate selfknowledge and he unites in his self all elemental forces, and does not think of himself as a man or a deva, etc. Then Yiljiiavalkya goes on to say : " For when there is, as it were duality, then one seea the other, one smells the other, &c." This shows that even of the released or Mukta Jivas, the Supreme Lord is the abode, and such JPvas are not apart from Brahman, for being apart from Braman is duality. And he further adds " how should me know him, by whom he knows air this," which means that the Lord is a most difficult object of knowledge. And Yhjiiavalkya ends by saying : " How, 0 Beloved, should we know the Knower ? " Wllich means, ' how can that omniscient Lord be known, without His grace and without worshipping Him.' The only method of knowing Him is his worship, coupled with His grace. Thus even in the l&t sentence, Yiijiisvalkyabreiterates the idea that the worship of the Lord is the means of attaining immortality, and the i~ntilortalityitself consists in attaining the Supreme Self. Thus in this Brbllmana of the Bri. Up. the topic throughout is the Supreme Self, and not the Puruga of the Slhkhya philosphere, 1101. their Prakyiti, guided and ruled by such Puntgs.

Adhihrana VII.-Brahman. is both the operatiue and the material cause.

(V+ya.)-Having thus refuted the theory of Pradhhm and Puruga of the Niridvara Slhkhya, the author now refutes the doctrine of Sedvara Sihkhya, namely, Yoga; and proves that all passages and texts of the Upani$acis, referring to the cause of the universe, are to be interpreted referring to Brahman, the Supreme Self. Thus we find the following texts :m r qmmqm mm: a : I I Fnanf(r: I

mmnarg:

From that Self (Brahman) sprang ether (Akiia, that through which we hear) ; from ether (air that througli which we hear aud feel), from air, fire (that through which we hew, fed, and ace) etc. -Taitt. I1 1. 1.

* , &c. I
28

mit q r ~ffl-h qa* am*

a ; amrR ~ fhaf:a I

qq m w I W & -

That Prom whence thaw beings ere born, that by which when born they live, that into which they enter at their death, try to know that. That ia Brahman.-Taitt. 11 1 .1 .

'Ln the b e g i ~ i n gmy , dear, theie was that only who is one only withoat a wmnct' It tho~aght "may I be many, may I grow forth.";-Chh. Up. VI. 2.1.

mrarar*Wrn*~
383n*11

In tho beginning a l l thb waa mlf, one only ;there was mthlng else blinkin.: whatsoUp. ever. He thought '' shell I send +rth worida" He sent forth these worlds.-Aitar. L 1. a.

(Doubt).-Now in these passages is Brahman to be considered as merely the operative cause or the operative as well as the material cause ? (Pz2ruapaha).-The Pfirvapakgin says, that all these paasages of the Upaniead show that Brahman is the efficient cause only of creation, and not its material cause, and though matter is said to wme out of Him, i t is eo said metaphorically only. In fact, the creation is always eald to proceed from the fkgan or thinking of Brahman, or looking of Brahman. Therefore Brahman is tile creator of the universe in the same sense as a potter is said to be the creator of a pot. The material cause of the universe is the eternal Prakgiti. Moreover, the material things of the world have more resemblance with the primordial matter-stuff Prakriti. than with Brahman who is pure intelligence. Nor can you say tbat b efficeut causa is itself the matelial cause. For we find in this world. that the material cause is always the inert matter, separate and distinct from the efficient cause, ,vhich is always an intelligent being. Thus the material cause of pot iri the material and non-sentknt clay, while the efficient cause is the intelligent being, the potter. Similarly, we find in this world one single effect, the result of many different contribnting causes, and instrumental agencies. Therefore, we cannot discard the well-known rule of experience and say, that one and the same Brahman is both the material and the operative cause of the world. Therefore, it is Prakriti, superintended by the Lord, that modifies itself and constitutes the material cause of the whole universe, while Brahman ' s the operative cause alone. Nor is this the theory of ours based upon mere reasoning. We have authority for it also :-

fii.Lartmbn(m) lrmnm~srql
mets-afm*,
W Q i i m q 1

rn a;ritig;rru

&m&rnaFMqpnfWu
~ ~ r ~ l ~ U & i m ~ S a r d t : l

BhBaya.1

IV PADA, V I I ADEIKARANA,

M.22.

203

-?fTwam:~

w m f J f W 8 a : ~ ~ r r l ~ l
wr;rfat;mrpisstan;ll@~W~:w

6 l h m r d W ~ ~ : l

q f h f & ~ & ~ h n
("The mother of all changes, the non-intelligent, having eighbf6ld form (the flve elements and manns, buddhi and Ahaikfira) unborn, permanent, is Parlrriti. The Lord think6 of her and being controlled by the Lord and superintended by Him, she o-tea the universe and commanded by Him, she produoes all these effect& Under H i e guidanoe she areatea all these objeats for the benefit of the soul!') Her who pmduoea all effmts, t h e non-knowing one, bhe unborn one wearing eight forma, the 5rm one-she is known (by the Lord) and ruled by him, she is spread out and incited and ruled by him, she gives birth to the world for the benefit of the souls. A cow she ie without beginning and end, a mother producing all beinga white, black and red, milking all wishes for the Lord. Many babes unknown drink her, the impartial one, bnt one God only, following h L own will, drinks her submitting her to him. By his own thought and work the mighty God etrongly enjoys her, who is common to all, tho milk-giver, who is honored by the boly nacrificers. The pon-evolved when being counted by twenty-four is called the Evolved." (Chullilra Up.)

The two verses preceding these are also given below :-

w M * m-I
~ ~ ; B

All men w i n g , do not see this brilliant Hafisa having eight feet, and t h e e cords, this unchanging jewel exi~ting in two conditions and refulgent with light. Note.-The eight feet are the five elements, earth, water, air, fire and other, mind (manas) intellect (Buddhi) and self-consciousness (Aharhkgra). The three cords are either Dharma, (virtue), Artha (profit) and & h a (pleasure), or the gunas or the three nldis. The two conditions are the subtle and the dense bodies. The Btman ie like a necklace on our throats, but we do not see it. The Hahsa literally means the destroyer of ignorance.

~ m & R d ; c m f f a;rr:& t ~ ~
*I

hgCi~ I J -

m m c ~ ~ ; c l r n ~ ~ : ~ : ~ ~

I
4

When the dark ignorance, the deluder of all men, the great Nescience, the veil covering the Lord, is rent asunder, then he sees the nirguna Lord, within him, dwelling in the Buddhi, in the cavity containing 811 gunas. He the Blessed Child, the Eternal Youth is to be seen by meditation alone and not otherwise. So also the Srpyiti (Vignu P o r L ~ a:)

xZ

wXr*.rm:rEit#msrmbl *-4mftrrlCt1t

"Aa a scent, by ita mere contact with olbptory nerves, produces a mental change (though it doea not directly act on the mind), so the Supreme Lord, without any airert action, produces vibratiom (kgobha) iu matter. As Space, Time, &c., by their mew presenoe are said to be the caase of the growth, 5c., of a tree, though they do not directly oanse such growth, b., so the Lord Hari, without undergoing any modi6cations Himself, Is said to be the muse of the universe. In the act of creation, the Lord is merely a concomitant (nimitta) oauso, and not an active agent, the creative forces (daktis) are verily the primary causes."

Therefore texts which declare that Brahman is the material cause explained away. of the universe, sllould be so~nehow (Siddhdnta).-To this the author answers :SOTRA 1. 4. 23.

the proposition to be proved, promisory statements, the er~unciatiotl. m m I)lig;Anta, illustrative instances. Anuparodhat, on account of this not being in conflict.

a: Prakritih, t h e material cause, the Prakyiti. PChe, and. qfihnr PratijhB,

23, Brahman is the material cause also, because this view is not opposed to the illustrations and the proposition sought to be established, in the Upanigad texts under consideration.-131.
COMMENTARY.

Brahman is not only the operative cause of the universe, but is the material cause as well ; for thus alone is harmony established between Upanigsd texta which show the propositions to be established and illustmtions to be given. Thus in Chh. Up. VI. 1 3. we:find Uddblaka asking his son dvetaketu, who had returned from his teacher's house, after having finished his clays, conceited, considering himsef well read and stern :-

61 dvetaketu, as you are ao m ~ c e i t e d c2nsidering yourself so well-read and so stern, my dear, have you ever asked for that Adeda (generally translated 88 iostruction, but meaning here the Ruler) by w w h we hear what cannot be heard, by which we peroeive what ~ m obe t perceived, by which we know what cannot be h o ~ n , "

Bh4~cr.l

IV PADA, VlT ADHIKARANA, 84. 24.

205

Here the proposition to be proved is the existence of that Ruler or ade& by knowing whom alone, everything else is known. This Adeda or Ruler ~ n u be ~ tthe material cause also otherwise how can His knowledge lead to the knowledge of the material universe. If he mere merely the operative cause, then from mere knowledge of an operative cause ypu cannot know the material cause. In the case of the potter and the pot, the two causes are different, not so however here, for the above passage clearly sliows the unity of the operative cause and the material cause. Not only the proposition to be prored asserts this unity, but the illustrations given in the whole of t&t chapter of the Clih. Up. prove the same. Thus to give a few illustrations :-

mWrhqf2whd qd
m l ~ l e s Iq I t

Rum ,vmmmmihrtrnM t ~ ~ s r n - m dwhiftwmamd h f i w q ~ ~ q ~

e

d-fimay-h&dw-y & W Z U ~ W & ~ I I ~ Iq+ I ;m ~ Q

r.

m i i t m q z r R r k y r l ~ ~ . ~ ~ r n W t R r i un @rra~~
"My dear, aa by one clod of clay all that is made of clay is known, the dMereuco being only a name, arising from speech, but the trnth being that all is clay. 6. And, as my dear, by one nugget of gold all that is made of gold is known, the difference being only a name, arising from speeoh, bnt the trnth being that all is gold. 6. And as my dear, by one pair of nail scissors all that is made of iron (kbrgn8ynSam) is known, the difference being only a name, arising from speeoh, but the truth being that all is iron, thus, my dear, i s that ideda.

These illustrations show that by k n o d n g tlle material cause, you know the various substances or effects of that matter, and they are opposed to the view that Brahman is only the operative cause. Nor is it possible to know the pot, from the knowledge of the potter alone. But here the text says "you can know this universe by mere knowledge of Brahlrlan alone." Therefore, for the sake of harmony between the proposition tr, be established 'and illustrations given tliereiu, we conclude that Bra],man ip the material caime of the universe, while the text expl.essly declares Him tto be the operative cause as well.
S~TRA 1.
4. 24.

m m Abhidhya, will ; reflection. Upadedat, on account of inst~uction or teaching, or statement. B Cha, and, on account of the statement of many creations.

24. Brahman is both the operative and the material cause of the universe, because of the statement that the creation is His will and because former creations were also from His will.-132.
OOMMERTARY.

The force of " Cha" or "and" is to include creations that have gone before. The text says :-

~mmm~qM~l~~stmm~arnvm~gq
qmrl WfQlffWul mqVI -1
-4
-1

(TAITT. Up. 1 1 . 6. 1.)

He wirhed, may I be many, may I be many, may T grow forth. He brooded over him- , self (like a man performing penance). After he had thas brooded, Ha wnt forth (created) all, whatever there is. Having aent forth, He entered into it. Raving entered it, He beoame a t (what ia manifest, and tyat (what in not manifest).

Tl~is also shows that from the Supreme Self comes out this univeree, consistil~gof eentient -and non-eentient beings, and dwelling in various localities, and all this is merely the result of the will of the Lord ; eo it ia established, that He is the material as well as the operative cause of the univerw in t h ~ creation, s as well a8 in all the previoue creations. BOTRA 1 . 4. a.
Cha, and ;(has the force of inclusion). Saksat, directly. Am~ianat, because Ubhsya, both (the material and the operative cause). of direct statement.

25. And both are directly stated, therefore, Brahman is

both the material and the operative cause--133.
OOMMENTARY.

The force of ' cha ' is here that of denoting inclusion. The scripture directly states that Brahman is alone the material as well as the operative cause of the world :-

dilf+& R r n *aql m s g :ya* -11 n u r d m r s q q ~ , ~ ~ R ~ t ~ d t P m 3 m m r n d t f f t a h d q ~ ~ 1 1

What
WM

the tree, what wood in sooth produced it, from which they fashioned out

the earth and heaven ?

Ye thoaghtinl onea enquire within your spirit, whereon he stood when he eetahlbhed things Brahman was the wood, Brahman the tree fmm which they shaped h a v e n and ; ye wiw onw I tell you, i t stood on Brahman, supporting the worlds.-(wig Veda I,
81.4) d (Tritt. BrPhmPn IL 8.9.6.)

Bh&ya.]

IV PALIB,

VIT ADHIKARAt$A, 8 2 2 .25.

207

The question asked here, and the ariswer given, shows that Brahman is both the material and the operative cause OF the nniverse. The " tree " here refers to the material cause, and its effecta are heaven and earth. The Lord of the world, created the heavens and the earth, from theQtree which w a ita material cause, and that tree was Himself. " They fashioned " is in the plural number, but the sense is really " he fashioned." Tho anomaly of the plural number used for the singular is a Vedic license. The question is put from the worldly ~ o i n tof view, namely, what ie the tree, what was the support of that tree, what waa the support of the universe, what materials and instruments were used by Brahman when creating. To all these worldly questions the-answer given is transcendental, and shows that Brahman is not to be judged by any worldly standard. He **transcendental in His attributes and substance, and thus is both the operative and the material cause of the universe. ~ O T R A 1. 4. 26.

e: Atmakriteb, on
owing to modification.

account of n~akiiig itself.

gfiwqnt Patinamat,

eI

26. Brahman is the operative as well as the material cause of the universe, because of his making himself so, and by modifying himself into the universe.-134.
COMMENTARY.

In the Taitt. Up. 1 1 . 6. we find & I "he wished may I be many " and a subsequent passage says that I " itself made Its Self." This shows that the object as well as the agent, in the act of creation, is the same Supreme Self alone, who was mentioned in the opening passage "He wished may I be many." Thus He alone has both theae forms, namely the agent as well as the object. But,-sa~s an objector-how can one and the same being, established in one plwe as an agent, become also the object, with all its imperfections, etc. ? To this question the SGtra answers by the word parinLmCt :--Brahman becomeR the object by modification. This pariglma or modificatiol~ does not conflict with the idea of Brahman being etelnally unchangeable (Kutjstha) for there can be a modification not in conflict will1 u ~ l c h a n g e a b l e n ~ ~ . The truth of the matter is this. iearn from the following Brutis :Brahman has three powers, as we

s r m * m b * 11

" He is t h e Lord of Nature (PradhSna) and of the eonl (KqetrajBa) and the regnlator ot Onvga. , (dvet. Up. VI. 16)."

fRmmbWm v . a l - - ~ ~ ~
"His varioos powers a r e sung in the Vedas, the deeds of wisdom and deeds of rtrength, natural to him. idvet. Up. VI. B)."

So also is the following Smriti :-

F&WIbmt*4--1
afbmpi*ssr**-ll
The Vigh!lu dakti is callod Par%dakti, His power an manifested in the souls of men is oalled AparS dakti. His third 6akti is called AvidyO named also Karma." (Viggn Prugga).

In the &stras Brahman is described as being both the operative and the materialcause of the world. He is the operative cause through his power called tohePar$ gakti. He is the material cause, through his other two Baktis called the AparL gakti and Avidpii sakti, which work througll the souls and natnre (matter). As when a person is said to be a white man, it meaus that the attribute of whiteness is predicable of him, and the attribute of blackness cannot be applied to him. The qualities positive or negative exhaust their force witli expressing tLe quality of the objects, and do not go further. The &ti also sags :~ *

*muasrta*wm-.11

The one, f o r m l m being, with his purpoees hidden, who, with variotis powerr, creates msny forms ; from whom the world rises in the beginning and to whom i t r e t m a t t h e end, may he grant ae good understonding, (gvet. Up. IY.I.)

Thus witli regard to the one and the same Brahman, both these powers are valid :-As the operative cause He is Kdtastha or unchangeable, as the material came He is Paripkmi or subject to modification; as possessed of subtle nature, He is the agelit ; and posclessed of gross nature He is the object. This we infer from illustrations of the clod of clay, &c., given in the Chh. Up. VI. I. 1. as well as from the very words of this aphorism, which uses the term ParinBmAt. In this way we have thus refuted also the doctrine of Vivarta, which Rays that the world is an illusion, a superimposition on the true Brahma, (as ihe snake is a superimposition on the rope, which appears like a snake), and that the world is therefore not real. It is not possible that there should be the superimposition of the world on Brahman, as is the superimposition of pearl, wlricl~ through mistake may appear like of silver oil the ~ilotller silver. Because this suprilnpositiori presupposes that tile object is in frout of the person who falls into the illusion. But Brahman is not an

Bht4ya.I
I

IV PADA, VIT ADRIKARAVA, Sd. 27.

209

I'

I
b

I
I

object placed i n front of anybody, like the mother of silver or rope, because H e is all-pervading. If i t b e said that Aklda or space is also all-pervading, b u t ignorant people superimpose upon it the qualities of colour, by 'sayi n g the sky is blue, kc., and so a n all-pervading object may b e liable to superimposition ; to this we reply, this is not so, because superimposition i s not possible in Brahman, as it is in the case of Akfida, since Bmhrnan i s not an object of attainment or perception as Aklda is, and it is never possible that Brahman can have any Upbdhi. Moreover the appearance of a thing- as something which i t is not, is the same to all intents aud purposes, as if that thing had changed its nature. And this is not possible, unless there is illusion, for without illusion there is not possible of mistaken appearance. This illusion being separate from Brahman falls i n the category of Vivarta, and thus we come to the vicious circle in reasoning. For we liave to assnme the existence of a separate entity called illusion, i a order to explain the theory of Virarta or illusion. I n tlie Scriptures,'&he world is sometimes said to be a .mere illupion, no doubt, but i t is said so it1 order to produce disgust and indifference towards it, and not that the world is really non-existent or a n illusion. Thus say the wise who know the truth. Had the world been a Inere illusion and hallucination, then there would be no definite laws i n this world, such as we find in tlie elenients which constitute tlie world, such as a particular group of atoms constitutes a particular object, and that object always lias the same number of atoms, neither more nor less. If the world were an illusipn, we should expect the indefiniteness of elements, for illusion has no laws and may be subject to any change. The change of condition is seen only wit11 regard to objects ml~ich are real and subject to law. With regard to objects which are non-real, and whose nature is not fixed, we cannot say that they can undergo any change of condition+ for objects of illusion undergo changes at every moment, and such change is not a change of condition, but inherent in tlie nature of illusion. Tlierefore, the true Scriptural doctrine is that oE ParinZma, namely, that the world is a 'modification of Brahman and is real ; while the theory of illusion or Vivarta has no fo~u~ldation in the Scriptures.
S~JTRA I. 4. 27.

Yonib, the womb, the source. g Clla, and, f$ HI, because. Cityate, is sung, is described, or cnlled.

* .

*?a

@d i d

II

I 8 I 519 11
V & $ J

27. Brahman is both the material as well as the operative cause of the universe, because some texts so describe

Him.-135.

, 2 1 0

VEDANTA-SUTRAS. I ADHYAYA.
COMMENTARY.

[Govindo

The following texts of the Mundaka Upanisad call Him the yoni of the universe :sg q t M 4 #tqd% &r: 11
That whom the wise regard as the womb of all beings."

;p

(I. 1.6.).
(111. 1.6.)

*4
' I

ghsi~drftqll

The Maker, the Lord, the Person, Brahman, the womb."

The word " maker " shows that he is the operative cause, while the term " womb "*shows that He is tho material cause also The word yoni or womb always denotes the material cause. As in the sentence :-" Tlie earth is the yoni or womb of herbs and trees, &c." True, in ordinary language and in the Vedas, a distinction is drawn between the material and the operative cause, and ordinarily we do not find one person combining i n himself both these qualities, for many causes are required to bring about any particular result in worldly life ; yet the express texts above quoted leave no room for doubt, that so far as God is concerned, He is both the operative and the material cause.

Adhikarana VIII.--All names are names of God.

(Viwa).-The present section is commenced in order to show that there are no Upanisad texts, which would go against the propositions above established. There are some texts, which apparently establish that Pradhhna or Siva or some other deity than Vignu is the cause of the universe, while others prove that the individual self, the Jiva is fiuch a cause. I n fhe &vet&dvataraUpanitad we find the following texts, showihg that diva is the cause of the world-creation, &c., nncl not Bari :-

w t mmrqa~& m: w m ~ M m i W t qa: I ?rmhnrdtjn~

wymqtq ulp9?rr+

FkwmmtRqk 1 1 pa

11

The Pradhana ia changeful ; Hara (lit., tho Destroyer) i s immortal and unchangeable. The one God rules the changeable PradhPna and the unchangeable human soul. By meditating ou Rim, by communion and unity with Him, the world-illusion is completely removed and comes to an end." (1. 10).

m i ; rms@m~-~rL 4qa fdpar

~tQwltncril9-

d z ft as? ;r a f-

m P d&tar;l:fn f flak: I
i i 11 P 11

mmsr;n-

" Rudra (lit., the killer of all pains) who rules all worlds with His powers, is one only --the wise do not acknowledge ?a second. He exists behind all persons. He creates all the worlds, preserves them and rolls them up a t t h e end." (111. 2.)

R f = l w h b t d : 1 ftpmth-

" He

who i s t h e canse of t h e b i r t h and tho power of all t h e devas, Rudra, t h e Lord

of all, the Omniscient, who, a t t h e beginning begot Hiranyagarbha, may He grant us good understanding. (111. 4.)

qTsamaafi;at ;T c l f i dk&wi am a a q a q m grim? 1 1 14 I1

~~ w h s : I

a mq

"When darkness is removed, t h e r e is neither day uor night, neither being nor nonbeing, but only t h e 6iva alone. He is unchangeable. He is adored by t h e Sivitri. From Him flows t h e Ancient Wisdom." (IV. 18.)

The following texts similarly show that the creation proceeds from Pradhbna :-

mfqqtfssi % ~ - f i r I aura 8mn3fir a m g %mi rraq I I

" From PradhOna (lit., t h e Best, t h e Chief) i s produced t h i s universe, i t goes back into Pradhina, i t is sustained by Him ; verily there i s no other cause recogvised by t h e wise."
The following test sllours that the world proceeds from the Jlva :a w q mkl ~;a&, I

wf m 3 T :

~ w m R r s p h , ; r ~ ~ m q u
" Rrom t h e J i v a (lit., t h e life, t h e Cfiver of life) proceeds a l l beings, t h e y remain sustained by t h e J i v a firmly, they merge into t h e Jiva ; t h e r e i s no higher cause than t h e Jiva."
(Doubt). -Here arises the doubt. Do the words Hara, &c., used in the above extracts, denote what they ordinarily mean o r are they to be taken i n their etyinological significance, as denoting Bral~mnn ? (P22?.vapak?a).-'l'hese words must be taken i n their ordinary significance, and denote Biva, Pradllklia and Jiva, respectively. (Siddhdnta).-This objection is met by the author, by the followiag SOtra. SOTRA 1. 4. 28.

~3 q
tab, are c x p l a i ~ ~ e d .

WF5WTf: 1 1 ~ 1 0 1 P ~ l l

@ q Etena, by t h ~ s , b y the method of interpretatio~~ indicated in tile a b o v e sbtras. Fi*4 Salve, all (words l ~ k e IHilra, Rudrn &c.) : Vyakhya-

28.- Thus are (to be) explained all words (like Bara, &c.).-136.
OOMMENTARY.

The words like " b r a , " kc., uhould be explained )y the metllod above indicated. All such words denote the Supreme Brahman, because all names and words are His name. As says the following text :names t h a t exist among mankind have come out from Him, t h e Puruga (and ao primarily apply to Him). "

" All

;nrrrfttB#rEr9*MWmFl$q11

T h e Bhdllaveya Sruti also says the same :3 U B qmfWkr, ~ Pi 3 facg' mrrgqme I I " Him denote all the names, they all declare the Supreme Brahman, the 1,ord Vi~nn,." VaidampAyana also has said that all these names are the designation of Bri Krisna. In the Skanda P u r l n a also it is written" Excepting t h e names of Nlriya!~a and such like, Hari gaveall his other names (like those of Rrtdra, &c.) t o different Deities."

T h e guiding principle, however, iu this :-il-here there i s no conflict of teachiiigs, there the names like Hara, Rudra anrl the rest, denote t t ~ erespective devas popularly so called. B u t where there arises a conflict, there these narnes denote the Lord Vi?~;u alone. T h e repetition of the word vy&khylt&his meant to indicate tile termination of the AdhyBya.
L e t o u r hearts be e v e r fixed on the Lprd Krispa, who as if in sport, creates, maintains, and destroys the whole universe, who i s t h e Supreme Lord, whose powers a r e inconceirsble, infinite and t r u e ; and i n whom all t h e Vedas find their final goal and fulfilment.

Here ends the fourth Pbda of the first AdhySya.

Note.-Thus t h e word Hara when applied t o God means t h e Destroyer, who breaks up a l l t h e elements into t h e i r primordial s t a t e a t t h e time of Pralaya. (Hdrati tattvsni, layabhimukhyam nayati) ; R u d r a means the destroyer of all pains. (Rujam d r l v a y a t i ) ; kiva means t h e Blessed One, t h e Auspicious One, Pradhana means t h e Best, t h e Chief: Jiva means t h e Life, t h e giver of life ; and SO on.

SECOND ADHYAYA. FIRST PADA.

dm?i q: Fpqmmql ~ ~ ~ ~ u s m

May that Lord K ~ i v h be~ my refuge and goal, who with His discus called Sudardana protected in the womb of his mother Uttari, the holy ParSksfta, the son of Abhimanyu, even before his birth, from the burning arrows of the cruel son of Drona.
Note :-This verse hae a double meaning. It may be applied to JLrighoa Dvalpiiym and the aahor of the Sdtrae a h .

*\

In the first Adhylya, it was established that the Lord of all is the chief object, which the VedBnta texts teach ; that He is the material ss well as the operative cause of all ; that He is different from everything ; that He is the Inner Self of all things ; that He is free from all'imperfections ; that He possesses inconceivable infinite powers, and has measureless auspicious qualities. This was established by the Samanvaya or correct interpretation of all the Vedanta texts. But in the second Adhyaya, it would be proved that all contrary views establishing Pradhhna to be the cau3e of the universe are wrong ; and it will reconcile the conflicts of Smpiti and reasonings, which go to establish that contrary view, by proving that those reasonings are fallacious, and the systems of creation, &c., established by the Vedanta are the only right view. Thus this chapter proves that the philosophy of Kapila is not supported by VedGnta texts. At first, the author of the Siitras disproves that SLhkhya is opposed to the sacred texts and removes the doubt that the Vedanta view contradicts those texts which mtablish the SBhkhya theories. It shows that, properly speaking, there is no foundation for the SIhkhya view in the Vednnta texts. (Doubt). Here the doubt arises, whether the view t h t Brahman is the sole causs of the universe, ss established by the reconciliation of the texts, in the first Adhyiya, is not contradicted by the S ~ n k h y a Smriti. (P&ruapak+). The opponent says, if Brahman is the sole cause of the universe, then what becomes of thaee texts which establish the

&hkh38 view that Pradhkna ie the material cause of the universe. Acoording to Vedsnta, this Skhkhya Smpti would find no scope. &pila, the author of aiilhkhya, is called a Rigi in the following text of the Svet. up. :--

~~i;fbsiPffmiidfhk~spispn
"It ia the one who raperintends every oauue, all forme and all germ ;who rnetaina with knowledge the wise &pila, the Brat born, and yho saw h i m born."-@vet. Up., V . 9).

This Bage Kapila is thus an authoritative person, because the druti itself calls him the Rigi Kapila. This bigi acknowledges the validity of fire-sacrifices &c., as taught in the Karma K&nda(and is not a scoffer of ritualism like some other heretics). He has composed the Skhkhya 8mliti, as Jiibna K&qda, in order to teach men the nature s;nd means of o those who desire Mukti. The first aphorism of his getting release, t system is :qq Atha, now. m . Tirvidha, three-fold. g..g Dukfra, sorrow. Nivyittih cessation. q w q Atyanta, complete. Atyanta, complete. & Purusarthafrthe sumum bonum.

m:

The complete cumtion of three aorta of sorrow@ ia the higheat end of mcm. "

In another aphorism he s a p :1 m I

m: a

q, Na,

not. d &igt8rthal visible means. firfPt: Siddhib, attainment. Nitvritteff after cessation. Api, also. Anuvyitti, return. Darbnat, because of being found.

Thia wwation of pain is not W b l e by material m a n s , because the relief aorded by them b temporary only ;and there b the reourrenca of p h . "

In thie eystem the non-sentient PradhApa is the independent cause of the world; and Pradh$na creates the world ia order to give release to the bound jtvas, or for her own sake. Though insentient, it creates the world ; just ae the insentient milk turns of its own accord into curd, If, therefore, Brahman be held to be the sole cause of the universe, then the Skhkhys doctrine becomes contradicted and will find no scope anywhere, because it is entirely devoted to the setting forth of theoretical truth and not practicsl duty, and if it is not accepted in that quality, it is of no use what9oever. Therefore Vedtinta texts should be so construed ae not t a contradict the epstem of Kapila who is a great authority. I t can not be eaid, that if we interpret VedAnta tests in conformity with SAhlrhya,

'I

i'

then Manu and othgr Smritk. like that would be contradicted. There is no harm, if Smritis like Manu and the rest a13 contradicted on theoretical points, for euch contradictions would not make those works useless. For Manu and similar works inculcate practical religious duty, and are authoritative in matters of Karma X8qda and will thus have a scope of their however, is purely theoretical. own. The Stthkhya Sm~iti, (Siddhbnta).-This objection the author replies by the following Siltra :SOTRA I I . I. I.

r ,

~ l l i l P I P I l
Smyiti, the Smyiti, the Kapila philosophy. P Anavak&, non-room, want of applicatioo, redundancy, Dosa, fault. m: Prasahgah, result. @ Iti, thus* Chet, if. I Na, not. m Anya, other. Smyiti, the Smyiti. ~navakada, non-scope or redundancy. ritp Dosa, fault. m q Prasabgat, because of the result.

BRr*ta* --

1. I f it be objected t,hat )the Kapila) Smriti will find no scope (under Vediintic interpretation) we say no ; because (under the S3lhkhya interpretation) there would result the fault of want of scope for other Smritis (like that of Manu, &c.)-137.
COMMENTARY.

The word Anavakttda means want of room, want of scope, in other words, becoming totally useleas. The objection to the Vedgnta texts being explained, by f ~ r c e of Samanvaya, as teaching that Brahmq ie the sole cause of the universe is, that the Sihkhya Smriti does not find any scope under that interpretation ; Itherefore,the Vediinta texts ought to be explained in a way opposite to that which would appear from their euperficial plain meanink This objection ie raised ln the first part of the SQtra. I t is answered in the second half of the Satra, which says, let it be so that the SBhkhya Smriti finds no scope, for otherwise other SmFitis like those of Manu and the rest which are in harmony with the Vedlnb teaching and which declare that Brahmag is the univemal cause, wodd become useless. Thus there is a choice of two evils ; should the VedBnta texts be interpreted in a distorted way, so aa to give mop6 to the SBhkhya Smriti, or should they be interpreted in a natural way, so to give room to Manu and the rest. The greater evil is not to give scope to Manu and the rest. Manu and the soyitis lib that, establish that the Lord

is the cause of the creation, &c., 'of the universe, and that the theory of Kapila is not correct. Thus Manu (Chapter I. V.) says :-

& m R t f ; 9 m a qginsqrn: ~ : em?:I di@-nsf+m: q q~ cwqqw%rt atsfir;mp.crrfttrqmfftqg@masn: I asw a q z i k t t m Qlwmqq11 a q w w d d qawirg w m w q I a m * dm r

?m,+?m, mm3 @?qrl%q-ql

-@a

d r v t m r r m -

I nmrd&&i

gmqlTii$q+n

a ~ b &a: s II aa: mg&Mtqq: I t

* m

II

"This (universe) existed in the shape of darkness, unperoeived, destitute of distinctive marks, unattainable by reasoning, unknowable, wholly immersed, as i t were, in deep sleep. Then the divine Self-existent (Svayambhu, himeelf) indiscernible, (but) making (all) this, the great elements and the rest, discernible, appeared with irresistible oroative power, dispelling the darkness. He who oan be perceived by the internal organ (alone) who is subtle, indiscernible, and eternal, who contains all oreated beings and is inconoeivable, shone forth of his own (will). He, desiring to prodaoe beings of many kin& from his own body, first with r thought oreated the waters, and placed his seed in them. That (seed) became a golden egg, in brillianoy equal to the aun ; in that (egg) He himself waa born as Brahman, the progenitor of the whole world.

t w i h v'
a : 11- P
&a
II
. E

Similarly Parhara says in the Vignu Purlna :-4 '

w a m m : I m f@gtq mi n M

B fkd 1 f m - 6

smhrwl t w

From Viggu there q m n g -the world, and in Him it abidea ; He makes this world persist and he rules it. He is the world. As the spider draws out the thread from his atomach, and again draws it into his body, similarly the world is emitted from thg body of the Lard and merges baok into it.-VQvu PuMya.

There are other Smritis also to the same effect. These find no mope in Karma Kaqda and are concerned with theoretical truth only. They cannot be explained as helping Karma KLncJa. They are taught for the sake of Jiihna, because they teach prlrctical duties, with the object of purifying the mind, so the knowledge of Brahmap may arise therein. (All abstract science and philosophy are of no practical utility, except i n o f so far as they conduce to mental culture ; or to put it in the mords of the Hindu Philosophy, Jiihna Kdqda has no concern with actions, but only with the purifioationofof the mind.) The following Sruti text shows that the puri6cation of the mind is the object of JiiAna K$gda :-

w,by *usteritied and by Wing."-BR.

r r 9 t l r i ~ m m k d ; r p r k m ~ l l The BrAhmspos W to know Him through the stndiea of the Vedarr, by eaorifloes, by
UP., I.V. 4.22.

,
li

I\

Bhdsya.]

1 PADA, I ADRfKABA&'A, $22. 1.

217

N~ doubt in some cases we 6nd the performance of th'eese things lead to the falling of rain, to the begetting of sons, to the attainment of heaven, &c. That is however only side-results or bye-products, which arise occasionally ; with the object to produce faith in the scriptures ; and their higher object is to produce knowledge of 13rallman. In fact the entire Veda including the Karma K&nc]a has this object, as says the text :-

a$Bpt-amak*wm~
7

we~

declare and in order to attain Whom they prescribe austerities, desiring t o know whom the great ones perfom Brahmacharya, UP. I. 3. 15. that epmbol I will briefly tell thee. It is Om. "-&tha

" Whwe form and essential natQre all the Vedas

So also the text :-

mTlmIw3 aqc &c. *'All the Vedas declare Narayaqa alone," &c.
Nor can we settle the meaning of the Vedlnta texts by means of the Siinkhya Smriti of Icapila, for then Re should have to accept the extremely undesirable conclusion, that all the other Sluritis quoted are of no authority, and it would be establishing a conclusion opposed to the whole tendellcy of the sacred scriptures. For settling the meaning of a text is to show clearly the whole current of the scripture. The Sbhlrhya Smriti doe& not possess this qualification. Therefore, it is against ~cripture, evolved out of one's own inner consciousness and not the production of any authoritative (6pta) person. We are, therefore, not afraid of the contingency that the a n k h y a Srnriti would find no scope in Vedhnta. Let the Shnkhya Sn~riti be totally discarded, when by so doing we save those other very numeroua class of Smritis which closely follow the doctrine of the Vedbnta. I t is not proper to show undue preference for S&nkhynSmriti merely on the strength of its being composed by an Lyta or authoritative person. For in that case, we'shall have to admit many a conflicting Srnritis, such as those of Gtautama, kc., who were also Qtas, but who have given different theories about the world, soul and God and thus we shall be landed into the absurdity of believingcontradictory theories, merely because their authors were i)ptas (or reliable honest persons). The result of which will be that we shall never know what mas the truth. Moreover, it is a wellknown maxim that when there is a conflict between two Smriti~, then that Smriti alone is to be followed which is in harmony with the sacred scriptures (druti) : and that alone ought to be respected.

218

VEDANTA-S~TRAS. I I ADBYAYA.

[Gm'ndo

since our opponent raises the objection on the strength of Kapila's Smiriti, therefore our author says, "we shall refute him by his own argument," namely, by the strength of other Srnritis such as those of Manu, &c. For if the argument of the oppone~lt has any force, it comes to this, that scope should be given to the Smritis, and the Vedanta should be so explained that the Smritis should not be discarded. Taking our stand on tliis proposition of our opponent we say, that we must so explain the Vedffnta that it may give mope to the largest number of Smritis, such as Manu and the rest. As regards the objection, that the author of the SLhkhya is spoken of respectfully by the Qruti itself, in the famous passage of Svetldvatara Upanigad (V. 2), we reply that you have not properly understood that verse. I t does not refer to Kapila, the founder of Atheistic Slhkhys, but to a different being altogether. The verse really means, " He who before the creation of the world produced the sage Kapila (namely, the Golden coloured Brahms), in order to maintain the universe and who sustai~ls this Brahmtl with the knowledge of the past, present and future, we worship that Lord God." The word Kapila here means Golden coloured, and is another name of Brahma called Hiranyagarbha, referred to in this vely U p a n i ~ din Verse 4 of the 3rd Chapter : " Be who is the cause of the birth and power of the gods, Rudra, the lord of all, the omniscient, who at the beginning, begot Hirenyagarbha, may he grant us good understanding." That thie tirat-born with the aolden colour is Brahmk, we find also from Verse 12, Chapter IV of this Upanigad. Thus the sacred scripture refem to another being altogether, when it uses the word Kapila ; and it does not refer to the founder of the atheistic science, for he misinterpreted the meanings of the Bruti. Therefore, if this latter Kapila is called an unauthoritative person (Antpta) we are not showing any disrespect to the gruti. On the other hand, the authoritativeness of Manu is stated in unambiguous language in the Taittiriya Br&hmqa, where it is said "whatever Manu has declared that is a panacea." Similarly, Srt ParPdara is mentioned in the Vienu Purhqa to have obtained the knowhdge of the supersensuous worlds and of the true uature of Devaas, through the blessing of Pulastya and Vadigtha. Thus both Manu and Par&$araare undoubtedly Aptas, but not so Kapila. The sage Kapila who founded the SLbkhya Smriti opposed to the Vedic doctrine, ass a particular Jlva, born in the family of Agnivarhda, and deluded by the mysterious power of the Lord, he propounded this false philosophy.

ti

Bhha.1

I PBDA, I ADHIKARANA, 5.12. 2.

219

He is not that Kapila who was the son of Kardama, for he was an incarnation of Viqnu.
Note.--There are two persons of the name of Kapila mentioned in our book8 :they should not be confounded. The founder of the atheistic B i k h y a was a different person from the &pila mentioned with great respect in Bhagavata PnrPna and the Bhagavad Oitl. 6ee our Chh4ndogya Upanirjad, page 242.

Thus we find in the Padma PurLns :-

sFQ6t-Meqicl mmpa @ 3 d
& W @ I

d aqdfwifhnq I

**I
II

*--m-x11
FtiwmqT@s;9& *fiRq
"One Kapila called also Vlsudeva tanght the philosoplly of SLdkhya b the Devas, Brahml and the rest, t o the Riais, Bhpigu and the rest, a s well as to h u r i . He taught the doctrine full of harmony with t h e teachings of the Vedas. There was another Kapila who also taught a Sldkhya philosophy, fully opposed b all the Vedic teachings, and he t u r i . His Philosophy is full had also a disciple called &mi, who wae other than the i h ~h of false reasoning and bad arguments."

Therefore there ie no fault if the Sihkhxa Ymyiti be entirely discarded, because it is opposed to the Vedas and is the work of a person who is not an Ipta.
sOTRA 1 1 .1 . 2.

1 3 q I

avn.3:

11 iI

II

ItaresBm, of others, namely, of othet- points mentioned in the philosophy of Satikhya. q Cha. and, Anupalabdheb, because of the non-perception, because of their not being fou11d in the Vedas.

m:

2. Many other doctrines taught in the S6irkhya philosophy are also not found in the Vedas, hence this system is not authoritative.-138.
COMMENTARY.

It is not only because SLhkhya teaches that Praclhlna is the author of creation, which makes it unauthoritative ; but it teaches other doctrines also, which have no foundation in the Vedas. Thus it teaches that soule are pure consciousness and all-pervading, that bondage and release is the work of Prakriti alone, and these two are effectsof Prakriti. It further teaches that there is no Supreme Spirit, the Lord of all. It also holds that time is not a Tattva. It holds that the Prlinas are merely forms of the functions of the five senses, and have no separate existence of their own. All these heterodox doctrines are to be found there.

220

VEDANTA-WTRAS.

IT A D B YA Y A .
refutation of

[Qovinda

Adhikara~a II.-The

Yoga.

Says an opponent, admitted that the Vedgnta text should not be explained in the light of the S&hkliya philosophy, because it is opposed to the theory of Vedbnta. But they may be explained according to the philosophy of Yoga, because it is based on the teachings of Vedlnta and is not opposed to it. In fact, Yoga is in harmony with sacred scriptures, arid may be called a Srauta philosophy. It is mentioned in the Upani?ads thus :-

aimww%-l mmmq&ihritf$nd~~

11 1 1

That they hold to he Yoga, which is the 5rm restraint of the senses. Then one becomes not heedless. Yoga should be performed with regard to the Lord, from whom is the origin and destruction of all things.-Kntha Uprrnisad, VI. 11.

SVe find many such reference to Yoga in the Upanigds thus :-

Nachiketas having then obtained all this knowledge and practice oi Yoga imparted by Yama, attained Brahman, became free from rajas and beyond death ; another who thus knows the spirit certainly becomes so.-Kcrtlm Uonislrad, VI. 18.

Similarly, the method of postures and other members of Yoga are taught in GitG also where i t says, that one should sit with his body straight k c . Therefore, the I ~ r Patanjali d composed this Yoga and neck not bent, & Smliti in order that men may conquer SahsBra, by crossing over the difficult ocean of the world. He is one of the best authors and he has composed this philosophy through his great Yoga powers. Thus his first aphorism

nu 1 'I

1-1.
f + I

Now an explanation of Yoga."-1-2.

1-2. f + I ~

Yoga is the cessation of the modi5cations of thinking principle."-1-2.

These Satras are not opposed to Vedlnta. If this Yoga Smriti, which merely deals with the teaching of the concentration of the mind, be held unauthoritative, then it mill find no scope anywhere else; and if the Vedgnta texts are to be explained by the method of Samanva~a,without regard to any other Smriti, then this Yoga becomes redundant. Therefore, the Vedbnta texts should be so explained a s to give room to Yoga Smriti, and the doctrine of Samanvaya should not be carried to this extreme. (Kat'ha Upanishad VI. 18.)

Bhhya.1

I PADA, I I ADHIKARAYA, Szi. 3.

221

The S~nlitis like Nanu and the rest, being concerned with Karma K&n& may be contradicted in certain parts, by the Yoga Smliti ; but they will still have room, inas~nl~cli as, they teach practiral duties (Dharma). Therefore, says the Purvapaksin, the Vecllata texts should be construed by the Yoga Smriti and uot in accol.dance with the above-mentioned Sainnnvaya. (Siddh&ntu).-To this the author ~eplies by the following SBtra :SUTRA 11. I. 5.

*ebl:-:IIil9l~II
Etena, by this; namely, by the refutation of the Sankhya Srnyiti. Yogab, Yoga doctrine as to creation. PSII IF: Pratyuktah, has been refuted
Q *

m:

3. By the above refutation of the SBnkhya Smyiti, the Yoga Smriti is also to be understood to have beer1 refuted-139. C O M M E N T A R Y .
On similar grounds as those by which the Sgnkhya theory of creation has been refqted, the theory of Yoga is also refuted t h e b y . For the Yoga theory on this subject is opposed to Vedhnta. If the Vedbnta texts are to be explained by the light of the Yoga Smriti, then the other Smritis, like that of Mnnu and the rest which are in harmony with the Vedas, would become useless; and mill have no scope. Therefore, the Vedanta texts about creation are not to be explained in accordance with the Yoga Smriti. It cannot be said that the Yoga theory about creation is not opposed to the VedBnta theory about cosmogony. For in the Yoga philosophy dso, the Pradlibna is said to be the independent cause of creation. According to the Yoga, the Lord alid the ~ i v a are s mere consciousnesses (Chitimhtriih) and both are all-pervading (Vibho). Not only is the Yoga theory opposed to Vedanta in these matters, it is opposod also in other respects, such as :-Yoga liolds that Mukti is merely the cessation of pain, which is a result of Yoga practice. All these theories are opposed to the teachings of Vedanta on these points. We do not find in the Yedinta texts the mention of the three-fold means of right knowledge, admitted by the Yoga. The latter holds that the Pranliinas are perception, inference and testimony. Nor do we find in the Vediinta texts the mention of the five Vrittis or functions of the mind, mentioned by Yoga. The Yoga holds that Chitta or mind or thisking principle has five modifications right kriowledge, false knowledge, fancy, sleep and memory. There is no
2

222

VEDANTA-SUTRAS. TI ADEYAYA.

[Gomnda

such classification of mental fiinctions in the Vedffnta texts. All these things are to be found in the Yoga philosophy alone. Therefore, Yoga Smriti being opposed to Vedbnta on these matters, is not a valid Smliti. If it be said, the Yoga philosophy w0111d find no scope otherwise, me say let i t be so. But uince it ie opposed to the Vedhnta, we rt1.e not afraid if it has no mope left to it. In fact, all the arguments adduced to refute Sbhkhyamay be ndtluced against the Yoga also. The real truth about the Lord as revealed in the VedRnta, about the tJluas, about the cause of bondage and salvation, and the means of getting salvation will be described later on. This being so, how do you explain those Vedbnta texte which expressly mention Yoga and its various members, such ss the following :-

Rmm'lncpwri n f t T ' ~ ~ ~ w f M w ~ u & @ a ~simfffta8Miumrasrft w44

Making his body, with it8 three raieed parts s h a d y and placing h L senses i n b the heart with his intellect, the wise nlen should cross all t h e fearful streams by means of the miter of Om, the Brahman.-Suet. Up., I1 8."

" The Eternal among the eternal ones, th., ~ ~ n s c i o u s n eof s sthe conscious beings, who though one, dispenses to many their objects o'desire-one who knows that God, t h e cause who is knowable by W k h ya and Yoga is freed from all bonds.-Suet. Up., VI. 18."
The words Slhkhya, Yoga, however, here mean metaphysical knowledge and meditation, and have no reference to the Nystems of philosophy bearing those names. Release cannot be obtained by the method taught in Yoga; namely, by the discrimination of the difference between Purusa and Prakriti, which is the favourite method of Yoga and SAhkhya. According to VedLnts, release depends on the grace of Cod plwr the knowletlge of God, and not upon the knowledge of the difference between man and rnstter. This will be proved by the following texts :-

M I know this Great Spirit, shining like the sun and transcending the world of darkness.

It i s only by knowing Him that one eacapea death ; t h e w is no other path to go upon.Svet.

Up., 111.8."

Bhhya.]

1 PADA II ADHIKARANA, 5 2 2 . 3.

223

" Knowing Him alone, let the wise Bdhmapa constantly meditate. Let him not study many books, for verily all that is waste of energy."-Br. Up., 1V. 4.21.

m*~*wsrft**wh~
"He who meditates on Him, feels joy in Him and is devoted to Rim, alone gets immortality and no one else."

Moreover, that portion of the Siihkhya or Yoga, which is not opposed to the Vedtinta, is admitted valid by us also. We do not cherish any animosity against the whole of Sliikhya or of Yoga : but take exception E obtainonly to certain theories of theirs, as to creation and the method o ing release. Tlie fact is, we sinlply discard the portions expressly opposed to the Vedlnta, and accept the rest of the philosophy of Yoga and Slhkhya. True, the Yoga is not non-theistic like the Srthkhya, for it admits the existence of God, in its several Stitras, aucll as the following :-

ibmahmmr 1
idvara, God. PranidhOnOt, by resignation to the will of. VL,or. "Concentration may be attained by complete devotion to the Lord."

iswmwmt-wh~
Rleia, paia. Karma, acts. VipPka, fruits of act. &ayaih, by .the store. A p d mrigtah, untouched. Pnrqa, Viiegaha particular Spirit. isvarah, L o r d .

'' The Lord is a particnlar Spirit untainted by evil, SuRering, acts and the frauts of actions," etc.
Yet these SEtras are not absolutely necessary for the Yoga system, and many sag that the author of Yoga was not in his right mind when he framed these particular aphorisms, and they are merely a mistake -of his. Similarly, Gautama, the author of Nybya, and Kanlda, the author of the Vaidepika, were deluded when they propounded their theories regarding creation and release : which are also opposed to the Vedgnta. Tliese will be refuted later on. No doubt these authow are also very learned and wise, but their delusion is the result of either too much conceit of their own knowledge, thinking that they were omniscient, or because the Lord had so willed that they should start such theories, for some mysterious purpose of His own. In fact, some hold that these theorieti were necessary in order to clearly bring out the perfect symmetry and harmoniousness of the Vedtinta. The present Siitra opens a new Adhikarana, inasmuch as the Yoga differs from the Sbhkhya in admitting the existence of the Lord ;and so

224

VEDANTA-S~TRAS. 11 ADHYAYA.

[Qovinda

the doubt arose that the refutation of the Sihkhya did not necessarily involve the refutation of Yoga. To remove that doubt, this a d h i k a r a ~ a has been started. The safigati is atideda or arralogy. Though the author of Yoga is no less a personage than the Great Hirangagarbha himself, yet even he should be discarded on points where he contradicts Vedbnta.

Adhikarana III.-The

Vedas are eternal and infallible.

Says an objector :-If the Smritis like the SLhkhya and the rest are to be set aside as non-valid and anhpta, merely because they are opposed to the Vedas, then you must first establish that the Vedas themselves are infallible and contain nothing which is opposed to science or remon. The present section is conlmenced to remove that doubt, and to establish the infallibility of the Vedas. (Doubt).-The doubt is raised in the following form. T s the Veda fallible or infallible ? Is i t the production of an Lpta or an anbpta ? Had the Veda been infallible, then all that it says would come out to be true. But that is not the case, for example, it says, " Let a pelxon desiring rain, perform the Kariri Sacrifice." Now the performance of the KLriri Yajiia does not invariably produce rain. Therefore, the Veda is not infallible. (Siddhbnta).-To this the author replies by the following SGtia :SUTRA 1 1 . I. 4.

Vilaksapatvat, because of the difference of characAsya, of that, of the Veda. q'mqTathBtvan1, suchness, the eternity, ter. I Sabdat, ~ from the Word, from the Scripture, the autl~ority. Cha, and. S
q Na, not.

4. The Veda is not unauthoritative (like the SPnkhya,

&.) because of its being of a different character altogether, and because its eternity is established from the Word.-140. COMMENTARY.
The Veda is not nnauthoritative, like the Smritis of the SLfikhyas arid the rest. Why ? Vilakgagatvht. Because it has a different character. Every human production is liable to four-fold error : that is, heedlessness, wrong-headedness (tyring to establish a proposition merely through a spirit of argumentation and against one's own inmost conviction), error or delusion, and want of ability, owing to imperfection of instruments. N~ such errors of authorship are possible in the case of the Veda. For

1
1

i t is eternal and has no human being for its author. And its tathhtva, auchness, the possession of euch attribute, namely, its eternity is proved from the Word itself. ARsays a s r u t i :-

Tasmai, to him, to the Agni, NLlnam, now, Abhidyave, to the well-satisfied, V ~ c l ~with a , Speech; Virupa, 0 sage Virupa; Nityaya, with the Eternal ; V r i s ~ e to , the Powerful. Chodasva, praise; Su-stutim a fair praise.
"

Now, 0 Virupa, rouse for Him, Strong God who is ever Self-content, fair praise

with the Eternal Vedic Speech."--Riy Vedn, VII, 91.8.

Thus t h e gruti itself calls the mantras, by the significant epithet of the nitya-vrik or the Eternal Voice. The S m ~ i t i salso declare the s the following :Veda to b e eternal. T l ~ u in

"The Self-existing Lord, in Lhe beginuing Of creation, sent forth the eternal, beginningless Voice, the divine Veda ;from which proceeded all the other scriptures."

T h e Smritis like those of Manu and tlie rest, are authoritative, because they are based on the Veda, and for no other reason. I n the SGtra I. 3. 29, the eternity of the Veda mas established by reasoning, in the present SQtra it is establislled by authority ; herein consists the difference between these two SQtras. But, says a n objector, the Vedas are non-eternal, because we find in them a statement to the effect that they were created, a t a certain time, and every thing tliat is created, has an end, necessarily, some time or other. Tlle following verse of tlie Pu~usaSitkta shows tliat the Vedas are created :-

I
>

Tasmat, from Him, Yajnat, from that Sacrificc, Sarva-hutah. all-offered, general sacrifice, Kichah, thc Rik hymns. Samani, the Sanla hymns. Jajiiire, were born or produced, Chhandamsi, the Chhandas. Jajiiirr, were born or produced, Tasmat, from Him, Yajus, the Yajur Veda, Tasmat, from Him, hjayata, was born, produced.
From that great general Sacrifice, Richas and Gama hymns were born, therefrom were spells and charms produced ; the Yajus had its birth from Him."'-Rig Vedn, X. 90.9.

226

* V E D A E T A - S ~ T R A S 11 . ADFITYAYA.

[Govinda

T o this we reply, this is not so. By the word jalz " was born," we mean " was manifested ; " and not bor)~in the ordinary sense. As has been said i n the following verse :-

finarm j~f&

wuqh m s l l W J ~ i mg ~ ~Ir praf?l= 9 BNCI: H

"This Lord Veda is Self-existent (that is eternal). Thou, 0 God, hast sung i t ont of old. The great ones from giva down t o the Risis ace its reciters only and not i t s authors."

Nor can it validly be objected, that the Vedas are unauthoritative, because they do not always prodace the results promised by tliem. The production, of any particular result, depends upon the capacity of the person performing tlle act 11 co~npetentperson (like c competent chemist) always get, tlle predicted resnlt, by the proper chanting of t h e hymns, wllile a n incompetei~t person (like a tyro in Clle.nistry) fails to get the expected result. T h e failure of the result only proves the inco~upetency of the agent and not the defective~~ess of science. While t h e Stnritis like the SLhkhya and the rest are nnauthoritative, not Ijecause they fail to produce the results promised by them, b u t hecause they are in conflict with the teachings of the Vedas on these important points of Creation, Release, Src.

Adhzkarana IV.-The Superintending Devas are denoted by t e r m like Fire, Earth, &c. Objection.-Let i t be so. . But how do you reconcile the absurd sayings of the Vedas, such as the following :" T h e Fire willed let me become Inany ; tho Waters willed let us
become many."-Chhal~dogya Up., VI. 4. &c. " These P r l n a s quarelling among themselves went to Brahrnii a n d aslced who was the best anlongst them.-Br. Up. T h e elements like fire, &c., are non-sentient objects, and to say that they willed or quarrelled, is a s reasonable a s to say that the sons of a barren woman held a discussion. Therefore, one portion of tlle Vedas unauthoritative, the portion relating to Brahman being the being cause of the world, is also without authority. Tlle Pradllbna is, therefore, the cause of the world. (Reply)-To this the author replies by the followiog Siitra. ~ O T R A11. I. 5.

&

3
Tu, but.

h M Abhirnlni, the presiding deity of the elements, &c. v * : , Vyapadedab, polnting out of, denotatioll of.

~lde~a on , account of

distinction, because of being so qualified. The epithets applied to these elenients show that the superintending devas are meant. ~ I T + WAnugatibhyam, ~ on account of their enteri~lg. The subsequent passage expressly shows that tlie devas entered into them.

5. The words fire, &c., ho~veve~., denote there the deras, because the epithet " Deva" is mentiolled there, a n t 1 the stat,e~nentthat they entered these elements prove it also.--141.
COMMENTARY.

t n " sliows that the tloubt al~ove raised is being removed. In the phrases " the fire ~ ~ i l l e t lk ," c . , the conrcionq superintending devas of these elements are meant, and not the unconscious elements. \Ylly do you say so ? lleca~iseof the specific epithets " d e w " is given therein In tllose very passages me find that Fire, k c , rue called tlerns. Thus the whole passage is given below to understand the argument.
"

Tile wold

M ~ : w & l l P I l
1. The S a t nlonc was in t h e beginning, one only, withollt ar. equal. About this t h e others say, t h e Asat alone existed in t h e beginning, one only without a second. From that Asat was produced the Sat.

mw+Timaq ti rc H

5-g

&Ski F ~ R * s r c r t s r wmm: miM@ &

a r m
h m-

2. But, 0 child, how could i t b e thus, said t h e father. How from Asat should be born t h e Sat. Therefore, t h e Sat alone existed, 0 child, in the beginning, one only, without a n cqnal.

& m qwt ad%% m r s q m r d a ifvme ~ wd i = m1 1

mam?rpa~:wmsmkWrnmuqxa~~

3. He thought " I shall assume many forms and create l ~ i n g s . " He created Fire. Tile Fire thought "I shall assume many forms and e r e a t e beings." That created t h e waters.

4. T h e Waters thought " W e shall assume many forms and create beings." created t h e Food.

They

i 9 l m m m a 11 9 11

cti

~ ~;m h rl-a

h m

* q

* W W

qmaa

2. T h a t God thought "these t h r e e Devatae a r c well-created ; now, I shall enter into them with t h a t aspect of mine called t h e Living Sclf, and sl1:tll dcvelop name and from."

Tllus the specific epithet of the Devata is applied to these three, and so they cannot mean inanimate elements, but are sentient beings, 01. cosmic Intelligences.

228

V E D A S T A - ' S ~ ~ T R A TT S . ADHYAYA.

[Go vi~zda

Similarly, the qnarrel about the Pr&nasrefers to the devat$s, as the follo~vixigextract mi!l show :-

" Next follows the recogtiition of the pre-em:llence of t h e Prdna by the other devatls. All t h e d e v a t l s contending with one another to assert their own pre-eminence, went out of t h e body. I t lay like a piece of wood. Then speech entered into it. I t spoke and lay down still. Then t h e eye entered into it, wherl i t spoke and saw, but still lay down. but still lay down. Then t h e Then t h e e a r entered into it, when it spoke, saw and I~card, mind entered into it, when i t spoke, saw, heard, and thought, but still lay down. Then t h e P r l n a entered into it, when i t immediately got up. All these devas knowing t h e P r i p a to be preeminent and fully comprehending Him as the Conscious Self went out of this world with all these." K~rusitaki Up., 11. 9.
Th11s here also the epithet Deva is applled to these senses. Consequently the quarrel mas among the decas of the senses and not bet,weell unconscious sense organs. Not only the specific epithet Deva is applied to these, but in another Upani9nd me find that the devas elitel.ed into these elements. &c, iu order to regulate their activities. T h u s i n the Aitareya &nayaka 11, 4. 2. 4 :,

ar sm

w r afmrrcd4
I

q PI* q y infZrP %iWqmdrnl

a m 1 ufftsrfip mftnrp I ~ ~ @ i ~ ~ s f arMq & d ? I f&n: r

1. Those devatls, Agni and t h e rest, a f t e r they had been created, fell into thts g r e a t ocean. 4. Then Agni having become speech, entered the mouth. Vlyu having become scent, entered t h e ~ o s t r i l s . i d i t y a having become sight, entered t h e eyes. The Di6, having become hearing, entered the ears.

Thus it shows that the superintending clevas of senses are meant by the terms Agni, kc. This entering of the devas constitutes another reason for lloldiiig that sentient entities are meant, arid not unconscious elements, &c. Similarly, the Bhavisya I'urlna is to tlte 8ame effect :-

yh~Rmrfqs? @mna*-:
#qa m: 11

I wi3mrr:

n m &

&

@-

" The superintending devas of earth, t o . , possessed of mighty powera, and inconceivable energies are actually seen by t h e sages." Similarly, the phrase " the stones float, &c.," are to be explained a s praises of the devas within them. And, as a matter of fact, they did float

Bhkya.]

I PADA, 7V ADHIKARAN4, Sb. 5.

229

on tho water when $d RAma bridged the ocean. The devLs held up the stones and made them float on water. Thus there is nothing unauthoritative in the Vedas. Consequently the Vedanta teaching, that Brahman is the sole cause of the universe, is firmly established, and is not open to by the Slhkhya. objections r ~ i s e d

Adhikarana V.-Brahman the matel-ial cause established b y reaaoning.

OJ

the universe

(0bjcction.)-The Sinkhya comes to the attack again, this time not relying on the texts, but on pure ratiocination, and says that Brahman carlnot be the material cause OF the universe. It is true, that the S n k h y a himself admits that in matters transcendental, relating to the true nature of the Self and ofcosmogony, kc., reasoning is of little avail, and &st be abandoned in favour of the grati. I t has the foIlowing aphorism :-

rsrfkAmq !p&uqipmum: n
. 9

Sruti, the sacrad Revcalation Virodhat because of the conflict or contradiction, not. Kutarka bad reasoning. Apasadasya, of the inferior person. Atma-labhap, attainment of the Self.
"The attainment of the Self oaonot take plaoe by mere false PB~SOII.,~,bbecause opposed to tho Scripture."-VI. 86.

This homage paid by the Slnkllya to Sruti is merely a lip homage, for the S A ~ k h y a appeals to $1-uti merely to find fault with his opponent. The doubt raissd is to this effect. (Doubtj.-Is i t possible for Brahman to be the material cause of the universe or is i t not ? (Pbiuapak?a).-The opponept says that Brahman carlnot be the material cause of universe, because the world is of a different nature from Brahman. Brallmag is conceived to be Omniscient, Omnipotent, AUpure and possessing pure joy as Flis nature. The world, on the other hand is admittedly seen to consist of ignorance, impoteuce, impurity, and SOWOW. Thus there is no dispute that the two, the God and matter, itre diametrically opposed to each other in their nature. It is a fact of daily experience that the effect has the nature of the cause. Just as a jar or a crown, or a piece of cloth have the same nature as the clay, or the gold or the threads of which it is made. Therefore the world being of a different nature to Brahman, cannot have him as its material cause. We must, therefore, search out some appropriate material cause of the world. And that we find in the Pradhiina alone. The world consists of joy, sorrow and delusion,
8

230 -

VEDANTA-S~TRA~I . I ADBY& Y A .

[Gomnda

and for such a world, the Pradhsna consisting of Sattva, Rajas and Tamas is the most appropriate cause. "But," says the Vedantin, " we explain this by positing the existence of twa energies (dalrtis) consisting of Spirit and Matter, and both dwelling in Srahma?, and tllus there is no diEculty in understanding how this world, as an effect, proceeds from Brahman." But this also does not solve the difficulty. The world still remains of a difierent character from its material cause, the Brahman. From a very subtle material cause, like the two energies, Spirit and Matter, i t is not easy to explain how ttllis gross world, that me see around us, comes into existence. Siniilarly, there are other differences between the world and Brahman. Therefore, the world has not Brahman for its material cause; because i t is essentially different from B r a h m a ~ ; and the Scripture must, in ~ o a t t e r sworldly, take the help of Reason to ascertain the truth. This then is the Piirvapaksa. (Siddhdnta) .-The next Sfitra answers this objection.
GUTRA 11.1. 6.

Dridyate, is seen. The coming out of the gross from the subtle is a matter of experience. g Tu, but.

6. But it is seen, (that a thing totally different from another may be the material cause of that thing).-142.
COMMENTARY.

The word " but" removes the doubt above mised. The word "not " of Satra 11.1. 4. is understood here also. The statemel~t that the world cannot have Brahman for its inaterial cause, becaiise it is of a totally different nature from him, is not correct; because it is seen in eve~yday experience, that things entirely differeut i n tlieir essential iiatclres, stand as material cause and effect. Thus tbe rise of different qualities from things of different nature. ( A s the quality of illtoxication arising from sugar.) Or as the birth of living worlus fro111the dead honey. Or a s tlle coming out of elephants and horses from the tree of all-desire. Or of gold from the philosopher's stone. Referring to this coming out of matter from the Spirit, the Btharvanikas say :-

aadqrfw: a a i r $m&r(llfq a m -

-8ta:

w wt q ~ ~ s ~ l m ~ I : f k q u \p a

W:

"As the spider stretches forth and gathers together its threads, as herbs grow out 31 the earth, as from a living man come out the him, ae from the Imperishable cornea out this mivexwe.-Mundaka, I. 1. 7.

A d h i h m n n VI.-Non-being

not the First cause.

I 4

1 4

lk

,
1

An objector againco~nes fortvard and says :--If the material cause be different ill its esseritial nature From the effect, iE Brnhinan differs in nature Frorn its effect, the world ; then it means that the cause and effect being essetitially different, the world beEore it3 origination was non-esistent cause. I n other words, the worltl was a nothing (Asat), in FJrahman, t l ~ e beFore origination and the one (Brahman) only existed then. But you, who hold that the rvorl~iis a real effect, and is real, cannot hold this view. To this the author replies : SDTRA 11. I. 7.
qqq Asat, non-ex~sting, absolute, nothing. q13Iti, thus. % Chet, if. q Na, not. & * q Pratisedlra, a denial, a prohibition. q r w Matratvat, because, merely.

4 f ? 1 3 q q, , afwbwr3~arq11 s

I Q 11

7. If it be objected, that the world is then an absolute unreality, we say no, for there was merely a denial in the previous SQtraof the sameness of nature between the cause and the effect, and not that the two are substantially difierent.-143.
ODMMENTARY.

j
1

T h e objection raked b y the opponent is no real objection. Because tlie denial in the previous S a t r a mas only with regard to tlie rule th'at the cause and effect must be of the same nature essentially. I t mas not meant that the substances of the two sllould also be different. (Thus the effect of the union of oxygen and hydrogen is essentially different in qualities from tlie two gases but there i s no substantial difference between the effect, water and the cause, oxygen and iiydrogen. Tlie substalzce is the same.) Our position is tliat Rrahman himselE becomes modified into the world, and then manifests dilferent characteristics. The meaning is this. When you say t11at because there is difference OE n a t ~ l r e between the cause Brahman a n d the effect world, and therefore, Brahman cannot be the material canse of the world, d o you mean to say, that because all the attributes of Brahman do not a re-appear in the effect, therefore, the effect is not d u e to Brabman, or do you intend to say that because only solne characteristics appear and the others do not, therefore Brahmag is not the cause. You cannot mean the first, for then there would $e qo

232

VEDANTA-SOTBAS.

II

ADRYB

FA.

[Goainda

such thing'as cause and effect, for the canse a n d effect are not identical in all characteristics. The very relationship of cause and effect impliefi that there is some difference between them. F o r thougll the l u m p of clay b e the cause of the jar made out of it, yet the jar does not possess the lumpiness of the clay, h u t has a different forni altogether. If, however, you mean the second, and say that no characteristics of Rrahman appear i n tile world, you are evidently wrong. For Brahman is Sat or Being, a n d this characteristic of His re-appears in the world, for the world possesses existence. Nor can you say, that because tliese particular attributes of Brahman d o not appear in t h e w o ~ l dsue11 , :IS His joyousness, etc., therefore, the world is not His effect. You cannot pick a n d choofie the qualities a t random, for then anything may become the cause of any c ~ t l ~ et r hing ; and everything will be the cause of everything else, and the l a w of causation m-ould be reduced to abalndity. Says a n objector, me d o not hold any such absnld position. But me demand that the particular attributes lvhicll diffeientiate the cause from other objects, should re-appear in the effect, for t l ~ erelation of cause a n d effect is constituted by the persistence i n the effect of those characteristic points wl~ichdifferentiate the cause from other things. T h e characteristics by which the thread differs frorn gold, persist in t h e clot11 manufactured from the thread, and i n the bracelet made from gold. T o this, we reply, that this is not an invariable rule. For this rule is violated in the production of worms from the honey, and so on. Nor is gold i n every respect the same as the bracelet ; there is the difference of condition between the two. Thougli the world and Brahman are different, a s t h e philosopher's stone is clifferent from gold, yet they have this in common, that both are essentially one i n substai~ce, as the gold and bracelet. Therefore, the world, though a n effect, is not unreal. T h e Sbhkhya opponent comes forward now with aaother objection :
&TRA 11. 1 . 8.

'

1 ~I C I II

d a fApitau, a t the time of pralaya or the great dissolution in re-absorption.

tadv vat, like unto that, like the effect. The cause would become Itke the q m Prasalieffect, when the effect is re-absorbed i n it at the time of pralaya. q gat, on account of the consequences. g q q r q u ~ Asamainjasam, inappropriate.

(Objection).---IfBrahman is the material cause of the universe, then in pralaya, when the world is re-absorbed in Him, Brahmap would have all the consequences of the

Bh&ya.]

I PADA, VT ADHTKARANA, 54. 7.

233

world (tainted with all its defects), and thus the Ved$nts texts would become inappropriate.--144.
COMMENTARY.

If Brah'nan, with His subtle energy consisting of Spirit and Matter, is the material cause of the world,--a world full of misery and many a when it is defect, injurious to the progress of the human soul;-then re-absorbed in Brahman, at the time of pralaya, Brahman would become tainted with all the concomitant consequences of matter. The force of vat in the Sktra is that of ivz or 'like.' As the world is not the final object of man, (for admittedly the goal is different) so the Brahn~apwould not b e the goal of man. For in the state of pralaya the world being one with Brahman, the latter will have all the defects of the former. (As the pungent assafetida when mixed with any condiment, scents the whole food with its pungent and disagreeable smell.) That being 80 there w o ~ l d arise inappropriateness. for all those Upanigad texts whicb declare tllat Brahman is Omniecient, free from taint, etc., would become contradicted Thus, for this additional reason also, Brahman is not the material cause of the world. (Siddhdnta).-The author sets aside this objection in the next SQtra :SOPRA 11. I. a.
q Na, not. g I u, so, but. Bhavat, because of the existence of.

Dristaota, instances, illustrations.

9. But this is not so ; as there are instances to this effect.-145.

OOMMENTmY.

By the word " tu," the possibility of tbe objeotim is set aside. There is no inappropsiateness in the Brahmao's being the material cause of the universe. For there are instances to show that the cause is not tainted by the defects of the effect. Tbough the world is full of misery, etc., yet the Lord God is all pure, etc. He remaixls always untouched by evil. As in one picture, the different colours, like the blue, yellow, etc., re~nain in differentparts of the canvas, and do not overlap each other ; so dle q~lalities of tile world remain in their proper locality in Brahma~?. Or, to h k e a l ~ o t l ~ einstance. r As youth, childhood, and old age, which are attributes of embodied beings, belong to the body only and not to the embodied Self; or the attributes of the blindness, deaf~~ess, etc., belong to

234

V E D A N T A - S ~ T R A S 11 . ADHY A;'A.

[Govinda

the senses ancl not to the embodied Self; so the defeats of the \vol.ld do not appertain to Brahman. Thus all those tilodifications belonging to matter and antagollistic to the highest end of hl:~rl,appertain to tlle energies of R r a h m q , alld are attributes of His Energies t$aktis)~nd l-erlltrin in His dn ktis and do not pervade t l ~ e pure Bral~rnsn. We hold that Bmhn~aeis theory is not only free from any the malerial cause of the world. T b i ~ objections, but the oppos~tetheory of the S5tlkhyas, that the PradhLina is the material cause of tlie world, is open to the following objection :-

~ O T R A 11. I. lo.

Svapakse, in his own side, i n tile theory of tile Sabkhya I~irnself. Dosat, because of the fault, or objection. q Cha, and.

10. The objections raised by the SSinkhya to the VedSinta theory apply with equal force to the SBikhya theory itself.-146.
COMMENTARY.

" 0 Sfihkhya, the faults that you find wit11 our theory, are to be found
ill your theory as well. These have been pointed out in another place." One fault found is that the Upbdano, or the Cause is dilferent frota tlre effect, or the world. In the Shhlthya also the same objrction applies. T h e Pradl~ana is conceived to be void of solind and the rest. Tile world has the attributesof souud, &c. Tllus the Cause is generated by Pradt~bna different from the effect here : h o . The effect t11uv being differet~t.fro111 the cause, the objection that the eRect is non-existent, and u ~ l r e re~l ~nains. Similarly, when in the state of re-absorption, all objects merge into Pradhgna and become one with it, there is pervasion into the PratlhCina of all the effects of tile world, and so the objection raised in Satra 8 applies to Pradhbns also. Similarly, all the objections raised against tlie Urahman theory apply to the P l s d h i r ~ atlleory a9 well. The Brah~nnn theory deduces the creation-from a conscioiis I3eingol. Spirit ; the Pr!rll~Bna from unconscious matter. Moreover in the Prndhdna theory of creation, the very rnotive of creation falls to the gl-onnd ; for the Pradllina being anconscious, can Lave no motive at all. T l ~ i s will be mentiorled in greater detail, when exalllining that theory Inter 011. The author now shows that the scriptures, when supported by ratiocination, are the cause of ascertaining the truth, and consequently reason h a s its proper place in this system,

Bh3ya

I PADA, V I A D H I K k R A N A , 56. 11.

S~~TRA 11. I. 11.

235

wikRrnrn-

33vmhii aw:
f ? ?

I .

li

I
I

II

s 1 1 l g g ll
w d Tarka, reasoning, ratiocination, controversial reasoni~lg,W

T I Aprat~sthanBt,because not having any fix~ty or f i ~ ~ a l ~ t y . Apl, also. ?FZF AnyarllB, o t h e ~ wise, culltrary. a@qq A~~urueyam, to be inferred, inferable. 5 6 Iri, thus. *q Cl~et,if. qd Evarn, tl~us. Api, thus, also. *sitJ An11 rno sa, want of release. w: Prasangab, consequelrce.

11. If it he said that there being no finality about reasoning, it is altvays possible to infer the tmth of the opposite ; we say " no," for then the undesirable consequence would follow that there \voulci be no final release also.--147.
COMMENTARY.

Owing to tile tliifere~icesof the brains of men, their reasoning powers are also different. Tliere is no finality about reasoning. A position established by reasori by one man, is found to be demolished the next day by the stronger intellect of the other mall. Therefore, shorving no regard to reasoning, we must believe Brahman to he the material cause of the world, because the Upanisad teaches so. Even with regards to the acknowledged great thinkers, there is no finality about their reasoning also. Great thirlkers like I<apila, l i a ~ b d a &c , , ale seen to refute each other. (Objection).-Xor can it b e said that there is no reasoning which is absolutely unassailable, for then the reasoning b y which argumentation is f every reasoning held to b e non-conclusive would itself become invalid. I be inconclusive, then all worltlly activities n?onld come to an end. Human activities are all based up011 inference, the future is predicted from the present, and past. The actions which have been h u n d pleasant or painful in their results in tlle past, are followetl or avoided, by reasoning alone. F o r it is inferred that they lvould produce tlie same ccnscquences, in the future also. (Reply).-In thia view also, the existence of Release would not be estahlisliecl. A proposition establislled by pure human intellect, unaided by intuition, is always liable to be set aside by a higher intellect, born in allother time or place. Release, tllerefore, can never be obtained by methods evolved by human brain, but is to be found by Upani5ad method only.

236

VEDA N T A - S ~ T R A S . fl AD RYAYA.

[Govinda

I t is perfectly true, that in certain secular matters, reasoning is absolute (such as lnathematical reasoning) ; but in matters transcendental, such as the existence of God, of after life, of final Release, &c., the pronouncemeiits of human intellect can never be perfectly free from doubt; because these are matters not within the soope of mind ; they are beyond its scope. For Brahman is inconceivable, and consequently unarguable. If yon allow reasoning in the matter of Brahman, then you not only contradict the druti, but your own asserticn becomes incongruous. For says the Bruti :--

jtsn&akmhrbtbidk~b&rtm;?811tst
?fT*t ~prrsrfa%a: mr II t I I
This belief which thou hast got, oannot be brought about nor destroyed by argnment. When taught by the True Teacher the Sell becomes easily realised. 0 deareat, 8trong is thy resolution. Enquirers like thee, 0 Naohiketas, are not many." Katha Up., I. a. e.

The Smriti also is to the same effect :-

"0nisi6 ! the sages with their body, senses and mind tranquil, realise that Truth, but when it is overwhelmed with dry reasoning, it.vanishes!'

Therefore, as Bruti is the highest authority in matters of Law (Dharma), so also it is the only authority, in matters theological (Brahman). Of course, the reasoning auxiliary to druti is always allowed, for the word Mantavya, used in the druti itself, shows tlrat Brahmaq should be mantavya or reasoned about also. The Smriti also Rays that one must interpret a passage of law by reasoning and looking to all that precedes it and follows it. See Rhnu, XII. 106.

Adhikarann VI1.-KanBda

and Gautama ~ e f u t e d .

The author has refuted the arguments of the Skfikhyas and the Yoga philosophers as regards God being the operative cause only and not the material cause of the world. Now he refutes the Snqitis of Kanbda and Gautama, and answers the objections brought forward by them. be taken to be the material According to Rankda and others, if Brahn~an cause of the world, then those philosophies would find no scope at all. For, according to them, the bigger atoms are formed by the aggregation of smaller atoms. \f7hen two smail atoms unite they give rise to a molecule called dvianu or a dyad, and ao the triad, &c. The whole world is made up of atoms, which are the ultimate material cause of the universe and

Bhdqya.]

f PADA, V I ADHIKARANA, SO. 12.

237

not the Brab~nan or Prakriti. Brrrhmap being supposed to be all-pervading, cattr~otbe the material cause of the world, for it is limited. (Siddhdntn.)-TO this tlie author replies by the following satra :SUTRA 11. 1 . 12.

& h$

8 ! ~%&

WlVd~m:I1 3 I 9 I

I 1

gistah, the remainiug E t e n q by this, by the above reasoning systems like t h o s e of the Atomists. ~&?ql: Aparigrahap, not acknowledged by the Vedas, n o t accepted of the Vedas. @ Api, also. sqp59mr: Vyakhyatab, are explained or refuted.

12. Hereby other systems not in harmony with the Vedas, are also refuted.-148.
COMMENTARY.

The word distih means the remaining. The word aparigrahlh means those systems which do not aeknorvledge or accept (pariglaha) the Ve'das as authority on these tliatters, but which rely on reason alone ; and which are not countenanced by the Veda. The Satra teaches that by the tleniolition of the SBhklrya doctrine given above, the remaining theories not cotnprised within the Vedas are also refut>ed, snch as the theories of Kaniida and Aksapgda, &c., for they are opposed to the Vedas on these points. The reasons are the same as in the case of SLhkhya. Nor is there any fixed rule in the theory of tlie arambha ViLda that t h i ~is the miniti~omwlth whicll a thing must commence. For we see it contradicted in the case of a clot11 com~nencecl with a large thread in a double cloth ; and in the case of sound born of bkbsha. We give below an extract frcm the cominentary of Rbmlnuja, to show the exact bearing of the question treated in this section. The translation is from Dr. Thibauts' Vedbnta Satras, RBrniLnuja.
"Here however a new objection may be raised, on the ground, namely, that since a11 these theories agree in the view of atoms constituting the general cause, i t can not be said that their reasoning as t o the causal substance is ill-founded. They indeed, we reply, are agreed to that extent, but they are all of them equally founded on Reasoning only, and they a r c seen to disagree in tnauy ways as to the nature of the atoms, which by different schools are held to be either fundarueotally void, or non-void, having merely sognitional or an objective existence, being either niomentary or permanent, either of 8 definite pature or the reverse, either real or on-real, &c. This disagreement proves all those theories t o be ill-founded, and the objection is thus disposed of."-Rlminuja.

Thus even as regards the nature of tlle atom, there is no unani~nity of opinion. Kanada and Gautanla hold it to be permanent, while the four Schools of the Baaddhas hold it to be impermanent.
I

Note :-The Vaibhasika Bauddhas hold that the atoms are momentary but have an objective exiatenae, (Irsanik9n a r t b b h C t l n ) . The Yogdchara Bauddhas hold i t to be 4

merely cogniltional (jnsna-rbp8nj The Mkdhyamikas hold it to be fundamentally void (iunya-rdpbn) The Jainas hold it to be real and non-real (sad-asad-rbpbn). T h e author raises another objection a n d disposes it off

Hlloktra, with the enjoyer, with the jiva. q & : ffpatteh, from becoming. Avlbhagah, 11011-d~stinction. Cher, if m~ SyPt, i t may be, a;iivLoka-vat, as i n the ordinary 11fe;as In the w o ~ Id.
-1

$qrn+hrnikq m - q11

SOTRA 11. I. is.

9 I

nq

11

13. If Brahmaq be the material cause of the world, then there would be no distinction between the Enjoyer (Jiva) and the Lord. To this we reply, it need not be so, as we see in ordinary life.-149.
(0bjectiotrj.-Your opinion is that Brahman as possessing the subtle energy is himself the material cause, and a s possessing t h e gross energy he is even the effect. Let us see whether this view is sound o r not. Now energy is not different from the substance of wirich i t is the energy ; therefore the Jlva, the subtle energy of Brallman, iti uot different from Brahman. Thus your theory of the two energies of Brahman, lantls you into this contradiction. T h u s it follows that the J i v a iind Brahnllan become one. Therefore, t h e tests like " t ~ birds o " " when it sees the other as t h e Lord," k c , become null and void a n d the difference established by them is ignored.

COMMENTARY.

(Reply).--To this objection we reply :--It is not so. Even i n ordinary life, the energy is seen different froo! the person possessing it. T h u s a luau armed with a sword is a single man, b u t the sword is different from the man, tholrgh it represents the energy of the man. Therefore, Brahman possessed with Sakti is nothing more than Brahman, g e t t h e &kti is d ~ f f e r e nfrom t Brahmag. T h o s there is no fault in this theory of Brahman a n d IIis t n o gaktis.

Adhikurana.

VIII.--The

zoor-ld non-dife~ent f~om Brahma?a.

Now the author wishes to establisl~ that though the world niay h e collsiclered as having Bralimng for its ~uaterialcause, yet it does not follow, that the world is the same a s Brahmacl. In the previous S a t r a 11, 1, 7, and other subsequent Satras, the lion-difference of the world from Brahman

Bhka.]

1 PADA, V7TI ADHIKABANA, 5 2 2 . 13.

239

was assumed, and jt was on this assumption, that the proof was giveu that Brahman was the material cause of the world. T h e present Sfitra raises an objection against that very non-difference, and then proceeds to refute it, T h e question is :-Is this world, whicll is a n effect, different from Brahman or is it not different? T l ~ e followel-s of KanRda hold the view that the effect is always different from its cause. Tlieir reasons are as follows :-(1) The difference of ideas. For cause and effect are the objects of different ideas. For rr ltullp of clay, which is the cause, is a different idea from the jar, nltich is its effect. (2) The difference of words. The word " j a r " applied to the effect, in never applied 'to the " lump" of clay which is its cause. T h u s the cause and effect are not only represented by different iclcas in our minds, but by different words also. (3) The difference of adaptibility. Thus a jar is used in fetching water from the well, while no water can be fetched in a lump of clap. (-1) T h e difference of forms. The cause clay is a mere lump in shape ; the effect, natnely the jar, has 3 different allape, with a broad neck, etc. (5) Tile differetiee of time. TIle cause is prior in time, the effect is posterior. Tllus for all these reasons, the effect i s different from the cause. If it were not different, then the activity of the person producing the effect mould b e useless. If a jar be the same a s a lump of clay, then the activity of the potter is useless. F~~ a jar would come into existence in spite of such activity. If it be said, that the effect, altllol~gh always existing, is at first non-manifest ; and then is manifested ; so tlie activity of the agent is necessary; and thus acti\rity is not purpose-less : this view also is not correct. T h e question arises, does tile effect exist, before tnanifestation or does it n o t ? Or is the manifestation existent or non-existent prior to the activity of the agent. ~h~ tnnnifestation cannot be exietent prior to such activity, for then that sctivity will b e purposeless, and i t nould follow that the effect should be ever perceptible. .\Iorrorer, tliis nonld resolt in r e m o r i t ~ gtile distilletion hetIreen the eternal and non-eternal tl~ings. Tf i t he assumed tllnt orle ,,,anifestation requite.; another lna~iifestationto account for it, then we are driven into a regressus i l l infi,~itttm. If it be held that manifestatioll is non-real (Asat) then we lapse into the tlteory of the asat-kRryvlda ; according to 7 Y ] l i ~ I I the effect tioes not exist before its origination. T1lejefore tile pfirvapnk,y is that the effect is differet~t from the cause, and that activity of the agent is not necessary for the production of the effect, if the effects were 11nreal. Therefore, tlie Naighyikls hold tliat from a material cause, w)-lichis Asat, is produced an effect which is Snt.

240

VEDA N T A - S ~ T R A S .I I

A DHYAYA.

[Gomnda

(SiddMntaL-This view of tile VaiSesikAs is refuted by t h e author i n the following stitra :S~TRA 1 1 .1 . 14.

qq Tat, therefore; from that, from BIahman the cause* of the world. ~a, w m q q Ananyatva~n, a non-difference, the identity. (~(RF- AI a m b i ~ a ~the from the word arambhana as found in the Cllh. Up. aonfay: $abdadibl~~a?l, words the bepi~tningof which is the term Arambhana.

14 The non-difference of the world from THAT (namely, from Brahrnav is established in those verses o f the Chh. Up.) which commence with the word Arambhana

'
I

-150.
COMWENTARY.

T h e wort1 l'at means from that, aamely from Brahman, t h e material cause of the world, and who powesseu two daktis called t h e J l v a and Prakriti, the Spirits a n d Matter. This world is verily an effect, which is not at all anything other that] its cause, namely Brallman. How d o you know this ? We learn i t from all those paasages which commence with the word &ambhana. We give those passages below :d &&mWm w m ma K Wma *n?;tir w d a b

~msrn@9rqm u u r mw w q qqw& 6~ w@'ad&d:smk*rmh acrwir. u;ian&h F Z ~ ~rn B wa t MWI tfm% 9~3 Ci@q q = t n r r r q lw4t.sV ~ ~ I T @ %+pya J I 8 $ XPSFJd ummm'f m i l h F aI
(1) Harih. Om. Therc lived once s'vetaketu rn!aeya (the grandson of Aruna). To him his father (Uddilaka, tho son of Aru !la) said : " dvetaketu, go to school ; for t h e w is none belonging to our race, darling, who, not having studied (the Veda), is, a s i t were, a Brlhmai~aby birth only. " (2) Having begun his apprenticeship (with a teacher) xben he was twelve yeam of age, &-etaketn returned t o hie father, when he was twenty-four, having then studied all t h e Vedas, conceited, considering himself well-read, and stern. (5) His father said t o him : "gvetaketu, a s yoaare so conceited, considering yourself eo well-read, and so stern, my dear, have yon ever asked for t h a t instruction by which we hear what cannot be heard, b y which we perreive what cannot be perceived, by which we know what cannot be known ?

e gw w ~maah#anTtftrsprBr&&sq~dq;~m*fimn p r r F w m a r r r w i f B * w c ~ w q ~p ~ I~
(4) ' What is that instruction, Sir ?' he asked. The fsther replied: " M y d e r r , a s by one clod of clay all that is made of clay in known, t h e difference being only a narng, arieing fmrn speech, but the truth being t h a t a11 is clay;

1
I

BhaS1~a.I

Z PADA, VTII ADNZKARANA, SB. 14.

241

(6) 'And as, my dear, by one nngget of gold all that is mode of gold is known, the dilelerence being only a name, arising f m ~ n speech. but the troth being that aU is gold?

II

(6) 'And as, my dear, by one pair of nail-scissors all that is made of iron (kliryhnbyaam) is known, the dilerence being only a name, arisiug from speech, bnt the trnth being that a11 is iron, thus, my dear, is that instrnction. '

1 & q+maca &k&ni'qW@fqwt it ;nsrpuRrfrr r r m a qhitaq ngfftaRr aqr Miir &maII Y II

(7) The son said :'Surely, those venerable lnen (my teachers,) did not know that. For if they had known it, why should they not have told i t InO? Do yon, Sir, therefore tell, me that." 'Be i t so,' said the father.

*Wv*--~dCrn

T p m m h 1

That whichis Being(i.c., this world which now, owing to the distinction of namw and forms, bears a manifold shape) Was in the beginning one only '(owing to the absence of the distinction of name8 and forms). R e thonght may I be manv, may I grow forth.-(ahb. VI. 2. 8.) The whole of this is thus explained by Mmslnnja :-For these texte prove the nondiEerence from B r a h m a of the world consisting of non-sentient and sentient beings. This is as follows. The teacher, bearing in mind the idea of Brahman constitnting the sole cause of the entire world and of the non-diffemncc of the e l e c t from thc cause, asks the pnpil, 'Rave you evgr asked for that instruction hy which the non-heard is heard, the nonperceived is perceived, the nabknown is known'; whorein there is implied the promise that, throngh the knowledge of Brahma!i t h e general cause, its effect, i.e., the whole Universe, will be known ? Tho pnpil not knowing that Brahman is the sole canse of the Universe, raises a donbt as to the possibility of one thing I d n g known thro~lghanother, 8 How then, Sir, is that iristruction?' and the teacher therenpon, in order to convey t h e notion of Brahrnq being the sole Universal cause, quotea an instance showing that the non-difference of the eleot from the oanse is proved by ordinary experience, as by one clod of clay there is known everything that, is made of clay ?' the meaning being ' a s jar#, pots, and the like, which are fashioned out of one piece of clay, are known through the cognition of that clay, since their substance is not different from it. ' In order to meet the objection that according to g;\na?a's doctrino the effect constitates a substance different from the causc, the teacher nest proceeds to prove the nondlfierence of the effect from the cause, by reterence to aldinary experienae ' VGehBrambhnviknro i~dnladhcynm mrittikety erxr sntynm." Ararnbhana~ii must here bo explained that which is taken or touched (A-rabh-a-lahh ; and 'alanibhah spariahitpayoh') ; comppw Panini 111, 3, 113, as to the form and meaning of the word. 'V&chsl,' "on account of speech," we take t o mean " on account of activity by speech" ; for activities snch as the fe cbing of water in a pitcher, are preceded by speech, 'Feebch water in the pitcher,' and so on. Ror the bringing about of snch activity, the material clay (which had been mentioned j w t before) tonahes (enters into contact, with)an elect (vikira), id., particular make o r configuration, distinguished by having a broad bottom and resembling the shape of a belly m d a special name (nluudheys), vL., pitcher, +nd so on which is applied to that e*t;

V E D A N T A - S ~ T R A S .11 ADHYAYA.

[Govinda

or to put i t differently to the end that certain activities may be accomplished, t h e suhstance olay receives a new configuration and a new name. Hence jam and other things of olay o r clay (mrittika), i.c, a r e of the substance of clay, only, this only is t r n c (satyam) i.e., known through authoritative means of proof, only (eva) because the effects a r e not known a s diiferant substances. One and the same substance, therefore, such au clay o r gold gives occasion for different ideas and words only as i t assumes different conauration, j m t a s we observe that one and the name mvadatta becomes the object of diflerent ideas and terms and gives rise to different effects, according to t h e different stages of life, youth, old age, LC,which he has reached. Thc fact of our sajlng ' t h e jar has perished' while yet the clay persists, was referred to by the Ptlrvapaksin a s proving that the effect is something s that origination, different from the cartse, bnt this riew is disproved by t h e view held by u destruction, and so on, a r e merely different states of one and the same as c a u ~ asubstsnce. l According a s one and the same s ~ ~ b s t a n is c ein this o r that state, there belong t o i t differe n t terms and differeat activities, and tliene different states may rightly be viewed as depending on the activity of a n agent. (Dr. Thibaut.)

-3

If it be held that the pot is differentfrom the clay, there would arise objections as to their having double weight, &c. The weight of a lump of clay being one unit, and that of the pot another ; when it is weighed in the balance, the weight ought to be double. (But the jar does not show any increase of weight.. Thus the substance remains the same. The jar is not the lump of clay plus jar, but the same lump). So also in other respects. (The chemical analysis of jar shows the same materials as that of the lump of clay.) T11e jar is not a n effect like the illusion (vivarta) of silrer in the shell. For silver is found to exist separately as n distillet substance from the d not her of pearl. Thus also is ansmered the objection of those pelsons who say that @ ' iti' in mrittikd iti ma satyamjs useless. tile Nor can you say that the theory of manifestation iabltivy kti) has no scriptural authority for it. For we find in the BhBgavara Pursna the following :-W m a m3q&f % d 9 mmqqI
~ ~ ~
"At t h e end of the Kalpa, t h e elf-laminom Lord manifested (ahhivgansk) thin world which ass covered with blinding darkness wrought by Time, through His self-lnminiow Power (Chits'akti)."

Nor is this theory open to the two objections of ( I ) acco~nplishing thing which i~ already accomplished, (2) and regreseus in infinitum. For i t is not acknowledged by us that manifestation existed prior to the rntiviv of the agent. Nor do we acknowledge that one manifestation requires another manifestation to manifest it and eo on. so, then you are open to the objection of Says an abjector:-If maintaiping the theory of asatklrya (namely, thst the effect does not exist
I

Bhbya.]

I PADA, V I I f ADRIKARANA, 812. 14.

/

243

11efore its origination). For t h e activity of the agent manifests the effect which did not exist before : a n d thus the activit,y of the agent creates the effect. T o this we reply, this is not so. The activity of theagent procli~ces manifestation, but hoes not produce the effect-for the manifestation is not effect. T h e effect is that which has the power of self-tnanifestation. AIanifestation is proved by the substratum of whicli it is the 111anifestation. I n other words, the n~anifestationof tlre substrate constitutes the manifestation of the world. But the n~anifestation in the for111of s a n s t h h a Yoga is a constant manifestation al~cl thus tliere i s no fault in the theory set out by us. On the other lrand those who maintain that an effect is the restilt of a cause which is Asat or non-existent (in other words, that an effect i s altogether different from its cauee) are wrong, because i t is not capable of any proof and is self.contraclictory. F o r if i t were so, then the result will be a s followti :-the effect nil1 be non-existent before the activity that ~nailifestsit, and consequently a n y t l ~ i n gwould be the tl would produce the same effect and effect of a n y other t l h g , a ~ ~everything every thing would coli~e out of every tliing else. Since non- existence i s present everywhere, and a n effect before its l~lanifestatiol~ is nob-existent, according to you, therefore a n elfect can be produced frcm anything. T h u s not only oil mould be extracted from sesamuln, b u t we sball get milk from the salne seeds also. Because oil being non-existent in the seed, and being the result of the activity of the agent, milk rnay be extracted, likewise, from the seed by the same activity. Noreover the theoly is opeit to r its another objection. If the effect n-err altogether non-existent p ~ i o to orgination ; then production of a thing would be agentless. Nor can you say that some energy inherent in the cause mould regulate the pa~ticular. effect 11,11icl1that cause would produce, for there can b e no relationship between an existent cause and a non-existe~~t effect. Moreover we have the follo~ving d i l e m ~ ~also l a :-Does the origination originate itself o r does it n o t ? If the first, then there is regressm in infiriituni ; for one ongination me require anotlrer origination to originate it, aiid so on. I n the secontl alternative the effect being non-existent and non-eternal, the origination becomes impossihle. T h u s both these alternatives are wrong. I t woulcl follow also that we nlust perceive a n effect always or must not perceive it a t all. If you say origination being itself at1 origin, what is the necessity of imagining another origin for i t ; then we say i t is the sarne thing a s tlle theory of iilanifestation ; and in that case the theory of origination and the theory of manifestation becoine idell tical.

244

V E D A N T A - S ~ T R A S . 11 ATIHYAYA.

[G'oainda

The author r~ow sl~owsfrom further arguments that the effect ie non-different from the cause by the Follorvit~gaplloris~i~ :-

SOTHA 11. I. 16

~
q f ~ Bhilve, in q. C l ~ a and. ,

S 1 II ? Y I I

m:

the exisrencr, i n the alternative t h n t the effect exists. Upalabdhe!~, because of the perceptiotl.

15. And because in the effect is perceived the cause.

-151.
COMMENTARY.

In tlie etfects, l ~ k e a jar or n crown, we perceive the esistence of tole clay or gold which are the causes of tlie effects called jar ctnd cromtt. In fact, the recognition of the clay, etc., in the jar, etc., woi~ldnot have been possible, had the elfect been absolutely different from its cause, &I objector may say, but we do tiot recogtlisc the cause in tlie elephants, tlie Kalpa tree, for there is nothing horses, etc., cvliich are produced*frol~l in common between the tree, nntl its effe-t, l~orses, elepliantu, etc. To this we reply, that tliere is no force i n this objection. Here also there is the recognitio~~ of the cause iu the effect. 'I'l~e Kalpa f e e is a pl~ysical object, and eo also are tlie 11orsesant1 elepltalits ; therefore, as far as the physical uatter is concet.ned, the recognitio~t is possible. But-says an objector-tliere is no recogllition of fire in the smoke and slnoke, being the effect of fire, ought to show fire in it. To this we reply, tliat smoke is really fuel, \vl~icliwlle~tcowing it1 co~itact wit11 fire throws off the effect of dn~lip its earthy particles, in the fort11 of smoke. Tiial the s~noko and the fael are identical, and that we can recognise the fuel in the s~itoke,is proved by the fact that srnolce has smellas well ns tlie fuel, and the smell is gellerally of the ssune k i t ~ d as thnt of tlie fuel.
8 0 ~ 11-1-16. ~ 4

>.

1 1 9 41 I 1

w, Cl~a, add. m , Avarasya, of tile posterior, namely, of the effect which is posterior in time to the cause.

m, Sattvat, because of the existence.

16. The effect is non-different from the cause, because it is existent in the canse. identically even, prior to its manifestation, though ill time it is posterior. Or, because of the existence of the effect, which is poeterior in time to the cause, in which it exists, even from before, as an identity.-152.

Cr

Bhdgyu.1 -

7 PADA, V711 ADRTKARAFA, 8 2 2 . 16.

COMMENTARY.

245

The effect is non-different from the raise for this additional reason also that before its manifestation it exists in latency in the cause. Tbus says tlle drnti :-"Being only was in the beginning." So also says the Srnriti :~ ~ * ~ m ~ : * ? r U T l

Mimimxrr@aftimms: I ~e ?imlqer : 3 ummlbmm: I aW~&hmrn g f t m r rn m&*3 emfil3rl: I Faq*-w-all flwRq:-rl?~:-*ql s m r % m ~ ~ s - l l

As in the seed of barley, there exists in latency, the root, the stem, the leaf, the bud, the carpels, the ovary, the flower, the milk, the rice, the husk, and the seeds; they manifest out of the seed when they get proper contlitious and materials to manifest them. 0 best s f the sages! S i ~ n i l a r l ~ , in innumerable karmas exist all bodies of Devas and otllers. When they come in contact with Vignu energy they get into manifestation. Verily that Viunu is the supreme Brahman from whom proceeds all this universe, from whorn is the suutena~ice of this universe and in whom is its dissolution. We can get oil ouly from seaamurn because it exists in the seed, though in latency, but not froui sand because i t does not exist in it. Both in the world and in the Brahman the existence is the same, and because in Brahmaq everything exists so it call come out of it. We have already established previously the identity of the effect wit11 the cause even after the origination of the former. In the next two aphorislns will be established the same identity or the effect with the cause, even after the destruction of the elfect and its merging into the WIIIW. HOTRA 11. I. 11.

%nwqu ; m W h h ~ ~ 1 1 1 1 1 ?UII 9 m.Asat, uon-existent. -4, Vypadedat, because of the designation. I, Na, not. e, Iti, thus. Chet, i f q , Na, not. *, Dtarma-antarcpa,
on account of another attr~bute. complimentary passage. Vttkya-desttt, because o f the

f it be said that the effect does not exist in the 17. I

cause after dissolution, because there is a text designating

246

V E D A N T A - S ~ T R A S .71 ADHYBYA.

[Govi nda

it as non-being, we reply it is not so, since the word Asat or non-being refers to another attribute of the effect and does not mean absolute non-existence, as would appear from the complementary passage of that text.--153.
COMMENTARY.

An objector says :-Let also in the Bruti :-

it be so, but we find tlie following passages

-fmwm*t
Asat was this verily in the beginning.-Taitt. Up., 11. 6 1. Here me see that the effect is called Asat or non-being, and ccmsequently the effect docs not exist in the cause at the time of pralaya, and vanislies absolntely. To this objection we reply that this is not so, for the word Asat used in that passage does not refer to absolnte non-existence, as you take it to nleau, but it refers to another attribute of the effect, nanlely :-non-manifestation. The word Sat and Asat sllould be understood as referring to two attributes of one and the same object, namely, to its gross or ma~~ifested condition and subtle or unmanifested condi tion. An object existing as cause is in subtle contlition, and existing as effect it is in gross condition, therefore the word Sat means the gross condition of an object, and Asat means the subtle condition. Thus the word Asat here refers to the subtle condition of the object and is the designation due to another attribute of the object as different from the gross condition. But how do you expiain the word Asat which literally means non-being a* meaning here the subtle condition. \Ve do so in order to make the sense of the passage consistent with what follow^ in the same text. For further on we find the following :-(We give the whole passage here in order to understand the reasoning), aar rqm areq t d t r 3 I aqma wqm I mm-

war=

a=giq=m

98 a-q

I
That mado

Asot indeed wak this in t h e beginning, from it verily proceeded the Sat. itself i t s Self, therefore it is said to he self-made.

The words "Abat made itself its Self" clears up any doubt as to the real meaningof the word Asat. For if the word Asat meant absolute non-being, then there will be a contradiction in terms ; for a non-beipg can never make itself the Self of anything. Similarly, the word " Asit" or L L was," becomes absurd when applied to Asat, ill the sense of absolute non-being, for absolute non-being can never be said to exist and was means existed. An absolute non-being can have no relation with time,

BhiZBya.1

I PADA, V711 ADRIKARANA, SQ. 18.

247

past o r present, nor can i t have any agency as we find in the sentence " I t made itself its Self." Therefore the word Asat here should be explained ss a subtle state of an object.
&TRA 11. I. 18.

$BRii-1191

9 1

!GI1
text

g&:Yuktep, frotn reasoning. w l m dabda-antarat, from another t11e Vedas. T Cha, and.

of

18. Being and non-being are attributes of things, as is proved by reasoning and other t e x ~ of the Vedas.-154. C O M M E N T A R Y .
The cause of our thinking and saying " the jar exists " is the fact that the lulpp of clay assumes a particular form of a neck, liollow belly, etc., while the material remains the clay only. On the other hand we think and say " the jar does not exist " when the clay takes a condition opposite to t,liat of the jar, nalnely, when it is broken into two pieces, etc. Therefore, existence and non-existence, when ripplircl to objects, show their different conditions only, and non-existence in this connection docs not mean absolute non-existence. The Stnliti also declares the same fact, as we find in the ViShnn Puriina :--

mft pmi m :m f ? m r s$mafsq:

11

The olay assumes the form of a jar, the jar becomes a potsherd, which in its turn, when broken into pieces, may be reduced into phwder as dust, out the clay remains the same in all these conditions. The further analysis of the dust would reducc into atom of the physical plane, but the matter never vanishes.

Therefore the reason is this t h a t we do not perceive any absolute non-existence of the jar and when we say that the jar does not exist, we only mean that the jar h a s been resolved into its two 1.1alves or into a still lnore tine condition ; there is no absolute annihilation of the jar; this is the reasoning or ynlrti. T h e word Asat being thus expla~ned, the word Sat i s i t s opposite, and thus non-being and being really mean the snbtle and gross state of matter. As regards the other text, we find it in the well known passage of the Chhitndogya Upanighat :-

da&rqrntra&q

wit&&8mq11

T h e being alone existed in the brginning, one alone without a second. Tllus both through reason and authority of the Vedic text, we come to the conclusion that the word Asat used in tlie Taittiriya passage does not

mean absolttte non-existence, like the non-existence of the horn of a hare, but it means the subtle condition into wliich all objects are resolved at the time of pralaya. When thin world merges into the supreme Brahman, in a very subtle state, that condition of the Universe i s called non-being or Asat, on account of its extreme subtleness. 'I'herefo1.e we the w r l d existed, come to the conclusian that even prior to its originatio~l and thus the effect is not different from the canse, but is the cause in a different form. The saying :-" non-being can never come into being because of the impossibility, nor being can be the resolt of the activity of an agent, because of tlie futility of such agency, but the whole process of creation is rm indescribable illystery " is a wrong statement, and proceeds E the mords ' being' and ' nonfrom not understanding the true significance o being' as applied in the Upanigats. For there does not exist something of the MByPinexplainable different from Sat and Asat :--namely tlie m&y& v8dins. The latter hold ,the theory that mbyP is neither being nor non-being but something different from both and is utterly i~iconceivable. The author now gives some illustrations, in order to eonfirm the doctrine that effect is something real and is not different from the cause.
R ~ T R 11. A I. 18.

~ l l 9 1 9 1 9 l 1
m g Patavat, ~

like a piece of cloth. g Cha, and.

19. And as a piece of cloth is not different from. its threads, so the effect is not different from its cause.-155.
COMMENTARY

As the materials of a piece of cloth existed from before in the form of threads, and as these threads, when arrailged in a particular way lengthwise and crosswise manifest the cloth, si~nilarlythis whole universe existed a the subtle energy of Brahman, and when Brahman desires to create, i t assumes manifestatim as the external world. Tlle word " And " of the s a t m show8 that other illustrations like the seed and the tree may be given here also.
SQTRA 11. I. 20.

smwmnR:a
Yatha, as. q Cha, and. apana, vyana, saniana and udana.

iI p I P O I I m: Pranadi, the vital airs called Prap,

20. And as the different vital airs are modifications of the chief Prhqa, so the effect is not different from its cause.156,

BhBsya.1

I P&DA, I X ADHIKARAVA, 522. 20.

COMMENTARY.

249

As in Yogic trance induced by PrL~byBrnaor control of breath, all tlie various life functions such as respiratory, digestive, etc., cease for the time being, and these sepa~.atcd fnnctions known as Priit~a, Aplna, etc., nierge in the main PrSna, and exist in latency in it, hut when the Yogi conies out of the trance, these functions manifest themselves and come out organs such as of the same chief Prhna, and take posseusion of the vario~is the heart, lungs, etc., and manifest their different functions; similarly at the time of Pralnya, the universe loses all its specific differentiations and merges in the subtle energy of Bral~man,but exists in Brahman in that aspect, artd at the time of new creatioils it einergee from Him, because He dosires to create, ant1 t11e11assumes different forms called the Pradhlna, the Mahat, etc. 'l'he word "and " in the SQtra indicates that the last illustration'ot the piece of cloth, and the present one of the life functions, should be read together as one illustration. In fact, there are no illustrations anywhere with regard to the theory that the effect is something non-real, and different from the cause (Asat-klrga-vftda). No one has ever seen the birth of a son of a barren woman, nor the sky-flower, for these are contradictions in term. Therefore Brahman, though one only, has two energies, the subtle and the gross, the one consisting of all the aggregates of egos (Jivas) and the other of all the aggregates of matter (P~,alryiti). 111other words, Brahmaq lias two energies called Spirit and Matter, and possessing these two energies Brahman Himself is thus the mate1 ial cause of the universe, and consequently the universe as the effect is not different from tlie Brahman, bat has Bmliman for its Self. Thus is established the propo~itionthat the effect is non-different from the cuuee. But Brahmun, though nianifesting as an effect, retains through His tnysteriolis attributes, 1111 His powers in their fullness, tliat He possessed before manifestation. The ~nnriifestation does not cause any decrease in Brahman. As says the S~nriti (Vis~!u Purfqa.)

df*m@ewf

dmq~ssFirw w u ? w b rsftrRahs

h P:+II
Om, salulation to that adorable Lord VAsudeva, than who111 there in nothing g r a t e r but who is above all thisuniverse.

Adhikarana 1X.-Bmhmtrp,

die

operative c a w .

In tlie SQtra I. 4. 23, it was shown that Brah~nauwas the rnaterial 1 . I. 6 aa well as the operative cause of the universe. In theSBtra 1 and the rest have been answered the objections raised to the view that

B r a h n ~ a n was the material cause of the universe, and by answering such objections, the autlror has strengtllened the former view. He, now confirins tlie latter view also, by sllowing that none but Brahman is t h e operative cause of the universe, and lie allswers tile objections of those mlro hold that Mukta J i r a s are creators of ~iniverses. One side holds the view that Brallmnn is the operative cause of t l ~ e universe, because of the texts like the following :.-

w* He is the agent, He is the Lord and He is the Creator.

T h e other side who ]]old the view that Milkta Jiva is the creator of the nnirerse, quote the follonving text in support of their positmion :-

ftsrr: ~
All beings arise from the Jiva.
i t wo~lld detract from His

3 % m 1 f 3

They maintain that if Brahman were the Creator of the universe, because the world is fall of imperfections. 'l'l~erefore, they maintain that Mukta J f v a s alone create the universe.

T h u s arises the doubt-Is God the Creator of the universe o r is some highly developed Blltkta J i v a its cause, because we find texts s u p porting both positions ? This donbt the antllor removes by the following sfitm, slorving that no Jiva, l~owever high, can ever produce the universe.

s l y l??ll
m Itara, of the others. Of those who maintain the view that the Jiva
is the creator or the universe. O r " itara" may mean "of the other, namely, of the Jiva as agelit of the universe." qdaq(n Vyapadedat, from the designation. Rita, good, beneficial Aliaranadi, not creating, etc. a s y : I)osah, imperfection, fault. PrasaktlI.1, result, consequence.

m:,

21. If the other view be held that Jiva is the creator

of the universe, then the result ~vouldhe, that t,he creation would be liable to the objection that the Jiva creates intentionally that which is not benzficial to it-157.
COMMENTARY.

Those ~ v h o lio!d tlie view that J i v a is the creator of the world must answer the objectiori " why does it create a world which is not beneficial

to it." If mati createx the world, why does he create it full of imperfections, through whicl~ he suffers. If- man is tlie rnaster of his on7n destiny, and there is no Lord to award the results of good and bad actions, and if man alone was the creator of his world ; then h e certainly would not create i t such, which h e knows would be painful to him. 'J'he world, therefore, is the creation of 110 man, hecause we ti r ~ d that it has the fault of not doing that wliich is beneficial to Inan ; 011 tlie contrary doing that which i s non-beneficial to him. Thus no nlali willingly wants to labour, etc., b u t the conditions of the world are such, that no man can live in i t witliout labouring and undergoing troubles, etc. The \rorld, therefore, is not the creation of any man. No wise and independent person is ever seen to create his own prison-llouse, lilie the silk worm, and after creating such a house enter into it wilfully, to suffer all the miseries of confinement. Nor does any honlal~ being, being Ilirnself pure, Inall, prior would voluntarily enter into a body full of all impurities. T l ~ e to creation, being supposed to b e free arid pure, volur~tarilyconfines hilnself into a body of flesh, full of impurities ; and enters into a self created world where he has no freedom of action. Nor has any one ever seen any J i v a to create the Cosrnic matter called Pradhhna or the matter of the Bnddhic and Ahankhric planes, nor the matter of tile physidal plane even. Fire, air, ether, etc., are the production of no man. In fact, the brain of marl reels in even contemplating the wonderful organism of this universe. Therefore, t h e theory that. the world 1 s man-made is wrong. On t h e other hand, i t is Gocl alone mho is tlie Creator of the unive~se, arid the objection why He has created the world full of it~lperfections while He Himself is perfect, will b e answered later on. But an objector may say that i E Brahnlan be the creator, then He also is liable to the objection of creating a world full of misery, and with great effort, and after s u c l ~ creation He has entered into i t and thus He also voluntarily creates a world of ~nisery, and the11 entering into it, lives in it. T o this the author replies by the following s8tra :~OTRA 11. I. 22.

* q

Adhikam, greater than the Jiva, B r a h m a ~ is greater thail the Jiva.

3 Tu, but. ifi: Bheda, d~fference.

out.

Nirdedat, because of the pointing

22. But Brahmap is greater than Jfva, because the scriptures declare His difference from the Jfva.-158.

252

V E D A N T A - S ~ I ' R A S .IT

ADHYAYA.
--

[Gomnda
t l

COMMENTARY.

'l'l~e ~vord "But" sets asicle the donlot above raised. Blahman is gmater than man, because Htl possesses vast power and cottsequently is something infinitely superior to rllall. The e n t e r i ~ ~ of g the Bralltnal? into the woritl mllich lie creates is tto borldage to Bri~l~t~lan, while tlle entering of ltlali into the morl(1, if created by the man hinlself, is a cause of bondage of man. 'I'he difference between 11la11 H I I ~ God is diatil~ctly taught i n the scriptures. l ' h u u i n the Mundalta Upattisat :-(3. 1 . 3

Though seated on due and the same tree, tho Jiva bewildered by the Divine Pow,er sees not t h e Lord nud so grieves. But when hu sees the eternally worshipped Lord and His glory, a s separate fro111 bimsell. the11lie hocoluer free frorrl grief (and Bt for Mnkti).

This \erse cl~arlp sllo\ss the differetlce betmeell the J i v a , full of eorrocv and delusion, alld tlle Suprewe Self, full of great Iardliness and glory.

So also in the (:it& (YV. 16 and 17 verses) : -~ " t ~ ~ ~ ~ c

w:w4hm*rr-itIl

am:g h r p ~ m : rnmitqqrga: I
3 r &maumRm hcn
There are two sorts of J i v n s in this morlcl, the boul~d and the free ; the hound are :dl these beings, and the free are those who rest in the Rock of ages. 'l'he Highest Piuusn is verily Another, tleclared as the Supreme Sell', Be, who pervaditlg all, ~ u s t ~ i n e tthe h three worlds, the indcstructible 1.vc.d. Similarly, ill the Vi+tju lJurlna (Hook J, Chap. 11, Verses 16 & 24) :

'

~ m t i w d r m i % u q t ~ f k ~ : ~ rnqvtmms~a gbmmI Mhdia&mw@m w ~ m ? : ~ ~ ~ h s % ~ &ir*qb+~ shmr.mgfasrw&mq~~

He who is higher than laatter (I'radhQna), Jivas, ~nanifestedworld and time, He i s t h e highest Viqtru, about whou~ t h e scriptures declare " The wise see the highest pure form of that Lord Via!lu." Matter a114 Jiva arc distilrct from Vispn though they a r e also two aspects of Him. That aspect by w l ~ i c t lh ~e Lord brings about the union of spirit with matter, a t t h e time of creation, aud theirseparation from each other daring dissolution, i s called Time. (Thus the suprelne Vi?!~n has four aspects, the root of matter called Pradhlna, t h e root of spirit called Pnrusa, t h e manifested universe called Vyakta and t h e time called U l a ) .

Similarly, in the Bhiigavat Yurtins :-

a~nwtmw sr%ifinritsh $ I : I sm~ib$m~f$murn

Thle i s the glory of the Lord, that His devotees, though plunged in all defiling matter,

are not defiled by its oontaot, nor bonnd by her energies, beoanse their mind is alwap
refaged in tho Lord.

Moreover in the satra I. 2. 8, it has been shown that the Lord though I-iving in the w ~ r l dand in the Jtvas is not tainted by this contact. Thus the Lord possesset1 of inconceivable and infir~ite power creates the world by His mere will, enters into it in order to sport in it, and with when it begins to decay, He destroys i t and rejuvinates it, just as it ; a ~ i d a spider. By such a creation, etc., of the world, there does not accrue to the Lord the sliglttest taint. An objector says :-Man and God are however one in essence, the E degree alone, jnst aa the difference difference betweeen then1 is that o between the space confined within a jar and the infinite space ontside it. Space is one and not different. To this we reply, it cannot be so, because we do not a(1mi.t that the supreme Brahma~l is liable to division or limitation like space (we cannot cut off a portion o E Brahmag and say the so much is Jlva and tlie other is Lord). Nor is the R v a and Bratiman related like the reflection of moon in the water and the moon in Heaven. " Reflection no doubt does not possess all the glory and the perfection of the E Uod is lower than God, but essenoriginal and nian being a reflection o tially the strule." But we do not adrriit this, because the Lord being formless, i t is impossible that there should be any reflection of Him. Retlection can be of yatter only, no one has ever seen the reflection of spirit. The third illustration, given by the Adraitins that of the King's son is also inapt. A king's son brought up among the aheplierds, corisirlered hiinself Once a wise man passed that way w, and never knew his lineage. E the king. and told him thou art not a shepherd's child but the son o No sooner he heard it, his delusion vanished and he reslised his own greatness. Similarly, so long as rnan is overpowered by ignorance, he thinks himself man, but when knowledge comes, he knows that he is God. To this we reply, that God being one, according to this theory, and man being evgentially God, the del~ision mhicli a Inan is under i nu st be the delusion which affects (Sod, and thus it detracts from the Omniscience and Omnipotetice o E God. Ttiere existing no other being but God, tile ignorance which makes man thinkh imself separate from God, and a distinct individuality, must be an ignorance indwelling in God Himself. Cod is thus subject to delusion and illusion.
0

Ad.rnadivat, l i k e stone m q & : Anuppatt~q, impossib~lity.

wmw

etc. 7 Cha, and.

q Tat,

of

that.

23. And. as stones, etc., are not creators of the universe, so the Jfvas, which are equally finite, have no power to create the world, for it is impossible that any Jfva should create the world, just as it is impossible for a piece of iron, wood, etc.-159.
COMMEXTARY.

The J'lva thougll sentient is as mucll non-independent as a piece of stone, or mood or iron or a clod of clay ; and co~tsequently it is not p,pssible fo; such a ,Tfvn to be the creator of the world out of himself. The $rnti also says that the Lord is the creator as tlfe following text :m : * m c i n m q 1

" H e is the ruler of all beings, He is within every body. "

Similarly, Gitri also
say^ :

h i Rsb I rnm*~irrwrll " 0 Brjuna, this fdwara, dwelling in the hearts of tnen, makes them work by His ~nysteriaus power, and causes then) to revolve, as thongh mounted on a potter's wheel."

bm

SCITRA

11. I. a 4.

Upasari~hara,completion, bringing to an end. Dardatiat, because of the seeing Na, not. & Iti, thus. 3q- Chet, if. q Na, not. Ksira-vat, I~ke-milk. The word q has the force of a n instrumel,tal case here : See Sbtra of Panini. $q & h . &c @ Hi, because.
\

24. I f it be said that Jiva is the creator because we see him bringing to conclusion many acts, we say it is not so, as is the case with the milk.--160.
COAIMENTARY.

The Jfva is not perfectly inert like a piece of stone, etc., he has the power of action, because we see him brhgitlg to a finis11 any act that he commences. Nor is this agency of tlle Jiva a delusion, because there is

Bhka.1 I PADA, I X ADHIKARAVA, 822. 25. A

256

nothing to show that the Jiva is not the real agent in the acts that he does. If it be said let the Jtva be an agent, but lie is a n agent only subordinate to the will of God, we reply it is not so, for me have first to imagi~lea God, whom we do not see in the morld, and next to add further that he is the mover of all other sentient beings of the morld ; the theory therefore that Cod is the inciter of all sonls to action is wrong, on occount of its very c l u n ~ s i ~ ~ e sTherefore, s. the Jiva himself is the agent, tl~rougll his own self-initiated activity, and not because be is ilnpelletl to action by any external laws. To tile objection raked in the last paragraph the author replies by saying, i t is not so, for as in the case of wilk. Because the Jlva has the power of agency o111yso far ns the cow protluces milk. The cow has no polver of her own to produce milk, fc~sthe p~.oduction of milk is not a vo1unta1.y act of the COW. I t ifi the prhna force that is primary agent in the productio~lof milk, as says the Sn~yiti, " i t is tbe prlna that changes the food into various humours of the body such as chyle, milk, etc.'.' Silnilarly, though we see the Jiva produci~ig some effect, yet he is not indepe~ldentin his act. The primary agent i3 the supreme Lord. This will be futher explained in Sfitra 11. 3. 39, w11el.e it will be shown that tlle activity of every Jlva proceeds froni the Highest Self as its cause. If i t b e said that we do not see the hand of God iri the acts of men, to this the author answers by the next SQtra.
S~TRA 11. I. 25.

I 9 liCII

bfiqy Deva-adi-vat, like devas and the rest. T h e word Vat has tile force of slxth case I~ere. nfi Iti, tht~s. Another reading i s Api, 1 & Loke, iu the world

r
,

25. God, though invisible, is the creator of the world, just as the devas, though invisible, are seen to work in the world.-161.
COMMENTARY.

Devas like Tndra, etc., are not visible, yet we see their activities ill the world, sricll as the production of rain, etc. Similarly, God though not perceptible in the world, is the unseen creater of it. The author now gives another reason to show the abslll.djty holding ally JPva to be the nuthor of the universe.
of

14
k

Kritsna, entire, complete, I&@: Prasaktlp, employment, activity. f i t r ' Nlravayavatva, ~ ~ without form, without members, indivisible, without parts. dabda, text. Vyakopap, contradictio~,, violation, stult~fication. sf VA. or.

26. Either the Jfva is entirely absorbed in every activity, or else there would be a violation of the text that Jiva is without parts.--162.
OOMMENTARY.

H e who holds the theory that the J l v a i~ the creator, must accept the conclusion that inasmuch as the J i v a i s witllout parts, i t s eritire self is preseut in every act. Biit this canltot b e said, because in raising a light thing like grass, etc., me do not see the enlployment of the entire force of the Jiva. When the Jiva puts his entire self intc any action, all his power is manifested therein. As i n raising a heavy stone,. the J i v a puts in all his power, b u t he does not d o so in raisirig a light stlam, and 80 the exertion in mising a straw is infinitely less. Nor can you hay, that in the latter case, the entire J i v a i s not active but orlly a portion of it. Because i t is a n admitted fact, that J i v a is pnrtless. Therefore, we cannot say that the entire Jiva is present ill the act of raising a stone b u t only a portion of i t i s present in raising a straw. Yon may sag, where is the h a m if you ad~liitthat the J i v a 118s parts. T o this w e reply that then you will he stultifying all those texts of t h e scripture which declare that the jtva is mittlout parts, a s for example :Thie self is atomic and is to be known by mind alone in which the chief pr@a has completely withdrawn his five-fold activities. Tho ~uind of all beings is entirely interwoven by these five p r b w and is consequently never quiet. But when the mind is perfectly pure, then the sou1 manifests its powers.

'l'hue the soul is atomic and consequently partless. As regards those texts which say that the world is produced by the Jiva, we have already explained that the word Jlva there does not mean the individual but the living Lord. Therefore, the theory that the Jiva i s the creator of the world is untenable. Now me sliall consider whether t h e above two objections apply to the agency of Brahman. Tilt objector nlay say that Brahman i s also entire and indivisible, therefore if i n all acts He puts Himself in His entirety than in raising straw, etc., H e will employ His entire powers, b u t that is not possible, because it is done by a fractioli of His power,

aF

or rather it is possible to be accomplished by a portion of His power. 0 1 1 the other hand, if He puts in only a portion of His power in any activity, the11 there is violence done to those texts whicl~declare Brahman to be partless aud actionless T h u s the same two objections *ply in the case of Brahmwl~ being' the agent, as in the case of the Jlva. To this the author replies.

~OTRA 11. I. 27.

@: druteh, from the scripture, on accou~~t o f rhelation. g Tu, but. Sabda, wold. Kevilaticn Tmnq Mdbtvat, because of the root.

09

But the above defects do not apply in the case of Brahman, because the scriptures so declare it, and the Word of God alone is the root from \rhich r e learn anything about these transcendental subjects.-163.
COMMENTARY.

27

T h e word " t n " removes the aborc doubt. The word "not " is understood in this Siitra, and is to be drawn from IT. I. 24. 111the case of Blahman being the agent, tlle rthove in~perfections do not apply. Why do we say so, because the ~ c l i p t u ~der c l a ~ e s it to be so, such as :-Blahman is transcendental, inconceivable, pure knowledge and yet He has a folw, H e is possessed of knowledge ; and though He i~ one, He is xnanifold also, and tl~ongllBe is partless He llas parts, and tliough He is immeasureable H e is yet measured, He is the cleator of all, yet unmodified Himself. Similarly, in the Mundalia Upanicad, 111. 1. 7.

q m8

qwrr ag

RmRr I
II

t~ltgf? tTfqKlFM w

wfk&P l w gmIq II

The Lord shines forth as great, divine and inconceivable. He appears as buiayer than the smallest, He is far off as well as near, and to the discerning. He is verily here in the cavity of the heart.

This text also shows the paradoxidal and transcendental powel-g of text says :--Lord Govindn is without parts, Hralirnan. Silnilarly, a n o t l ~ r r is one, His form is mere existence, intelligerice and bliss. While another text says :-He llas a crown of peacock hair, 1 1 ~a s very pleasant forni and unobstructed intelligence. I n tile Gopiila Upanikad we read, tliough one He shines forth as many. I n tlie MIinaukya Upanicjad we find Him described a s partless and yet having parts.

258

V E D A N T A - S ~ T R A S . I I A DRYAYA.

[Govindo

He who knows the Lord a s partless and yet full of infinity of parts, a s the destroyer o f a11 false knowledge and blissCu1, is verily a a g e and no one else ; he is verily a sage and no one else.

Si'tnilarly in the Kathopanisad (11. 21) me find Hiin described as :measured though im~neasureable

Sitting Be goes afar, resting He laovcs everywhere, who otl~er than my &lf is able t o know that God who is the dispenser of pleasore and pain.

So also Rig Veda, 10 S l . 3 ($vet. Up. IT[. 3) says :-

sq dhsFW$&gwy I qfmgii&m hlfkII b w q ~ fa& a gar h X r sQ6a Faeawsrg I + m p 4 VRR~ m $ d a r q a ~l m h TK: H 3 11

&r
&t

&I*

That oue God, having His eyes, His face, His arms, and His feet in every plncc, whca producing heaven R I I earth, ~ forges tl~eln together with His arms ant1 His wings.

So also in 6vetittjvatara Upanisad, IV. 1 7 :-

m ' a i t p wff+lH P*

9s W m d mm uq srlrlt
4

srtWm~: I K G &tar ~ m s -

This God is the creator of nll, in the Highest Self, He is llways present in t h e hearts of men, with h a r t of love and thc mind conccntrated, the wiso who kliow Bim verily become immortal.

em: a ? 3 a t -

I$ H

fie is the creator of all, He is the hcart of all, the source of Btman, the Omnisoieot, the Creator of time, p o s s c ~ s t dof all a ~ i s ~ ~ i c i oattributes us and knowing all. He is t b e Lord of all maltel-and spirits, He is the Lord of all g u y s , Hc is t h e cause of transmigratory existoncc and release, bondage and frcedo~n. So also in VI. I !) :--

RPaiiw, & k m i RTgpq I n m ma *go @ism-

Rnmma P t N
He is partless and :rctioulcss. Imre and taintloss, all peace. Be is the supreme bridge immortality, He is like fire that remains when the file1 is all burnt.

These texts of Bvet&ar,zta~.aUpanisad sl~owvery distinctly the possession b y the Lord of powers wl~icll appear to u s self-contradictory, and hence impossible. But in matters transcendental, we are to be guided by scripture and not by octr ulere reasoning. But,, MISS. a11 objector, are we to renounce our reason in favour of scripture, when there is prlre contradiction, such as the assertion, the fire h e dreuched the cloth. Is not sucll a statement a logical absurdity ?

To this the Satra replies " Qabcla-mQlatvat." 'Che knowledge of Brahman and His attributes being founded on the scripture, and the scripture alone, we have no right to say that the scriptures are illogical, if tliejr describe God as having attributes which are paradoxical. These inconceivable attributes nus st be accepted by us with regard to Brahman, because the only proof of Bl.allmau is the word alone. Nor is it uo n~ysterious altogether. We see some distarit analogy of it in the inconceivable powers of to prodilce mngicnl effects. Because rr thing is certain geins and cllar~l~u inexplicsble or inconceivable, tllere is no reason to hold it impossi1)le. To sutn up : there are three worts of proofs, namely : -senenous (pretyakea), inferential (anumhnn) and scriptural authority or the word of God ( L l d a ) . In tlle case of first two kinrls of knowledge, there is always room for mistake anrl hallucination. 't'li~rsa sensuous perception may be n pure hallucillntion, cnusecl either by hypnotic suggestion 01. disease of the senses. h man may see a person standing in front of llim, or tlie cut, off head of Chitm, while as n matter of fact this may be all due to pore hypnotisr~~. Thus " Pratyakge " or sense-knowledge is not al~vays absolutely reliable. o error. Similarly, the knowledge baaed upon inference is also liable t Ordiuarily the proposition is true whel~we say " there is no slnoko without fire ;" but in solne cases, the person would not be justified in inferring the existence of fire from mere smoke. A great fire, when quenched by water, gives rise to a large arnount of smoke, a person seeing such smoke and euffering frorn cold Inay go to the place where tllat smoke is rising from, but will be disappointed when he sees there cllnrrecl coals and no fire. Thus inference is also liable to error. The only proof which is free fronl all these possibilities of errors is the word, wlrether it i~ the word of Cod as recorded in the scripture or the word of an inspired sage called Apta or the perfect, or the word of a person wllo is competent and honest. Thus the state~ne~its " There is snow on the tops of the Himalayas, there are gems i n the depths of the Oceans" are always true. The word not only corroborates perception and reason, it is sometimes inclepel~dent of both, and often declares that which neither reason nor perception can ever telI ua. Thus a ~ n a n who has been once deceived by seeing an illusory decapitated head tnny take a real decapitated head to be an illusion. But when he iu told, from tlie voice of silence, that it is a real liead and not an illusion, his ignorance is removed and 1.0 gets true knowledge. So also a traveller suffering from cold, niay be running towards the place where smoke is rising, thinking that lie will find relief there. Rut a person who knows the real nature of that smoke, may save l ~ i m from disappointment,

260

V E D A N T A - S ~ T R A S . I I ADHPAYA.

[Govinda

b y saylng " do not g o there, there is no fire, smoke is rising from the fire that has jnst been quenched by the rains." The word as a11i~istrurnent of proof supports and corroborates perception and inference. T h u s a man may have a jewel necklace on his throat, hut having forgotten it may be searching it everywhere. B u t when 11e i~ told '' thou hast the necklace on thy throat ; " he is saved all further trouble and ~ n x i e t y . So also the morti i s the only means of knowing things which cannot be known either by perception orreason, o r a t least, which cannot be known by every n ~ a n by his own perception and reason. T h u s the lnovements of the heavenly bodies and tlieir influences, have been declared to us by the astronotnors ant1 t h e experts in that department. The word, therefore, of these persons is our only means of knowing whelk a certain celestial p l ~ e n o m e n o ~ will i take place, such as an eclipse or the rising of a comet. T h u s here also me see, that the word is a higher means oE knowledge, that1 our own perception o r reason. In worldly rnatters, the word is admittedly superior i n its probative force to perception slid reason. Much more is it 40 in matters other-worldly, where we tiaye to depend on the testimony of seers and saints. a n d t l ~ ehighest testimony of all, the worcl of God or Scripture. As says tlie Srutl :-" The non-knower of Vedas can never think even of the Supreme." Therefore, the scripture being self-proved, is not open to any objections.
S~TRA 11. I. 28.

kfr: Vichitrah, manifold, variegated.

Atmani, in the Self, i n the Lord. q Cha, and @ Evam, thus. T Cha, and. W Hi, because.

28. And thus is the power of the Self, because manifold objects are seen (to be produced from the tree of all desires) .--164.
COMMENTARY.

As from the Tree-of-all-desires or from t h e philosopher's stone posenergy, tliere colne otrt sessing lordly powers arid inexplicable m y s t e r i o u ~ elephants, horses, etc., a n d a s these wonderful creations are mysterious, and are credible simply on the authority of scriptures, similarly is the power of the Atman, the Lord of all, tlie Supre~ne Vigpu, who gives rise to Devas, men, and lower being*. If we can believe, on the authority of scriptures, in the moriderful powers of tlie Tree of-all-desires, or in the philosoplier's stone, why should we not believe, on the same outtiority, in the mystelious powers of the Lord. It is scripture alone that gives us any information

, .I

1
isI

1
6

of the existence of these mysterious t b i n p . We d o not question, when aninials come out of the Tree-of-all-desire, whether they are created by tlle entire tree or by a portion of it, or whether any particular part of the tree has power to produce any particnlar a~iimal. We see and mark the result, and leave the thing as a mystery, admitting that there is no scope for reasoning here. Siinilarly is the case with the LorcI in His creat,ive agency. We should not qnestion whether the Lord is active in His entirety i n any particular creative act, or whether it is done by a portion of His energy. We must simply accept the statement ns we find it. Tlle word " Btmani " is exhibited in the locative case i n the d t r a in order to show that the Self is the receptacle or support of all effecta. The second '' c h a w is in order to indicate that when such wonderful thinare believed by 1 1 s as the existence of the Tree-of-all-desires, or the philosopher's stone, why should we hesitate to believe i n the mysterious power of the Lord. The word " Hi " implies that the facts above mentioned are well known in all these Purkuas, etc. Therefore, the conclusion is that the theory that Brahman is the agelit of creation, is more reasonable than the theory of any Jiva being such agent. The next Siltra strengthens this view.
S~TRA 1 1 . I. 29.

Sva-pakse, ill one's own view, ill the opponent's theory that the , because of the defect of i~nperfections. Jiva is the creative agent. B J ~ Dosat, q Cha, and

m.

29. And because all these objections are similarly applicable to your view also, therefore, it is not to be accepted.-165.
COMMENTARY.

I'

The objection raised by you to our theory equally applies to your theory also. If Jfva is the creative agent, does he create with his entire 1 1 tlie case of Brahman, the objection energy or a portion of his energy. I has been answered by us already, but in the case of J i v a being the agent, there is no possibility of getting out of the difficulty. Now the author raises another objection and answers it. The doubt arises whether Brahman sliows any partiality to 8117 J i v a and if so whether it is possible for such a Brahillan to be the creator. The text w y s Brahman is pure truth, knowledge and infinity. He is were being, etc,

'

I n these texts me do not find any energy attributed to Him. I t is seen that beings possessed with energy or power (dakti) have only the dapacity to produce wouderful results, such a s a carpenter slid others. A inan may have the wllole knowledge of the nrt of carpentry, but if lie has no power, h e cannot accolnplish any thing. T o this ol)jection, t h e author answers :-SO TRA 11. I. 30. Sarva, all, all powers a* Upeta, endowed with, possessed with, this is a word formed with the aflix "trich." The crude form is 'aUpetyi." T Cha, and, alone. Tat, that, the possession of such power. &qm Dardanat, because i t is seen.

30. The Lord alone is possessetl of all powers, because it is so seen in the text.-166.
Comnientary, T h e supreme Self alone is endowed with all sorts of energies (dakti) Because we find Vedic texts to that effect dvet. Up., I. 3 :-I 9 : P;* wamm u m m ; c , w h m f mf3 w m w R h * i t a ; : ll a 1

They immersed in meditation, daw the self energy of the God, concealed in its own qualities. Who one alone pervades and presides over all other causes, such a s time, nature, destiny, etc.
SO

also dvet. up., IV. 1. :-

9 dm& qyr vMmm 831*1~hfbd~ m& I ~ & t f i m & q ~ a ~ s A t ~ ~ ~ m ~ 8 i _ s

"He who, one and without any oolour, creates many colours through His manifold powers, and vho places in them a11 beneflcial objects with Ris purposes hidden, who nt the time of Pralays withdraws within Himself the whole universe. May He endow 1 1 1 1 with good understanding!'

So also dvet. Up., VI. 8 :-

9 m d & $ 1 r n w ? q a ~ m m l ~ P l f ? m -

fiSWQfaw$rwrwrfQlfitnmrr~~
There is no effect and no caose known of Him, no one is seen 1ikeuntoHim or better. His high power is revealed aa manifold, aa essential, and so His knowledge, force, and action.

Similarly in the Smliti we find Him described as possessing powem of various sorts ; such as V i ~ dakti u is said to b e the highest. No doubt tliese powers are all inconceivable as Rays the Snlyiti :He is without hands and feet, His power is inconceivable, He is the Lord of Self, not to be found by reasoning, and poe~essed of thousands of

'

I
rf

'u

I*
v

Bhdsyn.]
"

P ~ A IX , ADHIKARAtfA, Sd. 31.

263

powers. Therefore, it follolvk that Brahman is the agent in the act of creatiot), etc., becarise of His being enrlolved with infinite micl inconceivable powers. T h e texts declaring that 13rahnian is the true knowledge, bliss, etc , reveal His essential nature, wl~ile on the other hand, the texts like 1)evAtmn dakti, etc., of the dret. Up., declare His manifold powers. Consequently tile nature of Br:111111an is o ~ l ewhiclz is endowed with powers. Tilerefore in the texts 'I He willed, etc.," "He saw, etc.," we find atld tlie rest. Both Him possessed with the power of volitio~i(Sat~kalpa) so19tsof texts-those declt~ringB r a l i m a ~ ~ to , be Inere knowledge, existence, bliss, etc., and those declaring l i i l i ~ as lvilling, thiiilting and creating, etc., -arc of equal validity and authority, because both are &'rutis and there is as s u c l ~ . no difference in tlle~n Tltc author raises anotlie~. objectiou and r~ns\\ers it again. (Ohjectio~l).-Brali~lia~? callnot be the creator or agent, because He has no sense organs. Tliongli 1)cvas and otliers are possessed of powers, yet they are seek1 to be active agents i l l creation, because they have got sense organs and not because they ,have got merely powers. But Brahman is mithont sense organs, how can He be capable of world activity. Even the silnle dvet. IJp. (111. 19) that you have quoted, to prove the possession of cleIinitely t l ~ a tHe has n o sense organs :all powers by Blahmen, decltl~.es

a*w$rsrsr;ita@m

mmf%R am ?TaTr@d

WF-: x*d: ~ 11 (t 11

umBd~9p

He sees without eyes, He hears without ears, without hands and feet H o haatan8 and grasps, He knows whatever is knowable, but of Rim there is no knower; they declare Him t o be the Prst, and the mighty person.

TO this objectio~i tlie author replies :SOTRA 11. I. 81.

f % ~ ~ &l!mq ~ * f h I1

1 9 1 $ 1 II

Vi-karagatvat, on account of the absence (Vi) of Instrume~~ts of (Karana) action and perception, that is, on account of the absence of sense organs. 11 Na, not. fi lti, thus. Chet, if. uq.ir_Tat, that, that objection, fqq Uktam, explained 01 answered.

31. I f it be objected that Brahmap cannot be the agent of creation, because He does not possess sense organs, then we reply that this objection has already been met by the scripture itself .-167.
Commentary.

The objection that Rraiiman cannot be the agent, because He has no sense organs, is answered by the very text of the Upanigad quoted by

264

V E D A N T A - S ~ T R A S . 11 ADHYAYA.

[Govittda

you to show that He possesses no sense organs. The tliree verses of dvet. Up. are given below in order to understand the context (dvet. Up., VI Verse 7 to:9) :---

e m d ~ a ~d?wntrrni~$mql a f qEi w h i rnfmg~hqr~l $ei y a h h q I I a aw wwi a FI aq urrparwhxsa gwb I

mrw &?ShC y ? ~BIWTW ~ smsfm a II

? ?nu sRaq 9krRir k+, 3 +bar $B ~a mu f 2 i I ~ u snai mmrk~rfWh 9 m u s @ w R mFI s r h q : 11 t II

We know t h a t God who is t h e adorable Lord of all t h e worlds, who i s t h e highest Lord of all lords. who is t h e highest God of all gods, who i s t h e M a s t e r of masters a n d who i s Greater t.han t h e g r e a t one ( P r l k r i t i j - 7 .
OE Him t h e r e exists no ( p r i k y i t i c ) body nor sense organs, nor such activity. T h e r e is no one e q u a l t o Him nor s u l ~ r r i o r . His power is seen t o h e t h e higl~est, and is s u n g t o be manifold-the nxtural powers consizting of knowledge, force and activity-8.

over H i n ~ in t h i s world, nor any r n l e r of Him. Nor is t h e r e a n y There is no ~ n a s t e r mark by which He c ~ be n known, He is t h e g r e a t cause, tlre Lord of t h e lords of t h e senses, t h e r e is ]to father of Hiln, nor any lord over Him-9. Xote.-The Logoi like R n d w , Br.tl~ind, etc., a r e called Lords o r Is'waras ; Indras, etc., a r e called Dev'rt85 o r Gotls, D a k y nnil other Prajipatis a r e called Masters or Patis. These a r e t h c various plasses of diviue hierarchies. The powers of t h e Lord a r e threefold, called Jritinm'akti, Balaaakti, and Kriyi-sakti. They a r e innate o r srdbblviki. " T h e r e i s no mark-of H I I U "means, there is nothing in t h i s world by which His existence a n d powers oan be inferred, they a r e known only t l ~ r o u g hrevelation.

Though in the verse beginning with " H e has neither hands nor feet, etc.," i l was mentioned that the G ~ e a Spirit t did every act without t,lle instrumentality of sense ol,galls, pet the present verses clear u p a n y have remained, as to how there can be any activity doubt, that i n i g l ~ t witliout sense organs. This being is called l'urusam-Itlahiintarn, t h e Great Spirit, because He is the 'Huler of all spirits. When it is said H e has no activity or sense organs or body, it is ineant that Tlis body is not made of P ~ a k i i t i c matter, nor are His sense organs of the satne. Consequz~itly His activity is not Prkk!itic but super-pldkyitic. When, therefore, the gritti says He has no krirga, i t only denies such pliysical activity, because H e certainly does possess activity of the highest order, as He is endowed with parbdakti. T h a t ddkti or power is natural to Him a n d hellce it is called s\.,2blliviki. I n fact, it is the very essence of His Self. It is to this paddakti, this svAbhtiviki dakti that He manifests His threefold powers, namely, tlint of Jilbna, Rala and Icriyti--Knowledge, Force and Activity. Since 110 one posse:.ses this transcendental attribute, . t h i s parldakti, therefore, no one is equal to Him. It follows from this that

BhlZgya.f

I PADA, IX A D H I R A R A V A , ~ 4 82. .

265

E Prlkrino olie can be superior to Him. So also, though He is devoid o tilr sense organs, yet He possesses organs which are the essential parts of His nature, atid hence tliere is possibility of activity in Him. Others say, the above text about His grasping ~vithout hands and hastening without feet, etc., does not prohibit the possessiori by H i n ~ of the sense organs. It only proliibits tlie exclusive use of a particular organ, for a particular purpose. Orditiary beings grasp only througli the ~ the Lord tliere is no such reshalid, and cat1 run with tlie feet. B L Iwith every organ is capable of triction as regards the yeuse organh ; witti H l ~ n being useti for the plirposes of every other organ. I n fact, tlie same Upaniycl further on says that all His orgaris are ~uliversal in their activity. I t says :-

&:qfmr@w q FdatsfiaifttrtFql d:
h f t r 11 ta 11

**

ahgw

His hand and feet are everywhere, so also His oyen, head and mouth ; He hear8 everything in the univereo because His ears are everywhere. He exists enveloping this ell.

So also in tlie Bhbgavata, i t is declared that every limb of His is eiidolvecl with the power of performing all functions of all tile selises. r1 l h i s extraordinary power oE the wrnse organs of the Lord ivas manifested in His last avatbra of dri K r i g ~ aat , tlie time of forest-picnic, in ?3rindlra1ia, anioiig His coinpanions of boylioocl. I n t h i ~ view of tlie above rersrs, the word " Iiitrgarn " sl~ouldbe explained as " to be acconlplished." I n other words, lien the druti says tliere is no " I<$r~.a " for Him, it nlemls there is notliing to be accomplishecl by Him, because He is already perfect and fall. l u this interpretation tlie word " Karana " or sense organs lnay be expliiiued as something to be laid tlown, something to be done. The rest is tlie same as in the first explanation. I n the next Satra, the qnestion is miserl, whether Brah~iianhas any motive to create the universe. Tlle pviina facie view is that He has no motive, because He is perfect aurl this view is set forth in the next Slitra.

~ O T R A11.1. 32.

? d ~ < l l 4 p1 1 \4 11
; (

Na,

not.

& q q v

Prayojana-vattvat, being endowed wit11 a

motive.

32. The Lorcl has no inclixlatioll towards creation, because Be has no motive.-168.

'I-

266

V B D A N T A - S ~ T R A S . If ADH17AYA.
OOMMENTARY.

[Cfouinda

The mord " Na" is understood in this 9Qtra fmrn tlie last one. The word " Na-prayojana-vattvAt" is a co~npouudmord meaning "because be+ mot~ivelesa." The us~lal form would have been " A-prsyojaria-vattvat." T l ~ eLord can have no urging towards creation, beca~~se being perfect, He has no niotive to create. In tllc world, every activity is seen to exist on a motive beneficial either for one's own-selF, or for the sake of nuother. 'l'he motive beneficial to His omnself, cannot exist iu the case of the Lord. lecaitse Eie being perEect, all His wishes are ever fulfillerl, as the scriplure repeatedly declares. Nor is ITis motive to do something beneficial to others, because the creation evidently is for the sake of pnnishing the Jivas, atid 111aki11gthem snffer the pains OF birth and death. An all-compassionate Lord would aot create a universe, merely to pnnish t,hu erring Jivas for their misdeeds And no one creates anything without a motive. Tllerefore, it folollows that the Lord lias nothing to urge Him to creation. This objection is answered in the next satra.

~OTRA 11. I .

38.

& w s h '%Wq II

il p I

33 II
Tu, but.

e 8 Loka-vat, a s i n t h e warld, as in an ordinary life, L~IB, sport, play. aplrt. Kaivaiyanl, merely.

33. The motive of t-he Lord in cresting the world is a Inere sport only, as we see in ordinary life.-169.
WMMENTARY.

The word " Tu " rernoves the above doubt. Though all-full and desiring nothing, yet the motive which pronipts tlie Lord towards tlie creation of this wonderful world is mere sporl anIy, and has no object beneficial to Hinl in view. As in ordit1al.y life, lilen full of clleerfulness, wl~en awakening fro111s o i ~ ~ lsleep, d begirt to d a w e about without any object, but frorn Inere exitbernnce of spirit, such is the case wit11 the Lord. This lfld or the sport of the Lord is natural to Hil~l,becanse He is full of self-bliss. As says the hf8ndukya Upanisad (kk.ik8) :-

Mq~W&fftfiramt~
W ~ s r m - w a t ~ n
Some think that the croation is for the sake of e~ijoyrnent(of tlie Creator), w l ~ i l e others think that it is for the sakc of i*ecreation, (to shake off the lethargy of the Pralaya sleep or the ennni of the solitude of Pralaya). This (act of creation) of God is His na$uce (without any motive). What luotive Oau there be for one who has all His desires s,atisfid ? -(Man. Up. L 9.).

Bhi2Bya.I

I PADA, X ADHIKARANA, Sli. 34.

267

T o the same effect is the Slnriti (Nkrhyaua Sanhith) :-

qmfqw&ihq*31 # Gmmtqq ~m m w adsq 11 +?T+&*snflfir:~l gmrwmmm:~f;r;gawnhrm:~

The creation, etc., of Hari does not depend on ally motive, He does so out of sheer joy, a s the drunkard dances through frenzy. Be who is 1 1 1 1 1 of all blise can have no motive whatsoever. When even the Muktas have got all their dcsircsfnlldlled through Him, what onfultllled desire mu there be in the case of tllc Lord who is the Self of the universe.

B u t a man intoxicated with drink has no consciousness of what he is doing. Is the Lord also devoid of consciousl~ess,like the drunkard? For then H e would not b e omniscient. We do not say so, All that we say is that lnan does play and become sportive, through the mere exuherante of spilit and sheer joyfulness of life ; such is the case with Brahman. The Advaitins explain the w o r d s " 8 s we see in o r d i ~ ~ a life" r y by t11e we]]known example of respiration that gces on even in deep sleep, and which is involui~ta~ ay n d motivelew. T h i s analom however, is open to t h e objection that Lord is siibject to deep sleep and loses consciousness, ns man does. T l ~ e example given by the Vidistklvaitics is that of a prince who alnuses himself without any motive, at the game of halls. This arialorn, however, is open t o the abjection that playing a t a game of balls is not altogether motiveless, for the prince gels some pleasure by the play.

Lord is n e i t h e ~ partial nov clwe$. T l ~ author e again raises a n objectioll a n d then goes on to I.emove the doubt. The tl~eory,that Brahmaii is the Creator, is oilell to the objection that, the Lord is either partial or cruel ; for H e creates Devas and men, solne of whom enjoy happiness and others puffer misery. This tlleory is, therefore, i ~ o ta collgruous one. Bn t the tests sa.y that the Lord is neither cruel nor partial. How can then such a Iard be the Creator ? To this objectioll the author answers b y the follolving s6t1a :-~OTRA II.
I. 84.

Adhikarana X.-The

,I
Ch

% W G 3 $ 6 h ~ 4 m F P f t r l l ~ I19 ?I 1 I
q

Vaisamya,, inequality, partiality. Nairghri~yena, cruelty. Na, not. a m Sapeksatvat, because the .creation depends upon the karma of creatures, because of having regard to karma: 'ratl~a,so. R Hi, because. q & & Dardayati, the scripture declares.

ry

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[Govinda

34. There exist no partiality and cruelty in the Lord, because the pleasure and pain, suffered by beings, has regard to their karmas, and so also the scriptures declare. -170.
COMMENTARY.

In Brahman, as Creator, there exists no fault of partiality or cruelty. Tl~e differences o E conclition in which creature9 are born, and the pleasure and pain which they suffer, depend on their own karmas, and the Lord creates the environment, in which the creatures are placed, with the strictest regard to such karlna. The proof of this is the scripture itself. 111.8, me find the following :For in the l<mtnditakPbUpanignd,

w a?&
s M **wit

F n gQii I

m F r l n' 9-9*

q$iTlluq

64~ O F & d

Ror He makes him whom R e wishes t o lead np from these worlds do a good daed, according to the tendencies created by his past karmas, and the same makes him whom He wishes t o lead down from these worlds, do a bad deed, according to bad tendencies generated by the past karmas. Note.-Every act of man is rerlly done nnder the will of the Lord. A man can do a good o r bad deed, only if the Lord s o wills it, for He is the sole agent in this world. But this world of the Lord is not caprioiqus and lawless. The nlan who has done good karmas in the p,ast, gets further energy from the Lord to do better karmas in this life, and thus rise higher. I t i s in this way only that the Lord makes him whom He wishes t o lead up from these worlds do a good deed. And so also the reverse. The wish of the Lord has always regard to the karmas of the Jiva.

Jivas get the condition o E Devahood through the will of the Lord, similarly they get the condition of the denizens of hell through the same will of the Lord. The Lord is the operative cause of the suffering and tile enjoyment of the Jives. But this will ol the Lorcl has alwaysregard to the karma of the Jiva. ~ O T R A 11. I. 85.

;rdhmR&3mrfRwq11
i (

1qrlI

Karma, karman, actions, acts of the Jivas m m p Avibhagat, because of non-distinction. 6 Iti, thus Chet, if, i ( Na, not. q q m q Anaditvat, because of begic~~~inglessness.
Na, not.
;k#

35. (The theory of karma) cannot (explain the inequality and cruelty seen in this universe, because when the creation first started) there was no distinction (of souls ant1 consequently) of karmas. This (objection however) is not valid, because there is no beginning of creation,-171.

Bhhya.1

I PADA, X ADHIKARAVA, 54. 35.

COMMENTARY.

269

An objector may say your theory of karma only pushes the difficulty one step back. No doubt, it explains to some extent the inequalities and sufferings of Jlvas in their present life. They may he the results of acts done in the past life. But since in the heginnnig of creation, there were no Jivas, normere their acts, they must have been created with inequalities, in order to act differently. If they had been created all equal, there is no reason to hold that their acts would have been different. The $ruti also says " the Being or the God (Sat) alone existed in the beginning, one only without a second " (Chhlndogya, VI. 1.). This shows that when the creation started, there was no karman or Jivas, distinguishable from Brahman. He alone existed, all in all. 'ro this objection, raised in the first half of the Satra, the next half gives the answer, by saying ' this is not so, because of the beginninglessness. ' The karmas and the JPvas are beginningless, just like Brahman, and this is the theory adopted ~ J the T author. Thus there is no fault, because every subsequent karma is motived by the by the past karmas. I n Pralaya, the karmas, good or tendencies bad, done by the Jivas are not absolutely destroyed. The next kalpa ie Puriqa :conditioned by the karmas of the past. So also in the Bhavi~ya

!pasmrfw

m:c*$*

-&a;if8trs:

II

The Lord Viqpu q k e s the Jfvas do good or bad deeds in accordance with their pwt k a r u s , nor is there any conflict in this positibn, because the karmas have no beginning.

If you say that karmas being beginningless, the theory is tainted with the fault of regressus i n i~rfinitum, we say it is not so, because we find authority for it in reason also. The well-known case of the seed and the tree is in point. Is the seed first or the tree? Nor is it any objection that God being bound to create according to the karmas of the Souls, loses His independence. The Lord certainly is independent, but He is not capricious and whimsioal. Had He created the world with perfect disregard to the karmas of the Jivas, He might have proved His omnipotence to some minds, but to the majority, His act mould have appeared capricious and cruel. In fact, the authorities clerly show that the substance and karma and time are equally co-eternal with the Lord, and He creates the universe, with a full regard to all these three. I t is not only the karma that conditions the universe, but the substance (or the matter stuff), and time are also important factors in creation. Of course, these three are subordinate tq ldwara, but He never disregards their existence in His act of creation. The Lord is not partial or cruel, or wanting in omnipotence. In fact, the theory of
8

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[Govinda

karman and the beginninglessness of creation reconcile all the difficulties. You cannot say that this theory is open to the ssme objection as the theory of specific creation. You cannot say it is the falling of the smugglers unwittingly into the hands of the tax-collectors.
Note.-Certain merchants, in order to evade austoma duties, went by roundabout
way, to avoid the oustoms house. In the dark night, they missed their way, and after

fwandering for some time, they took shelter in a roadside house. In the morning, it was ound that the house in which they had taken shelter, was the customs howe which the traders were trying to avoid. Thus they had not only to pay the tax, but punished also for trying to cheat the customs. This maxim is called " Morning in the customs house."

Our theory is not open to this objection of "Morning in the customs house." I n order to avoid the imputation of cruelty and inequality to the Lord, we have explained the eternity of creation, and you cannot say that since the Lord is not bound to regard the karmas, because He is independent, His creating a world full of misery, simply to punish the souls for their karmas, brings you back to the same difficulty, which you were trying to avoid. The Lord, being perfectly independent, certainly could have created a world all full of joy, and with complete disregard to the karma of the JPvas. But then His actions, instead of being regulated by any law, would have been lawless, and it would not be a creditable attribute of the Lord. Therefore, His creation of a world with perfect regard to the karma of the Jives, and to time and substance, does not detract from& omnipotence. But it rather shows forth His great wisdom and conlpassion. Though He can act against all the laws of matter, spirit and karma, yet He is not doing so, and His making the JPvas act in accordance with the tendencies generated by their beginningless karma, is a matter for His glory, and not an instance of His partiality.

Adhikarana XI.-The lity.

grace of

the Lord is not partiu-

In the previous SEitras, it has been shown that Brahman is neither partial nor cruel. Now is taken up the question, whether the Lord by showing special grace to his devotees, is not open to the objectionof prtiality. I t is a fact, that the Lord shows "partiality," to His devotees, for He specially protects them and specifically fulfills their desires. The doubt therefore arisee :-Is not this special protection of His devotees and this fulfilling of their want, a mark of partiality in the Lord ? He will protect His devotee from the mouth of the lion, but He will allow ordinary men to be devoured by the beast. This objection the author auswers by saying that it is not so.

li'

d w m 8 a 1 1 s 1 Q 9

~ I I

Upa-padyate, it is proved to exist, it is reasonable that it sbould be so. y Cha, and. Upalabhyate, is found (in the scriptures.) ' 1 Cha, and.

36. Such partiality to His devotees is reasonable in the Lord, and is observed also in the scriptures.-172.
COMMENTARY.

The special grace shown by the I ~ r d to His devotees is no doubt "partiality," but the Lord, the kind lover of Hiu devotees, ha9 such "partiality," and it is remonable that it should be so. It is the natural, inherent power of the Lord, to show forth His grace on those who have Bhakti, and devotion for Him. This special grace is not an arbitrary functioning of the Lord's will, but it also lias regard to the factor of bhakti or devotion in the Jlva on whom such special grace is shown. Nor does this conflict with the statement that the Lord is free from partiality. For this sort of "parhiality" to His devotees, instead of being a fault in tho Lord, has been praised in the scriptures as adding to His glory. For the scripture says that this is the highest jewel among the perfections of the Lord, this grace on His devotees. If the Lord had not this quality of uhowing special grace, then all His other attributes, however great, wovld not have been attractive to mankind, and would not have evoked devotion and love towards Him. This shows the reasonableness of the existence of this "partiality" in the Lord. Not only is this reasonable, but the revelation and the tradition aim declare it :; n m r m r r h & 9 a F m r ; r ~ * l * ~ a ; ~

~ r ~ d h m W g & t i 3 ' ~ 1 1 ~ ~
Thie Self cannot be gained by dissertations (devoid of devotion), nor by mere keen intellect, uor by much hearing. It is gained only by him &om tile Self chooses. To him this Self reveals His form. -(Muqdaka, 1 1 1 . IT. 3).
\

WrnsftRFPgrnd~t M R ~ d u u m h t n
o f th-:the wise, constantly harmonised, worahippiog the one, ia the b & ; sgpmmely dear to t h e wise, and he is dear to me.-(OitP, W. 1 7 . )
I

asri*~am;rftmt~
; Q ~ g d r r r r n P r * h ~ ~ l l

The =me am I to all beings; there is none hateful to Me nor dear. They verily who worship Me with devotion, they are in Me, and I also in them.-(Qitg, IX. 29.)

*-&rrrrrsmql
~ a ~ ~ ~ m ~ f
Even if the most sinful worship Me, with nndiv4led heart, he too muet be accounted righteous, for he hath complete faith in Me.-(aft&, IX. SO.)

wwlfahrrnar-~l
%r;iiwlfmMIw
t r r a i : h 1 1
8peodily he beaometh virtnons (his sine being all destroyed) and deaiets from hie evil warn, . n d attains to eternal pepce. 0 Kaunteya, know thou for oertain, that My devotee perbhetb never.-(Qft0, I X . 81.)

af Sarva,
cause of the

all, 4 Dharma, attributes, qualities. Upapatteb, bereasonableness, because of being proved. q Cha, and.

37. And because it is proved that all attributes are present in Brahmac, however conflicting they may be with each other, therefore He is just to all, and "partial" to His devotees.-173.
(IOYMWTARY.

I t has been proved above, that in the supreme Lord, whose essential nature js inconceivable, thefe exist a11 attributes and qualities, whether harmonious in themselves or self-contradictory. It followa that along with His ~erfectjustice and equality, He has this attribute of shopring favour and partiality to His devotees. The wise, therefore, do not find any greater di5culty in reconciling the existence of these two heterogenous attsibutes in Him, than in any other similar pair of attributes which are opposite to each other, and which still e d s t in him. For example, He ie essentially all-knowledge, and yet posamsing kqowledge ; He is essentially formless and colourless, and yet possessing the most ravishing form that enchants the heart of His devotees ; similarly, though He is perfectly just andequal to d l , yet he does show favour and special g-rgrace to Bie devotees. Not only the pair of opposites exist in Bim, but all harmonious attributes also are to be found i n him ; such as He is forgiving, kind, compaeeionate and merciful to d l . The Smpti also says to the same effect (Karma PQrsqa) :-

w m r m s n w elmitmi-w-8

" The Lord ie desoribed ar possw6ing self-oontrodictory and opposite attributes, b w e He hw napreme power. Though He has these attribn*, yet no evil or t a b hood ahould over be attributed to Him. On the contrary, all these oonllioting attributes rhould be reconciled with esah other so tar ar p o ~ i b l e .
Thus it has been proved that the Lord though equal to all ia yet the friend of His devotees. Here ends the first phda, of the second Adhybya of the VedAnta Bdtras and the ttovinda Bh&eya.

I salute Vyiisa, called also Kri~na, the island-born, who hae removed with the sharp edge of the sword of his reason, the thorny bushes of the heterodox systems, like the Sfinkhya and the rest, and who has thus made this world a plain ground for the Lord Qigna to play upon.
Note.-The M a p a enthor Kapila, a# well as the Buddhistu and Jainaa, maintains that the world is without m y God. Kapila says that the world originates from matter (PradMna.) The Buddhists nuinhin that atoms s r e the oause of creation. The Jainwj hold the same view. A olasa of Buddhists holds the view that Che whole world is void, while all three are united in the view that there is no Orestor of the worfd in the wllcle of a sonaaiona and intelligenl being Philosophers like KapAda (the Author of Vaiiepika8fltraa) and Patanjali appear to have admitted the eristenoe of a God, but prsotically they are os stheistic in their tendenoies os the gbhkhyas and the rest, bemuse they do not addt the , Qod as taught in the Vedas. Vpasa, seeing this world full with the thorns ot the i a b e philosaphies of Kapila and the rest, and finding i t impoeaible that the Lord should tread this earth with FUs soft feet and be not pierced with the thorn, pmpared the way for His ooming, by outting away these wild growths, with t h e sword of his h r p r ~ n i n g . The Lord Krisga msuifeated Himself, after the world wao prepared for E ~ coming, E by the V a n t a k h i g of VyLp.

In the fimt p$da of the second Adhyba, the author has answered the objedons raked by hie opponent8 to the system propounded in his sQtras. Be had been on the defensive in the last chapter. Now he takes up an aggressive attitude, and attacks the position of his opponents and refutes their systems )y proving the uncritical and unphiloaophical nature of their doctrines. This was necessary in order to protect the weak-minded from going astray, and from abandoning the alrcient highway of the Vedas, and from beiog attracted by the fallacious agruments of these plausible systems, and wandering in the pleasant labyrinths of thew philosophers, and thus losing their way and getting destroyed. The author first takes up the S&nkhyaeyetern and refutes it. The Skhkhya professor Kapila hea made a collection of sQtnrs in which he has enumerated various tattvas or primeval principles or elementa of creation. According to him, Prakriti is the name given to the. original root of matter, and it is defined by him as the state of equilibrium of the three attributes of matter, namely, Sattva or rhythm, Rajaa or activity, and

jr

aodnda Bhdpya.]

I T PADA, 1 BDRTKARAPIJA, SQ 1.

275

Tsmas or inertia. From this Prakliti comes out Mahat, the Great Plinciple, from Mahat proceeds Ahafikgra, from AhahkLra the fire Tanmhtris, the two sorts of senses (the cognitive senses and the senses of action) and the gross elenletits. Thus the twenty-four tattvas are Prkkyitik, namely, (1) Mahat, (2) Ahafikara, (3) to (7) the five subtle elements called the Tanmhtras, the Tanmfitra of sound, of touch, of colour, of taste and of smell, (8) to (18)the five JnLna-indriyas and the five Karma-indriyae and Manas. The Jiilna-indrigas are the senses of hearing, touch, seeing, tasting and smelling ; the Karrna-indriyas are organ of speech, the hands, the feet, the generative and the excretive organa, (19) to (24) the five elements (ether or akLda, air or vfiyu, fire or agni, water or apas and earth or pyithivf). Added to these twenty-four is the class of Spirits or Purugas or Egos. This aonstitutes the twenty-five tattvas or classes of the Shhkhyas. The three prinleval qualities-Sattva, Rajas and Tamas when in equilibrium constitute Prakyiti. The essential nature of Sattva is joy, of Rajas, pain and of Tamas, delusion. As the world ifi the effect of these three qualities, we find in it joy, pain and inertness. The same object may possess all these three giinas, at one and the same time, with regard to dffierent persons looking at it, and to the same person at different times. As a beautiful girl is an object of joy to the accepted lover, an object of pain to the rejected rival and an object of indifference to an ascetic ; or as a wife, when in good humour, is a source of joy ; when in anger, a source of pain, and when away from her husband, a source of delusion. Such is this world full of joy, pain and delusion. I t has been mentioned above, that the senees are of two sorts. Ten of them are external, one is an inner sensory called also Manas ; thus altogether there are eleven senses. The Prakriti is eternal and all-pervading. I t is the root or the primeral cautle, and no further cause of it need be enquired into, as we find in Siitra I. 67 of the SLhkhyas.

Since the root has no root, the root (of all) is root-less, (that ia to say, then, is no regressrrs in inflnitum it we were to other cause of Praktiti, because there would be snppose another cause, by parity of reasonieg, would require another cause, and so on without end.)

~~~~

It is not limited and is the material cause of all. I t is all-pervding as asserted in SQtra VI. 36 of the same.

- ~ @ ? m J X ~
me,Prakriti, is all-pervading, because her products are seen everywhere.

KArikl (3) says :* $ = I

h W m q J m , ~ e - ~ w
The Mdla Prakpiti or the Root-matter is not. produced. The Great h i n c i p l e (Mahat) along with AhaikLn and t h e flve TanmLtrL make a group of seven, which a r e both producer and t h e produced. Sixteen a r e t h e produced only (the eleven senses and t h e five elements) ; and the Spirit or t h e Egos a r e neither t h e producer no* the prodnced.

, A

To sum up, out of the twenty-five tattvas of the S&nkhyas, Mffla P r a k ~ i t iis never produeed, though producer of everything olse Its opposite, the Puruga or the ego, is also eternal and never produced, But it produces also nothing, because it is changeless. Between these two poles of Spirit and Matter, lie the twenty-three other tattvas, seven of which are both producers and produced, the remaining sixteen being produced only. Thi~ Prakgiti, eternally producing everytlling, herself insentient, but the cause of the enjoyment and liberation of innumerable sentient beings, and though super-sensuous and incognisable by any perceptive means, is yet to be inferred by her effects. Though one, she has many heterogenous attributes, and through her power of mdification, she produces this wonderful world, beginning with Mahat and the rest ; and thus she is the operative and the material cause of the universe. Poruga, on the other hand, is attributeless, all-pervading consciousness, and separate for every separate body, is to be inferred from the existence of this organised life, because no organised life can exist, but for the sake of something else. As is to be found in Stitra I. 66 :(The existence) of Soul (is inferred) irom the fact t h a t the combination (of the principles of Prakpiti into their various effects) is for the sake of another (than u n i n b 1 l i e n t pmkriti or any of its similarly unintelligent produ~ta.) "But the application of the argument in this particular case is asfollows :(1) The thing in question, &., Prakpiti, t h e Great one,' and t h e rent (01 the aggregates of t h e unintelligent) has, as its fruit (or end), t h e (mundane) experiences and t h e (eventwl) liberation of soma other than itself;(a) Because i t is a combination ; and (8) (Every combination), a s a couch or a seat, or t h e like, (is for another's ~m, not for its own, and i t s several ooluponent parts render no mutual service.)

Since Purusa is free from all action and modification, neither produced by anything, it follows that it is agentless and without enjoyment. Suffering and enjoyment, as well as agency, belong to Prakriti and not Puruga. But the man mistakes the Puruga as agent or enjoyer through

illusion. When Prakriti and Purugs come together, their very juxtaposition produces an interchange of attributes among each other; namely, consciousness appears in matter, and agency and enjoyment in spirit. This is AdhgBsa or super-imposition, or falsely attributing tlie qualities OF the one to the other. Nature is really iu~conscioiis, but the vicinity of Spirit makes it appear as if conscious. On the other hand, the Spirit. is neither the agent nor the enjoyer, but the vicinity of nlatter causes it to look as i l it was so. Frorn this want of discri~ni~iation, arises all the sulfering of the soul, while liberatioti corlsists in rexlisiag this dilference. The person who hns become indifferent to Prakriti has attained Molzsa. Si~clch in sllort is the theory of the Shkhyas. In this system the means of the right knowledge (Pmrniinil) are three, na117ely:- sensuous perception, inference and testimony, as is to be found in S l t r a 1.-88.

fafat a c m l I

Proof is of three kinds: there is no eatabllshment of more, becauso if these bo established then all (that is true) can be egtrblisbed (by one or other of these three proofs, vir., ' wnse (pratyakpn). 'the reaognition ot signe ' (anumlna) and 'testimony ' (iabda), t o the exclueion of ' oomparision' which is reckoned in the Nysya a s a epeclally distinct source of knowledge, etc.)

-1

&*df$*w

I1

A s regards Pratyakta or senstlous perception and testimony we have not much difference with the SBhkhyas, because these two things deal withaccomplished objects. Oiirdifference with them is as regards certain inferences which they have dmrrn. By a cestnin mode of reasonio l~ tl at Pradhk~ia is the cause of the ing, they have deduced the c o n c l ~ ~ ~ t universe; it is this reasoning al~icli is f;tllitcioo~. I we can refute their arguments about f'ridll~nabeing the cauue of the universe, we practically refute their 1vhole pllilosopl~y, because this is the certral point of their system. Their argntnent regarding this is contained in three SGtras, namely, I. 130, 131 and 132.
180.-Because of their measure, (which is a limited one, Miud m d the rest aro products ;whereas the only two that a r e onerused, d., Prakpitl and Soul are unlimited). 181.-Becaose they couform (to PradhPna.) Mind and the reat are products, " becmse &beg'will (follow)and correspond with Pradhlna, i. a .k n o w the Qualities of Pradhina 81-0 wen in all things :" and i t is r maxim that which is t h e effect isderived from t h e oatwe, and implies the cause.)

ahmWrn
182. -dnd, dnslly, b e c a w i t is thmugh the power (of the cruse alone, that the product can do anght, as a chain regtrains an elephant only by tLo force of iha iron that it la m d d of.)

Doubt.--Now arises the doubt, Is Pradhdnlr both the operatire and the material cause of the universe, or not? says :-PradhBnn is the operative as well ns the The Parva-pak~in material cause of the universe, becailse the worlcl consists of three attributes of Sattva, Rajas and Tamas, and so we inler that the primal cause also inust have in i t these three altributes. For nothing can be in the effect which is not in the cause. As we see in the case of jars, etc., that their material cause is clay which belongs to the same category as the jar. Moreover, inert objects can become agents, for we use active verbs in connectio~i with such objects. Sucli as " the tree brings forth fruits," " the water is moving." Therefore, I'radhkila alone is the n~ateriralcause 01the univertje and creator of i t as ~vell. Si3ditZiatu.-To Sbtra. this view the author replies by the folloving

~OTRA 11.

2. I.

'iw~arrr-3

1 3I

I t

R;R Rachxna, construction. mqe: Anupapaueb, on account of the q 8num&n~.n,the q ~ Inlet red One, impossibility. 7 Cha, and. q Na, not. ~ namely, Pradhana whose.existence we infer from the existence of the world.

1. The Inferred One (Pradbilna) is not the cause of the world, because it is impossible for her to have created the universe (since she is unintelligent).-174.
COMMENTARY.

Pradhana is called ' Anumlnam ' or the Inferred One, because her existence ia pui.ely hypothetical. (Just as tllc etller of the n ~ o d e n l scientists is an entity postulated lnerely to explain certain phenoinena, such as tliose of ligllt, magnetism, etc., so Pradhgna is postulated by the S.ifikhyas in order to explain the cause of the universe.) This hypothetical Prndhlna is neither the material nor the operative cause of tho world. The norld shons wonderEu1 construction and design, and it is i~upossible for unintelligerit matter, to have produced this wonderful universe', withot~t the directive action of an intelligent agent. No orle has ever seen a beautiful palace coustructed by tlie fortuitous coming together of bricks, mortar, E intelligent agents, like the archietc., without the active co-operati011o tects, masons, and the rest. The word 'and ' in the Siitra is employed in order to iudicate by implication, that the argument based upon Anvaya (undistributed middle) bas no proriug lorce.

II1

Bh&?ja.]

IT PADA, I ADBTRBRAYA,

Sd. 2.

279

Note:-The argarent based uhon Anvaya ia a #or$ of fallacy. For exarnpl% t o infer that all cows mast be white, because whiteness is present (Anvnpa) in mwe cow& Whiteness is merely an accidental attribute. \Vhiteneas is not the crure of the c & ~ - c h s r o ~ . terstic of cows.

Physical objects like flowers, beautifill jars, etc., no doubt, have the presence i n them of the quality of producing pleasure. But the feeling of pleasure is altogother a n i n t e r ~ ~ a feeling, l and we cannot aay that flonel.s and pots have the nature of pleasure i n them, though they excite pleasure i n man. Pleasure is altogether an attribute of the soul and not OF matter. So Matter cannot be said to have the quality of joy, or delusion, &c.
Note:-For a fuller discassion of thin point soe Vedanta Bbtras, Rsminajr 8. & II] , Vol. XLVIll, page 484. ~ O T R A11. 2. r.

d % r I ? l ? I I I
of

" only here. 2. And because the inert matter becomes active, only
I'

*: Pravlitteb, beca\lse of the activity. p Cha, and. I t has the fofco

when there is the directive action of intelligence in it.--175.

COMMENTARY.

T h e phrase "of the inert matter, when an intelligent entity i sa directing energy" must b e supplied in the SBt1.a 19 complete the sense. The activil y, properly speaking, alight therefore to h e attributed to the directive intelligence, rather than to the inert mntter, That which set8 nlabkr into niotion is tile r e d agent. We do not say tliat the chariot mores of itself, but that. the charioteer is the renl mover of tile carriage by directing the movements of the horse. Therefore, the phrases like the 6 6 tree brings forth fl.uits," renllg mean that the l t ~ n e Guide, r tile Supreme lAord directs the activity of the tree, and rnskes it bring forth the fruits. The fruit, therefore, is really produced the Lord, through the inshuof the tree. This we learn from the scripture, describing the Inner Ruler (see Blillndira~yaka Upnnisad. 11. 7, 3 to 23.) This mill become clearer further on. T h e force of and in tho Sbtra is that of only. "I do " can be asserted only by an intelligent Self. Evc'r3. activity is seen ns the ~ . e ~ ~ ~ l of an intelligent agent. Inert ma.tter therefom 11as no agency, T~ put i t i n other words, matter or Pradhana has no self-initiated activity of its

own.

280

VEDANTA-S&'RAS.

I1 ADHYAYA.

[Gorinda

If you say that it is possible for the world to have been created by the mere coming together of Spirit and Matter, or Puruga ancl Pmkriti, and by the mutual supel-imposition of the attributes of the one on those of the other, then we ask the follonittg question. What is the cause of this superimposition, which takes place by the mere coming together of Spirit nucl Aliltter ? Does i t inhere a8 a e i l l s t a ~ ~ c in e them or is it a modibe the first, for in that case the fication of Spirit and Matter? I t can~lot liberated sollls would also haye this superimpodtion, for it is one of the innr~te qualities of Spirit. Nor can it he the latter, for if supe itnposition be the modification of I'rakriti, then it itself being an effect, cannot be tile cause of its own self. The q~lestion tl~erefore remains, what is tbe cause of this Adhylsa or superimposition. Nor call i t be a modificatiou of Spirit, for according to your system, Spirit is cliangeless. An objector says, the milk by its OWII inl~erentquality is changed ~ one taste into curd ; or the water falling-from the clouds t l ~ o u g lhaving becomes bitter, sweet, ncid, etc., according to the fruit in nl~icli i t enters, whether it be that of a mango or of n toddy orof Niln, etc. Sinlilarly PradhBna also, though holnoget~eous like water, beco~lres modified into different kinds, nccol.cling as it comes in cot~tact.:Ztll the different karmas of the etc., of souls are jivas. The differellces in tho bodies atid environme~~ts, the effectsof the past kat-tuns o E these beings. To this tlie author repliee by 1110 fo lowing SCtro.
~ B T R , I:. ~.
2. 8.

pcifsq&mR
m. Pnyas, milk. ~3
Tatra, there. w& Api, also.

I 9 I 9 I

g ll
Chet, if.

AIII~U water. ,

Vat, like.

3. If it be said that Pradhbna of herself modifies into her various products, like milk or mater, without the guidance of any intelligence, we reply, there also the intelligence guides the change.-176.
COMMENTARY.

Even in the case of the chang-e of pure water into different saps and juices, or the chulige of pure milk into curd, it is the directive action of intelligence that prediices the change. And this we infer from the example of chariot, etc. We may not see the intelligent driver of the chariot, but we itlfer his existence from the inotion of the car; similarly, though we may not see the intelligence working in the tree or the milk,
'

we can infer its existence from these changes. Nor is this a question of inference only, but we llave the-sacred authority of the script11l.e as well. (See tho Autargbniiu BrSILrnnry of the Br. Upanisad).

sD~n.4, XI. 2.4.

I ; I I iI

e 11

V~a~ireka in , 111e absence of anything else, different. Anavasthiteb, because of the non-exislence, because of the non-necessity. g. Cha, and, also. qq'gapn? Anapeksattvat, because of the independence.

4. As before creation there existed no other cause except Pradhlna, so there would be no necessity of any other cause than the Praclhlna herself to produce her changes.-177.
CONMENTARY.

T h e force of ' c h a ' in the SBtra is that, of also. There is this tional reason also to be adduced against tho SA~lihya theo1.y. According to i t Prndhbna iildepertdo~ltly can produce the whole creation. Before the beginning of creation, there existed no other cause than Prndhbna. Nor was there any necessity for tho existence of any other cause, for all tile cl~arlges mhicli Pradl~iina unde~.goes are self-initiated. There is no mover o r stopper of the motion of Pritdhinn except the Pr:ldl~lila I ~ e ~ s e l f . This theory of tho Siihkhyas is, however, to be given up b t c a ~ ~ the s e true theory is that it is the presence of P u ~ u s athat stalls the changes in Prnd l ~ d l ~ a .Tllus even ncuordi llg to Slhlilrgn tlreory Prad hknn f i e r ~ e l f is not t l ~ esole creator. Hut in borne mysterious wny the proximity of Puruoa irlitintes the chnogc. T11is goes agniust tlrc theory that the pu1.o inert matter or P r a d l i i i ~ ~ is a this prod~icerof change. Tlre Utikhyns, therefore, catinot consistr~ltlysay that P l a d l ~ i n n of herself produces all clra~lgee tvitl~out aoy extraneous help. 'I'be theory 01 p ~ , o s i i ~ r is i ~ open y also to objectioll. lf the proximity cnnses the rlmnge, the Piiri~sa is al\mys in prosirnity wit11 lJi.akyili, and in the state of p ~ e l y antso this prosi~rlitp'cirnnot be broken. The result mould be that creation would stnrt even during prnlilya. T l ~ eSknlihyn nay s i ~ ythe l i n r r ~ ~ a of s tile jivns being dorinant in pralaye, no creation can start tllen. To this we reply, what is there to prevent the n w : ~ k e a i ~ of ~ g karlnns iu pra1:ryn. Thus the theory of the SIhkhyas is selr-contradictory. Snys the SBhkhyn ptlilosoplrer " we see that grass, creepers, leaves, etc., transform themselves, through their bhererit nature, into milk, without the help of aug other cause. Similarly, Prl~dhfina also transforn~a

282

V E D A N T A - S ~ T R A S . TT AD RYA YA.

[Gooinh

herself into Mahat, etc., without the guidance of a n intelligent principle." Shtla. To this the author replies by the followir~g

SOTRA

11.2.5.

~=~WTBRI;IB*II

3 I iI

ll

Anyatra, elsewhere, namely, elsewhere t h a n in cows. m q Abhavat, because of the absence. v Cha, and, only. q Na, not. m f i q q Tpqa-adi-vat, like grass, etc.

5. It is not like the transformation of grass, etc., (into milk, when eaten by a cow) because there is absence of such transformation in another place (namely, when eaten by a bull).-178.
OOhlMENTARY.

The word 'cha,' and, has the force of only. This argume~lt of the Sifikhyas is not sound. Because i t is not n a t u ~ n for l the grnss to always transform itself into rnilk when enten by an anirnnl. It is only wtlen a female nni~nnl eats it that it is so transforn~ed. When eaten by a male animal no such change is visible. If i t wbs natural for the grass to always change itsel into milk, irrespective ot the locality or the person abrorbirig it, hen me shall see grass changing into milk even when lying nt a quadrangle of a street. But we do not see any such change Therefore, it is not the nntllral qnality of the grnss to change itself into milk, but it is ollly when it comes i n relotion with a pnrticular animal, that it is 80 changed. A n d here also it is the will of the Supreme Lord that brings about the change, not because a n animal has eaten it. I t has been proved that Pradhbna being inert has no self-initiated activity of her own. But even if we adunit for argalnent'a sake, that she has such an activity, it will not help rnuch the cause of the SBgkhgas. The author shows this in the ilert sfitra.
~ O T R A11. 2. 6.

be accepted. w$, Artha, purpose. m q , Abhavat, because of the absence.

w r r m , ~ b h ~ - u ~ a ~ a reven ne~i if, i t

II

6.-Even if it be accepted that Pradhhna has selfinitiated activity, pet it is a useless theory, because it serves no purpose.-179.

COMMENTARY.

The word "not" is understood in this and the subsequent three satras. The theory of the Slnkbyas is that I'radhCna is moved to activity and liberation of the jiva. Her object is that in order to cause tile jivn after elljoying her, and fillding her full of evil, should beconle indilfcrellt to lier, aiid tlius attain liberation, rrliich consists in such indifference. The activity of Pradliha is purely altruistic, ~rritll the object of giving erpe~ienceand joy to the sonl. She has no purpose of Shtra, 111. 58, it is by her activity. 111 tlie Stigkl~ya her o\yn to be thus stated :-

mmpz:d a

pradhhna createn for the sake of another, and though it be spont.neous-for she i s not the enjoyer-just like a camel that carries the saffron for the sake of his loaster and not fop himself. SHi~khyasbelieve that tho j i ~ a is actionless thollgh the experiencepa They say that the jisa can be a non-agent and yet crpcrieuce the fruit of activity, just like a person who may nct Cook food hiUIself yet all the salue eat it when eook& by another.

WN

For such an activity of Prakliti is no6 a reasonable proposition to be accepted. It serves no purpose, even if suclr an activity be accepted. For rnl~at is the aim of such activity? It is either to produce esperie~~ce in tile jiva, b y slioaing liirll the various sides of l'rakriti, or to produce liberation of the Yuru$a, by making hiln indifferent to her chartns. The first object, nan~elg, to produce experience in the jivn, caunot be the result 01 any activity of Prakliti. For it is admitted that before there was :kny such activity in I'rakliti, tile P u r u ~ aexisted as a mere intelligence, actionIess, changeless, selr-satisfied. Why should such a Purusa, go opt of his bliss of isolation, to see the enchanting play of P r a k ~ i t i ? Alerely because the Prak!iti is active, is no reason for l~olding tl~at Puruw must undergo the change in the sllape of looking a t her, It, therefore, follows that the activity of Pmk!iti cannot be the cause of tlle experience of the Yuruqn. Nor can such activity be tlle cause ~f liberation of the Purusa, hcaususo before such activity, the l'uruta was already in a state of liberation. Why should the Prakiiti make hersell active in order to produce the liberation of the Purusa, wllen it was already liberated.? If i t be said that wherever the Yrakriti is active it is bound to protluce sorne change i n the co~~sciousness of Yurup, for it ia in proximity with Prak~iti,and tlios the mere activity of Prakrili is tlle cause of experience of the P u r u p , then me say that your proposition is intt~er too large. &rely because a soul is i n proximity with matter, is no reason why it should be affected by the activity of such matter ; for then even

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tlle lntiktn souls would also be affected by such activity, and fall iuto bondage again, since rnatter is all-pervadi~tg, a n d tho p r o x i ~ i ~ i to y f spirit nlld matter is eternal and impossible of relnoval. T h e Sinkhyas say that iE t h e P l a l r ~ i t ii s not active by h e r own inherent power, then ~ v o l~ave anotller ttleo1.y to propound. The correlcrtion between spirit ancl inatter, is lilte tllat OF a 1)liltd and n lanio. One h a s n o power OF motion, tlre other l ~ a s 110 power oE vision. Tho spirit i s lo~rie and i s void of all power of motion. Prali!iti is blind, though possessing all power to moro. Each by himself is incapable of achieving any result. But when the lame ( s p i r i ~ )collies ill c o ~ ~ t a with c t the blind ( b u t ~ n o v i n g matter), it lnalces this blind lnatter become active and d i r e c ~ sall h e r movements. Or t3 take another illustration, a s a magnet itself without .motion, CRII set i n n~otioti t h e iron i n its p~.oximity,so he spirit, itself motiotlless and cllangeless, sets i n lnotiou Prakriti, when both come in contact with each other. TIIUR this rcfleclion of spirit in matter, makes the rnatter appear intelligent, and sets in nlotion her creative activity. f the S d ~ l r h ~ a s the , author rrplies by the following T o this tlleory o Sirtra :S ~ T R 11.2.7. .~

,yjwvmM?dqmfb113 I 9 I U I I
ghq Purusn, man. A4 nr, stone, magnetic stone. q~ Vat, like. Iti, thus. * q Chet, if. q4rsR I'athdpi, so also.

7. If it be said that Pralryiti creates like the lame man directing the blind, or like the magnet moving the iron, even then the theory is open to objection.-180.
CGBIJIERTARY.

T h e insentient matter llas no power of sel1-initiated activity, a n d the instances of tho lame man guiding the blind, o r t h e magnet moving the iron, do not remove tlie diGcnlty. T h e inability of the P r a d h l n a to act i n lependently remains the sztme. T h e larne man, though incapable of walking, yet possesses the power of seeing t h e r e d and of guiding another, etc. Sin~ilnrly,a blind man, though incapnble of seeing, h a s tlie capacity of ~ ~ a d e r s t a n d i t tl~oso ig instructions srtd acting upon them. In lie case of the magnet and the iron there is the brining of the magnet in tile proximity of the iron. Ifnt the soul is ever actionless, without arty sttributes, mid incapable of a n y such change. If i t b e fiaid tbat t h e soul undergoes no change, but i t s mere proxi~nity produces t h e c h a n g e in Pmkriti, then the soul being always near t o t h e Pmdhans, .it would

Bhdqya.]

If PBDA, I ADEIKARAYA, Sd. 8.

285

follow that creation also would b e eternal, and there would never be any emancipation for the soul. Moreover, thelame and the blind are both conscious entities, and the iron and the magnet are both insentient matter, and consequently the instances given are not to the point. The Sdhkhyas hold that the creation depends upon the superiority and inferiority of the gunas, and the world results from a certain relation between principle and subordinate entities, as cousequence of such difference of gunas. This view is refuted by the author in the next satra.
sOTRA 11. 2. 8.

Ariqittva, the relation of being the principal. -%:, Anopapatteb, on account of the ~mpossibilityand unreasooableness. q Cl~a, and.

8. I t is impossible that any one oE the gu9as may be the principal in the state of Pralaya and hence the world would not originate.-181.
COMMENTARY.

PradhAna has been defined to be tlie equilibrium of the three gunas, Sattva, Rajas and Tamas. I n the state of Pradhbna, no gllnrr is superior or inferior to the other. Every one of them is equal to the other, and consequently the rolation of subordinate and principal could not exist (Lord or Time) b r i n g about then. Nor can you say that Idmara or -la the disturbance in tlie eqilibrium, and this nukes some gunas superior to the other, because you Sahkhyas do not admit the existence of the Lord, nor do you hold Tinte to have any separate existence of its own. Tlius Kapila, in Sutras I. 92 and I. 93, asserts that the existence of God can~iotbe proved, and the world is not created by any intelligent being :I

hM:

It is not proved that thew is a God. I. 9 2 .

--qfkf$:l
And further it is not proved that Be exists, because whoever exists, mnst be either freeor bound, and of free and bonnd, IIe can be neither the one nor the other. Because either way He would be inefticient. Since, if Be were free, He would have no desire6 which ss compulsory motives would instigate Bim to create, and if Be were bonnd, He would be under delosion. Be must be on either altenutive unequal to the emstion, em., of this world. I. 98.

a- -

I n sutra IJ. 12, the SSnkhyn denies the separate existence of Time.

10

286

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[Govinda

Nor can it be said that the soul is tlie creator, because acccrcling to your theory, the very nature of tlie soul is perfect ilidiIFerence to every thing. Sutra 1. 163. The P u r u ~ a sthret'ore, being perfect Uclisins, have no interest to bring about tlie brealrir~g of the equipoise of the Prakriti and making one guna superior to the other. IIence the creation is not caused by the relative superiority and inferiority of the gunas. Moreover, admitting that in every successive creation and in Pralaya, the gunas will always be unequal in their force, but in the Grst creation there will be nothing to bring about this ineqoalitg. In other words, that admitting for argument's sake, that there is inequality among the g q a s in the ordinary state of creation and may have come about without any reason, i t would follow that ill Pralaya also the inequality will be brought about without ally raason, arid then Pralaya mould be no Pralays. f i r creation \rould start up then also. And if inequility can be brought about without any cause, it may also follow that in the beginning , i t may be not also brought about without any cause. But, says the Siihkh~a, we nlnst infer that the gunatl are of various nature and of wonderful attributes, because we see their effect in this world and therefore tlie objections raised by you do not apply. TO this the author replies by the following sfitra.
t'

BOTRA

11. 2. 0.

qqql Anyarha, otherwise. q g % > Anumitau, in case of inference. q Cha, and. JBa, intelligence. Gakti, power. Vlyogat, because of being destitute of.

r i j ~

9. Even if it be inferred otherwise, yet the Pradhfina cannot create. because it does not possess the power of being a conscious entity.-182.
COnlMENTARY.

Even if i t be admitted as an inference that t l ~ egunas must have different attributes and mysterious powers, still it does not answer the difKculty raised b,r us. Pratll12na being srcyposed to be insentient, has not tile power oE self-conciousness. Being thus destitute of it, it has not the idea of any plan or design. Jt cannat say, ns an ii~trlligent entity would and such a way." Creation never say, "let me create the world in s u c l ~ proceeds from dead matter, not overshadowed by intelligence. (Xo more than a house can be built by Inere bricks and mortar without the super,.ision and active agency of the architect and masons.) Without the

Bhbsya ]

I T PADA, 1 ADIIIKARA4FA, S$ 10.

287

directive action of intelligence, the gunas, however wonderful in their powers and attributes, can not of themselves create the u n i v e m . The author concludes this portion b y the following sfitra.

~ O T R A1 1 . 1. 10.

Ir

11 9 1 9 1 ~ ~ 1 1

f?mv% Vipratisedhat, because of contradiction. Asan~aiijasan~, objectionable, not harmonius : untenable.

Cha, and q&qqq

10. Because (the theory of the SBqkhyas is full) of internal contridictions, hence (it not being a consistent theory) is untenable.--183.
COJIMEHTARY.

The1.e are internal contradictions in this philosophy propounded by Kapila, hence i t is incol~sistentanrl ulltenable and should b e rejected by those who desire the highest good. F o r example, it holds that Prakriti is active for the sake of Puru?a alone, who is the experiencer, the seer, the supervising agent. I t holds the soul to be something different from all bodies and vehicles. Thus in I. 139, i t declares :"Sodis something else than the body, etc."'-I.

m M !pmr m P I P 3 Y 11
P

139.

I PYO Nature is a compound and a combination because the sake of the other.-I. 140.

n
which i s combined is for

Thus i n these two sfitras, the Spirit and Matter a r e contrasted. The Spirit i s single, indivisible and non-material, the Natter is composite and divisible, and exists only for the sake of t l ~ e soul. But later on, this very soul is defined to be as actionless, changeless, attributeless, devoid of all agency, fruition and senfiency. I t is said to b e a pure isoiation. i t says that Jac!ah or matter is non-lun~inous a n d luminosity one belongs to the soul. But in the next sfitra it contradicts itself when it says " t h e soul has not intelligence for its attribute " T h u ~ intelligellce belongs neither to the soul nor to the matter.
~ote.-We properly :-give below the original daihkya shtra* to understand this w-ge

f+mrwdqn P 1 PUP ll
afuenr~%fh 11 P I PER
11

And Soul is something else than the body. &c., because there is (in Soul) the r e v e m of the three Qualities, &c. (because they are not seen in it.)-I. 141. And Soul je not material because of its superintendence over Natme. superintendent is an intelligent being, and Nature is ~intelligent).-1,1.42.

(rot

And Bod is not material because of its being the exp4rienaer.-I.

148.

M*n\lPw,n
I t is for Soul and not for Nature, because the exertions are with a view to inOhti0n from all qualities, a condition to which Soul is oompetent, bat Nature not.-I. 144.

Sinae light does not pertain to the unintelligent, Light, which must pertain to something or other, is the eesenoe of the &al which, cleli-manifesting, manifests whatever else ie manifest.-I. 145.

&&qsi%vmF u 1 1 (OBI
It(Sodj has not Intelligenoe as its attribute, beoause i t is without quality.-146.

The S&bkhyas are further i~icorisistentinasmuch as that in one place they say that it ie Soul that uridergoes bondage, orving to its malit of diseriminstion, and that it attains release when it discriminates between the gunas an1 itself, while at another place it says that bondage and release belong to the gunas and not to the Soul, which is eternally free. As iu SQtras 111. 71 & 72.
Bonaage and Liberation do not belong sctnally to Soul, and would not even appear

to be but lor noa-discrimination. But in reality, the aforesaid Bandage and Liberation belong ta Nature alone :--so he asserts.-71.
I t re7 ily belonge to N&tare, through aonaociation,-like a beant, i . 8 , through her being hampered by the habits, &c.,. whiah are the oruse of pain ;-just as s b e a t , through ita being hampered by a rope, experiences Bandage and Liberation ;-each is the maonin&- -72.

Thus there are many internal contradictions in this system the Sfikhyas and they car1 be easily found out by any one who studies them cnrefully.

Adhikarana II.-(The

refutation of

Uie

atomic system).

The author now refutes the theory of the Vaidegikas. They hold the opinion that there are four sorts of atoms, namely, earthy (physical), watery (astral), fiery (mental) and aerial (buddhik): These atoms are partless, but possess the qtiality of colour, touch, taste and smell, and are spherical in form. At tile time of Pralaya, they exist in a latent state, without origiliating any effect, but at the time of creation, they originate this world by combining together in forming binary and ternary compounds : owing to their being in contact with the Souls, having A d r i m in them. In this theory, two atoms are brought illto activity by the

action of adris$a of the ~ o u residing l in them. T h e souls in the atoms set them in motion, and thus there takes place the union of two atoms, and a binary is formed which is " small." Thus three cause8 operate to produce a binary, namely, two atoms, snmavlyi cause), their union (asamavAyi cause), and the adpkta of the souls, whicli brings about the union end which thus coi~stitutes the operative cause (nimitta cause). And so on. Similarly, from three binary niolecules, set in motion by tlie ad&a of the souls within them, there is produced the " b i g " called the ternary. Two stoms cannot produce a ternary, for a thing requires a bigger cause and larger number of atoms. A bigger effect must have a larger cause. Similarly, four telnaries give rise to a quaternary, and so or1 bigger and bigger things are produced. I l l u s by the conglomeration of the ~nolecules are produced the big (visible) earth, the big waters, the big fire, the big air. Tile colour, taste, scerit, kc., seen in the effect are dependent on the particular colour, &c., inherent in the ultimate atom^ which are samariiyi cause. T h e qualities latent in the cause produce the qualities in the effects which are mauirest. Thus the world comes into existence. When the Lord wishes to destroy the world, He \vithdra~vsfrom the binaries, the active force of aflinity which had brought about the union of two atoms. When this affinity is destroyed, the two atoms fall asunder, and thus the binary ceascs to exist. The bifiary being tllux destroxed, the ternary and others are also destroyed, and thus the earth, &c , cease to exist. Thus when tl~e thread is destroyed the clotli is destroyed. T h e qualities of colour, &c., cease also with the cessation of their substrate, the binaries, &c. This is the method of the dissolution of a world. The atoms i n this syste~n are called parimandala o r spherical. The size of an "ultimate atom " (parirnanaala) is called plrirna~dalyam.A binary is called in this system anu or " atom." While the name p a r m b n u is given to the "ultimate atoms." The size of a binary is calked short or small, Hrosva, or atomic. While the size of the ternary is called big or lnahat (or rather that which has a perceptible magnitude.)
Note.-The word parimandala ia the name of the " ultra atom " in this system : while the agu of other systems oorrosponds with the dvyanu or binary of this. Similarly, the words hrasva or short and mahat or big are differently used here. Every binary i s a hrasya, everything above the binary is mnhat.

Doubt.--Here arises the doubt, is it a consistent theory to hold that the world is produced by the atoms (without the guidance of the Iord) 7 P4rvapalr?a.-The adriqtas of the souls bring about the union of atoms by setting in motion the two atoms. T h e atoms being thus set i n

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I I A DEIYd Y A .

[Govinda

motion, come into union, and thus a binary is produced ; and so on. There is no inconsistency in this view, and it is the right view. Si,d&iinta.-The creation is not thus brought about. The next sdtra shows this.

Mahat, big that which has magnifuh. 64 Dirgha, the long, that which has exter~~ion and is perceptible to the senses. qg Vat, like. Va, or Hrasva, short, the binary, the sub-atomic it has the force of "and " here. q Paritnapdal~bhy~m, v ~ from the atomic. ~ ~ molecule. ~
Note.-May not these four words be the names of the four kinds of ethers known to the Theosophists? F%rima!~!ala the most subtle, literally the all-spbrioal, would aorcespond with the atomic plane. The hraava would ba the sub-atoaio, mahat would be the super-etheric, and the dirghz would be the etherio.

11. And aa the origination of the big (magnitude) and long (extension) from the short (dimensionless) and the atomic (sizeless) is untenable, so is the rest of the Vaiie9ika system.- 184.
COMMEXEARY.

The word "or" has the force of "and" hera. The word "untenable" {a to be supplied from the last sabra to complete "he sense. The theory of the Vaihsikas is untenable in its eutirety, as their view of the origination of the ternary from the binary, and the atomic, without the aid of the Lord is untenable. The other portions of this system, such as their account of the origin of earth, $c., is equally untenable, along with their theory of the sizeless atoms arid dimensionless sub-atoms giving rise to the ternary having magnitude and dimension. There are ittherent selfcontraflictions in this theory. It holds that the atoms are without magnitude, but still they give rise to ternaries and others, which have magnitude. This is unreasonable, for no amount of adding up of atoms without magnitude, will give birth to a molecule with magnitude. A piece of cloth is pr~duced by the threads which themselves have parts, and six sides by which they can be joined with each other. If the threads were partless, they could not have given rise to a piece of cloth. Therefore it must he admitted that the atom has also a magnitude and occupies space. Otherwise the union of thousands of atoms mould not give rise to anything more than an atom, and would not differ in extension from a single atom. Consequently there would not arise other kinds of extensions known as mahat, dlrgha, kc. I t is merely a mental idea that a product

Bhkya.1

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291

having a larger bulk must have a larger ~ i u m b e rof constituent atoms. Rut even if it b e admitted, then t h e atoms thenlselves must be admitted to have parts, and those parts mill have further parts, and thus there will be regressus i n infirliturn. Moreover, a mustard seed will be sinlilar to a mountain, for both have an infinity of parts. Therefore, to say that the ternary which is big and long, is produccd by the binary, which in its turn is produced by the atom, is to assert soiiletbing which is void of sense. This sGtra should not b e explained, as some have clone it, as refuting an objection raised to the Vedanta theory of Brahman being the general c a u s e ; for this chapter deals in refuting the theories of the opponents and not i n supporting one's own theory. The Vaidegika system is open to futlier objection, as shown in the next sfitra.

~ C ~ T R A11. 2.

12.

~
m

&

not. & Karma, action, motion. the absence of that.

R Ubhayathiipi,

in both ways, on both assumptions also, q Na,

m: Atab, therefore.

qqqy: Tat-abllavab,

12. On both assumptions (whether the adrista in the atom or in the soul) there is no motion, and consequently there is absence of the origination of the world.-185.
COMMENTARY.

T h e argumentative philosopl~ers(the Vaidesilzas) hold that the world

is produced b y the successive formation of compountls like binary, ternary,

&c., owing to the union of atoms. Now arises the question, how is this s it caused by the sdyigta residing in the primal motion brought a b o u t ? T ~torns or caused by the crdrisfa residing in the souls ? It cannot be the first; for t h e adrista, mhicli itself is the resultant of the good and bad deeds of the soul, cannot possibly reside in atoms. It must inhere in the soul. Nor can i t b e caused by the adriga residing in the soul ; for the adyigta residing in the soul cannot produce motion in the atom. Thus on both these views the motion of the atom is not explained. A third alternative may here be set u p b y the Vaideyikas, namely, that the motion of the originates in the atoms, as soon a s they come in the prurin~itp souls charged with any definite adripta. But this also is not a rerrsor~able view. For there car1 be no proxiniity or contact between the souls which are partless, and t l ~ eatoms which also are partless for there can be no contact between two objects, both of which hare no parts by which they

can come in contact. T h u s in both these ways adrigta cannot b e the cause of the first motion given to the atoms. W e have already proved before that an insentient object cannot move another, because of its inertnees, until it is set i n motion by a sentient being. W e have seen that all motion of objects are initiated, guided a n d directed by intelligence and a n d intelligent beings. Nor can the soui b e the cause of t h e primal motion of the atoms a t the beginning of a creative period. Because in Pralaya, according to the Vaidesikas, t h e soul itself lies dormant without possessing any intelligence, and hence is in no may superior to the atom. Nor can i t b e said that the priinal motion of the atom is caused b y t h e mill of t h e Lord i n conformity with the Ad&a of the jivas, because H i s mill is eternal and so the creation ougllt to be eternal. During the Pralaya-say e no creation because the A d r i ~ t a s of t h e jivas do the V a i d e ~ i l r a s ~ t h e ris not mature and are not awakened, and consequently the will of t h e Lord is not active. T h e reply to this is that this view is also mroilg, because all the materials being present, the creation ought to take place, irrespective of the maturity. Consequently there i s no definite cause found, which can explain the primal motion of the atoms, far neither tlie Adrista residing i n the jivaq o r i n atoms, nor the will o i the Lord is n determined cause. T h e atoms being thus mithout a n y niotion, in the beginning of t h e creation, they cannot tomo together and form an aggregate. Since they cannot come together to form tlie aggregates, the molecules binary, etc., cannot be producscl and consequently there can be no creation. On a parity reasoning, there can be no pralaya also.
h'ote.-The refutation of the Vaidesilxa system is only with regard t o their explanation 00 the first motion of the atom& The Ved&nta does not deny the existence of the atoms, but i t denies the Vaiiejika doctrine of the Karmns of the souls being t h e cause of t h e primal motion of the atom% The Vedinta holds t h a t creation depends entirely on t h e will of the Lord, and that will is not inauenced by the Karmas of the soul. I! the Adsicitas be the cause of the motion, then there is nothing whatever to prove, t h a t these Adriskas, which spring from the diver80 actions of souls, performed during many lives, should remain in a condition of latency mithout maturity,for the full period of t h e Pralaya. If the Adpistas had any power of their own, irrespective of the will of t h e Lord, why for this long period of time? Ths atomic theory, therefore, is should they remain clorma~it, bound t o fall back upon the Veddnta doctrine, that i t is the will of t h e Lord t h a t keeps t h e Adrigtas immature.

q q m Samavaya, concon~itantcause. This is a technical term of the Vaidesika philosophy. wmqq Abhyupagamat, because of the acceptance, because of the acknowledgment, T Cha., and. Samyat, from equality

Bh&ya.]

1I PADA, IT ADHIKARANA, 5 2 2 . 14.

293

because of equality, by parity. m : Anavasthireb, because of the nonfinality, because there results a regnssus in infitliturn.

13. The Vaigesika doctrine is untenable on account of the acceptance by it of the (fictitious) relation called Samaviiya, from which results by parity of reasoning an infinite regress.--186.
COMMENTARY.

The Vai$esikas admit tlie relation called Satnnviya, and hence their doctrine is untenable. Wliy is it s o ? Because the Sarnavlya relation is equal to any other relation, and hence it requires another SamavByn to explain it, and that Samavdya would require another Samavlya to explain it. The atotns cotne together to form a binary molecule through the relationship called Samnvipn. If there mas no Samavkya relationship,. there would be no conjunction of atoms. But this Samaviiya relationship it is equally is a mere assumption, for lilre every other ~~elationship, inexplicable. If two atonre come together through Samsv&ya relationship, it worild require anotlier SamavAya to bring about this relationship. Tltus there would he an infinite regress. The Samaviya produces the notion OF quality, action and general characterstics. Thus it is a Inere relation like any other relation, and if it were not so it mould prove too much. As a Inere relation we have already said that i t requires auother SamavAya to explain it, and is open to tlie objection of AnavasthP. If it be said that the relationship is to be assumed in order to account for tlie inseparable connection .between two things, and that t'llis relation is the essential nature of tlie thing, then it niust be assurned everywhere. It cannot he said that the uature of Samavlya is inseparable connection, for that alao is open to the same objection. For the11 every quality would be fourld everywhere, in other words, the holders of this doctrine of Samaviya will have to adtnit that the quality of striel1 mould be found i n the air, the quality of sound in the earth, the quality of form in the Atman and tlie quality of intelligence i n light. I n other words, every quality would being a nnity i t mould be present be found everywhere, because Sa~tlavtiya everykvhere. But this is not a fact, tllerefore SatnavLya relationship is a n ittcongruous assumption. Note.-Ror the explanatiou of tho word Ehmavstya, see Vaiiesika $&ha, S. B. H . , Vol. V1, page 27. (Vais'egifra Philoaophy).
S~~TR I I A . 2.14.

~ ~ v v n q rl sr I t o

11

f m Nityam, eternal. because of the existence.

93 Eva, even

Cha, and.

* r ( l l 1 l :

Bhavat,

14. The world would he eternal because SamavAya is eternal.-187.

COMMENTARY.

If the SamnvtZya is admitted to be eternal, then the world, of which it is the relation, would also be eternal. But this is untenable, for even tlie Vaidesikas do not believe the world to b e eteraal.
Note.-In Samavd ya, (which in modern chemical phraseology may be dascribed a s the aIBnity which brings about the union of atoms) i# an eternal cause, then creation would be eternal, because amnity is eternal. It Samavdya be considered as tbc destructive oaose, which separates the atoms, then the Pralaya would be eternal. If the atoms have the tendency of atenity in them, then the creation would be. eternnl; if they have the opposite tendency then the dissolution would be eternal. Thus the Ssrnaviya cause, translated as the cotnbinative oause, is open to this objection also, for i t leads to the absurdity of eternal creation or eternal dissolution.

S~TRA 11.2. 15.

Rupa-adi-mattvat, because of possessing colour, etc. Because the atoms of the Vaidesikas possess colour, taste, smell and touch. q Cha, and. V~paryayah,the reverse, the opposite. Darbnat, because i t i s observed.

w:

15. The VaiAesika theory is further untenable because

its atoms have colour, etc., and because the reverse is also observed in them.-188.
COMMENTARY.

The Vaidegika~ admit that the atoms of earth, water, fire a n d a i r

possess the artributes oE colour, taste, smell and touch and that they a r e a n d partless. But the reverse of this i s the logical result of their assumption, arid their atotns ought to be non-eternal arid having parts. Because it is so observed in ordi11al.y life. Anything that possesses colour, etc., is liable to dest1,uction. Such a s jars, etc. T h e atoms tllerefore of the Vaidegilras must therefore have t l ~ eseed of destructios in them, and must be made u p of parts like a jar. Thus this doctrine is full of inherent contradictions.
~ O T R A11.2. 16.

Ubhayatha, i n both ways, whether you accept the atoms to have m Dosat, because of colour, etc , or you do not accept i t so. p Cha, and. * the difficulties.
3 -

~ w w r a f i w q ~ ~ ~ ~ i ~ v t

16. And there are difficulties in both cases.-189.

COMMENTARY.

IF i t be accepted that the atoms have not colour, taste, eta., then we cannot explain the possosvion of these qnalities by earth, water, etc., for that which is not i n the cauve cannot be in the effect. If we take the coutrary view, and hold that the atoms have colour, taste, etc., then the theory is open to the objection raised in the last satra. Thus in both ways, the atomic theory is untenable. &TRA 11.1. 17.
\

w~l-tlltuctr+l.luw

I1 ? I 3 I tcl I 1

Aparigrahat, because it is not accepted (by the orthodox sages like Manu, etc.) q Clia, and. Atyantam, altogether, totally. q m Auapekga, disregard

17. The atomic theory is not accepted by authoritative sages, therefore it is to be disregarded altogether.-190.
COMMINTIRY.

Some regard may he shown to the doctrine of Kapila and the rest, because authoritative sages like Manu and others have accepted portions of their philosophy. B u t this doctrine oE atoms, being opposed to the Vedw, no sages have accepted any portion of it, hence it is undernonstrated and should be dieregarded by every one who aims a t the highest end of man.

Adhikarapa III.--The

Buddhist doctrine examined.

Now the author disproves the Buddhistic teaching. The Buddha had four disciples, who founded four eysterns of philosophy, called lespectively Vaibhigika, Sautrantika, Yogbhiira and M l d h y a ~ ~ ~ i kThe a . Vttibllil$ikas that every external object, which is perceived, is real. The S a u t d n tikas hold that there is no proof whether external objects really exist o r not, the ideas only exist, and the external objects are inferred from these ideas. T h u s the Vaiblihsikas hold that the external objects are directly perceived, while the Sautrbntikas nioinlam that the outward world is an inference from ideas. The third class, the Yoglichlras hold that ideas alone are real and there is no external world corresponding to these ideas. The objects are unreal, like dream objects. The M&dhyamikas maintain that even the ideas themselves are unreal, and there is nothing

296

V E D A N T A - S ~ T R A S 1T . ADHS7AYA.

[Gorinda

that exists except the void [$anyam). Such were the doctrines held by these four classes of Buddhists. All of them agree i n maintaining that every existing object h a s only a momentary existence. The first two classes, namely, the Vaibli&.iikaa and 8autrilritikas, hold that all outward things may be classed under two heads, namely, physical and mental, the physical itself ie sub-divided into two parts, B h a t a or elements, and Bhautika or elementsls. Similarly, all mental objects are divided into two classes, mind or cl~itta, a n d tnental or chaittika. They further hold that there are five Skandlias, namely, RQpa, Vijiibna, Vedand, Sailjnft and S a m s k ~ r a Anlong these the four so-called elements earth, water, fire and air are produced by t h e aggregation of four kinds of atoms earthy, watery, fiery and airy, possessing respectively the attribntes of hardness, fluidity, hotness and mobility. 'Chese four elements compose the bodies and uenses of the v a ~ i o u s beings. All external objects thus constitute one Slr;bodha, called the Rilpa Skandha, consisting o l elemellts and elementals. Tlie second Skandha called VijiiAna, ie thestream of consciousness which gives the notion of egoity. I n other words, this I-ness is the Vijfibna Skandha. This is also called the Atn~ii,the enjoyer, the agent T h e third Skandha called VedanL consists of the sentiency of pleasure and p a i n It may b e called the Skandha of feeling. The fourth a s Deva Datta, etc. All Skandha called the Sailjiia consists of names sc~ch words thus constitute this fourth Skandlta. Tlie fifth Skandha, called Samskgra, consists of the attributes of the mind, such at; affection, hatred, delusion, merit, demerit, etc. The four last Skandhas collectively a r e or l , internal objects. A11 activities called Chitta-Chaittilra, ~ n i t ~ d - ~ n e n t a depend upon then1 and they constitute the inner motive of every thing. objects are thus Chatus-Skandlii or belonging to any one of A11 interr~al these four Slrandhas. All external objects belong to one Skandha alone, namely the R Q p a Skandha. Thus the wliole world consists of these two kinds oE objects, internal and external. Except theso two, there exists nothing else like ether, etc. (Doubt .-Now arises the doubt, is this theory valid or not ? (PGrvapak+a).-Th~s theory is valid, because it e x p l a i ~ all ~ s worldactivity. (Siddh&nta).-This is not so, as sllomn in tlie following Satra.
&TRA 11.
2. 18.

1
I

m: Samudayab, t h e
having
two

aggregate, all objects. mq&P, Ubhaya-hetuke, causes, namely the external and the internal. w@, Api, also.

T J PADA, I Z T ADHIIIARAFA, Szl. 18.

cllPlfif: Tat-apl.apti&, there

the world

is non-establishme~~t of that.

'There is not proved

order.

18. Even admitting that the whole aggregate has as its cause these two classes of objects, still t>hereis not explained the ~vorld-order.-191.
COMMENTARY.

T h e above theory of the Bauddhas which classifies all objects uilder two heads, one aggregate being calletl the e r t e ~ n a l ,the other internal, is not sufficie~lt to explain the world order. Because all aggregates are unintelligent and there is no permanent intelligerrce admitted bg the B;luddhas w11icl1can bring about this aggregation. tlccol,ding to the Bauddllas every tllil~g is momentary in its existence, there is no perrnar~ent intelligent substilnce, who brirlgs about the conjunction of these Slranclllas. If it be said they come together of their ow11 internal motion, then the world would become eternal, for Skandhaa being eternal, and possessing motion of tlleir own, they will be constant,ly bringing about creation. Thus this theory is untenable. The Itolder 0l the Buddhistic doctrine here says:-In o u ~ .system there is a concatenation of cause ant1 effect, b e g i r ~ t ~ with i n ~ Aridy&.
~ ~ t e . - ~ h through us AvidyA ari.ies desire, aversion, etc., which compose the ~ a i s k b r a &andha. Brom t4i8 arises cognitiorl or the kindling of the nlind which composes Vijiikna Skpndha. From this arises t h e six Beuse organs which compose the VedanB S k a ~ ~ d h n And from sellsation again arises AridyP. Thus the circle goes on.

W e Buddhists hold this theory of the circle of causation, and as this circle is not refuted by any one and is admitted by all, and as itploves like the Persian wheel, by which water is drawn from the well, so our theory is not ope11 to any objection ~ ~ a i s eby d you. Thus Avidyd produces Satimkbla, from which comes out Vijfik~a, Nanla-rGpa, the body, the touch, the sentiency, tlie thirst (triqnb), the activity. the birth, the species, the decay, the death, the gvief, the lamentation, the pain, and despondency, Note.-These areall technical terms of the Buddhists. Aridye means the idea of permanency in a thing which i s really impermsnznt, such as the idca that the flame is permanent while i t is momentarily changing. From this Avidyi arise desire,aversion, eta., Skandha arises that vague which constitute the Samskira Skandha. From this ~ a t b s k i r a consciousness which exists in prenatal condition, and this consciousness is called Viji5&na. From this Yijaina arises the four elements earth, water, flre and air, which co. s t i t u k t h e body of all beings, and this is called NBma. From this NPma (the four elements) a r e formed t h e bodies of all beings and which is called ROpa, because the bodies are either black or white. This embryonic body is called Nima-Kapa. The embryo then develops the six senses called the sakkyatana. From these senses, by their mutual contact, arises sparla, toueh or contact, with external objects. From this contact with external objects arises feeling or Vedanl. From this Vedanl arises desire or thirst, whence successively

a r k UpBdBns, etc., mentioned above. Thas goes on this eternal cyclo of cawation, BOP further explanation see note t o the next sbtra.

This theory is refuted by the author in the next sbtra.

SOTRA
I

11. a. 10.

ltara-~tara,mutual, one another. Pratyayatvat, because of being the cause One being the cause of the other. The word Pratyaya here means the cause. fi lti, thus. % Chet, if. m % q r q Utpatti-mattra, merely production, of the origin merely. Nimittatvat, because of there being efficient cause only,

19. If it be said that the world is by the mutual causality of Avidya, etc., we say no, because they are merely the efficient causes of the immediately subsequent links.-192.
COMMENTARY.

If you say that tbis aggregate or the world is formed by the mutual causation of Bvidyk and the rest, a s described above, we say it is not so. For y o w link of causation explains only the origin of the subsequent from the previous. It only explai~lshow VijiiCna arises from Salfisklra, etc. 'It doea not explain how the aggregate is brought about. An aggregate Sangllritrr always shows a design, and is brougiit about for the purposes of enjoyment (A Sahghdta like a house may be explained to have been produced by a putting together of bricks, mortar, etc., hut they do not explain the design). You G ~ Y that there is no permanent A t m ~ . Your Atmii is ~nornentaryonly. F o r sllch a momentary soul, there can be no enjoyment or experiencing. Because the enjoying soul has 11ot produced the merit or demerit whose consequences i t has to enjoy. It bvas produced by another momentary soul. Nor can you say the monlentrrry soul suffers the results of the acts done by its ansestral soul, for then that ancestral soul must be held to be permanent, and not momentary, and if you hold any mu1 to be permanent, yon give u p your theory of the momentariness of everything. But i f yon 11old everything to be impermanent your theory is open to the objection already made. Hence t h e theory of the Saugatas is untenable.
NOTE.-The series beginning with Nescience comprises t h e following members :Nesaience, impression, knowledge, name and form, the abode of the six, touch, feeling, desire, activity, birth, species, decay, death, grief, lamentation, pain, mental aaiotion, and the like.

Bhbya.1
---

TI
-

PADA, III

ADRIKARANA, SQ. 20.

299

The commentstora agree on the whole in their explanations of the terms of this series. The following is the substance of. the oommeut of the BrahmavidyBbhara!~a: Nesoiencle is the error of aonsidering that which is momentary, impure, eta., t o be permanent, pore, eto. Impression (affection, mdtskBra) cotnprisee desire, aversion, eta., and the activity oansed by them. Knowledge (vijfiBna) is the self-consoiousneas springing up in the embryo.-Name and form ie the rudimentary flake--or bubble-like condition of the embryo. The abode of the six (gafldgatana) is the fnrther developed stage of the embryo in which t h e latter is the abode of thesix senses. Touch(spada) is the sensation of cold, warmth, etc., on the embryo's part. Feeling (vedans) the sensations of pleasure and prlu reaultlug therefrom. Desire (trig!~P) is the wish to enjoy the pleasurable sensations m d to nhun the painful ones. Activity (updddna) is the effort resulting from desire. Birth Is t h e passing out from the uterus. Species (jkti) is the class of beings to which the new-born creature belongs. Decay (jar*). Death (maravam) is explained as the condition of the creature when about to die (mnmurqa). Grief (aoka) the frustration of wimhw cotlnected therewith. Lament (parivedanau~) the lameutations on that account. Pnln (duhkha) ia such pain as is caused by Che flve senses. Durmanas is mental amiation. The 'and t h e like ' implies death, the departure to another world and the sabaeqnent n t a m from there. (Dr. Thibaut.)

~ O T R A11.2.20.
0

* ~ ~ ~ $ M ~ ~ III I I ?
Uttara, i n thenext, lu the subsequeet. Utpade, on the origination, on the production. q Cha, and. *m POrva-nirodhal, because there is rtoppage or cessatioa of the preceding.

20. There can be no causal relation between avidyl and the retrt, because when the subsequent is produced the preceding one ceases to exist.-193.
COMMENTARY.

I n this SQtra the author criticises the view that AvidyA, etc., i3ive riw t o the terms in their subsequent wries. He stlotr7sthat AvidyA, etc., cannot stand even in causal relation to the next tern1 in the series. The Buddhists being the upholdere of the doctrine of momentary existence of everything, admit that when a thing comes into existence in a subsequent moment, the thing that existed in the preceding moment has totally ceased to exist. An effect produced in a subsequent moment is the result of the total destruction of the cause that existed in the preceding moment. T h i ~being their doctrine, the series of Avidyi, etc., cannot stand to each other in the relation of cause and effect. For the cause having totally c e m d to exist cannot stand in the relation of the originator to the effect which comes into existence in the subsequent moment. Because we always perceive that the cause subsists in the effect as the thread subsibts in the cloth. But the Buddhists hold that existence originates from nonexistence, for they maintain that the effect cannot manifeat without the

300

V E D A N T A - S ~ T R A S . I I ADHYAYA.

[Govinda

destruction of the cause, the tree ca~inot appear until the seed is destroyed. T h i s view is next refuted by the author,

m3, Asati, if there was non-existence, if the effect originates from the noo-existence of the cause. m - i Prattjfi~, admitted principle. Uparodhab, contradic~ion. t & ~ q a Yaugapadyanx, ~ slrnultaneousness. v, Anyatha, otherwise.

m:

f the cause ceases to exist when the effect mani21. I

fests itself, then there results contradictioii of the admitted principle that the universe is caused by the Skandhas. Otherwise there would arise simultaneousness of the cause and effect.-194.
COIMMENTARY.

T h e admitted principle of the Buddhists is that the world originates from the Skaodhas. If, therefore, it be said that an effect lnay originate even w b e r ~the cause is totally non-existent, then it mould contradict the admitted principle. Non-existence being present everywhere, a n y t h i n g mill arise anywhere, always. If, however. i t be said that the antecedent ~nomentn~ existence y of thecause lasts so long a s the effect does not originate, then we are landed in the other clificulty, namely, the cause a n d the effect exist simultaneously together, for the cause woultl then remain in the effect. This woiild also go against the accepted doctrine of t h e Buddhists that everything is momentary merely. Therefore, i t follows that the effect does not originate from nort-existence. T h e author next refutes the tenet that there can be absolute annihilation of the sobstance. T h e Rucldhists hold that substances like jar, etc., totally cense to exist like the fla~ueof the lamp. Tlie author disproves this theory next.

sir~ta Ir. 2.2%.

& . $ . g q , Pratisari~khya (dzst~.uclion) depending upon the volition of soillc ~ (destruction) not depending upon con;ctous entity. ~ o f i r &A-pratisafilknyrl, any voluntary agency. Rh:, Nirodhah, destruction, cessation. wR: Apraptih, uon-establishment, #)on-demonstration. M * q & Avict~hed~t, because there is, no complete interruption.

Bhi2sya.l

II PAD& III ADHIKARAYA, Sd. 22.

301

22. Nor can there be established the two sorts of destiuctions, the volitional and the non-volitional, because there is never any complete interruption.-195.
CONMENTAR Y.

Pratisamkliyi-nirodha is the destl.uction of things dependent upon the volition OE some conscious agent. Thus when a Inan says I shall destroy this jar and takes a hammer and reduces it to pieces. The other form of destruction wliich is non-dependent on the will of any sentient agent is called Aprstisamkh~l-nirodha. These two, together with ilk&& or space, which is defined to be the absence of all obstruction or covel-ing are the three kinds of non-ontities believed'by the Buddhists. A destruction like this is called Niranvaya Vinlda or absolute destruction or Niruplkhya &onyam or total void. Everything else is lnomentary only. As is found in the following aphorism. " Everything which is an object of aonception other than these three (the two sorts of Nirodlm and akada) is te~iiporaryand composite." The anthor will refute later on the theory that i k ~ d a i s a non-entity. At present he refutes the wrong doctrine of the two sorts of nirodha. These two sorts of nirodhas cannot be established or are impossible because (Aviclihedz%t), on account of the absence of interruption. An object which is existent cannot be absolutely annihilated, for the words origination and destruction of a substs~lce really mean only change of condition of the substance. I t only undergoes modification or a change of condition, but the substance is a unity and remains permanent. You cannot say that when a candle is burnt out, it is totally annihilated. As we find in other cases that destruction is only a change of condition, we can easily infer that in the case of the candle also there can be no total destruction.
Note.-It is no longer a matter of interence now, but a, positively proved fact that when a candle burns out, it is not lost, but undergoes a change of condition. The drst experiment shown in Chemistry i s generally to prove the proposition that substance can never be aonihilated.

We do not certainly perceive the calldie whenit is burnt out, but the materials of which it consistetl, continue to exist in a very eubtle state and hence they are imperceptible. If there were the absolute annihilation of even a single real substance, then in the next moment yay will gee the whole universe reduced to annihilation, and you yourself will not exist to see it. Consequently absolute anhihilation is an itupo&bility and cannot be proved.
1

Note.-The following extract from Dr. Thibant's Vedanta Sdtraa, S. B. E., Pol. 84, page 410, explains the reasoning of this Sdtra very clearly :A series of momentary existence constituting a cbain of cansea and effects can never be entirely stopped ; lor the last momentary existence must be snpposed either to produce ita effeat or not to produce it. I n the former case the seriw is continued ; the latter alternative would imply that the laat link does not really exist, since t h e Banddhas define tbe sattP of a thing as i t s eansal eilicieucy (cp. 8 a r v a d a r b n a s ~ & ~ m h a )And . the non-existence of the last link would retrogressively lead to t h e non-existence of t h e whole aeries.

The author next refutee the notion of release as entertained by the Buddhists. ~OTRA 11. 3. a .

a S r n ~ ~ $ ~ 11 1 4 14311 4
Ubhayatha, in either case. q Clla, and. &q Dosat, because there are objections.

23. In both cases there are objections and hence the very idea of release i s n o t established.-196.
The word 'not' is understood in this and the three subsequent sCltras from the sfitra 11. 2. 19. The Buddhists define Mokgha or release to be the cessation of the series of Avidyl knd the rest,, which constitute the world cycle called SamsBra. Does this release accrue from direct bowledge of the truth or of itself? It cannot be the first, for then the acceptance by the Buddhists of the form of destruction called Apratisankhyl-Nirodha would be useless ; nor can it be the latter, for then all the disciplines and methotls of ineditation laid down by the Buddhists become useless. Thus their teaching cannot stand the test of reasoning, and in this system release can never be established. The author next refutes the doctrine of the Buddhists that Aklia is &solute non-entity.
&TRA 1 1 . 2. 24.

m* Akade,
also.-19 7.

d - s i 1 ~ 1 3 9 1 1
q Cha, and.

in the case of Akada or space or ether. vides sat, because of no specific dxfference.

25. The tenet of the absolute non-existence of Akdsa is also untenable because there is no difference in this case
COMMENTARY.

The doctrine that space is an absolute non-entity is not tenable.

why do you say so ? Avidecht, because there is no difference in the case ,

1
1
I

a
I

i"

of Akl& from any other kind of substance which is fin object o E percep tion. We perceive space when we say "the hawk flies in space." The space, therefore, is as much a real substance, as the earth, etc. As we know the earth by its quality of smell, water by its quality of taste aud so on, so we know from the quality of being the abode of objects, the existence of space, and that it llaa the attribute of Sound. Thus Aka& is a real substance and not a non-entity. You Buddhists also say that air exists in Ak~da. If Akbda mas totally non-existent, what would be the receptacle of air ? Nor can you say that space is nothing but the absence of any occupy i ng object. This also cannot stand to reason Consequently ;hki%dais not a negative substance of the logicians. The logicians hold that absence or AbhLva is of three sorts.--PrAk-abhAba, prior nonexistence, as the nun-existence of the jar before its beiug made by the potter, second Pradhva5t.a-ablldva, or absence by destruction, as when a jar is broken into pieces, third Atyanta-abhiiva, absolute non-existence, as the horn of the hare, which is absolutely a fiction. A k ~ d ais none of these three kinds o E absence. If a k ~ d a be a non-entity, then the whole universe would become devoid of space. For if you say that akida is nothing, but the absence of c o v e r i ~ ~ or g occupyil~g body, then it can not be the covering of earth, etc., und if Akkda is non-pel.ceptible, because there is an occupying body like earth, etc., then wo are lantled into a poeition that the whole universe is without space, because sometl~ing or other exists everywhere. If you say that Akida exists then there would be non-perception of earth, etc. Thus on neither view the definition of Aka& given by you is tenable. /
Note.-Nor is i t possible to hold that Space is nothing else but the non-exlstenoe (abhPva) of earth, and so on, for this view collapses as soon a s s e t forth in definite filternatives. For whether we define Space as the antecedent and subsequent non-existenae of earth, and so on, or as their mutual non-existence, or as their absolute non-existanae -on none of these alternatives we attain the proper idea of Spa,ce. If, in the tlrst place, we define i t as the antecedent and subsequent non-existence of earth, and so on, i t will follow that, as the idea of Space can thus not be connected with earth and other things existing a t the present moment, the whole world is without Space If, in t h e seoond place, we deflne i t as the mutual non-existence of earth, and so on, i t will follow that, as such ~nutnal non existence ;inheres in the things only which stand towards each other in tho relation of mutual non-existence, there is no perception d Bpaoe in the intervals between those things (while as a matter of fact there is). And, in the third place, absolute non-existeuce of earth, and so on, cannot of course be admitted, and as non-existenae (abhfva) is clearb conceived as a special state of st~methiug actually existing. Space even if admitted to be of the natnre of abhfva, mould not on that account bo a futile non-entity (something ' tuchcha ' or ' niruphkhya.') (Dr. Thibaut.)

I
I

304

VEDANTA-SUTRAS. N ADBYBYA.

[Govinda

e: Anu-smyiteb, because of the memory, or recognition.

COMMBNTARY.

W~+~BTII

P I

I \ C II

i Cha, and.

25. The fact of memory or recollection also proves that things are not momentary. -198.
Anusmritih or remembleance is the idea or cognition of what was previously perceived. I t is also called recollection or recognition. In recollection ws recognise the thing that was perceived in the past, and assert about it, 'I this i9 the thing that was seen before." This at least pqoves that the person who recollects cannot be a momentary thing. Therefore, all things are not momentary. You cannot say that this recognition of the thing, is only the recognition of similarity, as when we say " this is the Ganges" or " this is the flame which we saw before." In the case of the Ganges ar~dthe flame, no doubt, it is a false assumption to say, it is the =me as it was berfore, for the water in the river is not the =me, nor the articles which coilstitute the flame. h their case, there is no oneness of the object. The perception is merely of similarity. Rut unlesa there be one permanent knowing subject, who can perceive the similisrity, in the past with the present, he cannot assert " t l ~ i sis the Ganges or this is the flame which was in the past." In other words, the knowing subject must be permanent and not momentary. It rnay be possible, that sometime doubts may arise as regards an external object, and one may not be able to assert whether4t is identically the same object which was perceived in the past or# something similar to it. But with regard to the Self, the cognising subject, there can never arise any such doubt " whether I am the same who was in the past." For it is impossible that the memoiy of a thing perceived by another ehould exist in one'e own self. Nor can you say, that there is unity of succession, and that one impression vanishes after giving birth to a similar impression, and this current of impressions gives the notion of unity. For if succegsions of impressions are identical with the precedii~gones, then it practically comes to the same thing as the admission of a permanent chain of similar impressions, and this permanent chain may well be called &m&, and thus it would also refute the Buddhistic theory. But if it is not admitted, then the fact of recollection or remembrance cannot be explained. Moreover, what do you mean by " momentariness "? Do you mean by it that which is related to a moment, or that which originates or is destroyed in a moment ? It cannot be the fimt for even a permsnent object must be related to I+

moment, for many moments must pass over it. Nor can it be the second, for we do not perceive objects coming into existence in a moment or vanishing in a moment. Thus the theory of momentariness of all things is refuted. These very arguments refute also the theory of Dri$tisrigti. For this theory, which posits that creation is constant and going on at every moment and depends upon one's seeing it, is only the theory of momentariness in another garb. Consequently thinga are not momentary. The author next takes up the theory o E the SautrBntikas and pmves ite untenableness. They maintain that objects leave their ideas in our consciousnesw-ideas of their having certain colour, form, etc., and though they may vanish and exist no more, they exist in our consciou~nessas ideas, and are inferred as such. Therefore, the ideas are only ;existing things, and their manifoldness is caused by the manifoldness of external &jects. This view is set aside in the next Satra.
S~TRA 11.2.26.

Na, not. rm: Asatab, of the unreal, of the object which is destroyed and no longer exists. Adristatvat, because it is not perceived or seen.

26. Of that which no longer exists, there can be no persistence in cognition, because it is nowhere seen to be so.-199.
COMMENTARY.

The Sautrkntikas hold that a thing that has perished imparts its form to the cognition, and on the foundation of that form, yellow colour and so on, the thing itself is inferred. The special cognitions, such as yellow colour, etc., cannot be the forms of things that have perished, and exist onlyin cognition ; for we never see it la actual reality. When the s u b stance perishes, the qualities that inhere in that substance perish along with it. We do not see the qualities passing over to another object, the substance itself is gone. Nor can you say that objects like jars, etc., are merely inferences and have no real external existence. When a person sees a jar, he says " I see the jar," he does not say " I have the id= of a jar in my mind, and I infer there must be sotnethirig outside of me which T call a jar." For this kind of idealistu is contradicted by the very pronouncement of our consciousness, which declares that the jar exists o u d d e . This is a special objection to the Sautrantika theory. 11

follows therefore that the existence of jar, which is an object of perception, is not inferred from the idea of jar forn~ed in our cognition. Such existence is intuitively given by tile very fact of perception. Tlle author next shou,s a comtnon defect which taints both these theories of the Vaibh&sikasand the Sautriintikas.

0 8 Udasinanam, of persons who are perfectly indiffe~ent and no"-active. Api, also q Cha, arrd. ppg Evam, thus. m: Siddhih, accomplishnlent.

27. If things were all momentary, then even persons who are non-active, mill accomplish all their objects without any exertion.-200.
OOMMENTAFtY.

It things originate from non-existence, because every thing is momentary, then peruons who never exert will accomplish their objects by their mere lazinescr, because e f f e c ~ are produced without any real cause. In the theory of unireraal momentariness, the thing does not exist in the next moment, and so there can be no effort to attain a thing desired or to ward off a thing not desired, for there would remain no mo~ive for such exertion, because the good things would be obtained without exertion, and evil warded off similarly. A believer in this doctrine would never exert either to attain heaven or release. But the Buddhists, however, are inconsistent in their actions, for believing in the momentarinese of all objects, d ~ e y still exert for bjokp. A s a matter of fact, every oue believes that in order to attain an end he must employ appropriate means and exert properly. Consequently these two schools merely tend to delude mankind. For they lay down practices for the attainment of heaven, arlrl final release for souls which in their theory ere momentary, and believing that entity can arise from non-entity, they still exert for the realisation of their objects, and as if they believed that the world originated not from a non-entity, but from the Skandhas which (according to them) are real substances. Their theory being thus self-contradictory deserves no serious cor~sideration.
Note.--This refutation of the Vaibheika apd the &utr4ntika system proceeds upon a misconception of the true doctrine taught by these schools. They are not so absurd nr the Brhhmanical commentators have made them out. I t i~ very doubtful whether the S h t m themaelves refer to these doctrines, for they do not employ any words which can lead to the existence of these dwtrinea BPdsriyapr wrote long before the rim of these

modern Buddhistic schools and i t is not likely that he would have rcferred to them. If the Sfitraa are interpreted as referring to these schools which arose in quito historical times-some flve hundred years after Christ. then we are faced with tho dil3lcalty of warning that BMarOyana wrote after 600 A. C.

Adhikarana IV.- (Yog6cMra theor3 considered).

The Vaibhffsikas and the SautrLntikas being thus refuted, now come forward the YogLchbras. They say that the Lord Buddha assumed the existence of external things, and in his system of Vaibhlsika and Sautrlintika h e showed the relation of those things with thought, merely out of deference to those weak-minded disciples of his, who were attrlched to external things. As a fact, the Lord did not believe in the reality of the external world. His higl~estdoctrine is represented by the YogbchBra system, according to which the VijiiLna Skandha or cognition alone is real. According to this system, an object like jar, etc., which is perceived in cognition, is nothing more than cognition. The Vijdlrla modifies itself into the form of the object. You cannot say that without external objects the ~vorldly business cannot be traneacted, for to this we reply that in dream also there are no external objects, and still all activities are performed with the thought objects. Even those who believe in the reality of external objects, have to admit that those objectv are cognised in so far a s the mind becomes lnodified in the shape of those objects. If it were not so, there would not arise p111.ases like ' I know the jar, I know tbe cloth.' Thus all worldly activities can well g o on with mere cognition, and all practical thought and intercourse are rendered possible by cognition alone. What is then the necessity of assuming an external object corresponding to these ideas ? Nor can i t be objected that thoughtforms of internal cognitions being very minute and subtle, cannot have the form of the large and big t h i ~ ~ glike s a jar or a mountain. But a little consideration will show that we cannot object that how can a small t h i n g like the mind contain big things lilzc these. Mind or idea itself is t h e power of illumination. It, illumines or shines forth, it has a form and because it llas a form i t has the possibility of shining forth of the mind is no in the shapes of all these objects. (And the s~nallness reason against its containing large objects, for a srnall object like the retina of the eye contains within it all the visible external world). Says the objector, iE there were no real external objects what causes the mind to assrune the manifold shapes? To this me reply the mmd assumes different shapes owing to the different VBsanLs or desire-impressions

submerged in it. (Just as these VBsanbs or desire-impressions left i n the mind create the dream world in sleep, so the external world in the waking consciousness is also the result of the Vdsanls). The manifoldness of cognition is thus caused by the mauifoldnl~ss of the Vbsanbs, and this we can easily find out by a little thinking. For wherever there is V&san& there is a change of mental form, corresponding to the VPsaoii, but whenever the series of VLsanRs are stopped, the mind also stops. Moreover you also admit that the cognition and the object of cognition are always co-existent, and that the act of perception is one. We never see an object without the corresponding conception of it, consequently there is no necessity of admitting the existence of an external object corresponding to the internal idea. But as a matter of fact the object of lcnowledge is identical with cognition, and is not separate from it. We are conscious of only one fortn, namely, the idea, though t h i ~ idea appears to us at the same time as an external object The latter, however, is an error. And since we are always con&ious of ideas and things together only, it is useless to assume that 'the thing is solnetKing different fro111 the idea. - Thus the ideas only exist. (Doubt). Now arises the do~tht,is every thing nlerely an idea, and is it possible to hare practical thought and intercoui-se without external objects, just as it is done in dream. (Pdt-va-pakga).-YogiichOras say, a11 practical purposes are well rendered possible by admitting the reality of ideas only, for no good purpose is served by the additioual asst~mptionof external objects corresponding to internal ideas. (Siddh&nto).-The external world really exists as is shown by the author in the next Siitra.
S ~ T R A1 . 1 . 2. 28.

1 Na, not. qqq: Abhavah. non-existence of the external things. ~p&: Up;,labdheb, because they are perceived, because we are conscious of them.

28. The external things are not non-existent, because our consciousness bears testimony to their existence.-201.
COMnfENTARY.

As it is the consciousness alone-by which we judge the existence or the non-existence of a thing, we must admit that the external things are existent, because our consciuilsness says they are existing. Moreover the very words we use show that we admit the existence of external things.

We say "the knowledge of a jar," a sentence which assumes that knowledge is different froin the jar.. No theory is worth consideration by the wise which goes against the testimony of one's consciousness. The Yog~chars may say " I do not a E r m that I have P O consciousness of an object, 1 also feel that the object appears as an external thing, but what I affirm is this, that I am always conscious of nothing directly but of my own ideas, and hence the so-called appearance of the external things is the result of my own ideas." To this we reply that the very fact of your consciousness proves that there is an external object giving rise to the idea of externality. (" That the outward thing exists apart from conscionsness, has necessarily to be accepted on the ground of the qature of consciousness itself. No body when perceiving a post or a mall is conscions of his perception only, but all men are conscious of posts and walls and the like as objects of their perception. " Dr. Thibaut.) Idoreover in the sentence ' I know the pot ' there are three things given, the knower the "I," the knowledge and the object of knowledge. The verb to know is an active verb requiring an agent aa well as an object. The whole world believes it so and makes others believe it also. Therefore, to say that there ia only knowledge, but no object ot knowledge, is merely to court ridicule and derision. Consequently it is established that a n object is separate from knowledge. Says an objector, " if a jar and the rest are separate from the knowledge of them, how is it that this knowledge arises in cognition." If you say that it shines forth in conuciousness, then by the knowledge of the olle jar we ought to lcnow every thing external, for all external things have the commorl attribute of being different from knowledge, being tlle other. ~f one thing which is non-know!edge is known, every non-koowledge must be known. To this me reply, it is not so. All external objects, no doubt, have this thing in common that they are different from the percepient subject. They all come under the category of non-self or object. Certainly, we know every thing as non-self by knowing one non-self. That is to say, the general relation of the non-self to the self, is known by knowing oae non-self. But there are many non-selves and their special relation to the self are different; one object is yellow, another is red and it cannot be mid that the knowledge of the yellow object i s the same as that of the red object. For yellowness and redness are two different ideas altogether, and there must be two externai objects to give rise to two different ideas. Ideas and things certainly are concomitant, they always go together. But this concomitance illstead of proving that things are unreal and that

ideas only are real, proves just tlse contrary. For the very fact that they go together shows that they are different thitigs and not one. Moreover, the Lord Buddha, wliile denying - the reality of external things adniitted the separate existence of the external world For he sags ' the form which is perceived internally appears like au external object. ' He uses the word 'like' an external object, which shows that 110 admitted the reality of the exter~ial objects. Otherwise he would not have used this word. For no one inakes a co~npsrison with a tliing which is absolute unreality. No one says he is like the son of a barren wonian, or like the mare's uest.
Note.-The following quotation from dankara is clearer :-"No body when perceiving a post or a wall is conscious of his perception only, but all men a r e conscious of posts and walls and t h e like as objects of their perception. That such is the couscioosness of all men, appears also from the fact t h a t even those who contest t h e existence of external things bear witness to thoir existence when they say that what is a n internal object of cognition appeam something like the external. Ror they practically accept the general conseiousness prhich t m t i a e s to the existence o f an external world, and being a t the same time anxiow to refute i t they speak of external thiuga a s "like something external." If they air\ not a t the bottom of their hearts acknowledge the existence of the external world, how could they use theexpression" like something external." No one sags, " Vi?uumitrs app-rs like the son of a barren mother." I f we accept the truth a s i t is given to us in our conebiousness, we must admit that t h e object of perception appears to us as something external, not like something external.

Now the author refutes the the017 that external objects need not exist at all, because all different ideas can well be explained as originatillg from Vfisanss without the necessity of believing in the real existence of any external objects. The opinion of the Yog2chBras is that all practical thought and intercourse are possible without assuming the existence of things, in addition to the ideas. As in dream a person has intercourse and practical communication wit11 other things and objects, while they are nothing bat his own ideas, similarly in the waking state also, without any external things, the manifol(i11essof ideas may be explained through the VAsanA. This view is refuted in the next SGtra.

Vaidharmyat, on account of difference of nature. v Cha, and. rest, i t . , like hypnotic suggestion, mirage, illusion.
q Na, not.

e, Svapnadivat, like dreams and the

29. The ideas of the waking state are not like those of the dream state, because they are of a different nature.

-202.

COMMENTARY.

I n the dream state and i n the state of reverie and hypnotic suggestion there are no external objects like jar, etc., and all experiences therein and ditferent ideas are caused ~nerelyby one's own consciousness, and not by anything really outward to the person dreaming, so also it may be i n the waking state. This view is not possible, because the ideas of the drearning state are different from those of the waking. Tlie objectr of the dream state have not the aalne characteristics as those of the making state. T h e objects perceived in dreani are uliernories of waking experiences. I n the waking state they are perceptions and not memories The objects in the dreaming state iustantly change their Fortus and are found to be unreal, as soon as a rnan awakes from sleep. In other words, the dream objects are sublated by waking co~isciousness. On tho o t l ~ e rhand, the objects perceived in the making state do not clrange so instantaneously. Even after E years, thoy will have the snme appearance H now. Moreover, hundreds o we never liave the conscio~~sness o E their being unreal. They are never True, rve have said above, that things perceived in dream are sublabed. mere mernorles, but this is only a partial statement of fact. The true opinion of Bidariyana is that the supreme Lord really ovates objects in the dream state, and makes the soul experience them. They are, therefore also real, only the difference is that tlle Lord creates them for a temporary purpose and for a particular soul only ; while the external world He has created for all souls and for the Cos~nicperiod, and given them greater fixity. This opinion mill be fully expoucded in the Sdtra IIL. 2. I., where he mill show that all dream objects are also creations of the Lord and not of the soul. The author now refutes the view that manifoldness of ideas can be explained by the ma~lifoldness of Vbsanls without the assumption of external objects. SGITRA 11. 2. so. t

q Na, not. m: Bllilvah, existence ofmere ideas without corresponding things, or existence of mere VBsanB;. ~ 3 q f ~ iAnupalabdheh. 9: because they

are not perceived.

30. The VBsanBs do not exist without corresponding external objects, because it is never so perceived in experience.-203.

312

VEDANTA-S~TRAS 11 . ADHYAYA.
OOMMENTARY.

Govinda

VAsanas can have no existence according to your theory, for you hold that there are no external objects. We know that VRsanLs are produced by external objects ; where there is no external object there is no VBsanS. This is demonstrated by the rule of identity aud difference., We never see any VAsanh originating without any external object. The Yogbhtiras cannot explain how the VhsanBs originate. And as they do not believe in the existence of external objects, they cannot explain the existence of Vasanis even. According to their doctrine, the existence of Vdsanb is impossible, as they do not adrnit the perception of external things. The variety of V ~ s a n i sis caused by the variety of external objects, according to us. Vksana is really a kind of mental impression or Sathskilra. 'I'his Sa&sk&raor impression cannot exist without some pernianeut substratum, in which it may inhere. But the Yogacharss do not believe in any permanent substratuni, hence for his reason also tlreir so-called VAsaniis or mental impressions cannot exist. This the anthor shows in the next SQtra. S~TRA 11. a. 81.

a&wmi1191s1

\r

II

m l q , Kp~ikattvat, because of momentariness. q Cha, and.

31. The VBsanbs have no permanent substratum, because of their theory of universal momentariness.-204.
COMMENTARY.

The word ' Na' is understood in this S a t r a from the preceding According to your theory there is no permanent substratum in which VBsanlls may inhere. For you believe that everything is Womentaiy. Accordiug to you, the external ideas that we have during an eerth life (Pravyitti Vijiirina) and the Cosmic ideas which cease only the cessation of a world period or Pralaya (A-laya Vijiilna) and which exist in the Monad are all momentary. Thus there tieing no conscious self which is permanent in past, present and future, it is not posaible to have remembrance, recognition and so on, which are subject to mental impressions dependent on place, time and cause. All these VBsanhs, memories, and thoughts, practically presuppose some absolutely unchangeable Self or principle, equally connected with the past, the present and the future. Con~equently this VijiiBna-mktra-vAda is unworthy of further consideration, for i t csn~lot explain how the V;isanEls can exist without a permanent substratum, and how they can be manifold in the absence of that uubstratum.

Bldqya.1

II PAUA, V ADHfKARANA, Sd. 31.

313

Adhikaranu V.-(M~dhyamika theory refuted).

The YogLchbra being thus refuted, now comes forward the MLdhyamika who holds the doctrine of universal void. He says "The Lord Buddha admitted the existence of external objects aucl of ideas, only for the sake of those less intellectual pupils of his, who could not at once grasp his real doctrine o E universal void. All the preceding theories of the momentariness of thingfi atid ideas are so many concessions to these, and may be considered as rungs of the ladder leading to this theory. This is the real doctrine of the Lord, and as a matter of fact, neither the external objects nor the ideas exist in reality. 'Cl~eonly reality is$iinyam, the Great Void and the reaching of t h i ~nothingness constitutes Release or Mokcja. This is the true secret taught by the Lord and it is proved thus :-&nya or nothing is self-existent and self-proved, because no cause need be assigned for its prodnction. It is ollly a thing, which exists, that requires a cause to explain its origination. But No-thing requires no such cause or explanation. Further a thing which is (Sat) must originate either from some sxistertt thing or not. It cannot originate from a thing which is existent or from a being, because we do not see a tree to originate with sprout, leaves, etc., so long as the seed is not destroyed. ~t is only when the seed is destroyed, that the tree originates. Thus a Sat or a thing cannot originate from a being. Nor can it originate from a non-beiug (Abhbva), for we do not see the origiuatiot~ of tree, sprout, e t c , from a seed which has been roasted. Si~nilarly, no-thing can originate of itself, for then it would be dependent upon atmd which would be s useless assumption. Nor can any inotive be assigned for a thing from it-self. Nor can it originate from anything else, for then it would follow that any tliillg might originate from any thing, for all things alike are other things. Thus there being no origination, there is also no destruction. Therefore the words like Origination, Destructio~l,Being. NOR-being are mere illusions and the only reality is the Qiinyam. (Doubt.)-Here arises the doubt. Is it true to believe that k!&nyam is the only reality or is it not ? (P&wapaksa).-The stinyam is the on1y reality because it is selfpl*oved while other things baing based upon illusion have no real existence. The Oreat Void constitutes reality. (Siddhdnta).-The &inyam is not the reality as is shown in the next Sfttra.

9 I1 1

Sarvatha, in every way. P'-: An-upapattep, because of the irnprobablity, because of its not being proved. v Cl~a, and.

32. The doctrine of the Void is in every may unproved .-205.

COMMENTARY.

The word ' Na ' is understood in this Siltra. What is the &inyam of yours, is it a being or a non-being or both being aod non-being ? I n any may, you canilot establisl~your doctrine. If you say it is a being, then you give up your position and admit that &inyam is a being ; i l you say it is a non-being then yonr declaration amounts to this, that you establish that eve] y thing is nothing. But you must admit yourself to be a being and your reasoning also to be something, and not nothing and this also contradicts your theory that all is nothing. If you say it is both being and lion-being, tliell it also contradicts your ow11 theory a ~ ~ d lands you into undesirable results. Moreover the means of knowledge by which dbnyam is to be proved must a t least be real and must be acknowledged to be true, for if such means of knowledge and argument* be themselves nothing, then the theory of nothingness cannot be established. And if those means and arguplelits be true, then something certainly is prqved, and then also the theory of universal nothingness is disproved. Thus &nyav&da is disproved in every way. Tilus it is to be inferred that the Lord Buddha taught these three self-contradictory doctrines in order to delude the world. At one time he teaches the reallty o E the external world, next the reality of ideas only, and lastly general nothingness, and thus he has made it clear that his object ma3 to delude the Asuras. The doctrine of the LokLyatikas or materialists, being perfectly futile, the author of the Satras has made no attempt to refute them. Thus the Buddhistic doctrine being refuted, its sister doctrine the MLyfivhda also stands refute?. The doctriue that creation depends upon perception (Dribti Srigtiv&da) and the doctrine that the creation is an illusion a s the illusion of the snake in the rope (Vivarta-v&da) have also this in common with the Buddhistic teaching, that they also believe the things to be momentary. Hence the refutation of Buddhism refutes these theories also.

Adhika~.a?ia VI.-The

Jaina theory examined.

Now the author shows the faults of the Jaina theory. The doctrine of the Jaiilis is that substances are of two kinds, Jiva or souls a n d Ajiva

.a

or Non-souls. The JZva is sentient, and intelligent, has the size of the body which it occupies, and has parts or merr~bers. The Ajiva or NONSOULS are of five kinds, namely, (I) Dharma or Xerit, (2) Adharma or De-Merit, (3) Pudgala or Bodies, (4) KLla or Time and (5) A b h o r Space. Dharma or Merit is that which causes the motion or progress. Adhama or De-Merit is that which canses the stationariness of a thing. Both these are all-pervading. The Pudgala or Body is that which possesses colour, smell, taste and touch. I t is of two sorts, namely, Atomic, and Molecular or compounded of Atoms. Air, Fire, Water, Earth, Bodies of Creatures and the various planes or Worlds are Compounds and not Atomic. The Atoms, which are the causes, are not of four sorts,, but of one nature. Througli a modification of their nature, they assume different forms like earth etc. Tirne is a particular Atomic substa~~ce, which is the cause of the distinction of past, present and future. Space is one, infinite and is that which contains others and has dimensions. These six substar~ces (the J i r a and the five non-Jiras) are called Dravgas and this world consists of them. Among these, with the exception of the Atoms, the remaining five are called Asti-klyas. Such as the Jiva-Asti-kffpa, the Dharma-Aati-kkya, the ~dharma-Asti-khya,the Pudgala-Asti-kAya aud the Akgda-Asti-kbya. The word Asti-k&ya denotes, the substabce that occupies different parts of Space. I n otl~er words, any space-occupying substance, may be called a? Asti-k&ya. The Jainas describe seven categoriee, which are l~elpful for the purposes of the release o E the Souls. They are these substances arranged in a different order, nanlely (1)Jtva or Soul, (2) Ajiva or Non-Soul, (3) Asrava or inflox or channel, (4) Nirjara or hinderance or obscuraor decay or exhaustion of passions, 15) San~vbra tion, (6) Bandha or bondage, and (7) blok<$a or release. Alllong these, the Jiva ]\as already been defined, namely, the substance 1vhic11has Itnowledge, etc., as its qualities. A j h a or Non-Soul is every thing which is the object of enjoyment of the Soul. The asrava or channel is that through which the Soul flows towards the external objects ; it is the channel of communication between the Soul and the world, in other words, the senses are called Soul. The Samvitra or the obscuration are indiscrimination, want of dispassion, etc., which hinder the opposite attributes of discrimination, etc. Nirjara or exhaustion is that which destroys totally or which exhausts the source of lust, anger, etc., such as austerities, like plucking off of hairs, sitting on hot stones, etc. Bondage is the current or cycle of birth and death, caused by eight kinds of Karmas. These eight kiuds of Karmas are comprised under two heads, namely, four Ghktika Karmas or particular evil deeds which obstruct the natural innate knowledge, wisdom, seeing,

VEDANTA-S~TRAS.

ZI ADRYAYA.

vigour and pleasure of tlte Jiva. Four Aghhti Karmas, which are particular kinds of virtuous acts, by which is accomplished the connection of the Soul with the Body, the wrong notion o E identifying the Soul with the Body, and indifference towartis pleasure and pain, as well as desire of pleasure and avoidance of pain. Release or Makti codsists either in remaining stationai-y ill Space above all worlds, or in which there is c o n e tant progress towards higher regions. This is to be accomplished by means of the practices taught in the Jaina scriptures. They cause liberation fro111these eight kinds of Karmas, and manifest the true nature of the Soul. Their practices are called the three jewels, namely, the right knowledge, the right seeing, and the right concinct. They establish these substances by their system of reasoning called the Sapta-bhangi-nylya, called also Syhd-v&da. (1) SyLd-asti, somewhat it is or may be it in, (2) SybdNhti, somewhat it is not or may be it is not, (3) SyOd-avaktavyah, it may be pre licated a little, or may be it is not predicable, (4) Syld-asti-chankti-cha, may be or somewhat it is or it is not, (5) Syffd-asti-chaav&ktavyah-cha,may be or sornervl~atit is and is not predicable, (6) SyBdn$sti-cha-avaktvyah-cha, may be or somewhat it is not and is not predicable, (7) Syild-asti-cha-nasti-chn-avaktavyas-clia, nlay be somewhat it is and it is uot and it is not predicable. The word 'Syld ' is an Indeclinable and has the sense of " somewhat," " somehow," '' not fully." The word " Sapta-bhangi " means that system of reasoning in whieh the seven rules are refuted (bliahga-broken). Those seven rules are (1 Existence or Sattwam, (2) Non-existence or Asattwam, (3) Sat-asattmarn or existence and not existence, (4) Sad-asadvilak?aYatvam, something different from existence and non-existence, (5) Sattve-sati-tad-vilaksanatvam, while there is existence it is different from it, (6) Assatvesati-tad-vilakganatvarn, while there is non-existence yet it is different from it, (7) Sad-asattve-sati-tad-vilakganatvam, while there is existence and non-existence, yet it is different from it. Thus there are seven kinds of theories regarding the reality of substances or world, some holding it to be existent or real, ot1iel.s holding it to be non-real, a third class holding it to he neither real nor non-real, and so on. To disprove these several theories of existence, is the object of this Saptabhangi-nyhya, or the reasoning by which the seven theories are refuted, This is neceseary everywhere, for every object is either real or Donreal, eternal or non-eternal, different or non-different and is manifold on account of these attributes. If the object is absolutely existent then it will exist always, everywhere, in every Inode and no one will

Bhbaya.1

11

PADA, V I ADRTKARAVA, 822. 33.

317

A
1

1
I

ever desire either to acquire it, or to abandon it (as no one ever desires to acquire air or r e j e t it since it exists everywhere). A thing which one already has can never become an object of acquisition, nor is it possible to abaudon it, just as gravity which is everywhere cannot be abandoned. If, however, the substances do not exist absolutely, but exist only to some extent, and sotnetimes and for some person and place and somehow, then ollly it is possible to make exertion to acquire it, or attempt to reject it. All exertions and cessation of exertion, are possible only with regard to objects whicli are not absolube existences. All objects are eitller Dravyas or different modifications of Dravyas, aud called Peryfiya. The Dravya or eubstance alone is qualified by the attribute of Satttwd or real, while Paryhya or modificatiou has tile quality of Asattwa or noa-real. Parylya or nlodification is the pasticular state in w\iicli the substance may exist. They have different conditions of pet.manency arid non-permanency, of origination and destruction, etc. The substance is permanent, its modification is imperninnent, the substance is seal, its modifications are unreal, the substance has no origin or destruction, its ~nodifications have origin and destruction. This is the theory of the Jainas. (Doubt).-These several categories taught by the Arhats, namely, Souls, Non-Souls, etc., are they reasonable or not ? (Phva-palqa). -This theory is reasonable, because it is established by tlie logic of seven paralogisms. (Siddhinta).-This is, however, not true ; every thing is not of an ambiguous nature as the Jainas hold. This is established by the nest Slitra.
S ~ T R A11.2.83.

3fi-mmqns1s1qp11
f

because of

Na, not, qq@q Ekasmin, in one substance. the irnpossrbility.

Asarnbhavat,

33. 'rhese categories cannot be established, because it is ilnpossible that in one substance there rnay simultaneously exist opposing qualities, such as real and non-real, etc.-206.
OOMMENTARY.

These categories of the Jainas and their sevellfold reasot~ing cannot because in one substance it is not possible that contradicbo tory qualities should exist simultaueously. NO one ever sees the same object to be hot and cold, at the same time. niioreover it mould be d e s e
4

to lay down rules of practice for the attainment of heaven, for the avoidance of hell, or for release ; because there being no certainty about anything, the heaven may as well be hell, and final release not different from these. Since every thing is a~nbiguous,there would be nothing to distinguisli heaven, hell and release from each other. Not only would arise the confusion with regard to objects of other world, but of this world also. If the things are indefinite, and if every thing is " so~riel:ow it is somehow it is not," then a person wanting water, will go and take fire to quench his thirst, and so on with every thing else ; for it may be that fire ia hot, it may be that fire is cold. Sirnilarly in this system, there exists not only difference between objects but non-difference also ; t l ~ u swater is not only different from fire, but it is also not different from it, and hence a man liiay desist from fire, if he mar~ts water, -when he tl~inks.of the difference between the two ; but 11e may try to use fire, as water, when he thinks of their non-ditference. Their logic, therefore, is fragile as the thread of a spider and cnnnot stand the train of reasoning. As a matter of fact, substances are definite and the means of establisl~ingtheir definitecategolies or Bhangan, and the Soul is the subject ness are the varioi~s that makes tliis definition, and the fruit of t h i ~process is definite conception. But in this system of indefir~iteness,nothing can be asserted as either existing or non-existing, and nothing can be kuown for certainty. What is, therefore, the use of erzimining tltis systetn any further, and when nothing is aacertai~iablein this system ? In tbe next Satra the authol. refutes that dwtrine of the Jainas wlich declares that the Soul ha^ the size of the body. ~OTRA 11. a. a4.

r# Evam, thus. q Cha, and. hkartsnyam, not entireness, I~mited~less.

Atma, Soul or Atman, &

34. And in this view of the Jainas, the Soul also becomes mutilated, and loses its entireness.-207.
COMMENTARY.

The Jaina theory is open not only to the objection of predicating and non-existence, etc., to the same contradictory attributes, like existel~ce object, a t the same time ; but their Atma also becomes non-entire and mutilated. They hold that the JPva has the size of the body that it animates. Therefore, the Soul o E a child or a youth being smaller in size, would not be able to fill completely the body of the grown up man.

Nor would tlie Soul of a man, being of the size of the man, fill the entire body of an elephant, if owing to some fault of his past karmas, he is condemned to occupy that body. The body being thus too big for the Soul, it would not perceive the pleasure and pain in its entire organism. Similarly, when i t is condemned to occupy a small body, like that of a mosquito or a gnat, it would be too big for. tbat body, and would not be able to enter i t fully.

49
; (

n wlwmRftm*~trfa+u: 11 s

E~TIZA n. 2.56.

I ; II

pr 11

Na, not. T Cl~a, and. d w q Paryayat, OII account of the assumption of the doctrine of paryaya cr successive change ; namely, that the Soul contracts and dilates, ill succession, according to the size of the body. pis Api, also. Avirodhah, non-conc~adiction. Vikaradibl~~ah, because it would be open to the objection o f change, etc.

35. Nor would this contradiction be removed by assuming the theory of Psryhya, for then the Soul would be liable to change and the rest.-208.
COMMENTARY.

The Jaina may say the & ~ u lis really indefinite in 'its size, and therefore when it aninlatea the bodies of an infant or a youth, it has that size, and when it occupies tlie bodies of horses o r elephants, i t expands itself to that size ; and so by successive expansion and dilataticn (just like a gas), it fully occupies the entire body, that i t for the being animates; and thus there is no objection to our the01-y that & Soul is of the size of the body. To this, we say, that it cannot be 60. Because it involve^ the undesirable awumption of the Soul being liable to change. I n your own theory you also admit tbat the Soul is changeless. But if this Parydya theory be admitted, then the Soul would become liable to change, and consequently it would become n~n-permane~t. This is a conclusion which neither you nor any body desire& Hence your theory is not a reasonable one. There is another theory, that the soul undergoes no change then only when it a8-SU~W the body of or the body of Mukti. In that body, the Soul has the size of the bodp and is ul~changing as that body is n ~ ~ c h a n g i n and g permanent. This modified tlleory mhicli holds that the f nB1 size of tlie Soul results from the &ktaDeh8 and in whicli the size nnd the Soul are both permanent, because tile does not pass into another body, is also not reasouable. If t1,is final body is produced at a certain period of time it must be liable to destru& t i a If it is not produced st a particular period of time, then it is the

320

VEDAN T A - S ~ T R A S .U A DHA Y A YA.

[aooinda

eternal body of the Soul, which it possesees from the very beginning, and it being its real size, your tlleory of P a e y a falls to the ground. Moremer, in your theory of every thing being indefinite, this ultimate size of the Soul ]nay e i a e r be existent or non-existent, and so there would be no permanency of this size also. In the next SQtra the author shows the faulh in the theory of release as taught by the Jainss.

Antyavasthitcb, in the final state, on account of the permariency of the final condition or release. q Cha, and. Ubhaya, both. Nityatvat, of being permanent. Avidesat, because there being no difference.

36. The final condition or the state of release being not different from the worldly state, because both are eternal so this theory is untenable.-209.
COMMENTARY.

The w a d " Not " is understood in this SQtra from the last one. There is no peculiarity or dserence according to the Jainas between the according state of release and the mundane state. Both are permane~~t to them. The Mukti is defined by them as eternal progress upward or mmlrining in the ~ l o k t d k a d a . Both these are called states of releases whether the Soul makes eternal progrew or is fixed in the Aloka-Akkdt+ Thus there is no difference between the worldly existence and release. For motion, whether in the worldly cycle or whether in a straight line of infinite progression, is after all mundane. Moreover, no one can ever feel happiness in a state of constant upward motion, or in standing stationary without any support in one place. Thus both these ideas of the Nukti of the Jainas are not Soul-satisfying. The J a ~ n a may say such a state of constant motion or permanent fixture may be a etate of pain to an embodied Soul, but not to disembodied Mukta Jiva. To thia we say, that even in the state of Mukti, the Soul has its various members and feels their burden just as it feels the weight of the body. Moreover, neither the can a condition of eternal progress or the permanent fixture in ~ l o k a - A k ~ d be said to be eternal because they presuppose action and consequently liability to certain destruction also. Therefore, this Jaina theory is futile and ludicrous, This refutation of the Jaina theory, includes aleo the

BWya.1

II PdDA, VIZ ADHIKARANA,

SQ. 2.

321

refutation of the May&-vbdins, the secret friends of the Jainss, who a l ~ assert that this world is a MEiyl, neither real, nor non-real ; and that Rrahmag taught in the Upanigats is not predicable by any words.

Adhikarapa V1I.-(Pddupata w e n reviewed).

The author now refutes the opinions of sectarians like the followers of Padupati, Ganeda and SQrya. The Pddupatas maintain that cause, effect, (yoga) meditation, discipline (vidhi), and the end of pain are the five categories revealed by the great Ldrd Padupati Himself, in order to break the bonds of the Soulcalled herein Padu or animal. In this system Padupati is the operative cause, and Mahat and the rest are the effects. The Yoga is the meditation, concentration, etc , through Omkhra. Thq vidhi is the discipline such as bathing three timesa day, etc., while the end of pain means release or Mokta. These are the five categories of the Pbdupatss. Similar to this doctrine, are the teacl~ings of the followers of Ganeda and SQrya, who hold these deities to be the operative muse, and the Prakyiti and time are the causes of the creation of the world through the operative agency of these deities. By worshipping them the Soul attain&proximity with these gods, and there accrues complete cessation of all pains, which is M o k ~ . (Doubt).-Now arises the doubt, whether these ~ g s t e n of ~ s Pidupatas and the rest are reaso~lable or not. (PCodpakga).-The Pama-pakgin maintain that this system is reasonable, because we see in ordinary life also, that an agent like a potter, etc., i s only the operative cauee of the jar which he makes, he is not its material cause. God, therefore, is only the operative cause of the univem, and not its material cause. The matter is supplied by the eternal Prakriti. The disciplines laid down also are reasonable and practical. (Siddh&nta).--This is not the right view, au the author ahows in the next Satra.

SOTRA

1 1 . 2. 81.

qq:, Patyuh, of tlie Lord, the .doctrine of t h e three patis cu. the Lords, w i ~ . , pad up at^, Ganapati, alld Dinapaii. m w , AsBmahjasyat, on account of untenableness, Inappropr~ateness.

37. The teaching of Paiupati is also not, right, because of its inappropriateness.-210.

COMMENTARY.

The word " not " is understood in this sQtra. The doctrine tauglit by Padupati i~ not-right, because it is inappropriate, that is to my, i t is oppoeed to the Veda. T l ~ Vedas s teach that the one God Nsrilyana is the sole cause of the creation of the world, while other deities like Brahma, Rudm etc., are creatures of Him. I t teaches that release depends upon devotion (Bhakti), knowledge (Jriana), and the proper performance of the duties of one's order and caste as taught by NBrfiyana. As we find in the Mahanpanipat :--

~ a t m m a r f t f s r l l r r r ; r m h r m 9~ r
e
M ~

I
~

~
l
I

t
r

g
~

.
l l

~
~ Qf-f&T

T ~ U ~ ~ WmaRmW W I OU m ~ W t V m T l ~ m
*
- 1l

w = m r q k I wW ~ ~

Thus say t h e sages how c r ~ t i M arose. NPl?tyapa alone existed in t h e beginning. a hem was neither BrahmP nor I r h ~ a ,nor Water, nor Fire, nor Woon ;nor tbheaven m d earth ;nor t h e stars,nor t h e Sun. He being alone, did not rejoice (and so entered into medibtion). Of H i thus meditating, there arose sacrifice and t h e hymns of t h e vedss. prom Him arose fourteen Pnropss andone Daughter, namely, ten Indriyas and hian-, t h e Tejas the twelfth, Abatpkara, t h e thiiteenth, and PrOya, the fourteenth. (The& t h e fourteen Pompas). Fifteenth is the Daughter called Buddh~.( ~ t m P is t h e fifteenth &he daughter abovementioned according t o iabkarfnanda). Prom Him a t h e five Tanmat-, and t h e tlve bfahfbhutas. This NdrPyapa is t h e twenty-five fold Puruga (or H~ rho pervades these twenty-five principles) Of NLrfyana thus tating there arose from His forehead dtIlaplr?i having threeeyes, holding dri, Truth, Bmhmacharya, Austerity, Dispassion, etc.

...............................

This shows that the four-faced Brahmfi arose from NLr$yal?a as well . . as Padupati or Siva. In another Upanicat also we find the eame (N&dyana-

Bh4ya.I

It

PADA, Vzr ADBZKARANA, SG. 37.

323

Now verily NBrAyapa the Pnrnpa desired "Let me create offspring." Prom NArPyapa wan produced the PrPrla, Manas nnd all the sense organs. From Rim arose the ether, air, light, water, and earth, the upholder of all. From NBrAyava arose Brahmd, from NbrAyaqa warc produced Rndra, from NbrByapa was produced PrajHpati, from NArlyaga was produced Iqdra, from N&rOya!ta the eight Vasus, from NIrHyapn the eleven Rudras, from Nbc!yaga the twelve Adityas, all DevatAs, all Ri+is, all Hymns, all Beings verily are produced from NArAyapa and they merge into NPrAyapa.

So also in tlte Rig Veda we fi~rd:-X.

125., 1 to 8:-

wl!q**:dwq**m*l

~fftrrwmrs#r~uaqmmhm.af3~;nmr

5
I
I
6

1. I t s a v e l with the Rudras and t h e Vasur, with the Hditjas and AllQods I wauder. 1 hold aloft both Varuga and Mitra, Indra and Agni, and the Pairof Ahins.

w q d m q m . q W wq~8anqm mml
2.

I cherish and suatain high-swelling Soma, and Tvashtar, I aupport h h a n , and

BW. I load with wealth the zealous aacri6cer who pours the juice and offers his oblation.

nrrq*-fRMQmmm-rqI
3. I am t h e Queen, the gatherer-up of treasures, most thoughtful, 6rst of those who merit wocship. Thus Gods have established me in many places Iwith many houes to enter and abide in.

rnq~aer:~gmr5x~%.*fl

rmr?r:naqaFaq:Mq:*q:Ctq*~l

a m : mqh ~uF&&$ywfjmqhBffk#
4. Through me alone all eat the food that feeds them,-each man who sees, breathes, hears the word outspokeu. They know i t not, but yet they dwell beside me. Hear, one and all, the truth as I declare it.

mIqww4q~qRT~Hb~a*:I
6. I, verily, myself announce and utter the word that Gods aud men alike shall welcome. 1 make the man I love exceeding mighty, make him a sage, a Ri+i, and a BrIhroap.

w-nqml,m-aqwewqm*w*r

mIqqqwar*mvdqd$l

wqsrmuw@MrngqemWm~~
6. I bend the bow for Rudra that his arrow luay strike and slay the hater of devotion. I rouse and order battle for the people, and I have penetrated Earth and Heaven.

~ q ~ ~ m 9 mgasa: * ~ q$ w I *

R R r s a g m ~ f g P a r m ~ ~ * ~ u ~ n
7. On the world's summit I bring forth the Father; my home is in the waters, in the ooean. Thence I extend over all existing creatures, and tonch even yonder heaven with my foreherd.

324

V E D B N T A - S ~ T R A S .11 BDBYAYd.

[Gorn'nda

8. , I p a t h e a strong breath like the wind and tempest, the while I hold together a11 existence. Beyond this wide earth and beyond the heavens I have becxvme so mighty in r n r gmdear. 6jmilrrly in the Yajut-Ved8 (BriharfBrapyaka,IV. 4. 22.) we Bnd it ntated :-The knowem of ~ w seek p to understand him by the study of the Veda, by mrifloe, by gifts, by pemnce, by fasting and he who knows him bocomes a Mnnf.

~ ~ r n wniftm#mmrm i B fmrl ~fwmt~BtPrarr-rria;nvq~ll

So also (BrlhadBragyaka 1V 4, 21) :Let a wim lreaker of Brahmag niter he haa dbcovered Him praotise wisdom (that b,medit.be on Him). So also in (Brihadhragyaka, IV 5. 6.):Verily the H t m ~ is to be seen, to be heard, to be peroeived, to be markd.

(I

So also the Srnritie, followjag in h e footsteps of the Vedas, declate tbie truth over and over again. In same places, no doubt, of the Vedas and the Smritis the word " PaOupati," " Ganeda," " SQrya" etc , are used md they are described a s t l ~ e Ruler of all, the Caube of all, the Creator of etc. But in those places these words are to be &ken in tlleir etymological sense as applying to Ndrbyaqa. Thus the word "Padupati " there would meall the Lord of all Souls, " Ganeda " the Lord of hosts, " SGrga," the Uoal of the wise (SQri), just es the word Indra in the Veda is the name of the Bupreme Lord, being derived from the root+/ lnda "to rule." Thus a11 the Vedas and the 8ml.itis really describe N&r&yaqu, the Supreme B&-(L~ and not any lower deity. The proper iilterpretation of Vedic texts, therefore, is that " Supreme Brall~aonis the real Creator." The sectarians like PAdupatas aud the rest have, by mere argunients and reasoning, established the existei~ceof the Lord. Bat reasoning *nuat be according to wol.ldly rulee, aud it cannot establieh euch existence. These sectarians alw hold tlrst the Iard is only the operative cause, which canuot be establislied by reasoning. Because it is ilnposeible that the Lord sho~~lcl be the mere operatire cause aE the wodd, for then His with the lvorld cannot be established. In ordinary worldly life we see, that a potter, who is merely the operative cause of the pot, has a certain connectioll with the clay with which he fashio~ls the pot. t\That i~ that connection of the Lord with Yradhbna and the Soule, with which He creates the world ? These sectarians cannot establish that connection. The next Satra tihorvs this. SOTRA u . a. 8s.

fli-119

15 1 IclI

Sambaudha, coal~ection, relation of the Lord with the world.'' M : Aaupapatteb, because of the impossibility. q Cl~a, and.

38. The Lord can have no connection as Creator

of the world, with the world, because of the impossibility df such a connection.-211.
COMMENTARY.

These sectarians hold that a Lord is mithout a body, consequently such a Lord can have no connection with Natter and Spirit. An embodied being, like a potter, can have such relation with clay, etc., because he haa a body. Hut a bodiless h r d can have no such connectioa. Thus the very connection of Lord with Matter, c a u ~ o t be established in this tbeory.
S~~TRA 11. 2. 80.

dkmqp*

I1 s I ; I I q i 11

hd~listhar~a, superintelldeuce or rulership, or staying in a place, having a position. qqqh: Anupapatteb, because of the impossibility. Clja, and.

39. A bddiless Lord cannot create the world, because He cannot occupy a position.-212.
COMMIXTARY.

Controlling a thing is the fuuction of embodied beings. It is by virtue of occupying a particular position, that a n embodied being, like a potter, can coutrol the clay and produce the effects like pots, etc. A disembodied being cannot do tlris. It may be said that the Soul also is unembodied, but it rules the eenee orgaos and the body, without auy particular position, so the Lord also m a y control Pradhtna To this the next Satra replies :-

SOTRA
I

11, %. 40.

%TW+=f*s*:

1 11 3 1 0 o l l
1

w q Karana-vat, lrke the instrume~ltsof serises qChet, if. Na, not. % m M : Bhogadibhyab, on account of enjoyment, etc.

40. I f it be said that the Lord rules Matter, as the

$.

Soul rules the sense organs, we reply it cannot be so, because the Soul has to undergo certain experiences of pleasure and pain ow ng to its karmas, not so the Lord. --213,
COMMENTILRY.

You cannot say that Matter elrists in Pralaga and the Lord creates the world with it, controlling it just as the Soul controls the s e l e organs.
6

You cannot say so, because the connection of the Soul with the body is in order tllat it may undergo certain experiences of birth and death, pleasuile knd pain, in order to get the rewards of its karmas. But there is no such karma in the case of the Lord. Why should then the Lord have any connection with PradhBna, in order to create the world. If His connection is just like that of the Soul, then He would be subject to birth and death, pleasure and pain. When He will be in connection with Pi-adhana that will be His birth, and He will be happy. When in pralaya He reuounces the Pradhfina, that will be His death and He will feel pain. Thus He will be no God at all. If it be said, let us adrnit then that the Lord has also some sort of karma, some sort of A d ~ i ~ w some , sort of good Karma and good Adrigfa, and $hat it is on account of such karma, that the Lord gets the body wit11 which He creates the universe. Just as we see a mighty monarch, pwing to his great merit, gets a body and sphere of control or empire, over which he rules, but not so a poor Soul having not high merit behind it. This theory is also open to the following objectior~:&TRA 11. 2. 41.

4.

n va, or.

Antvattvam, finiteness.

affdnm Asarvajaata, want of omniscience.

41. If the Lord has karma, (however high and refined it may be) then He would be either a finite being or not possessed of omniscience -214.
COMMENTARY.

If the Lord has a body, on account of some karma of His own, then He would be finite like any ordi~lary Jiva, nor would He be omniscient. For He only who is not subject to karma call appropriately have omniscience. But the Pitdapatas maintain that the Lord is destructio~iless and all-knowing. Thus there arises this contradictio~l in their theory. Says the Padupata " but does not this objection apply to your Brahman also; for you also believe that your God is a personal one." To this we reply, that our theory of a personal Brahman is not open to this objection, for we do not believe in this on account of any reason or arguments, but because it is so mentioned in the scriptures. The sacred revelation describes Brahma? with personal attributes, and we never try to reconcile tllis description with reason. In fact, in Satra 11. 1. 27, we have already ehown thie.

'i

Blt@~a.]

I1 PADA, VIIT. ADHrIPB RAVA, SB. 41.

327

The holy Bklaragaqa does not show any disrespect to the mighty deities like Padupati or Ganapati or Dinapati ; all that he means is that these Patis or Lords are not independent agents, as their worshippers misconceive, but work under the will and direction of the supreme Brahman. The author of the SGtras refutes only the mi~taken notion of these sectarians, when they attribute perfect independence to their deity. Since they are Cosrnic Agents or Lords, we acknowledge tllat they deserve all reverence and worship, but we do not forget their subordinate position to the Over-Lord. These five Satras are ineant thus to refute the doctrine of these Patis or Lords. The word " Pati" is mentioned in the Satra witliout auy distinctive attribute, and thus includes a11 the three Patis, namely, the Lord of the Soul, the Lord of the hosts, and the Lord of the day. Others hold that these Satras refute the Lord of the argiimentative philosophers and the rationalists, who try to establish the existence of a God by inere reasoning without revelation.

Adhikarapa VIII.---Thedakti theory revieued.

The autlyr now refutes the theory of the dlktas. They hold that dakti alone is tlie csuse o E the world, that She is possessed with the n and the rest. attributes of omnipotence, o ~ n iscience (Doubt).-Now arsies the doubt, Is it possible that $akti should be the independent Creator of the world ? (Pilrcapakp). No agent can accomplish any thing without energy or dakti. The effect n ~ ~ i stherefole, t, be attributed not to the apparent agent. A red-hot iron has the power of burning, but effect of burlling should be properly attributed to the file, and not to the iron through which the fire maniEests itself. It is the eternal energy, working tllrough the Lord, that creates the world, and the Lord without the Energy hastio creative power. Thus dakti is the real Creator. (Siddhdnta).-The author refutes this by the following stitra :S~TRA 11. 2. 42.

m,Utpatti,

3fTFWiWqll11 11 8 1 11
or~g~ilatio cieatioil. ~~, Asambhavat, on account

of the irnpossibtlity.

42. Sakti alone cannot create, for creation is impossible without the co-operation of the Lord.-215.

COMMENTARY.

Tile word " not " is understood in tllis SQtra. The followera of
&kti have imagined Her to be the sole cause of the world, by reasoning alone, unsupported by Vedic authority. Since they base their theory on reason, they muat be refuted by such reason as would appeal to common sense of mankind. I t is not possible that dakti should be the Mother of the whole Universe, because She has no power of origination eingly. We do not find in this world immaculate conception, nor do women give birth to children witliout connection with men. To attribute of non-reasoning, because we omniscience, etc., to &kti is the mere o~~tcorne do not find energy showing these attributes anywhere. Says a dfikta, we admit that there is a P u r q a (diva), the husband of dakti, and She creates the universe througli Her connectioli with Him. To this we reply that this also is not right, as is shown in the following 88tra :~ O T R A11. a. 48.

* T

d < n

Na, not. q Cha, and. Karanrm, sense organ.

3131~911 &: Karttub, of the agent "Siva. "

43. The Creator has no sense instruments to come in connection with Sakti.-216.
WMMENTARY.

Even if i t be admitted that there is a Lord, who hm connection with gakti, ~ ein t His caee also there is absence of sense instrurneilts like body, etc., with which He may create the universe. Thus it is llot possible that such a Puru5a can lrare any connection with Qakti. If, howerer, i t be assumed that He has R body and sense organs, then the objections raised in SCltra 11. 2. 40, would apply to Him. But says an objector, it need not be that the body and the sense organs of the Lord, are like ours, made of matter and the result of karma, He msy have a body consisting of eternal knowledge, volition, etc. To this the author answers by the next Sfitra :

~OTRA 11.

t . 44.

filllr( Vijfiana, knowledge. afi Adl, and the rest Bl,&vr, of the nature of. Va, or. m Tat, that. m:Apratisedhab, non-contra-

f%gnmr'h3T msd%h: I 1i I s

I 0 1 1 I 1

diction.

44. If it be said that the body of the Lord consists of knowledge and so on, then there is no contradiction (for auch a Lord is our Brahma9).-217.

Bh& ya.]

I I PADA, VIIT ADRIKARANA, $4 45

COMMENTARY.

339

If this Lord of the d ~ k t a s be assumed to hare body and sense

organs, consisting of eternal knowledge, volition, etc., then there is no contradiction ; and the Bakta theory would become included in tbe Vedhnta theory of Brahmaq. For we do admit that the creation proceeds from such a Lord. We do not refute the theory of the g ~ k t a sas a whole, but only that portion of it which makes dlkti illdependent of the Lord. The hold that dakti alone is the c a ~ ~ of s ethe universe. This extreme d ~ k t a e must not be respected by any one who wisl~esto attain final beatitude. The author, therefore, finishes up with the following Satra :~ O T R A11. 1). 46. Vipratipdhat, on account of contradiction with all authorities.
T

Cha, and.
1

45. The theory of the extreme Siiktas is untenable, because it contradicts all sacred authorities.-218,
COMMmTARY.

The b e v y that dakti alone create8 the world is untenable since it coutradicts the revelation, the tradition and reason. As we find in the Yadma Purana : -

.iRsmr~4r*m*-1 The Brutis, the Bmpitis and reasonings all are unanimous in declaring that tpe Lord
i. the Supreme. He who declares any thing w i n s t i t i s t h e v i l e ~ of t the vile.

e pmiq~

The force bf the word " and " in this Sdtra is to bring in the reasoning of IT. 2, 42, here also. Thus in this P&dahas been shown that the pnths of the Shhkhgss, Vaidegikas and the rest down to the Qiiktns. are strewn with thorns and are full of difficulties, while the path of Vedanta is free from all these defects and should be trodden by every one wllo wi~hes his final beatitude and emancipation. Here ends the Second PBda of the Second Adhyaya of tile Vedanta SOtrus and Govinda Bhlgga.

SECOND ADHYAYA.
Adhikara~a I.-Ether
is a product.

b % M @ F m t ~ m w l
~RtflpfaWi~~*IliiarcBWcf~
May that K r i s ~ a who h& destmyedwith the rays of His wisdom the wrung notione of people about ether, etc., destroy also my worldly propensities.

In the Second Pida has been shown tlie fallaciolls reasoning contained in the theories regarding Pradhkna and otliers. In the Third Pada will be slro\vn the origination of vsrious Tattv* from the I a ~ d of all a t the time of creation ; their n~erging into Him again a t pralaya, as well as that the Souls do not originate (but are eternal) and that they have a body of intelligence in which resides knowledge, that they are Atomic but allpervading through the rays of their knowledge, that they are agents and portious d Brah1:lan. It will further be sl~own that the various Avatgras like t h m of the Fieh, etc., are full and complete manifestations of the Lord, It will also be shown that the diversities seen arnong the Jlvas are caused by thew karmas. A11 this is tlemonstrated by refuting the contrary arguments, in the present Pdda. The order of the origin OF the various 'l'attvas held authoritative in this system is that which is laid down in the Scriptures like those of Sub&, etc,., namely, l'rad h9 na, Mahat, Aliabkdra, Tanmtitras, Senses and the Gross Elements beginning with Ether. The order of succession, as we find laid down in. the Taittiriya Upanisad and the rest, lias also been discussed here, in order to sllow that there is no real conflict between these texts of the Subalas and the Taittiryias. This will be clearly shown later on.

* ~ ~ * m m w m m & m w
*

m
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m
& ~

a
~

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=
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l r( 11 l *qwmi t

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6

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~sdr&fkrn~-awmst~a&i?t

rn srm*ll311

f X ~ ~ ~ arrnv%f=!Tm*
,

aeypWrra'wmwprg

BhcZgya.1

I I I PADA, I ADBZEARANA, SO. 2.

331

In the Chiindogye Upanigad we find the following (VI. 2, Verses 1

to 4).

1 . The Sat (W) alone, 0 child, existed in tho beginning (of this creation) one only without an equal. About this others say, the Asat (Void) alone existed in the beginning of this creation, one only without a second, from that Void (Asat) waa produced the Plenum (Sat). 2. "But, 0 child, how could i t be thus" said the Father, "How from the Void should be born the Plenum." Therefore, the 8at (the Good) alone existed, 0 child, in the heginning of this creation, one only, without an equal. S. He thought '' I shall assume many forms fin order to govern the world; and create beings." He created Fire. The Q d d e s s of Fire thought, "I shall ansume many forms and create beings." She nmated the Waters (Apas). Therefore, wherever and whenever any body weeps o r perspires, water comes out ; for i t i8 from fir0 that water Ts produced. 4. The ( G d of) water thought "may I multiply and create beings." Re oream (Rndm, t h e God of) Food (Earth). Therefore, wherever and whenever it rdns, much food ; therefore from Water alone is produced all food 5 t for eating. ia

In this paswge it is mentioued that Fire, Water and Food came out of Brahman, and are therefore producte This gives rise to the doubt, b i d a or Ether is also produced or not. In thie text there rnameby is no mention of the creatiou of Ether. The Parva-pakbin therefore starts the next Satra by declaring that Ether has no origin because the text is silent about it.

BCITRA

11.8.1.

Adrutcb, on accou~~t of no 4 Na, not. Rqq Viyat, Ether, Space. Scriptural statemelit, on accoul~t of its not being !nelltioned in this text.

e:

1. 'the Ether has no origin; because it is not heard in the above text of the ChhCndogyn Upani?ad.--219.
COMMENTARY.

Ether is eternal and all-pervasive. I t has no origin, because had it origin the abovg text of the Chhhndogya Upanisad would not have omitted to mention shch a fact. Since tbere is such an olnissiou in that Upani+ad which treats of the successive origin of the various elements and confines itself, solely, to Pve, Water and Earth and is silent about Etller, we are right in asserting that Ether has no origin. This prim6 facie view is set aside in the vext SGtl-a.
SUTRA 11. 9. 3.

qf& Asti,

is, there is an orlgin. 3 Tu,but.

2. But there is the origin of Ether also.--220.

332

VEDANTA-S~TRAS IZ . ADBYAYA.
OOMMENTARY.

[Qooinda

The word " But" is used in this Sfitra in order to remove the doubt raised in the preceding Sfitra. The Ether certainly has an origin. Though the CllhrZndogya Upauigad d w s not mention its origin, we find i t expressly stated in the Taittidya Upanigad ; and i t is a well-known rule of interpretation that tlle omission of one text should be supplied from another when possible.

m
-*-I

M *I

Fros that Self (Brahman) sprang Ether (akGa, that through which we hear ; (f-1 ether air (that through which we hear and feel); from air fire (that through which we h a ? . feel and see); lroln ere water (thnt through which we hear, feel, see and taste); from water earth (that through which we hear, feel, see, taste and smell).

This text shows that Ether also has its origin in the Lord. The PClrva-pakgin a g a i ~raises the same doubt by explaining the above Taittifiya passage metaplrorically. He says that tbe origin of Ether is not to be taken in its literal sense, but figuratively only. The Space or Ether being all-pervading, we cannot imagine its creation. Therefore, when any one says that Space is created, it is to be taken in a Ggulative sense. Thus be in a crowd, one may Ray 'I make Space ;" which does not mean "create space," bat to make room for some pereon by removing the crowd.
SOTRA 1 1 . 8.8.

Asambhavat, because of the impossibiGaugi, figurative. lity. w q q $abdati because of the Scripture. p Cha, and.

3. Creation of Ether is figurative only, because it is impossible to creat.e it and because of this text.-221.
COMMENTARY.

I t is not possible to imagine the origin of Space or Ether. The great philosophers like lcanida ant1 the rest have fully shown that Space cannot be created, but is eternal. The origin which the ~ a t t i r i ~ text a mentions is figurative only, as w find people say " inake space " or " the space is mads."' It is impossible to make space, for it is for~lllessand all-pervading. Jf Ether was also a p~oduct,what is its cause? There cannot be an effect without a cause. Moreover, the express text of the Brihad-Aranyaka Upani~ad sllows that h d a has no origin. I t says " Vayu and Antarikga (Space)--both are immortal." (Brihad-&ranyaka, 11. 3, Verees 2 & 3).

Bh4tt.l

IZT PADA, 1 ADRIKARAFA,

SG. 5.

333

Tbus from this text af the Brihad-Rran~aka me learn that Space has no origin. (The doubt raised in this Sutra mill be answered in the Satra after the next). An objector may say that the ftorrl " Sambhitta " is ueed in the Taittiriya Upani~ad, and it has the definite meaning of " born " or " produced." In the case of Fire and the rest, lneutioned in that text, the word " produced " is taken in its literal senae. How do you interpret the mine word, used in the same passage, in 3 figurative sense ? The rule of interpretation is that if 4 word is used in the same passage several times, it nlust be explained everywhere in the same sense, and not in iia literid sense in one place, and in its figurative sense in.another. Tllia objection is thus answered by the PBrva-pakgin. SOTRA 11. 8.4.

m * f p

mgTlaq 11

i I p I0 I 1

Syat, there may be, that is, one word may be used ina secondary rr \veil as a primary sense in the same sentence. q Cha, and. Ekasp, Brahma-dabda-vat, like the word Brahn~a~. of otle word.

4. One word may have a double sense in the same sentence a s the word B r a h m q in the Taittirfya Upanigad,

UI. 2.-222.
OOMMENTAFtY.

The word Brahmag occurs in the Taittiriya Upanisad, subsequent passages thus :-

1U.2. and

~~~m~
know Brahmag by penance, for pellance ia B r a h w . " Now in this sentence, the Brahman in the first part is taken in its litera] sense of denoting the Supreme Being, while in the second portion i t iB used in a seco~~dary meaning, namely, the means of knowing Brahman. Similarly, the word "Sarnbhata " used in Taittiriya, 11. I., may be taken in a secondary sense with regard to &k&&and in'its primary sense with regard to other elements like fire, water and earth. Therefore tIlis text of the Chhandogya Upanigitd declaring the origination of Ether is superseded by the text of the Chhhndogya Upanigad where there is no mention of tile origin of Ether. This objection of the Pbrva-pakpin is thus answered by the author.
S~JTRA 1 1 . 8. 5,

a C t 3 n ~ o ~ ~ 11 i ' Iv3 I: z 11
*
qf&l

tion, -3:

Prat~jija, promissory statement, enunciation of the eneral proposi. Atlanib, non-abandonment, adherence to. *q Avyatirekat,

334

VEDANTA-~~TRAS 11 . A DBYAYA.

[Govinda

on account of non-dikerence. d p q : dabdebh~ap, from the words, namely,

from the expressed texts of the Veda.

5. The adherence to the proposition enunciated in the beginning of Adhgaya VI pf the Chhrindogya Upanisad can take place only then, when the existerca of nothing else than Brahmaq is posited and this is the case proved from the words of the sacred scriptures also.-223. C O M M E N T A R Y .
In the Clth&ltdogyaUpattiaad, Cllupter VI, K l t n ~ ~ d 1,aLiddllaka prontises to teach his so11 that I' by which we hear what c:trtl~otbe heard, by wllicli we perceive what cattllol be perceived, by mltich we know what cannot be known." Thie promise can only be fulfilled if Brahman, which is evidelltly meant by Uddalaka, be tlle otlly substance existing in the beginning of creation. If in tlte beginniog every thing be held to be non-different from Brahman it would be theu otily that tibe knowledge of Brahman would lead to the kt~awledge of every thing else. But i f the effect (world) be different from Bralitnan then tho knowledge of Brahman would not necessarily lead to the knowledge of the world The word nonditfere~lce in .the Sdtra means that one niust realise that Brahman is the ur~terialcause of the world as well, not only the operative cause. Hence this universal pnpositio~i.awertedin tlte beginning OF Chapter V1 of die ChllBndogye Upanifad, namely, that one ~ubstanceby knowitig which every thing else ia known, leads to the conclusio~itllat every tliing else is caused by Byallman, and hence we interpret the sixth Khandrr of t11e Chhbndogya Upattioad i n c o ~ l f o r ~ ~ with ~ i t ~this y general proposition. We, therefore, hold that even Uddhlaka held the opinitrn t l ~ n aka& t also originate 1 from l31.al11n rn, tl~augll11e does [lot expressly sap so. Not only is ttlis to he inferred from the general promissory statement above referred to. but from tilo other texts of the sanle Upatlipad aleo. Thus VI. 2. 1, begins with the well-known statetnent-

"In the beginning, My dear, there was That only Which Is, Oue only without a second." Again in VI. 8. 7, and in snbseqnent Kllandas he asssrtsB w Q ? & s ~ ~ ~ I

* 8 m r t 1 1

mltich is that subtle essetlce, iu it all that exists has its self, it ie the true." These p a m g e s ehow that in the beginning Brahmag alone existed, md every thing else exieted i n Brahmap in a state of unity or nondiffel-en-

" Now that

from Him. They existed in such a subtle state that one could not my that they were separate from Brahman. These-two passages of t h e Chhlndogya Upanisad show that before creation (or in Pralaya) one-ness (ekamevidvittiyam) of every thing was t h e case, and during a n d after creation (Sri~ti) Aitad-lt111yan1 is the IAW, namely, every thing in creation has Braman for i t s inneri~iostSelf. If it b e objected "there is no express text of the ChhLndogya Upaniwd declaring the origination of Ak16 and yon cannot infer from mere reasoning that Cbhindoggn Upauiaad also Inearlt to teach that A k a a iu a product." 'i'hen we reply t l ~ a ti t is nc~t so. The next Sfitra gives t h e reason.
&TRA XI. 8. 6.

$r4Yavrttvikararn, so far a s all modifications go, wherever there i s an effect. p I'u, but. M . Vibliagab, division, origination a?~qq Lokavat, like in the world.

6 . But the Upallisad teaches that whatever is an effect has an origin, as we see in the world.-224.
COMMENTARY.

The word " Tu" shows that the doubt raised in the last Sfitra i s being removed. T h e phrase " All this has its self in Him, etc., etc.," is a proposition stating that every effect has its origin in Him. In ~ a c r e d t ~ x t like s those of Subrila Upanisad we tint1 that P ~ . a d l ~ l nhlahat, a, a n d the rest are all effects, and those tests expressly teach tliat they have their otigiu from Brahman. l'llia is just like what we find in o r d i h a ~ y world. Ifa man says " All these are sons of Chaitra " and then he gives certain particulars a b o i ~ t the birth of o n e of them, h e irnplies thereby that i t spplies to the birth of :rlC the rest. Similarly, when the Upaniwd says that " All this has its set in Him," and then i t goes on to give the origin of soille of tliern from Him, such as fire, water atid earth. It does not mean titat others have not their origin in Him, but it only means that i t was not thought necessary to givo a detailed account of their origin. I n fact, in &I,ila Upanivad it is stated that I'radhana, Mahat and the rest hare their in Brahman. Therefore, though there is no express text in the Chhlndogya Upani9ad as to the origin of Akida, yet we infer from the &versa1 proposition therein laid down that " evePy thing has i b fielf i n Him," that j l k ~ d a also has its self i o Brahman, and so is produced from Brahman.

The word " Vibhlga " or " division " means here " origination." The Satra, 11. 3. 3, asserts that we cannot conceive the origin of space. To this it may be replied that the powers of Brahman are mysterious and inconceivable, and AkSda arises from Brahman, though me cannot conceive how space can have any origin. In eome passages, akada no doubt is said to be Amritam or immortal, birthlees and deathless, but we mtist understand it in a figurative sense, and not absolutely in its literal. Because me find in other passages that it has an origin and destruction. Thus we infer that Akida also rnnst have been taught by Uddllaka to have an origin and an end. Ak&da is an element, like fire and a i r ; therefore, it itltist have an origin. T t is the substrate of impertnanent qualities like sound, etc., and so also it must be impertnanent. This is the direct argument to prove the origin and destruction of akaea. The indirect argument to prove it is, " whatever has no origin is eternal as the Soul," arld ' I rvhatever has permirnent qualities is eternal as the Soul," brit the akhda not being like Soul in them respects, cannot be eternal. ' Thus both from direct and indirect reasoning, we infor the impermanency of Space. This Satl-a answei* the objection 1 . 3. 4. also. Therefore, the opinion of the tnodern philosophers, raised in 1 who hold that space has no origin, is untenable. In the next SQtra the same arguments are applied analogically to prove the origin of VIyu also.

Adhikara~a II.-Air
L~OTRA IIr 3.
p *
7.

is a product.

*dwmm:ll

IeII

Etena, by t h l s (the explanation about the Akada being a product). 4nmpar M ~ t a r i i v ~ the , mover i n mother-space, the ch~ldof the virgin mother, the Vdyu, the Christ. ~ q m Vyakhyatah, : i s explained.

7. Hereby is explained the origination of the Air also.-225.

COMMENTARY.

This explanation regarding the origination of space, explains also that Air has an origin as well, snd is an offect. When space itself has an origin, Air which moves in space, must have a n origin. The argument is as follows :The Parva-pakvin says that Air lias no origin, because the ChhAndogya IJpanipad is silent up011 this point. To this it is replied that Air from h d a , because it is so me~tioned in the Taittidye

rrr PADA,

I I I A D H I K R A ~ A .stl. 7.

337

rejoins in that the birth of Air menUpanigad. To this the p i l r ~ a - ~ a k ~ tioned in the Taittiriya Upanignd is figurative only, because Air is wid to be one of the i~nrnortalsalong with ak&da. (See the text quoted from the Bri. Up. under Siltra 11. 3. 3). To this we reply that even in the Chh. Up. the origination of Air is taugl~t by implication, becaase it teaches that met?/ thing has its self in Brahman, and that UddBIaka promises to teach one such thing, by knowing which every thirlg else wollld be known. Air, therefore, must also be an effect. No doubt in the Bri. Up. air is said to be au immortal, but He is only relatively immortal or during one kalpa. He never dies. This Siitra might well have been included in the Siltra 11. 3. 1, by making the latter somewhat like this " Na viyat-mataridvanau, rtuteh," " the epace and air have no origin because the Chh. Up. is d e n t on this." But the author has not made the Siltla thus, in order to Indicate that in Satra 11. 3. 9, tlle Anuqitti of MAtaridoa alone is c u l ~ e u t and , not that of Akhda. Had the Sritra not been separately enunciated, we could not have read the Anuvliti of Air done in the Rritra 11. 3. 9, but of both Air and Space. Hence the necessity of Yoga-vibhhga or the rplitting of one possible Siltra into two.

Adhikarana II1.-Sat

has no origin.

The author now raises another doubt ; whether the Sat mentioned in the Chh. Up., VI. 2. 1, has any origin or not, for when it says "Sat d o n e existed in the beginning, oue only without a second " the doubt may rrise, mhetber the Sat aleo has any origin. In other words, whether the Brahmag itself has any origin. When such final causes as the RootMatter and Bpace have origin, it is possible that Sat or Brahman may also have origin. For i t is a final cause, like the Root-matter or Prad hkna, end like Space. I n fact, a text of the $vet. Up. (IV.3) clearly says that Brahman also is horn or has an origin.

w ' s 5 f ~ * g r m f k . a ' ~ ~ r r m ~ 1 ? a ' ; l P t W ~

m t n m m n
Thou art woman, thou art man, thou art youth, tho11art maiden ; thou, u , an old man, tottarest along on thy staff, thou art born with thy face turned everywhere.
I

This shows that B r a h m a ~ also has an origin. this doubt by the next Siitra.
S~TRA 1 1 . 8. 8.

The author answers

I
la

(IIIF~R: Asambhavah, non-originalton. g Tu, but. M:Satab, of the Sat, of Brahmaq. m a .Anupapattep, on account of llle impossibility (of there btu~g an origin of Brahma~).

338

V E D A N T A - S ~ T R A S . fI ADRYAYA.

[Govindu

8. But there can be no origin of Sat, because of its

impossibility, (and unreasonableness).-226.
COMMENTARY.

The word " But " is used in order to remove the doubt. Of Bl-abmaq who is entitled to the desigr~ation of Sat, (i.e., that which exists) there can be 110 origin or sambbava. Wh>. do we say s o ? Because he i s the causeless caum of all, and of sucfi a cause there can be no origin. Other causes may have an origin, nay they are bound to have an origin, but that which is the Sat, by its very name, cannot have any originatior~. Helice tlie same Sruti of Qvet. Up. s a p (VI. 9)-

1 a ~ d ~m ~ -B

&

dhdWt~amaFdarsr-nt~
There i s no master of His in the world, no ruler of His, not even a sign of Him. He i s the caw, the Lord of the lords of t h e causes, and there ia of Him neither parent nor

Lrd.

"

Nor is i t valid to say that because every cause has an origin, Brahmap being a cause, niust have an origin. This would be against all sacred texts and reasonings. A final cause being admitted by you, it is not desirable to search any cause of it, for then there would be an infinite regrew That which .is the root cause, must be admitted to be rootless. Ae says the UAkLya Sfitra, I. 67 :.* SLnae the root has no mot, the root (of all) is root-less, (that is to say, there is no other cause of Natace, because there would, be a regreertrs i n infilliturn, if we were @ suppose another c a w , which, by parity of reasoning, would require another cause, and .o on without end).

q.-*=i?w

Thus removing the doubt as to whether Brahman has any origin or not, i t is implied that Brahman alone being the Suplaerne cause is free from all origination, and every thing other than Brahmal? such as Pradhlna, Mahat, etc., has an origin. The special S i i t r a teaching the origin of A k d a and Viiyu are illuslrative only ; became they could have been deduced from the general proposition that every thing else than Blahmag has an origin.

Adhikarana IV.-The

fire originates from air.

Having finished tlie digression about Brahman, the text now goes on with the reconciliation of the conflicting Srutis as to the origination of fire. &me texts eaJr that the fire originates direct from Brahmag a s the Chh,

Bhasy~. 1

I I I PADA, V A D H I K A R A ~ A , Sd. 9.

339
Thoee texts are

Up., Vl. 2. 2. Otllere declare that i t originates from air.

given below :-

q h m @ q r P i & a = l
awrpr~~a$mf2r~.@wr~mq~~~srm;h'r
It thought, may I be many, may I g r o w forth. I t sent forth are. Themfore, wherever and whenever a n y body weeps o r perspires, water comes o u t ; for i t i s from flre thnt water i s produced.

~~mmn:~13~lv;nnp~lgrl*rrRI:l*m:1
"From t h a t Self s p r a n g &&a ; from A k ~ i a a , i r ; from air. dre :" "from ere, water." The Wrra:paksin sags t h a t flre comes d i r e c t from Brahma? a s taught in t h e Cbb. Up., and t h e text of t h e Taitti. Up. can b e explained by interpreting t h e a b l a t t y ~ case in t h e #ease of ahowing sequence. Vlyoh Agpih." T h e word VPyoh i s i n t h e ablative case, and may be translated either as "from Vlyu " o r " njtcr Vlyu." If tmnslatecl "after creating Vlyo, Brabrqag created Fire" there would be no conflict between t h e two Upanisads. T h e Biddhlnta view, however, i s t h a t P w originates directly from air, and t b e next P b t m teaches this. POTRA II 8. 0.

thus.

h q Tejas, fire. fi Hi because.

W: !tab,

from it. namely, from Mataiidvan. Aha, rays (the Scripture).

Tatha,

9. From Air is produced Fire, for thus says the Scripture.-227.

OOBfMEIVTARY.

From Miltaridvan conles out the Fire, and the Scripture teaches &is aim. " V ~ g o h Agnlh "-" from Air, fire." The sense is thin. The word " S a ~ n b l ~ G" t a or " sprang " ie used imtnediately before, and the sentence means "from Air sprang Fire," and we cannot translate this seotellce " a j l e r Air sprang Fire." The primary meaning of the ablative case is thnt of " lrom " and not " after." When the prin~arymeaning is possible, i t is not desirable to take the secoudary meaning. No doubt, every thing springs o r is produced really from Hrahrnap, b u t some come out directly and o t l ~ e r s through the mediation of a link. As will be taught in S Q f r a 11. 3. 12. Thus there is n o conflict between tbe Chhtindogya and Taittirfya teaching.

Adhik.ura?a V.-Water is produced from Fire.

Now t h e author teaclies the origin bf Water. In the Mundaka Upanipad, Water is mentioned as originating direct from Brahman, while in other placee i t is mentioned as originating from Fire :-

m r x r

mmmt?mtP ~ * - a t

a i ~ ~ m ~ t 8 w n u

F m m him taben antering on rreetlon) is born bmsth, mind, and dl orpnr o f mewe, ether, sir, dm, water, and the esrtb, the support of all. ( M ~ ! ~ i s k r XI. , 1.8).

In the Chhhndogya and ~ a i t t i r i ~Upanigad, a Water is said to be produced from Fire (Chh. Up., VT. 2. 3).

q h a h p ; r r q ~ ~ ~ w g B r ~ r
That Bre thougbt, tnay I be many, may I grow forth. I t sent forth wator.

So a180 in the Taittirfyo Upanigad, 11. 1.

*I
From F i r e sprang Water.

(Doubt).-Does water come out directly from fire or from Bral~mag ? (Pdrua-pokga.) Water comes out directly from Brahman a s the Mupdaka text teaches. The ablative case must be explained in the sense of after ; and as regards the Chhindogya text, we ~llust admit that there is a plain contradiction between it and the Mupdnka, which is simply irreconcileable.

(SiddAcZnta1.-There is no such conflict as you apprehend. The next SGtra ansmers your doubt. SOTM 11.8.10.

W: II Q I Q l po ll
~3

ffpah, waters. [m:Atab, from it.

Tatha, thus.

ft Hi, because.

9~ Aha, says the Scripture.]

10. From Fire is produced Water, for &us says the Scripture.-228.
COMMENTARY.

Tile phrase " from it, tllus the Scripture teaches " ib to be supplied intothisSBtra, f r o ~ n S & t r a I [3. . 9 , i n o r d e r t o complete the sense. T l ~ e Water is produced from Fire, because the Scripture says ;-" that fire thought may I be many, may I grow forth. It sent forth water. (Ch. u p . YI. 2. 31." " From fire, water (Taittirfya 11. 11." There is no room for interp-retation regarding a test which is express and un-ambiguous. In the Chtdndogyn Upanigad also is @"en the meon, why water comes out of fire. " And, therefore, wllenever any body anywhere is hob and perspires, water ie produced on him from fire alone." a hot with sorrow, Le neepe Similarly, when a man suffers grief and i lUld thus water ie oleo produced from fire.
t

Bhka.]

TIT PADA, VI ADETXARAYA, Sd. 11.

341

Adhikara?ta VI.-Rarth is produced from. water and the word "food " in the Chhtindogya Upanitad means earth. In the Chhiindogya TJpaniyid we further find :-m @ r(rp~ F 9 m ~1dMfX m m W " Water thought may I be many, may J
grow forth. It sent forth food." Now what is the meaning of tbe word " food " here ? Does it mean rice, barely, etc., or does it mean earth ? The Pltrva-pakgin says it means corn, grain, etc., because of the reason given in the same Upanigad, aiz., " Therefore whenever it rains anywhere, most food is then produoed. From water alone is eatnble food produced." This shows that the word Annam means barley, etc., and not earth. This is one PQrva-paksa. Another PQrva-pakga arises from the Mupdaka Upanigad were the earth is declared to come out directly from Brahman, and the Taittirlya [Jpagisad where it is said to come out from water. To remove both these doubts, the next SQtra declares the Siddhtinta view. ~ O T R A 11. a. 11.

BIIFYWW~&: 11 3 I I 11 Adhikara, because of the context, because Pyithivi, eartlr. of the subject matter. w Ropa, colour. oraqb: $abdantarebhye@, on aecount ofother texts.

11. The word " food " in the Chhandogya Upani~ad, VI. 2. 4, meitns " earth," because the context there is about

the creation of the great planes of existence, and because colour is mentioned regarding it, and because there are other sacred texts also.-229.
COMMBNTARY.

By the word Annrtm we must take here to mean "earth," and not barley, rice, etc., and this for three reasons :(1) The whole Adhikhra or subject matter of Chh. Up., VI. 2, is the creation of elements, such as fire, water, etc. Food is not a MahgbhQta or element, hence its mention here would do violence to the context. I t must, therefore, be explained as meaning an element, i.e., earth. (2) Colour is mentioned with regard to food, which also shows that the word " food " here means " earth." Thus it is said "the red colour of the flame is the colour of fire, the white colour of the flame is the oolour of water, the black color of the flame is the colour of food (earth)." (3) There is an express text of the Taittirtya IJpanitad (Adbhyah Prithivl), " from water, earth "; which clearly shows that earth is p r o d u d from water.
7

342

VE~ANTA-S~TRAS 17 . ADHYAYA.

[Qovinda

Of course, the reason given in the Chhbndogya Upanigad is more applicable to food than to earth, but then we must esplnin the word food a s a figure of speech, the effect taken for the cause. Earth never arises from rain, ordinary eatables do arise from rain. And the reason given by the Chhiindogya :-" Whenever it rains any where most food is then produced " is applicable strictly to food. The word food here is used as a figure of speech for earth.

Adhikarapa VII.-The great elements all arise direct from Brahman.

The author in the preceding sCltras has shown the creation of akiida, etc., in a certain order, the succession being that from ether arises air, from air fire, from fire water, and from water earth. This succession is given merely to remove doubt and controversy regarding the order of manifestation of them elements. As a matter of fact, there was no necessity of teaching it here, because the SCltra I. 1. 2. defines Brahman to be the cause of the origination of everything. The root matter Pradhitna, the great principle Mahat, and the rest, have been shown to arise out in that SCltra. Now is taught details about this origination. of B r a h m a ~ I n the Subiila Upanisad we find :

f b ; ' ~ ? d u a T B m 9 ~ q * l ~ ~
The pupils ask 'I what existed in the beginning P " To them, replied the teacher, "neither being nor non-being, neither 'being-non-being existed then. It was both being snd non-being. Froh it atom the Tamas (darkness), from Tamas arises the BhdMdi, fmm BhdULdi springsh8lia; from Akd~a,Vdyn; from Vayn, Fire; fmm Fire, Water; from Wster, Earth ;and this beuame an egg.

m n

mdr & 8 I b m v m q

eqyiaRfhiwl5g'il:

aqajrrr-

Between Tamas and akada should be read the Akgara, the Avyakta and the Mahat. And after BhQtAdi should be read Tanmiitrls and the Indriyke. Thns the complete order of creation is from Being Non-being arises Darkness, from Darkness arises'the Imperishable ; from the Imperishable, the Unevolved ; from tbe Unevolved, the Great Principle ; from it the TanmBtras ;from Tanm&ras, Indriyas or sense organs ; and then the five elements. This we must do, in order to harmonise the subsequent passage in the same Upmigad regarding the absorption of elements at the time of pralaya. That pamage is given below :-

fwm 1 qmm m 9 a 1 nrmewm* m*;

m l h mm

Bhci~ya.1

711 PADA, V I I ADHIKARAVA, S12. 12.

343

"When all beings are thus burnt up, the earth is merged in water, water in are, Ire in air, air in t h e ether, the ether in the sense-organs, tho secse-organs in the TonmPtras, the Tanmatras in the bhutbdi, (Ahakkara) ; the hhutOdi in the Great Principle, the Great Principle in the Unevolved, the Unevolved in the Imperishable ; the Imperishable is merged in narknew ; Darkness beco~nes one with the highest Divinity."

The highest Divinity is that which has been defined as neither Sat (dense world) nor Asat (the subtle world), neither Sat-Asat (the mixture of the two forms) ; but something transcending both and from which arise the Sat and Asat. The word Bhutildi in the above means the principle of Ahalfiksra which is three-fold. From the SIttvic Aharhkiira arises Manae and the DevatAs. From the Rajas Aharhkka arise the sense-organs, from the Tarnas Aha&k&ra arise the Tanmatras, from which arise the five gross elements. I n the Gophla Upanisad it is said :-$tihimww rarr&ql m m ' m I amqFpq ~ l * r n ~ ~ p s aa &m u l p~ r f 4 lh ~

triVrdMl1
'

"In the beginning there existed Brahman alone, one without a maond. Prom Him arose the Unevolved and the Evolved, the Imperishable8 ; from the Imperishable came t h e Great Principle, from theGreat Principle AhamkPra, from the AhaGkPra the five TanmOtran, from them the 5ve gross elements ;the Imperishable is ccverd by all these."

Doubt--Now arises the doubt, do these Pradhiina and the rest originate directly from Brahman, or from that which ie mentioned immediately before it. Pbrva-pakgt'n.--They arise not directly from Brahman, but from the tattvas immediately preceding. 8iddhanta.-They arise directly from Brahman as is shown in the following sCltra :
S~TRA 11.3. 12.

m T a t , that, his.
tion. ~ E v a even. , Tu, but inferential mark. 8: Sab, he.

Abhidhyanat, because of the volition, reflecTat, his. fbtr(r?! Liagat, because of the

12. Brahmai is the direct cause, because the text shows that they were produced by Hie reflection, which is

344

VEDANTA-SBTRAS.I I A DHYAYA.
OOMMENTARY.

[Govinda

T h word ' but ' is employed in order to remove the doubt. That
Lord o f ell, endowed with the energy of Tarnas and the rest, as mentioned in the SuMla Upanigsd, is alone the direct cause of all these effects, beginning with Pradhdna and ending with earth. Why do we say so ? Because creation of every one of these tattvas is preceded by the volition of the Lord ee mentioned in the s c r i p t ~ r ~ Everywhere we find " He deeired, May I be many, Mag I grow forth." This volition cannot belong to insentient objecta like fire, air, etc., but to Brahmap alone. He determines upon having variouu abodes such as Pradhilna and the rest ; and dwelling in each, He successively creates the various elements. This Lihga or indicatory mark ehows that B r a h m q entering into Darknesa and the rest, modifies them into the various forms of Pradhlna and the 'rest. Another &ti also says that earth, fire, etc., are the bodies of the Lord. As for example -in the Antaryami BrRbmana of the BrihadBra~yakaUpaniyd 11. 7.3, etc., and the Sublla Upanisad, which declares "whose body is the earth, etc., whose body is the Unevolved."

Adhikarana VII1.-The Lord is the Chief cause working through matter.

S~TRA 11. & is.

Viparyayepa, through the reverse. a Tu, but. ~ q Kramah, : order. m: Atab, from this, from the Supreme Lord, rpggh Upapadyate, becomes possible. q Cha, and.

fhhgm~Parit~rs~~~nn

13. The reverae order (of creation or involution) mentioned in other Upanisads, becomes also possible if Brahmaq is the supreme cause of all-231.
COMMENTARY.

The word " but," has the force of " only," here. Upanisd we find the following :-(11. 1. 3.)

In the M u ~ d a k a

rs?wrrsrmh
*I

*w:-BI*

m h e z

prom this is born PrBpa, Manas and all the senses, ether, air, light, water aad the d h , the rmpport of all.

Here P r h a and Manas come first, while i n the Hubtila Upanigad, P r a d M m and Pdahat come first. l'his reversing of the order of succession, can be reconciled only then, if every thing comes directly from Brahmq,

the Lord of all. In that case, it mattera little, in what order you describe the various emanations, and hence the scriptures do not follow any particular order, when they describe the coming out of these elements from Brahmap. The Supreme Lord being the Inner Controller of every element, produces the next element through the first. Hence we say that from Him, the Supreme Lord, is produced all thia, and the various texts can be ~econciiledif we hold that from this Supreme Lord, endowed with H i s different energies, are produced the various effects, Thus when he &ti says " from fire is produced water," it means that from the Supreme Lord tid do wed with tlie energy of fire, is produced water. If this meaning is not given, then the text becomes irreconciJeable. " The Supreme Lord is the material cause of every thing, is the creator of every thing, and by knowing Him alone, every thing eIee is known." Tliis declaration of the scripture would be stultified, if me hold the contrary view that these Tattvas are produced not by Brahmiq directly, but from the Tattva preceding it The Tattvas like the Pradhiina and the rest being insentient, cannot modify themselvee into their succeeding Tattra, without the co-operation of an intelligent cause. This is the foroe of the word " cha" in the SQtra. Therefore it follows h t Brahman is the direct cause everywhere.

Adhikarapa I X . - B a h i and Manaa a h are directly produced from Brahmap

The author now raises a doubt 88 to whether Ruddhi and Manaij, mentioned in the llundaka Upaniyid, as coming after P r k a .are also directly produced from Bi.ahmag or from Prkna. ~OTRA 1 1 . a. 14.

* : Aatarilb, the intelmediate ones, nan.ely, Manas and the Indriyas, that occur between Prapa and Akada of the Mupdaka &ti. ftm Vijnana, Knowledge, the organs of knowledge. Manas!, the mind, the word Vijfiana-Manasi is a compound in the dual case. Krameya, in the order of succession. (14 fahrr, Tat-Jihgat, because of an inferential mark of this. Iti, t h u ~ WChet, if. 1 Na, not. a f i j Avidc~at, because there being no particular difference.

14. I f it be objected that the organs of cognition and mind, occurring between P r h a and the Elements, in the Mupdaka Upaniqad, are mentioned in their order of eucceseion,

owing to an inferential mark of this ; we say, no, because on account of non-difference.-232.

COMMENTARY.

By the word " Vijiilna " is meant here the sense-organs of the body. An objector says, that the text of the Mundaka Upanigad " from Him is born Prlpa, Manaa and all the sense-organs, ether, air, fire, water and the earth the support of all," declares not only the creation of these tattvas by the Supreme Lord, but their order of succession also. In fact this Sruti is specifically confined to teach the particular order of emanation. 'You cannot press this text in upholding your theory that all tattvas originate directly from Byahman, as you have done in your last SQtra. The order of succession of ether, air, fire, water and earth may be learnt from other texts also such as that of the SubSla Upanigad. The mention of this in the Mundaka Upanigad is contirmatory of the order of succession already taught in the Subtila. This text, therefore, has the indicatory mark in it, of teaching the order of succession ; just like the text of the Sublla lipanisad. Consequently, Manas and the Indriyas, mentioned in this text, between tlle Pripa and the Elements, show the order of the origination of these, namely, first comes out PrLna, froin P d n a comes out Manas, from Manaa all organs of cognition, from them Aka&, from A k ~ d a Air, from Air Fire, from Fire Water, and from Water Earth. You cannot employ this text in determining the direct origination of the tattvas from Brahman. This objection raised in the first half of the Satra is answered by the last portion of it. Na-avideg&t-it is not so, because there is no difference. All the various tattvas mentioned in the Mundaka Upanigad, beginning with Prlna and ending with earth, are taught as coming out directly from the Lord, and there is nothing particular about Manae and the Benshrgans that they should h'sve come aut from Prlqa and not fro111 tlle Lord. In fact, the word " Etasniiit " of that text, is to be read along with every one of these PriLga, Blanas, etc. Thus, " f7.om Him is born I'rana, from him is born Manas, from Him is born the Indriyas, etc." The sense is this, the Lord desired to become many, and as a result of such desire, all these things Prdna, Manas, etc., came out of Him.
Note.-The inferential mark or linga mentioned in this t e s t is t o be found in the 8BMla Upaniaad, where the same order is given a8 in the Mu~paka. Since the SBbtila Upanisad text is axplained by all authorities aa teaching the particular order of saccesdon, and the preaent commentator also admits the some, as in the first S4tra of the present PAda; the MogGaka text must also be interpreted as bhaching the order of succession, became them is no diEerenoe between the texts of the Mu~caka and the Subfila in this

Bhdaya.J

IU PADA,

zx A D H T K A R A I ~ Asd. , 14.

347
-

respect. Thne t h e rimihrity of the two texts, Is an inferentiai mark, teaching us that both texts are meant to declare the order of succession. The full PQrva-paksa is this. In the Mupdrka text the word Praga means the Mahat Tattva, the ~ Q t r a - ~ t m a the , first emanation. Manas means the Slttvic AhamkPra. Indriya means the Hsjas Aha&taken kara ; and "Ether etc. " all mean the Tamas Ahamklra, the effects being e v e r y ~ b e r e ; Senses the Rajas for their cause. For Manas has its cause the Sdttvik ~ h a m k d r a the ~hanikBra ; and the five elements the Tlmas ~hamkBra. Thus there is absolute identity between the SubBla and the Mupdaka texts, and as the Sublla text teaches the order of succession, the Mundaka text must also teach the same. The reply to this is that the Mundaka text has a separate purpose altogether. I t teaches the direct emanation from Brahma~ of every thing. The moat important word in this text is "Etnmbt", "from Him," namely, * Etasm6t P r d ~ a h , " "Etasmlt Manah, etc., from Him Prdpa, from Him bfanas, eto. In the G i t i (X 8) also we Bnd that th_e Lord declares :-

**aweitm:ue*1
rrftrmmd~-u
I am the origin of all ;all evolves from me, understanding thus, the wise adore Me in rapt emotion.

So also in the Ydmana Purana :--

mi x v f W t r f h q m a ~ * p ~ ~ qwwmPrn:~&mr I
The Lord V i q ~ u entering into each tattva awakenu the energy latent in it. Re, the one Great Energy, alone produces all this in its beautiful order.

All these Smpti texts show that from the Supreme Lord directly come Pradhana and the rest. There is no conflict between the texts of the Subbla and those of the Taittiriya and the Chhfindogya Upanipdas. No doubt the word Tamas or Darknees does not occur i n the latter Upanisad. But the Subala text means that the Supren~e Lord possessed wit11 the energy of Tamas and the rest, creates. in succession the various effects, beginning with Pradhina and ellding with VZtyu. This is all understood i n the Chhlndogya Upanisad and is to be read into i t from the Subbla Upanisad to complete the text. T h u s supplying the omission of the Chhlndogya from the Subila, every thing becomes reconciletl. Therefore, where the Chhbndogya says, 'I He sent forth fire," the word "He" here means the Lord endowed with His energies of Tamas, Iinperishable, the Unevolved, the Mahat, the Ahamkhra, the akdda and the Vbyu. The Lord enclowed with all these energies and vivifying all these energies said, " N a y I be many, May 1 grow forth, and then He sent forth fire. " Similarly, the Taittiriya text is also incomplete, i t begins t,he creation with Akdrla by saying, from this Atman arose Aktida. There also we must supply the same omisslon as we did i n the case of the Chhandogya, namely from this Atman endowed with the energy of T a n ~ a s and the rest u p to Ahamlrdra came out Akhda. In other words, that Supreme Lord who had awakened the energies of Tamas, of the Imperishable, of the Unevolved, of Mahat and of Ahamkara created Akbtia, etc.

548

V E D A N T A ~ ~ ~ T R 17 A PADHYAYA. .

[Qovinda

Thue the full text of creation given in the SubAla Upanigad ie the a n of the other texte. dard to judge and supply the o~nissions

Adhika?*ana X.-All zuorda are names of God primarily and secondarily they denote other things.
An objector says, if Hari, the Lord of all, is the self of every thing, then all words denoting moveable and ilnmoveable objects are really names of Hari. But as a matter of fact, we all know that those words are employed pri~narly to denote those objects and secondarily to denote the lord. Therefore, you will have to admit that when the druti uses the phraee "the fire thongbt, May I be many, May J grow forth," the word fire oan denote Brahman only in a secondary sense, and not primarily. This objection is answered by the next Siitra which declares that all abide in the Lord, and the te~rnsdenotthings moveable and im~noveable ing those thinga are the primary names of God and secondarily they are names of things.
~ T R A 1 1 . 8. 1 6 .

vuwmmmq * m -~ I ~ I ~ ~ u CharAchara, moveable and immoveable. 9rlfl: Vyaphdrayab, being the abode m who abides.ia g Tu, but. Sgat, may be. q Tat, that, those. Vyapadedah, designation, denotation. m : ALl~aktab, nonfigurative. Tad-bhCa, that denotation expressing Him, dtnoting the Lord. Bhbvitvht, on account of being in the future. ~ u

e:

15.-But these words may denote primarily the Lord, because He abides in the things moveable and immoveable, though this meaning of the word as denoting Brahman primarily is learnt in a future time after hearing the scripture. --233.
COMMENTARY.

The word "but " removes the doubt raised in the last paragraph. Tho words which in ordinary use are names of things moveable and immoveable, are primarily the names of the Lord, because these moving and stationary objects are His bodies and because He abides in them. Those objects get their particular names hom the particular aspect of Brahmw residing in them. This Tad-bhfiva or the power of words to denote the names of the Lord, is not known to dl men at once, but it is a matter

which they come to know after ;studying the sacred Vedbnta scripturee. In fact, the object of the VedRnta is to give rise to the knowledge that every word is really the name of the Lord. As saye the Sruti "He desired May I be many," "He is VPsudeva, than whcm there ia nothing else." (Gop&laUpanigad). In the Vignu PurRna (111. 7-16) also :I*- -

w -

db r

& I the gold is one, though manufactured into different objects like the bracelet, the orown, the ear-ring, etc., dmilarly, bne Lord Hari pervades all jSva whether they be

ang els, men, or animals.

In the Bvet~dvataraUpanigad I. 9, we find the same idea. The eense is this, all words denoting power or energy primarily have denote the person possessing the power or energy, because energie~ for their substratum the person possessing the energies.

Adhikarana XI.-J%va is not created but is eterrtal.

In the previous SRtras we have defined the Lord and determined His.nature. . He was defined as that from which every thing originate0 but which has no origiu, because He is tlie root cause. Now the author begine to describe the jiva and to determine his nature. Therefore, he at firet sets aside the wrong notion that the jiva has any origin.
Note.-The Lord possesses two powers (Ba~ti), namely, the Ohit (all the jivm) m d Aohit or inanimate nature. In the previous Shtras the inanimate nature or Achit has been discnsaed in various texta relating to this aspact of the Lord. And i t has been shown how they a r k from the Lord. Now upts tbe end of this Pdda the nature of the jiva is desaribed. One class holds the view that jiva is not eternal, bnt is born and diw and the ~ r i p t a n lceremonies relating to birth and death show that the jiva is non.etema1. The author however proves that jiva is eternal, and the scriptarrl ceremonies refer to the bodies of the jiva and not to the jiva.

'

The texts like the following give rise to the above doubt, "From whom arose the mother of all universe." The mother of the universe is the primary energy of the Lord. This we find in the hlahAn&r~yaqa Upallisad I. 4, which is a part of the TaittirPya aranyaka.

r n : a a e r m * s ~ w r q l
From whom is the birth of the creat,rix of the universe, who poured down the so* along with the cosmic water on this earth, He who through the herbs entered into men and animds, all moveables and immoveablea. & aim in the Chhdndogya Upanisad we find " 0 dear, all these beings have the I k t tor their origin!'

Doubt.-Here

arises the doubt whether the jivas have origin or

,not.

Pdma-paha.-The

PQrva-pakkin says the whole universe consisting

of wntient or insentient creatures admittedly being an effect, it follows

that souls are created like every other thing. If they were not created, but be held to be co-eternal with Go?, then you violate the promissory statement made in the ChhAndo@r3a Upanipd (VI. 1. I) that by knowing
which every thing else is knowa. For if jrvas were co-eternal with God, then by knowing Brahman, jivas will not be known. 8iddhiinta.-The souls however have no origin, but are eternal as shown in the next SQtra.
&TRA 11.8. 16.

1 Na, not. Atme, self, jiva, soul. .git: Brutep, o n account of scriptural f i q Nittyatvat on a c c o u i ~ t of t h e eternity. q Cha, and. statement. QM: T a b h y a b , from them, i.e., from t h e $ruti and Smyiti.

16. The soul has no origin, because of the scriptural

statement to that effect ; it is eternal and intelligent, because from them (sruti and Smriti) this is the conclusion.-234. C O M M E N T A R Y .
The self or Atwan here nieans the jfv;itman or the soul. It has no
origin. Tlle gruti declares i t to be so.-(Kath. Up., 1. 2. 18).

~~~n~ hre;rrcshq-ew
Wiled though t h e body is killed.

*wq~twfbzq~

nlrhmmw-

This experiencer of different pleasure and pain is not born nor does i t die ; i t sprang
k g m nothing, nothing sprang from it. The ancient is unborn, eternal, everlasting ;h e i s not

So also i n the dvethdvatara Upanisad, I. 9.

There ore two, one knowing (hvara), the other not-knowing (jiva), both unborn, one strong, the other weak ; there is she, the unborn, through whom each man receives t h e mompense of his works ; and there is the infinite &If (appearing) under all forms, but Himself inactive. When a man flnds out these three, that is Brahma.

&dmfWmat

d l mnatPrr;finrasrrh r 2 l ~ a d q p m I wwfmar m
II

This also shows that the jiva is without any birth. Moreover from these two, namely from the druti and the Smyiti, we learn that the jiva is eternal. The force of the word " Cha" in this SGtra is to indicate that the jtva is intelligent also. The &rutis like the following declare the soul to be eternal-(Kath Up., 11. 5. 13).

1
1
1
I

Bhbgya.]

I N PADA, XI ADHTKARANA, 84. 18.

351

The Eternal among the eternals, the Oonscionaneas among all o o m c i o a s n m , the & One who besbwa the fruits of Karmas to many jivsa, the tranquil-minded on- who I Him seated in their ktm8, get eternal happiness, but not the others.

Similarly it is unborn, eternal, everlasting ; He is not hilled though the body is killed. This being the nature of the soul, the phrases like this " Yajiia-datta is born, he is dead"; and all worldly ceremonies relating to birth and death, have reference only to the bodies taken up by the jivas and not to the jlvas themselves. In fact, the Brihadbra~yaka Upanigad clearly says that,a man is said to be born, when he assumes a body ; and he is said to die, when he dissociates hilnself from the body. Thus birth and death are with reference to the body and not the soul. The text of the Bribdllragyaka Upanigad is the following (IV. 3. 8) :-

u c c n ~ @ a m m m : m e A R r :
~ * ~ I I ~ u

a m a

On being born the soul arsumcr a body, and beoomerr united with an e ~ ;b on d y i

he dapartr l r m the body, and leaves all evils bohind. So also in the ChhBndogya Upanisad (VI. 11. 3.) we find :This body verily dies when the jiva abandons it, but the jiva never di-.

If this is so, how do you reconcile the statement m d e by the s c r i p ture that by knowing one every thing else is known, which implies that Ood is the only existence, and jiva also is p effect and has an origin. This, however, we reconcile by saying that the word "effect " ie o n b the name of the same Brallman, when existing in a different cadition se a manifestation. Brahman has two energies. When both of them w e latent in Him, they are said to be nonexistent ; when they come out of Him the world ia said to originate. The difference, however, between the jiva and the Pradhhna is this. The nongentient object8 like Pradhlna and the rest, which are the objects of enjoyment of the soul, undergo a change of essential nature when they originate from Brahma~. But t b eouls (jfvas) being the enjoyers, do not undergo any euch change of essential nature when they come out of Brahman. The only change in their case consists in the contraction and expansion of intelligence. In the state of pralaya, the intelligence of the soul is in a state of contraction ; and during the creation, the intelligence of the soul is in a atate of expansion. In both cases, howsver, whether of contractioh or expansion, the soul undergoes no change o E essential nature. No doubt, both Soule and Matter are effects, or creaturee of Brahmap, as sent forth by Brahmag ; and hence they may be called as effects. And in this way, there ie no contradiction in the statement thst by knowing B r a h e~ v q thing

352

VEDANTA-SOTPAS.

I1 ADBYAYA.

[Govinda

is known. For by knowing the cause the effect is certainly known. This vlew harmonises all the drutis. The conclusion is that the jiva has no origin.

Adhikarapa XII.-The nature of the jtva i s that it is the knower and the knowledge both.
Now the author determines the essential nature of the soul. There are some texts which show that the soul is the knower and others that it is knowledge. Thus the Antarybmin text of the Brihadbranyaka Upanisad shows that soul is knowledge.-(BrihadLranyaka, 111. 7. 22).

i h ~ ~ ; a h r i f $ i r r j r ; r * ~ r n f a ? ihhm ~ ~ ~
m m b w s h a ~ ~
He who dwells in knowledge (vijiikna), and within knowledge, whom knowledge does not know, whose body knowledge is, and who pulls (rules) knowledge within, He is thy Self, the puller (ruler) within, the immortal.

I n another text we find " I slept soundly, I didn't know any thing. " I t thus appears that in one place the soul is called vijiilna or knowledge in another it is the knower ; knowledge being only its temporary attribute, for in deep sleep it has no knowledge. (Doubt).-Therefore arises the doubt whether the soul is merely knowledge, or whether its essential nature is that of a cognising subject. (Pdrvn-pakga),-The ~ e n t i a nature l of the soul is intelligence or knowledge, because the text of the Brihad-branyalra Upanigad shows that the soul is vijnbiia or intelligence. Tile self-consciousness or cognition is merely the attribute of Buddhi and the assertion " I slept soundly," is really the assertion of Buddhi, when in contact with the soul. The soul is not the knower. (SiddhBnta).-The soul is however the knower, and it is not the superimposition of Buddhi on the soul, that makes soul appear a s a knower, as is shown in the next SQtra.
B ~ T R 11.3.17. A

m r s 1 \ 1 ~ 1 1
g:Jiiab, the knower. qqqq Ataeva, for this very reason.

17. The Jiviitman is the knower, for this very reason ; because the scripture says so.-235.
COMMENTARY.

The jh0tman is not knowledge alone, and though its form is that of intelligence, its essential nature is that of a k ~ o w e r . As says the Pradae Upanigad (IV. 9.).

i
I

1
I

w r s ~ ? s r w i h n a m ~ m m fhm d mga~l s*sletmuhudhs&n

Verily he is t h e beholder, the toucher, t h e hearer, the smeller, t h e k t e r , the thinker, the determiner, the doer t h e Vij811nBtm6, t h e Purup. (Ee who knows this Purap becomee established in the Righeat 8elf).

The phrase for this v g y reason means, that because the scripture declares it to be so. We hold the aoul to be the knower, because the ecripture declares it to be so, and we do not allow onr reason any scope here. In fact, we take our stand on the text of the Vedlnta Siltra, 11. 1. 27, which declares that the scripture alone is the root from which me learn any thing about these transcendental subjects. The jPva is declared in the Smritis also to be the knowel; having knowledge as its essential form. On the strength of the assertion " I slept soundly, I had no knowledge of any thing," we cannot say that the soul is mere intelligence, and that it beoolnes the knower, only when it comes in contact with Buddhi ; for then you contradict all those texts which declare the soul to be the knower. Therefore it follows that the soul is both tlie knower and has knowledge for its essential nature.

Adhikara~a XIII.--JBm is atomic.

Now the author tries to ascertain the size of the soul. In the Mundaka Upanigad, it is said that the soul is atomic in itssize.-(111. 1. 9.)

~ * ~ m a f @ h * m u M = . m n ~ 3 t T ~ & m i & ~ u e ~ m u m n . a
This atomic soul is t o be known by that mind alone, in which t h e chief prQa hP. oompletely withdrawn-the five-fold aotivities; lor the mind of all created beinga is entirely interwoven by these five prRnas and Is never quiet. This atomic soul is to be known by that mind which being perfectly pure makes the son1 manifest its power.

(f)oubt):-Now arises the doubt, is the soul atomic aa declared in the above Qruti or is it all-pervading ? (Pdma-pak).-The soul is all-pervading, because another text says that it is Mahat or big. Even the opponents also admit the validity of the following $ruti (IV. 4. 14.422.) Briliadlranyaka Upanigad where it ie raid, this Atman is Mahat and unborn :-

m a w And he is that great unborn elf, who consists of knowledge, is surrounded by t h e

P d p y the ether within the heart, wherein i t reposea

a w w r r r r n a m itrd-:*w**mnmrr-

Here the soul is called great and so it cannot be atomic. I t is called atomic in a figurative sense only. (Siddh&nta).-Tbe soul is really atomic, as the next SQtra ohows it.

Utkranti, passing out.

Ga4 going.

Agatlnarn, return-

ing.

18. The soul is atomic, because the s c r i p t u r e declarm that it passes out, it goea and return8 ;while such declarations would be unmeaning if the jhra were omnipresent.-236.
CaXMPNTbRY.

The word " atomic" is understood here, and is to be read in thie SQtrafrom 11. 3. 20, where it is used by the PQrva-pekein. The Sfitra ie in the genitive case (gatinam) but the force sf the genitive ie that of the ablative. This jtva is atomic in its size, aud not all-prevading and athat for three reseone, (1)the scriptures declare its passing Out ; and an allpervading substance cannot out. The following text of the BrihadBrapyaka Upanigad (IV. 4. 2) shows the method of the soul's passing out a t the timu of death.

m % q p l m d - h ; r , e - ~ ~ a r

*
~

u
P

r
C

m
~

m
~

~
k

*
P

~
C

&
~

~
I

d
l

The point of his hearb lighted up, and by that light the Self dep~rts, eithee t h w h the Bye, or throagh the sknll, or through other plaoes of the body, Aqd when he departs, life (the ohief pdoa) departs after him, and when life thne departs, all the He is ~nSoioue, and being oomious he follow# other vlt.1 spirits (pdnas) depart after and d e a d .

2. Another verse of the =me shows where souls of some persons go after death (BrihadftranyakaUpanigad, 1V. 4. 11.)
wfag i . m r i t h - m m r : I

m&t-a-

+!m@rsm:n
Theterm indeed thoee unblewed worlds, covered wRh blind darkness, Men who ignorant and not enlightened go after death to those worlda

3. Siopilarly in IV. 4. 6 of the same Uparlipd ie shown that the

d retunur :-

m&%rrrafirn*-m
n a r ; 6 r * n

*w*m

fhmwu

&d here them b thh wrm: *'TOwhatever o b w t a mm's ava mlpd i n atbhed, to tht he goes rtrenuonrly togetbe with him deed ; and k i n g obtained the end (the ~ n l t . )of whatever deed he dwo hem on earth, he r e t m w i n from thnt worw ( ~ h i 0 h the tempory renurl oC lrlr cbrdr) to tbb world o f ratl*''

Bhdyya.1
4

fII P ~ D A XI ,I I

ADHIKARA&A, 84. 10.

855

These three testa of the 13fihadAranyakaUpanigad show the passing out, lnoving and returning of the soul. If the eoul were all-pervading, then these things could not be possible for it. In the Bhffgavata PuvCtga alen, it is declared :-

r m F t f i m ~ ~ ~ ~ r n ~ R v i h

~ i h * * t i
0 Lord, if the mu1 were me~nrelesa, Bred and all-pewading then there would naf wire the relationehip of being ruled and the ruler. Thou, 0 Lord 1 could& not be ib ruler nor it the ruled. But if i t were atomic fhat would be posrible.

The Lord, however, is both atomic and all-pervading at the same tiwe ; and moving and returGng, when attributed to the Lord are not contradiction?, because he possesses mysterious powers, and all paradoxical mtatements are appropriate in his case. The soul may be all-pervading and unmoving, and still the epithet of going out may be applied to it in a figurative sense, as it is applied to the ruler of a village, when he ceafies to be its ruler. The all-pervading wul, wl~en it ceases to rule the body, is said to pa68 out of the body. There is no real out. TVIlen it has the Abhidnil of a body, it is raid to be born, there is no real birth. The word " Utkrbnti '* therefore, may possibly be explained i n a figurative sense. Rut the SGtra usee two otber words " Gati " and " &ati, " going or returning. These words cannot be explained metaphorically. A 11on-i~lovi~~g soul cannot be said to go out or conae lack. Tlle next S0tl.a shows this.
S ~ T R A1 1 . 8. 19.

pmqq: Svatmanab, through the s $ f . q Cha, of the latter two, namely, of Ciati and Agati.

and, only.

m: Uttarayob,

19. The latter two, namely m o v i n g and returning, can b e effected only through the self (and cannot be explained in a metaphorical wdy).-237.
COMMENTARY.

The two laat attributes mentioned in the previous Sdtra can only have relation with the self, because the actions denoted by these verbs reaide in an active agent. They cannot be explained metaphorically. That b i n g so, the word Utkrffnti or " passing out" must also be taken in its literal sense. It must mean that the soul is a definite something, which passes out of the body at the time of death ; and not that it is an all-pervading nubstance that ceaeea to have any connection with the body., In fact,

356

VEDANTA-SUTRAS. IT

ADHYBYA.

[Qodnda

the method of passing out shows that palticular portion of the heart is lighted up and catching hold of that ray of light, the soul pwees out of the body. The same idea is expressed in the 04ta also (XV-8.)

wFR+~m?plmwml
m e n the soul acquireth a body and when He sbandoneth it, He seizeth t h e m and goeth with them, as the wind takes fragrances of flowers from their receptacles (from t h e anthers of flowers in which fragrances reside).

The statement " these three words, ' passing out, ' moving ' and returning ' have a metaphorical sense only, and mean souls abandoning the idea of rulership over the body or assuming such idea, " is wrong, because in that view the statment of the Kauditakf Upanigad (111. 3.) will be irreconcileable. There i t is said :-

&qmd-mwm~Mi~
a&amr~mfftT;arm*mfh.*d4*e

a?l&

&

*aa &qiF&r a fs w tb f M ? r * & r ~ * h n ~ n

arwmIel

When a man is thus sick, going t o die, falling into weakness and faintness, they cay : "His thought has departed, he hears not, ho sees not, he speaks not, he thinks not." Then he beomes one with that prina alone. Then speech goes t o him (who is absorbed in pr9ga) with all namea, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these.

The word used in the original is " Saha " or together. This would not bave been used, had soul been all-pervading. When the same action is done by two subjects, one principal and the other subordinate, there the word " Saha " is used, as in the sentence " The father eats together with the son. " Therefore, when this Upanisad uses the phrase " He departs together with all these, :' it must mean actual departing and not metaphorical The illustration given in the Gitd of the wind taking u p the fragrance from the recepticle of the flower, also shows the actual taking up of something and carrying it away, for the relationship of the wind with the fragrant substance is that of the seizer and the seized. This also answers the theory of the Mbylvldins who consider soul to be like the portion of space, enclosed within a jar, and that its passing out or coming in are merely phrases having no meaning, except that breaking up of the jar or corning into existence of it. It is only through ignorance that one thinks that the soul goes out or comes into the body, say the M&y$vbdine. Their theory has no scriptural authority.

Bh4ya.I

IN P ~ D A X , I f I ADHTKABA~A,522.20. SOTRA 11. 8. 20.

357

~ ~ $ ~ R R + ~ ~ ~ I I P
q Na, not. qg: Apub, atom. pm~ Atat, not that, namely opposite of Apu. @: druteh, because of a d r u t i or scriptural text. Iti, thus. q q Jtara, t h e other, namely, the S u p r e m e Self and not Chet, if. q Na, uot. q the jlva self. q f i C Adh~kBrrlt,because of the context or topic,

20. I f this be said that " the soul is not atomic because text contrary to that," we reply, it is not there is script~iral so. That text refers to the Supreme Self, because that is the context.-238.
COMMENTARY.

(Pdma-paksa).-The jiva is not atomic, says the PGrva-pakgin, because in the Brihadhranyaka Upanisad he is described as infinite. The original text is given below (IV. 4. 22) :-

a e i r ~ q m w ' ~ ~ i ~ ~ ~ ~ ~ r i f & mm mvm %g~~ ww&ge&*m:*h ~ ~

*3f~f@qr*e
U P ~

mav3aqm

a a r n ~ * r n * l

mam*

w ' q

qraq m s m r *

And he is that great unborn Self, who consist# of knowledge, is surrounded by the PrPcas, the ether within the heart. In i t thero reposes the ruler of all, the Lord of all, the king of all. 'He does not become greater by good worka, nor smaller by evil works. He is the Lord of all, the king of all things, the protector of all things. He is a bank and a boundary, so that these worlds may not be confounded. BrPhmapb seek to know him by the study of the Veda, by sacrifice, by gifts, by penance, by hating, and he who knows him, becomes a Muni. Wishing for that world (for Brahmag) only, mendicants leave their homas.

Here the A t m ~ is described as Mahat or great, it therefore cannot be small or atomic. This objection is raised in the first part of the 8Qtra and the answer is given in its second half. (SiddhBnta).--The Atma referred to in this druti is not the Jiva btrnan, but the other or the Param Atman, because tho topic here is of the Supreme Self, and not of the individual soul. No doubt the subject ie started in the Brihad-Lranyaka Upanigad, 1V. 3. 7, by the following description of the jiva self :-

s m ~ I ? r B t s d f W mgrisr:sn ~ ~ ~& ~

~
mall

&

J a b Vaideha wid :-"Who ie that 8ell ?"

Yajfiavalka replied:--" He who is within the heart, surrounded by the p d p a s (senses), the person of light, consisting of knowledge. He, remaining the same, wanders along the two worlds, as if thinking, as if moviog. During sleep (in dream) he transcends this world and a11 the forms of death (all that falls under the sway of death, all that perishable.)

Yet in the middle IV. 4. 13, the topic started is that of the Supreme Atman and not Self and consequently the word Mahat refers to Pa& to the JPva. The passage is given below :~ : a R f ~ m& ~ **I u

emnu th

mbwmitmhag*rnu

1311

Whoever has found and understood the Self that has e n t e r 4 into this patahedm e t h e r hiding-place, He indeed is the creator, for He is the maker of every thing, His is the world, and He is the world itself.

This verse and the verses which follow it all describe the Supreme Self and consequently the word Mahat nsecl in one of these verses (IV. 4. 22) cannot refer to t h e jiva-Atman but shows the greatness of the Supreme Self. To understand the whole argument, those verses are also given below :-

z%a&sa Rumrid @* g:d& ~ ; T i r h r f B

~ ~ B

;T

%qWk8r R e : I v

m e

q h H I@ H d$fffaqVTSE*

eWXm I

~ h u n u ~ a f ~ s W nhP?Ea qw m a ml & r r s - f $ ~ q r m l l l P*ummmg?~h ~ * a &h t@ti%+ & ~ v m ~ q ~ I ~ Hm h qwi*wiif3af4mq~ @ : a qqursMra m * w i ? r n P t r ~xmitnqaftriqyq~f+=mmmmqsr mrslrm~mq~w~t?~ a a%~WfBsr~a ? @ a ? 8 1 i & b3WQ3
~ 11 PBs11 &w q

&@fh?~~
14. While we arehere, we may know this; if not, I am ignorant, and them b great destrugtion. Those who know it, become immortal, but others suffer pain indeed. 15. If a man clearly beholds this Self as God, and a s the Lord of all that is and will be, then he ie no more afraid. 16. He behind whom the year revolvee with the days, Him the Oods worship ae the light of lights, . nimmortal life. 17. He in whom the tlve beings and the ether rest, him alone I believe to be the Self,-I who know, believe Him to be Brahman ; I who am immortal, believe Him to be immor:al. 1 8 . They who know the life of life, the eye of the eye, the ear of the ear, the mind of the mind, they have oomprehended the ancient, primeval Brahms$. 19. By the man alone i t is to be peroeived, &here ie in i t no diversity. He who perceives therein any diversity, goes from death to death. 20. This Eternal Being that can never be proved, is to be perceived in one way only ;It i s spotless, beyond the ether, the Unborn Sell, great and eternal.

Bh&ya.)

IlI PADA, XITI A D H I K A R A N A , S22. 22.

359

-I

21. Let 8 wise BrAhwya, after he has discovered Him, practise wisdom (meditation). Let him not seek after many words, lor that is mere weariness of the tongue.

S~TRA 11.3. 21.

w M ~

nuvnx

word Agu or atom. mmrq Unmanabhyam, on account of the measure : or comparison. p Cha, and.

w w : Svadabdab, its own word, the very

21. The soul is atomic, because the very word atom is applied to it, and because its measure is also given in the scriptures,--239,
COMMENTARY.

In the Munaaka Upanigad, 1 1 . 1. 9, already quoted before, the word "Anu" is directly applied to the soul. Similarly, comparison of the soul is made with very small things, to show its measure or size. The word Unmbna means "measuring a thing by comparing it with another." Thus in the $vet&dvatara Upanidad, V. 9, v e find the following comparison :

N!mmmmWm-al

wrih&~fkrR~~:~amrnQ&~
The jiv8 i s t o be known as part of the hundredth part of the point of a hair divided a hnndd'timen, a d yet it is to become immortal, and mukta.

The word "Annntya" in tho above verse does not mean infinity but deathlessness, namely Mukti. The word "Anta" means death. The condition of deathlessness 1s called " Anantya." These two scriptural textsthe direct statement of the Mundaka Upanigad, and the simile of the dvetkdvatara Upanisad show that the soul is atomic. If it be objected that soul being atomic must be confined to a particillar portion of the body and it could not perceive sensations extending over the whole body, the reply is thus given by the author.
&TRA 11. 8. 32.

m: Avirodhah, non-conflict, non-contradiction. vat, like sandal-wood.

Chandana-

~1
' J

22. There is no contradiction, because the sensation is felt as in the case of sandal oil.-240.
COMMENTARY.

A drop of sandal oil of the 6rst quality called Hari Chandana placed in one part of the body cause8 a pleasant sensation all over the body, similarly, the s o d though residing in a particular portion of the body

perceives all that is going on throughout the world. Thus it is in the Brahmhnda P u r Q a :Tngmhmd?vMwlTib&rl --I
This soul though of the size of an atom pervades the whole body, just as the drops of Hari Chandana, placed in a particular part of the body, pervade throughout the body with their pleasant sensation. Soul dwells in the heart. SOTRA 11.8.28.

-3rns-m

% u s ~ ~ ~ s a u

Avasthiti, residence, abode. ~ c m - v a i $ e s y ~ on t , account of specialisation. fi I t i , thus. *q Chet, if. q Na, not. m w Abllyupagamat, on account of acknowledgment, on account of acceptance. @ Hridi, in the heart. fi Hi, because.

23. If it be said, " the sandal drop has a particular abode, while thesoul has-no such abode; and therefore it isnot atomic ;" we say this is not so, because it is acknowledged that the soul has a particular abode, namely, in the heart.-241.
COMMBlNTARY.

We see the sandal oil to be in actual contact with some particular portion of the body, but the soul is not seen to be in any particular part of the body ; nor can we infer its existence in nnj~particular part of the body, for the reason would show that it must be all-pervading througliout the body, because it perceives the sensation t,hroughout. The illustration, therefore, of the sandal oil isnot to the point. This objection is answered by the latter part of tha Satra. There is no occasion to employ our reason in trying to find out the particular spot of the body where the soul resides. The scripture, distinctly mention that the soul resides in the heart. Thus in the Pradqa Upanigad (111.6) we find :-

&*mrnr
The Soul is in the hmrt.

In the next SCltra, the author shows his final opinion, declaring that though the soul is atomic, it can perceive sensations all over the body, through its rays ; as shown in the case of a flame ; and even thus there would be no conflict.
S~TRA 1 1 . 3.24.

g u J T * it IIPIRI'IYu Guoat, on account of its quality (of intelligence). qr VB, or. q r Q i q q Aloka-vat, like light.
I

24. Or the soul may pervade the whole body, by its quality of intelligence, as the flame pervades the whole room by its rays.-242.
COMMIONTARY.

The soul, though atomic, pervades the whole body by its attribute of intelligence, namely, by its power of sentiency just as light. The sun or a candle, though placed in a particular spot, illumines the whole universe or the room, by the.ir rays. Similarly the soul, though residing in tlie heart, perceives all sensations. As says the Lord in the @ti3 (XIIT, 33) :-mstWmm~m*l

* * n m ~ m * m n 3 3 l l
As the one m n illuinineth all this universe, so the soul illumines tho whole of this body.

You cannot say that the rays of the sun are particles detnched from it, and spread themselves all over the world ; for if it mere so, then the sun mill be constantly losing its mass and decreasing in size ; but this is not the case. Moreover, gems like rubies, ctc., give out rays of light without losing their weight, as may be observed by any one. In the case of gems, we know that no material particle8 are given out by them. Their light is their quality, and not any portion of their substance.
Note.-This theory is however now an exploded one. Tbe r a p of the m n are really particles of matter, so light that they cannot be weighed. The low of the sun's maw is oonstantly being replenished by the fall of meteors into it. In the case of gems, like radium, which emit light, i t is a scientific fact that that light is matter and a portion of the substance of the radinm and not i t s quality. Bimilarly, the soul pewades the body, by its light which is really a suhstance of t h e soul. 'Ibe bighest vesturc of tbe soul consists of the Kbra!~a a r k + and it is through the particles of this Khrapa dartrs thet the soul comes in contact with the external world, namely, its body. The K d r a ~ a $atire b constantly being replenished by the matter of the highest plane.

In the above SQtra it has been shown that a quality can function in a place apart from the substance of which it is the quality. As light can function and illumine an object in a place di5erent from the place where the flame is, of which the light is a qualit,y. The author showe this by another illustration.
SUTRA 1 1 . 3. 25.

I : Vyatirekab, distinction, difference. Gandha-vat, like the odour. Tatha, thus. ft Hi, verily. &?@ Dardayati, the scripture shows or declares.

25. The quality may function in a place distinct from the thing qualified, as in the case of smell, for thus the scripture also declares.-243,

COMMENTARY.

h e smell of flowers and the rest, being the quality of flowers, etc., are perceived even in a place distinct from the objects of which they are the qualities, so the sentiency, which is the quality of the soul, may function in head, feet, etc., namely, in places other than the heart, where the soul dwells. The scripture also declares this, for we find in the Kauditakf Upanigad the following (IJI. 6)

a s m a r d ~ p r e r * ~ n a m m p i ~ * -*amrw!p?rmm~-~llmriti -*~amri$Fiflirrmm*-asmdme---*n f t t m ~ 1 ~ ~ r@i m* @ ! f m m m a s f m - ~ I =

--nu

Having by P n j H B (sentiency or the power of feeling) taken possemion ot speech (tongue), he utters by the tongue all worda. Having by seutieaay taken # o n of the nose, he smells all odonrs. Having by sentienoy taken possession of the eye, he llees all forms. Having by sentienoy taken possession o f the ear, he hears all sounds. Having by sentienoy taken poesession of the tongue, he obtains all tsstoa of food. Having by sentiency taken possession of the two hands, he performs all actions. Having by sentiency taken possession of the body, he obtains plepsure and pain. Having by sentiency taken possession of the organ, he obtains happinjoy and offspring. Having by mntiency taken possemion of the two feet, he performs all movements. qaving by sentiency taken posseasion o f the brain (dhi), he generates all thoughta and perceises all thought-forms.

Though the smell of a flower extends to a great distance from the flower, yet it is not cut off from it, just as the light of p. gem, like radium, though extending to a great distance is not cut off from the gem. As we find in the following Smriti.

If any one Bnding smell in water may say, the smell is the qnality of water, he b verily mistaken ; for smell is always the quality of earth, though i t may be found in diderent plaaes, suah as in water or air. One mistakes the air or water to have scent, bemuse temporarily the scent has taken these objects as its place of murifesbtion. In the Sruti riff find it declared :-(Pradna IV. 9).

~rasasli~~.nbitmmm~irsmitrar~fWRm?ar~
aptsptm?sr&e rtn
For he i t is who BBB., heam, smell.. bter,, perceives, conceives, acts, he whom essence is knowledge, the person, and he dwell6 in the highest, indestructible self.

IDoubt).-Now arises the doubt, whether intelligence which is an attribute of the soul is eternal or not.

(Pdmpa;h:-The PQrva-pabin s a p , the soul ia inert like stone ; and intelligence manifests in it, when mind canes in contact with it: Bad intelligence been a permanent quality of the soul, then it would not have been loet in deep sleep ; when according to all texts and experience, the aoul knows nothing. The intelligence of the soul is therefore an accidental quality, manifested in the soul by its contact with mind ; just an the fire which is not the quality of the iron, manifests in the iron when it is heated in the fire. Had knowledge been the permanent attribute of soul, then it would not have been lost in deep sleep. Moreover, if intelligence were the natural and inseparable quality of the soul, then there wae no necessity of an organ of intelligence like the mind ; for just u if eeeing wos the inva~iableattribute of the soul, there would be no neweity of an organ like the eye to perceive an object. In fact, the eruti whicb declares that the soul has no consciousness in deep sleep, and the druti (Brihad-&rangaka IV. 5. 14) which declares that the attributes of the soul are never lost, but are eternal and indestructible, conflict with onch other. Hence it follows that the intelligence is an accidental quality of the soul. (Siddhbnta)-lntelligence is a permanent attribute of the soul, as is nhown by tlle following Satra.

&
-

1:8::.~,

qq

men t.

m,Pyithak separate.

m,Upadedat because of teaching or etateCOMMENTARY.

26. The intelligence of the soul is permanent, because there is a separate statement in the scripture to that eff ect.-244.
In the text o f the Pradna U p a n i d ae well arr in that of the Brihadtirqyaka we find a distinct statement made to the effect that the attributes of the soul also are 'eternal. The Brihad-Erra~yak' Upauigad (IV, 5. 14) distinctly atlye that not only is the jfvfitman imperishable, but its qualitiea elm are indestructible. It is not by contact with mind that the soul manifests it8 quality of intelligence, for both being partle88 there can be no contact between them. The intelligence of the soul becomes obscured when it turns its face away from the Lord, and i t manifests when this obscuration is destroyed by turning its face towards the Lord. Ae we find in the following text of Sauyaka :-

~ w f b l t l Qmmqsymmm M?mrt r

q l ~ W t m a m t l

~ ~ a s r h P m ~ ~ f a h Z f h ' ~ ~ n
bs by rubbing off +he dust from a gem the light is not oreated in the gem,but the light, whioh is the inherent attribute of the gem, npanitestcr itself owing to the remov&lof the oovering dust, similarly the intelligenoe ot the s o d m i t e s t s itself when the f a u l ~ ~
are removed. Be by digging the earth, water, comes out of a well, but is not oreated by the Sot of digging, similarly the soul maniteats its intelligenoe when the layers of ignoranoe oonoesling i t are removed ;just as the water of the spring bubbles up when the super-inombent layers of earth are removed by digging. In taot when the ohonring b u l b ar8 destroyed, the innate qualitten ot the soul manifeat themselvw ;they are not oreated, b e ~ a w e they are the eternal attribntea of the jiva.

The text of the Brihad-banyaka Upanigad (111. 7. 22) says:-

Qrm-ffb%rsi9Bq:mwmk ~ m r m i f s r a ~ n ; 1 ? n
Re who dwell8 in Vijabna (keowledge, jtvbtmb), and within~knowledge,whom knowl e d g e d m not know, whose bocly koewledge is, and who pulls (rules) knowledge within, he ir thy Belf, the puller (ruler) within, the immortal.

Thie declares that the soul is knowledge, and not the knower. The apparent doubt raised by this Qrilti is answered in the next Satra.
&TRA
If. 8.47.

n~tcsln~w*:~ T R

n s I 8 I P* II

w Tct, that. Gutp, quality, that quality or those qualities, on account of the quality or qualities of that, that quality, namely, the quality of intelligence or knowledge. Saratvat, beir~gthe essence. qq Tat, that, namely kilowledge, Vyapadebp, desiguation. prajfia-vat, like the term Prajfia, when applied to the Lord.

e:

27. The soul gets the designation of knowledge, because that quality is its essential attribute, as the Lord Visnu . is called Prfijfia or omniscience, because it is His essential attribute.-245.

OOMMENTARY.

Though the jha is the kncwer, yet it ie eometimes designated as knowledge, because that quality of knowledge ie ite eeaential nature. The word 'Sara ' means a quality which never can be discarded, which is the e ~ ~ e n t inature al of the thing, the absence of which makes the thing nonexistent. The above text .of the Brihad-Ara~yaka Upanigad no doubt dwigoatee the soul by the tdrm knowledge and not knower, but it is j u t , like the 0 t h - tests of the wne Upanigad where the Lord Vigpu i s called

Bhatya.1

171 PADA, X I I I ADHIKARAPIJA, 84. 2Q.

365

Truth, Knowledge and Infinity, and which does not mean that the Lord is not Omniscient, because He is called Omniscience; that He is not the Knower because H e is called Knowledge, etc. In fact, these texts show that the soul ie Knower and its essential attribute is knowledge. The next 8Qtra shows this more elearly. ~~OTRA 11. s . ze.

m ? m d h m q -

I I ~ I ~ I R ~ ~

Atma, the soul, the individual Yavat, wherever, so long as. relf. a & q q Bh~vilvat, on account of existing. T cha, and. 4 Na, not. aq: Dosab, objection, fault. Tat, that. Dardanat, on account of

being seen.

i
6

28. There is no objectian in designating the soul, whose essential nature is knowledge, as knower also, becaase the knowledge exists so long as the self exists, and this we observe also.-246.
COMMENTARY.

There is no fault i r ~our reasoning if we assert tlle soul to be both knowledge as well as the knower. We perceive that the.knowledge of the soul is co-eternal with the soul, and exists so long as the soul existsl, namely, for ever. The soul verily exists from beginningless time to eternity, and such is also its knowledge. An illustration of this we observe in tlie case of the sun. T h e sun and its light are co-eternal, aud the sun though essentially luminous, is also the maker of illuminatio~l of others ; it is both the liglit a ~ i dthe illuminator. And so long as the sun exist, we can apply both theso designations to it, and though the two are really identical, yet they appear as two, hence their different designations. An objector may say, knowledge is an attribute of the soul+ and is not eternal, because it does not exist in the state of deep sleep and it originates because there are objects of knowledge to produce it. This is answered by the followilig Sbtra.

-9~

creation. p Tu, but. qei Asya. its, namely, of ktlowledge. W. Satah, of the Abhivyakti-yogat, o n accoulir of manifestation existing,

29. But this knowledge always exists in the soul even in deep sleep (though in latency) like the procreative
12

-~ T R 11. A 1 . 29.
\

IQIPIWII aigmrQ pulilstvadi-vat, like tbe virile power, like the power oq I

of pro.

and other powers in the child, and there is manifestation of it only in the waking state.--247.
COMMENTARY.

The word "but" is employed in drder to set aside the objection above raised. The word. " Na " is understood in this Siitra. I t is not the case that in deep sleep knolvledge does not exist, but i t originates in the waking state. \Vhy do we say s o ? Because this knowledge exists, though potentially, even in the state of drea~nless sleep, and makes its manifestation only in the waking state. An illustration of this is seen in the case of virile power and otllers. They remain latent in an infant, though these powers exist in the soul yet they are not apparent, it is only in ~ o u t h that they manifest thetnselves. Similarly, the knowledge existseven in Sueupti, tliougl~it manifests its~lf in the Jdgrata and Svapua. The scripture itself shows that there is such manifestation, and that knowledge does exist even in deep sleep. I n the Brillad-ara~yakaUpanisad (IV, 3. 30) and the rest we find tlio following :-

* a a i S r n i ? M R r m & ~ ~ rrsr 3 t h T w f & q f ~ m ihR& i$d&~r6@srw 3 ev&A.mrk ahs;9k& u f i n n m I

And when (it i s said that) there (in the Su?upti) he does not know, yet he i s knowing, thonqh he does not know. Bor k ~ ~ o w i n i s g insepar:~bleP ~ O I I the I knower, because i t cannot perish. But there is then no second, nothing else different from him that he could know.

This shows that knowledge exists even in Sugupti, but it doe^ not manifest itself becanse there are no external object^ to manifest it. Otherwise the jiva ibself could not exist i n a state of deep sleep. I t ia the conjunctio~~ with the senses which is the exciting cause of knowledge and manifests it. Elad knowledge not at all existed in the soul, it could never have lnallifested itself in the wakillg state, as when the virile power is not in a mao, as in congenital eunuchs, it never manifests itself, even when such eunuchs attain youth. Therefore, i t ie established t h a t jiva is atomic in size, has kuorvledge for its essential nature, and that this attribute knowledge is the eternal property of the soul. Now the author refutes the view of the SLtikhya philosophers who maintain the opp~site doctrine, namely, that the knowledge of the soul is not eternal. (Piirva-pakga).-Now the Piirva-paksin says, i t is appropriate to awert that soul is mere knowledge and all-pervading. It is all-pervading because ita effect is pareeived everywhere. Had it been atomic & would not have perceived pleaeune and paiu ia all park of ito body. H a d it

i!

BhBtya.1

III PbDA, X f f l ADHTZARANA, Sb. 30.

367

been of rnedium size, then it would be non-eternal, which is not accepted by any orthodox school of ~hilosopherC1. (Siddhanta.)-The following Satra sets forth the Siddhhnta view.

SOTRA
fitig Nitya,

1 1 . 8. 80.

~ * m m f h b m an slalua
Upalabdhi, perception, co~~sciousalways, permanent ness. An-upalabdhi, non-perception, non-consciousness. qq#: Pramangah, result, consequence. m~ Anyatara, otherwise, either of the two. n q q t Niyarnab. restrictive rule. 3 ( VB,or. Anyatha, otherwise, namely, iC the soul were mere knowledge and omnipresent.

30. 0 therwise there would be permanent consciousness or permanent unconsciousness, or else a restriction with regard to one 'or the other. -248.
OOMMIDNTARY.

If the view be maintained that the uoul is mere knowledge and omnipreeent, then mould ~mesulttile ulldesirable collsequence that i t wo~lld he either always conscious, or always nun-conscious. Not only this, there would be a restrictio~~ or prohibition with regard to one or the other. The nense is this. I t is a well known fact, that there is consciousness and nonconsciousness. Of these two states, if the cause were a soul which was omnipresent, and mere knowledge ; then these two states would be per~ soul be the ceived simultaneously and always, by all people. If R U C a caum of consiiowness only (but not of unconsciousness) then no one no where would ever be unconscious. It the soul be the cause of non-coneciou+ noes, then no one nowhere would ever be conscious. W ? cannot say that ooneciouaness and unco~mciousness depend upon sense organs, and the soul is conscioils when it is in contact with the aense organs ;and it is unconscious when there is no s u d ~ contact. For according to your theory, the soul being omnipresent is always in contact with sense organs. Moreover in this theory all souls being omnipresent, are in contact with all bodies, and therefore should experience the plaasure and pain everywhere. This Satra also indirectly refutes the view, that the particu!ar expriences which a particular soul undergoes are the results of its past Karma alld it^ A d r i s ~ ,which A d r i s ~ depend^ upon the particnlor thoughts and d e ~ i r e sentertained by that AOUI. The objection raised in this Sfitra applies -to systems cognate to the SAhkhya. In our system the soul being atomic is separate for every other separate body, and so oiir theory ie not open to this objection. Though i t is atomic, it can work in all plaosr, in

succession, not simultaneously; and hence the objection based on the souls being omnipresent does not apply to this theory. The atomic soul perceives the pleasare and paiu, by the pervasion of its attribute, as has already been mentioned in Si3tl.a 11. 3. 24.
Note.-The Blbkhya theory is that souls nre many, separate for every body, b u t every soul is omnipresent and pure knowledge. The SBrikhyr Bdtra, VI, 86, d e o l a r ~ that Prdhaqa in all-pmvding, and VI 46 that the souls are many. And Sbtra, VI 69, declares that the s o d is dl-pewding.
X

.A.l;a.b an agent. Now the author considers the followi~ig text of the Taittii-lya Upaniead (11. 5. 1).
, ~

Adhikarana XIV.-The

~I P l

Rm+rmta"q~mTnQlrrrnmrFhrmfttmcFlftrfann~~
VijBLna perform the roar ieoe, i t perform8 a11 sacred acb. All Devas of the sensea attend npon VijBLlu M the great, a s the oldest. If a uun knows VijBaua as the great, and if he do- not mwerre from It, he leavea all evils behind in the body, and attains a n hb wirhea.

(Doubt)--Now arises the following doubt. Is the soul, described in the above text by the word " Vijiifina," an agent? I t apparently is, for the text say8 "Vijfi&naOF SOUL performs all sacrifices," and all the devas of the senses are attendant up011 Vijfibua. But, says the PQrvapakgin, the soul is not an agent, because we have the following text to the contrary.-(Kath. IT. 18.) ? i m b r n w I Btrlikad q@Fmlvpc wif$eql WarfqPI:

~ P~II

The Bonl is not born, it dies not : i t sprang fmm nothing, nothing sprang from it. The ancient is unborn, eternal, everlasting, he is not killed, though the body is killed.

This text of the Katha Upanisad declares that the mu1 is not an agent, but that Prakriti is the agent. The GftO also says to the same effect (111, 27) :a& fi~;rmrcma &.~XI& d mI

nri-cRifeflshw
All actions are wrought by the qualities of nature only. The self, deluded by egoism, thinketh : "I am the d o e r ! '

So also GPt&,X111. 20 :-

dwP @y *vgfZmwh I
wmanf'amagawhn
L
called

Matter is called the caose of the generation of causes and edmts, Spirit the c a w of t h e enjoyment of plemuro and pain,

Bhbya.]

I1

PADA, XIV ADBIKARAYA,

& I 31. .

369

Therefore we have the following :(P&~.ca-pakqa).-The soul is not an agent, Pfakriti is the agent. By realizing the truth one comes to know that she is the true agent, while one wrongly attributes to himself the idea of agency. The soul ie merely the enjoyer of the fruit of action, and not an agent. this Pama-pak+a the answer is given by the (Siddhanta).--To following Satra which declares that the soul is an agent.

SOTRA

1 1 . 8. 81.

~ ~ ~ ~ I $ l t c q ~ Sastra-archa-vattvat, ! on account of the agent. m scripture having a purport.

4 KartB,

31. The soul is alone the agent, and not the Prakriti, for thus the scriptures can have a rational inte~pretation.--249.
COMMENTARY.

The jiva alone is the agent and not the gunas of Plaktiti. Why do we say s o ? Because the scriptures can hare no purport if the gunas were the agents. In the scriptures we find injunctions like the followthe person who desires heaven perform sacrifice." " Let ing :-"Let the person meditate on the Supreme Luminous Self," etc. These texts can have a meaning only if the sentient souls were the agent, for agent alone can enjoy the fruit. They are meaningless if the g u y s were to be the agents, for if the non-sentient gunas were the agents, the injunctions would not have been addressed to the sentient souls, but to the insentient guqas. The object of the scriptural injunction like the above is to produce in the soul a motive or desire to perform certain aotions, in order to enjoy certain fruits. The injunctiolls produce the idea in the soul that certain acts are followed by certain results, and when that idea is produced, then the soul enters upor action, in order to enjoy the fruits thereof. This idea of cause and effect between certain action and its result or consequence cannot be pmduced in Prakfiti, which is insentient and consequently incapable of having any such conception. Therefore, Prakriti is not the agent but the soul. In the next Satra the author further shows that soul is the agent.
Note.-The following quotation from RRmbnnja gives a more detailed reasoning. If a non-sentient thing were the agent, the injunction would not be addressed to another being (t~iz. to an intelligent being-to which it actually is addressed). The term " sbstra " (scriptural injunction) mowover comes from &s, to command, and:commanding meane impelling to aotien, But scriptural injnnctione impel to action tbrongh @ving

rise to a certaln conception (in t h e mind of the being addregsed), and the non-sentient Pradhlna oannot be made to conceive anything. Scripture, therefore, has a sense only, if we admit that none but the intelligent enjoyer of the fruit of the action is a t t h e s u n e time t h e agent. Thus the Parvs ~ i m l declare8 b " the fruit of the injunction belonga to the agent" (111.7. 18). The Phrva-pakgin had oontended that t h e text "if t h e slayer thinks, h.," provea t h e llelf not to be the agant in the action of slayiug, but what t h e t e x t really means i s only that the Self a s being eternal cannot be killed. The hxt, from Bmriti, whic.1 was alleged rs proving t h a t the gupw only possess active power, refers to t h e fact that in all activities lying within the sphere ol t h e samdra, the activity of the Self is due not to i t s own nature, but t o its contact with the different gunan. The activity of t h e gngas, therefore, must be viewed not as permanent, but occasional only. In the same sense Bmriti says " the reason is the connection of the soul with the gunas, in its birthn, i n good and evil wombs" ((fit& XIII, 21). Similarly It is said there (XVIII. 16) that "he who through an nutrained understanding looks upon the isolated Self a s an agent, that man of perverted mind does not see," the meaning being that, since i t appears from a previous pasruge that t h e activity of the Self depends on Bve factors (as enumerated in 81. 16). he who views the isolated Self t o be an agent has no true insight. SOTRA 11. 8.52.

131113?M

R m Vihara, play, sporting

declaration.

about.

Upadedat, on account of

32. The soul is the agent, because the scripture declares that even in the state of Mukti it has pleasant activi-

In the Chhandogya Upaingad the soul of the Mukta ie thus described, (WIT. 12. 3) :-

& f b ? ? 3 % m m @ w * * fm?&uanrr:gmua**&~*B)*~

KbrRt-

~ ~ ~ ~ ~ a ~ p m ~ m e g m w f t a m r r f g i

*g.m:nan
He thwngh whose grace this released soul, arising from i t s last body, and having approached t h e Highest Light, is restored to its own forq is the Highest Person. The Mukta r o v e s about there laughing, playing and rejoicing, with women, with carrigges, with other Muktas of his own period o r of the pa8t Kalpns. (80 great is his ecstacy) t h a t he does not remember eveu the person standing near him, nor even his own body. And. . s a charioteer is appointed by his master to drive the carriage, just so is this Prig. appointed to drive this chariot of the body.

This shows that even the Nukta jiva plays about. Thus we arrive at the conclusion that mere activity is not the cause of sorrow, (for then the Mukta jlvas would not have been active), but it is perverted activity alone wKich is the cause of pain, or to use the technical phrase of the

Bhha.]

III

PADA, XfV

ADHTKARAWA, 54. 34.

371

ad, " It is the

of pain."

connection of the Soul with the Gunas which i s t h e cause

B~TRA 11.8.83.

Jvrcir.llqnPIXI38n
Upadanat, on account of taking up, moving, seizing.

33. The soul is agent bacause in the state of sleep it takes the P r k a s along with it.-251.
a * - f m m J m d r r mm m m ~ ~ ~ u r n ~ ~ qlbam&?~**m&dnpcw
I n the Brihad-Qianyaka Upanisad ( 1 1 . 1.18.)we find the following :CJOMMENTARY.

But when he moves about in sleep (and dream), then these a r e his worlds. He is, as It were, a great king ; he is, as i t were, a great Brlhmafla ; he rises, as i t were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does the S d l control the various pApa.9 and move about, according to his pleasure, within his own body.

In the GPt& also we find (XV. 8). :~~~I

*-m$dhmqn
When the soul acquireth a body and when he abandoneth it, he seizeth them and p t h with them, rs the wind takes fragrances from their flowery receptacles.

This shows that the jiva is a n agent, because i t takes u p the PrBna. A s the magnet draws the iron, s o the jlva draws the Yrknas No doubt, the Prfinas are the agents in seizing external objects. They are the agents i n all physical activities of the body, but the soul is the direct agent i n catching hold and seizing the Priina, and making i t work o r not work. There is no other agent with regard to the taking u p of P r t a . The author gives another reaeon in the next Qfitra.

s;wamrr f8;mcris**:

~OTRA XI. a. 34.

N?l3l#I,

Vyapadesht, on account of direction, designation. q Cha, and. &amq Kriyayam, in action, in tile performance of sacrifices. q ?q Na-chet, if not so. Nirde$a, grammatical construction Vipavyayab, difference, opposite.

34. The soul is ad agent also on account of the scriptures directing it to perform actions. If it were not the agent, the grammatical consirustion would have been different.-252.

372

V E D A N T A - S ~ T R A S .IT ADRYAYA.
COMMENTARY.

[Govinda

I11 the Taittirlya text, already iiie~~tioned before under Sfitra 11. 3. 31, the word " Vijilkna " is used in the nominative case, meaning " the soul performs the sacrifice, it perforins all works." This shows that. the soul is agent principally in all worldly and Vedic works, and it is the soul which is designated as performing all works sacred and secular. If the word " Vijiibna" there did not denote the soul, but the Buddbic principle, then the grammatical construction would have been different. It would not have been put in the nominative case, but in the instrumental case-instead of " Vijiilnam " the form would have been " VijfiAnena," for Buddhi is merely the instrument of action and could not be put in the f Buddhi were the nominative case. But the text does not show it so. I agent, then we have to imagine some other instrument through which it performs action, for all activities are accomplished through instruments only. Therefore the dispute is nominal only, for there is no agency without an instrument, and where an instruqent is spoken of as an agent, there the agent and the instrument are considered indentical. An objector may aay, if jPva waa the agetit, then he would create only that mhich was beneficial to it, and not that which was injurious, for an agent is always independent. This is no valid objection. Though the jiva intends to create all conditions beneficial to itself, yet owing to the counteracting force of its past karmas, which are concomitant causes, sometimes its efforts result in producing undesirable effects. Therefore, it follows that the soul alone is the agent. This being so, the texts which declare that soul is not an agent are to be explained as declaring that the soul is not an independent agent. Its aotivities ale dependent on the will of the Lord The scriptures -says an opponent-do not really mean to say that the soul is an agent, because the soul sufferspain ; and had it been the creator of its conditions, it would not have sufferedpain, for it would have created such conditions only which would have been joyful. This argument goes too far, for then the texts which declare explicitly that a man should perform full-moon and new-moon sacrifices are to be explained in a different way, namely, that Buddhi has to perform these sacrifices, not man. Thus the non-agency of the soul would make the scriptural texts absurd. The author now shows the objections to which the theory of Pdhtina being the agent is open.

~ O T R Au 8. $5.

8 d h J T :I P I \ I \ % I 3dk

Uplabdhi-vat, like perceptio~~, like the case of sentiency or nopAniyamap, want of determinateness, scntiency as in S6tra 11. 3. zo. want of definiteness.

* +

e:

35. If the soul were not the agent, then there would
%
I

be indefiniteness of all activities, just as in the case of consciousness, if it were all-prevading -253.
COMMENTARY.

In the previous Satra (I[. 3. 30) i t has been shown how indefinite would be the consciousness of the soul if it were omnipresent. On similar reasoning it can be shown that if all activities belong to Prakriti, and not to the soul, then there would be similar vagueness with regard to all activities. For Prakriti being all-pervading and the common possession of a11 sools, all actions would result in producing experiences in all souls, or i n not producing experiences in any soul.
Note.-As air is all-prevading, m y vibration in air such as sound, prodnces the same sensation in all persons, similarly Prakpiti, being all-pervading, any activity in or of Prakriti will produce $he same e~pericuce in a11 souls, and any idoctivity would stop the activity of ail souls.

You cannot say that the activity of the P r a k ~ i t iin a particular locality would only produce experience in that soul, which is in proxilnity with it, and not in another which is at a distance from that locality, (as ~ound is heard by persons near it8 source, and not at a too great distance). For in your theory the Souls being equally omnipresent with Prakyiti, will the activities of Prakriti, wherever it may be active, for its proximit,y with Prakliti is present everywhere.

SOTRA

11. 8.38.

Qakti, power. W r q Viparyayat, on account of difference or inversion.

36. Xf Prakriti were the agen;, then there would be the inversion of the power of enjoyment attributed to the soul, and that power of enjoyment would belong to Prahiti. -254.
COMMENTARY.

I' '*

If Prakriti were the agent and not the soul, then the Power of enjoyment which is attributed to the soul, must be attributed to Prak~iti, for enjoyment always inexperienced by the agent, and not by a third person. There is no such vicarioue punishment or reward. If a man

374

V E D A N T A - S ~ T R A S .IT ADRYAYA.

[Gomnda

does an act, he experiences its result, and not a third party. If Prakriti be the agent, there is no reason why the soul should be the enjoyer. In the dvetildvatarh Upanisad (I. 8) the existence of t,he soul is established, because i t enjoys the fruit of its action. If the soul were not the agent, that argument also will be invalid. For this reason also soul is the agent, for vicarious suffering or enjoyment is unreasonable.

q Cha,

a p i f i s q f q v Samadhi-abhavat, on account and.

ot the

absence of Samadhi.

37. If Prakriti were the agent, then there would be the absence of Saruddhi also.-255.
COMMENTARY.

The tlleory that Prakriti is the agent is open to this objection also, that under it Salilitlhi itself becollies irnpossible ; ant1 consequently there can be no release, because Salnadhi is the instrument of release. Now SamLdhi consists in the realisation of the idea ' I arn separate from Prakyiti.' If Prakriti were the agent, then the Prakriti would have to formulate this notion, " 1 am separate from Prakliti," which would mean " I am separate from myself." Now Prakriti cannot formulate any such notion, because i t is non-intelligent ; and because the idea itself of being separate from one's ownself is an impossible notion. Even the extremists who would attribute no activity to the soul are forced to admit its activity BO far as Mukti is concerned. They admit. that it is the soul wliicll by ita effort of Samhdhi realises its difference from Prakriti and thus gets Mukti. But if the soul mere absolutely inactive this effort of realising SamLdlii would be irnpossible for it. Hence i t follows that the soul alone is the agent.

Adhihrana XV.-Activity is an esser~tial attribute of the soul, though it may not be always actually active.
Now the autlior shows by all illustratioo, that the soul is active by its inherent power, as well as by employing instruments.
S ~ ~ T R11. A 3. SB.

~ e iT r ?dWlWN?IPIBdN
r ( m Yatha, as. q Cha, also, and. qq raksa, the carpenter. aamq Ubhayatha, icl both ways.

38. The soul is active in both ways like unto the

carpenter.-256.
OOMMENTARY.

As a carpenter is agent in the act of carpentry throagh the medium of his instruments such as axe, plane, saw, borer, etc., and is agent also directly in the act of holding those instruments and grasping them in his hands, so also the jPva is an agent in a two-fold sense. It works on the' external worlcl indirectly through the instrumentality of the sense organs, and it is also directly agent in the act of controlling the prgnas. In other words, the soul has double agency, one through the prsna, the other by seizing hold of the prlna itself and directing it into different channels. This explains why in certain scriptural texts agency is attributed to Matter and not to the Soul. It is because impartance is given to the instrument, therefore, it is said that the gunas act and not the jlva. Thus, as in ordinary language, one may say that the axe cuts, etc., such phrases are figurative only, and as there is preponderance of gugas in such acts, so the action is attributed to the gunas. In fact, the QPtl declares it clearly that " re-incarnation of the soul in good or bad family is regulated by the use it has made of its implements, namely the gunas." (&ti, XIII. 211 :-

Soul, ruling matter, useth the implements (gunae) made of matter. The oanse of ita birth in good and evil wombs is the right or wrong employlilent of these implemenb (gqas).

This explains tllose passages which declare gunas to be the agent, such as the Cfita, 111. 27 :-

e:~imrrmra& w37h%&:1
w@m&pmdst&i%d~r
All actions are wrought by the gu!las of r~ature only. The self, deluded by egoism, thinketh : '' I au1 the doer."

If the soul is the real agent, why does the above verse say that the man who thinks himself to be the agent is a fool? And why is this repeated again in verse, XVIII. 16 :-

That being so, he vmily who-owing to untrained Reason-iooketh on his eel!, which i . bol.ted, 4n the tor, he, of perverted intelligence, seeth not.

376

VEDANTA-S~TRAS I.I ADHYA PA.

[Qomnda

The reply to this is that every act has five factors. The man who ignores the four and thinks himself to be the sole agent, is called in these verses a fool, one of perverted intelligence. The five factors are mentioned in the same (XVIII. 14.)

The body, t h e soul, the various organs, t h e divers kinds of energies, aud the Supreme Lord alao, t h e fifth, a r e the flve factors in all acts.

We cannot take these verses in the superficial sense as teaching that the soul is isolated and never an agent, for in that very book we find thLt the soul does perform act, for the sake of getting mukti. If the soul could perform no action, no direction could be issued to it to exert for salvation. Such as we find in the Gitk, XVIII. 65 :~ w B ~ m r i i ~ l

Merge thy mind in Me, be My devotee, sacrifice t o Me, prostrate thyself before Me, thou shalt come even to Me. I pledge thee My truth ; thou a r t dear to Me.

So alm IX. 34 :r p a s n w B m a ~ ~ 5 1

d h k ~ y U r m - n 3~ II
On Me, Ilx thy mind ;be dcvoted to Me, sacrifice to Dfe ; prostrate thyself before Me as thy supreme Me; hrrmonised thus in the Sell, thon shalt colne unto Me, havii~g IPL

Sa also XVIII. 55 :-

--wmaT%ra~an:l

* ~ ~ m m - 1 1 4 9 1 1
By devotion he kuoweth Me i n essence, who and what I am ; having thus known Me in essence he forthwith entereth into t h e Supreme.

These verses show that mukti is for that soul which performs the act of meditation on the Lord. No doubt, there are passages declaring that the soul neither kills nor is killed such as 11. 19, etc. They mean that the effect of slaying, as cutting asunder into two pieces, never accrues to the soul. The soul, being eternal, can never be cut asuader or slain. But those passages do not mean that a person, who unrighteously kills another, will not suffer the moral consequences of that act, for the GPt& has already established that the agency belongs to the soul, and the soul must enjoy or suffer the good or bad effects of its deeds. This also explains how the saints or devotees are said to perform no action, though they are ordered to worship the Lord. The great Saints, the BhLgavatas

I
I

Bhitgya.1

I11 PADA, X V . ADHIIPARANA,

sa. 88.

377

not only worship the Lord in this world, but in heaven also after they have attained mukti ; but their woEship ib considered to be no action in the ordinary sense of the word ; for they worsnip without any taint of gunas, and their devotion is of pure spiritual energy, and the gunas are completely submerged in their case, and play a very subordinate part. Referring to this we find in the Bhagawata Purlna tlre following :-

Ffrfkm&mmmwi m:-&*kn.n The SBttvic agent is he who performs all sets without attachment to the g n ~ r e , t h e Rajas a agent perfor~ns all acts blinded by his attach~nent to t h e gu!~aa, the mrnaaic agent has no memory, and performs all actions ignorantly, while t h e Nirguna agent is he who does every a c t with perfect resignation to My will.

The experiencing of pleasure and pain is always the function of the soul, pure and simple, and never of matter or gunas, as saps the Giti very clearly (XIII. 20) :KR~R=W~~:-I

gw:-pmi%w&l~n
Matter is call& the cause of the generation of canses and effects ; Spirit i s called the came of t h e enjoyment of plessare and pain.

Though pleasure and pain always co-exist with guqap, yet they being of the nature of consciousness or feeling, have the soul element predominating in them, for the power of conscio~~sness belongs to the soul alone and the gunae do not predominate in these sentiency of pleasure and pain, for matter is opposed to co~~sciousnese.It is a well known fact, that the essence of soul is consciousness, the feeling of plpasure and pain The soul is self-luminous, and hence intelligence as well as agency must be understood to be the essential qualities of the soul. T n fact, the Bruti also declare^ the same (Pradna Upanisad, IV. 9.

wi&k.arrm sitmnrm-rlar*~ian?tmrrpl
W ~ ~ * ~ ~ I I % I I
For he i t i s who sees, hears, smells, tastes, perceives, conceives, acts, be whose essence i s knowledge, the person, aud he dwells in the highest, indestkuctible Self.

I .

Tlle illustration of the carpenter also shows that the agency of the or may not soul is not perpetual but depends upon its volition. I t u~ay law of inertia of Matter. It is not subject to the be active as it pleases. A rl~aterialparticle once in motion, is always in motion without any power of stoppage unless some external force comes in.

Adhikarana XVI.--Soul in its activity is dependent on the Lord.

Now another doubt is raised ss regards this activity of the soul. (Doubt).--Is this activity of the soul self-dependent or dependent on another ? (Pfii-oa-pzksa.)-It is self-dependent, because injttnctions and proE the soul were selfhibitions of the scriptores hare a meaning only i dependent in its activity and not other\vise. When the scripture says " let a person desirous of heaven perform sacrifice," "let a B d h ~ n a n anot drink wine, and let him forsake all sins," etc., it means that tile soul is independent in its activity, for orders are addressed only to those mllo of their owri free volition and tllought hare the power of entering on an aetion or refraining from an action. (SiddMntu).-The soul is not independent in its activity, hut depends on the Highest Self, as-is showa in the following SCitra :--

SOT=
-

11.8.30.

from the Supreme Lord g Tu, but. qqJg?: Tat druteh, 0 1 1 account o f this being declared by scriptures.
qqq Parat,

39. But the activity of the soul is frorn the Highest Lord as its cause, because the scriptures declare it so.-257.
COMMENTARY.

The word " but " is employed in order to remove the doubt raised by the Pfirva-paksin. The activity of the soul proceeds from the lligllest Lord as its cause, Why do we say s o ? Because the scripture declares i t to be thus. Such as " The Lord is within all, the ruler of all creatures " Wllo dwelling in the jiva-btman is different frorn jiva-Ltman, whom the jiva-&tman does not know, whose body the jfva-Atman is, who rules the jfva-Atman from within, He is tliyself the Inner Ruler, the Immortal. So also in IZauditak Upanisad 111. 8 :-

For the Lord makes him whom he wishes to lead up from these worlds, do a good deed ;and the same makes him, whom Re wishes to lead down Prom these worlds, do a bad deed.

All these texts show that the Lord is the highest illative power of

Bh84ya.]

N PADA, XVI ADHrKARAvA, $12. 40.

379

on tho Highest k t it be so. If the agency of the soul is deper~dent Lnrd, then all injunctio~is and prohibitions of wriptures become useless, for tho marl then beconlee a Inere automaton ~novedby tlie Spirit within. The scriptures only enjoin acts and omissiolls on persons who have power of their own to do an act or to refrain from doing an act. To this object,ion the following SGt1.a gives a reply.

:H 9 l p l u . N
Prapatna, effort. * : Apeksap, having regard to, with a view. Tu, but Vihita, ordained, injunction. Pratisiddha, 4 t tllya-Adibhyab. o n account al no~l-meaningPI oll~bited. w-qgcnfay : A-vaiya~ Icssocss.
~1Kyita, made.

40. The Lord makes the soul to act having regard to d l ~ oeffect \made by it, so that injunctions and prohibitions of tt~a scriptures rnay not become meaningless.-258.
COMMENTARY.

The word " but' " removes tlie doubt raised. The Lord causeg the jtvu to act in a particular way, not arbitrarily, but having regard to the tendencies generated by it, by the good or evil deeds performed by it in its past lives. Hence the above objection is no longer valid. The different lruits, which the souls experience are the results of t l ~ edifferences of their actions good or bad, just as tlre different fruits wliich the tree8 p~oduce are the results of the ditrerencea of seeds. The Lord is the exciting cause of tlie growth of the tree, like the rain. The seed is the particular cause of the particular kind of fruit produced, the rain is tile f there were no rain, we shall never see the diversities general cause. I of smell, taste, of the fruits, flowers, etc., which we find in the vegetable creation, for no plants will grow in the absence of water. Similarly, there may be abundance of water and still no plants will grow if there be no seeds. The result is that the good or bad experiences are the consequqnces dependent upon the actions of the soul and not the arbitrary act of the Lord. Silnilarly, a man may be afl agent, though impelled to that actioa by another, and be still responsible for his acts. Therefore, the responsibility of the soul does not cease, tllollgh the impelling cauee is the Lord. On what authority do me say so? Because otherwise the injunctions and prohibitions of tile scriptures would be meaningless. The words " Adi, etc." in the Satra suggebt that the grace and punishment of the Lord are alm not arbitrary acts, but regulated by the

380

VEDANTA-S~TRAS.

71 A DHYAPA.

[Govinda

actions of the jtva. I t is only in this way that scriptural commands do not become purportless. If the soul mere a mere automaton, like a piece of wood or stone, impelled by the Lord to do good or bad deeds, then the words of the scripture will lose their authoritativeness and the responsible agent would be the Lord Himself. I n the Kauditakl Upanipad it is oertainly mid ' the Lord makes him whom He wishes to lead up do a good deed, etc.' There also tho Lord wishing to lead up a particular soul impels that soul to do good act, for the phrase " wishing to lead up " means the grace of God and impelling a jPva to good deeds. Similarly, the phrase "wishing to lead down " mean8 punishment and impelling a jtva to perform evil deeds. If the jtva was like an automaton, then the grace and punishment would have no meaning with regard to his actions, nor could the charge of cruelty brought against the Lord be answered in that view of the case. Therefore, soul is a responsible agent, though no douht a secondary agent, while the Lord is the causative agent, because witliout His permissiorl, the soul can do nothing. Thus there is a complete reconciliation of the two views.

Adhikara?a XVII.-The

soul i s a part of God.

Now the author in order to strengthen the view set forth in the previous Sitrus teaches that the jiva is a portion of Brahman. In the Muqtjaka Upani*ad, 111. 1. I . , we fir~dthe following :-

argpeffirgar~wmvme-l

-&eFmsmmdn-~tn
Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating.

This reference to two birds in this verse is evidently to the Lord and the jPva, to the God and the soul. (Doubt).-Here arises the doubt, Is the Lord Himself the j tva, appearing as such owing to the limitations of May&, or is the jEva a part of the Lord dependent on Him, invariably related to Him, but separate from Him, like the rays of the sun ? (Pzirva-pakga).-The Pilrva-pakgin says the Lord Himself limited by M&y$ is the jiva. As says the Atharvan Qruti (Brahma-Bindu Upanigad, Verse XIII) :-

EE&-m*ml

h a apace enclosed in a jar remaas in its own place even when the jar is moved to *&her lw.li$y-t~r it i r the jar that is moved and not the apace, or ar a iar enclosing

Bhbya.]
4

fI PADA, XVII

ADHIKARAVA, 84. 41.

381

IK)

apaoe may be broken into pieoee but the apaoe remaina the name and ia not destroyed, L the soul like space. The drutis like " Thou art that," etc., ,also become harmonised in this view of the case, namely, that the so111 and the Lord are identical. (SiddhBnta).-The soul and the Lord are not identical as shown by the following SQtra :s o 11. 8.~41. ~

Ahdab, part. rn Nana, many, multifarious, d~fference. Vyapadedat, on account of the declaration. m r Arlyath&,otl~erwise. q Cha, and. Api, also rllf( t)8sa, servant. Ilcitava, gambler. mm AditEke, some (texts). vam, and tlie rest. q&q$Adhfyate, record.

+ e:

ttwwuxn

41. The soul is a part, because the Lord is described

having manifold relations with the soul, and also because some texts record him as identical with Brahman, like alavss and fisherman, etc.-259.
a6
COMMENTARY.

Jiva is a part OF the Supreme Lord like the rays of the mn,which .re wparate from it, but which continually accompany it and which in a way are dependent upon it. Why do you say so? Because the scrip. ture describes the marlifold relations of the sold with the Lord. Thus in the Subbla Upaniaad we hear " One God NdrLyana is the creator, is the deetroyer, is the Divine, is the mother, is the father, is the brother, h the abode, is the refuge, is the friend, verily He, the N&rsyOga, is he goal of all." So also in the GltL, IX. 18 :-

W ~ ~ : F ~ F ~ T P R

m-: ~ ~ ISU ~ The Path, Husband, Lord, Witness, Abode, Shelter, Lover, Origin, Dianolntion, Ifom& tion, Treasure-house,Seed imperishable. The scriptures declare manifoId relation of the Lord with the soul, such. as He is the creator the jiva is the created. He i s the ruler the other is the ruled. He is the support the other is the supported. He is the Lord the other is the servant. He is the lover the other is the beloved. He is the object of attainment the other is the attainer and so on. On the other hand the Atharviin Qruti also describes Hi111 in another way, namely, His unity with jfvrt, showing all-pervasiveness by which He pervades the jiva, and thus the jiva is looked upon as identical with

Brahman. In other words, the texts declare both the difference of the Lord and the jtvn, and His unity with the Jiva in the sense of its pervading the J ~ v R .Thus the following text.

w d a h *I
Brshmaq are the slaves, B m h m a ~ are these fishermen nnd Brahmap ue these gamblers, eta.

These declarations of unity monl(1 not be possible, if there were no difference in essential nature between God and Soul. No one can himself be the creator as well as the created, himself the pervader as well as the pervaded, nor the Supreme Lorc! who is the highest intelligence can be the slave, the fisherman, etc. If He mere to be so, then all those texts would be stultified which teach indifference to all worldly objects. Nor can it be said that the Lord limited by M&y& is transformed into dave, fisherman, etc.
Note.-The jiva is said to be a part or anaa, of Brahma~!, because in that view only the apparently conflicting texts of the Upanisads c?n be reconciled. Some texts declare the difference of Brahman from the soul in very distinct tern&. Brahmag is the oreator soul the creaced, Brahmap the ruler soul, the ruled, etc. While there are equally omt n r y texts, which declare Brahmap to be identical with every sonl, whether that of a #lave, a flsherman or a gambler, eta. How are these texts to be reconciled ? &me texts d d r e NPnPtva or difference, others declare AnyathP or uon-nanAtro or unity. According to BPdarPyaga the rcconcilintion consists in considering the soul as an a d s or part o f the Lord, for in that view only, i t is yo.wible to consider i t as different from the Lord, an well ss non-different from Him,
\

The soul is not a part of Brahman in the sense of a piece of stone cut o f f from a rock by the chisel. Jiva is not in that sense a cut 0% pation of the Lord, for if it mere so then it would contradict all those t e x b which declare Brahman and soul to be incapable of division, and not liable to any change. Therefore the jlva is described as a part of Brahmq, in the fiense of being a subordinate member of Brahmaq, separate from Rim, but related to Him, as the created, the ruled, the supported, e t ~ . The subordinate relation of the soul to Brahman is established by the fact that all energies of the soul are from the Lord. A s a y s the Smriti (Vignu Puriioa, Book VI, oh. 7, verses 61-64) :-

~ % m r a t m r * ~ l
*-m-a8lw
The whole of this universe consisting of moveable and immoveable jivas is energised by tbe energy of Viega, the supreme Brahman. The energies are of three rnrts,ae divine energy which is the highest, and called the Viqpu k k t i , the jiva energy which is

--

q*w-I
-tlfi*n

Bh&ya.]

IT PADA, XVIl ADHIKARAVA, 8d. 42.

383

lower than this and is called the KpetmJBa iakti, and third the materid e n e m did

the AvldyA or karma energy.

The word a7hia used in this Siitra is to be understood in a sene0 similar to that when me say the orb of Venus is a hundredth part of that of tbe mmn. This definition of alfilla or part doe8 not transgraa the definition which says " part is the particular localisation of a whole or a particular portion of one substance, inhering in that substance but not reparate from that substance." Thus Brahman as posseasor of all energies ir one entire substance, while jfva has a portion of this Brahma energy, and in that sense it is a part of Brahman, and thus is subordinate to Brahman. In other rvorde, the word ahda or part is to be taken in the mnee of subordinate. When we say " jiva is a part of Brahman " we mean " jiva is subordinate to Brahmag." The statements that the human soul is like a space enclosed in a jar, not different from the space outside the jar are to be reconciled by holding that when the litniting condition or UpMhi is dsstroyed then there is the union of the two. It does not mean absolute identity. The phrasee like thou w t that," etc., also declare that " the thou" isdependent upoh " tlre that," for all its functions. In other words the sentence '' thou art that " means " all thy f~inctions are dependent upon Brahman!' In fact a12 the previous texts and illustrations of the Chhiindogya Up. show this to be the l-eal meaning of the great saying " thou art that," it bas no other meaning. Consequently it follows that the jtva is different from the Lord and this difference is manifest, for one is the ruler the other is tbe ruled, one ia olnnipresent the other is atomic and 80 on. The opposite view that tile jfva and the Lord are identical cannot be fairly deduced from the scriptural texts. In support of this view that the jiva is a part of Brahman in the sense of being subordinate to Him, the author now quotes a Vedio Bruti.
l3QTRA 1 1 .

a.

4%.

4
mantra.

Mantravargat, because of the demription given in the sacred

42. The jfva is a part of Brahmq because the mantra describes it to be SO.--260.
CQMMENTARY.

Even the Rig Veda, X. 90. 3, declares :-

mwmarn-pl

-*fit-

uqu

384

V E D A N T A - S ~ T R A S .11 ADH Y A Y A .
Such is His greatneea, yea the Lord is even greater.

[Govinda

All souls constitute one quarter

o f Him. His immortal three quarters are in Heaven.

This mantra, which is to be found in the Chhbndogya Upanisad, 111. 12. 6, declares distinctly that all jivas constitute a P&da or portion of Brahman. I n fact the word Pbda and a G a are identical. Both mean '' a part," or "a portion." Tltis mantra uses the word ' Sarv&bhGt&ni' in the plural number, while in the SGtra the word Amda is in the singular number. The singular here IS used in a generic sense to denote all souls. Incidentally i t may be mentioned that the souls are many as declared in this mantra In other placea also singular must be taken as denoting the in Satra, 11. 3. 19, the word "Atman" is used in the whole class, thus eingular number, but denotes the whole class of jlvltmans.
&TRA 1 1 . 8. 43.

ah 5 4 11 s I 3 I o?, 11
Api, also. g Cha, and. d 3 Sn~aryate i t is so written in the Smriti.

43. The Smriti also declares the soul to be a portion of Brahmq.-261.

COMMENTARY.

I n the W i t h XV. 7, we find :* : I

wmp4Ta a&&& \s Apart o f me verily has become the jiva in this world of jivas and is eternal. dcaweth round ikelt the senses of which the mind is the sixth, veiled in matter.

m:

n n

It

The Lordhae used the word "eternal " in the above showing that the jlvaa are eternal and not fictitious portions like space enclosed in a jar. H e r e also the word amda is used showing that the jiva is always dependent upon the Lord and that all its activities are subordinate to Him. I n the Padma PurAna the essential nature of the jfva is more definitely stated :-~ ~ ~ m

qfk nr* *

i r n h r h w
I

II
W
BI

wvdmwm$tf3ram:wm~:npn

-&MmSF.
---gnwi
~ q

g T K Y T K - ~ ~ w W l
The jfva is bn intelligent, r e o e p b l e having intelligenae as its quality, i t is the giver & p.ntiency to it.varioos vehiclw and ie beyond Prakg-iti It i s not born, it i s not aubjeot

to modification, i t has one form, unchanging in its essence. It is atomic, and eternal, having the quality of pervasion and consisting of knowledge and bliss. I t is designated by the word "I," is unchanging, is the witness and eternal. I t is incombustible, uncleavable and can neither bo wetted nor dsied away. I t is imperishable as well. Possessing them attributes i t is a part of Brahma?, a servant of the Lord. The letter "nfa" denotes the jiva ealled also the knower of the field. I t is the slave of the Lord but of no one else aver.

The words " possessing these attributes and the rest " refer to the other qualities of the jPva not definitely mentioned in the above extract, such as the jlva is an agent, the enjoyer, the self-luminous, etc. Luminosity is of two kinds accordi~~g to the difference of the substance and the quality. The first depends- for its enkindling on its own self, the second ie the particlar substance which is the cause of enkindling himself as well . D another. Such is the Self or jiviitman. The flame of a candle illumines the eye and is itself a lighted mass and its burning is dependent upon it~elfand it manifests itself by its own light and is not like jar, etc., which manifest themselves through another's light. Therefore, the flame is selflu~ninous. But there is this difference hetween the flame and the soul that the flame being material cannot shine fort11 or illumine itself, in otber words, has no self-conciousness. But the soul is self-luminous like the flame and illumines others like the flame, but has the additional attribute of selfillumination, of self-consciousness, which the light has not. Therefore, it is $aid that the soul illumines itself, is self-luminous and of the form of

Adhikarana VI1l.--l'I~c Bvathrils like $d2, etc., ure not part of Brahma?z but Brahmatr itself.
As a digression the author here considers the subject of Avataras. In the Gopllatripani Upanisad it is said (page 195. Thirty-two Upanisads, ananda Adram Series.)

&~&mm**-*fk#rftrl
dQapr'BspT&T-@prrPaTi~n
There is one ruler, all-pervading, the Lord K r i ~ athe , adored of all and thongh one shines forth as many, the wise who worship Him as seated in the throne of the heart enjoy eternal happiness but not so the others.

Similarly in the V i s p Puriina it is said (1.2.3,) :~ ~ r n i

wmmiisrnWcQb@iWi

II 3

&lutat!on to that Lord Vigpu whose essential naturo is one as well a s many, who is both subtle and the groas, who ia both manifest a4d unmanifest, who is the ol)useof ulvbtioa

386

VEDA NTA-S~TRAS. 17 ADHYAYA.

[Govinda

Here the Lord is called as one, in the sense of being the whole, s n d

is called us having many forms, in the sense of having taken many AmdakalB RvatBras. [Doubt.j-No~ the iloubt arises. Are these Ah&-kalb, Avataras po~tions of Vikcu, in the same sense as the jiva is a portion of the Lord, or is there any difference? (Plroa-pukka).-Tliere is no difference between the jivns a r ~ d these Arb& Avataras, for both are nlfidas or parts of Brahman, and as such there is equality of attributes between them. (Sid&zdntu).-This is not so, as shown in the next SQtra.

sOTFU

11. 8. 44.

Prakada-&-vat, like light and the rest.

*us

Na, not. qqq Euam,

m: Pacab, the highest, the supreme, t h e Avatar a s like the Fish, etc.

The supreme avatgras like the Fish and the rest, ate not thus a ~ i a of s Brahmag as the jivn i s ; like the light and so on.-262.
44.
COMMENTARY.

Though denominated by the term A&&, the arat8ras like the Fish and the rest, are not amdas iu the satlle sense as the jtva is said to be. The word arhia, applied fo the avataras, means the entire Brahn~ap. This the author explains by the example of " light and the rest " :-As sun ie said to be light, and the firefly also is said to be light,, yet the word light to the sun has altogether a different meaning from the word light applied to the firefly. There is no oriel~ess of form between the sun and the firefly. Sin~ilarly though the nectar and the wine are both liquids, and me equally termed liquids, yet they are not the snme ; in the same way the svatarssand the jlvas, though ~ d a s of Brahman, yet are not the same. ~OTRA 11.8. 6.

m k a n s ~ q ~ o r n
m&q Smaranti, the Smlitis declare.
Cha, and.

45. The Smritis also declare the same.-263.

DOMMENTARY.

In the Mahhariilia YurQa we read as follows :~ ~ * i * ~ l

I

-;sgmdemWtn

11

~ i t r ~ ~ ~ i 3 i b r n? q n ~ a r g ~

* m m * 3 1 6 1 * 1

dd&qy%&miW$rn~~ha~
The a&aa i s used in two senses, (1) the a&sa or part of one's ownself and hence ident b l with himaelf, (2) a part mparate from one's ownaelf. The first called SvA~i~s'a ia almolutely identical with the whole, of which i t i s a part. It has all the powers, the nature and the condition of the original; there i s not the slightest difference between it and it8 prototype. The second called Vibhinnlr Amda has lesser power, lesser energy, lesser sttribates than the original. The Sva-aiias are all full of perfect attributav and free from all defeota.

The sense of tlle above is this :-In the Bhbgavata PurBna it is said, " these avatGras are the partial manifestations (arhda kalh) of the Supreme Person, but Krivqa is the Lord Himself." This verse does not mean that other Avataras, like the Fish and the rest, are in any respect inferior to the Lord ; but that they are the Supreme Lord in His entirety, and are riot rmdas in the same sense as the jivas are the amdas of the Lord. On the other hand, they are like the va~ious aspects of the same Lord manifesting different powers, just like the crystal and the rest, which show different attributes at different times. When the Lord in his Avat&a manifests all His powers, then He is called a full Avatilra, but when He manifests only a poistion of His powers, then he is said to be a partiul -4vatira. In His avathra as Krigna, all the six powers were fully manifested, but in other avatgras, a fewer number of these powers mere shown forth, and lledce they were called am& ka11s. It may be illustrated by the example OF a great professor, who is master of all the sciences, and who is, therefore, called a perfect master ; but when he addresses a lower class of intellects, he m y not expound to them all the six dastras, bnt otily a particular portion ; and in that aspect o E his teaching, he may be called a partial teacher; though as a matter of fact, he is master of six sciences. It is only itt the Lord Krigpa, the infant sucking at the breast of mother Yadoda, that we find the perfect manifestation of all the six attributes which constitute tile Godhead, such for example, supreme love for all humanity or an object of supreme love for all Iiumanity, the maker of the supremely sweet heavenly music which turns the head of even the wisest Gods like BrahmA and the rest, the possessor of the most ravishing and beautiful form, which enchants all who behold it, and irnmeasureable cornpastion and the rest. These attributes are fully mentioned in the tenth Skandha of the Bhhgavat Purbna. The Lord in His manifestation of dri Krigna was attended by all Hia energies. like R&dh$and tlle rest, as described in the Puruba Bodhin~ &ti. But in His other avatiiras, like those of the Fish and the rest, Be did riot bring down all His energies, nor did He manifest a21 His attributes.

388

' V E D A N T A - S ~ T R A STI . ADHYAYA.

[Govinda

But these avatilras were identical with the Lord and tho~lghcalled arizdas, tlley were not parts of Bralimaq in the same sense as jivas are said to be His parts. I n the Rik-paridisqa the various powers of the Lord are fully described. The author now adduces another argument to prove the same conclusion.
S~TRA 1 1 . 8. 46.

~ 9 If~ I 0 8~ 11

Anujfia, perrnissiol~ (to do good or bad deeds). Hence activity. (i.r., Mukti or Release). - m q Deha-sambandhat, on account of co~inectlonwith a body. Jyotir-adi-vat, as in the case of light and so on. F'he word jyoti!~ means 'eye.'

? I % & Parlharau, exclusion, cessatio~l fro111 activity

46. In the case of the jivas, there is wordly activity or cessation therefrom (Release), on account of their connection with bodies, but not so in the case of the avatPras. The jfvas are like light in the eye (depending for its vision up011 the activity or cessation of the light of the sun).--264.
COMMENTARY.

Though the jiva is an amda of the Lord, yet on account of its connection with Avidyi from beginningless time, and on accourit of its connection with a body, it is under the control of the Lord, and with regard to it we find texts declaring perluission and exclusion. But no such control by the Lord is related with regard to the avatgras like Fidl and the rest. On the other hand, they are described as the Lord and a s uninfluenced by their bodies which they assume. Thus there is a great difference between the avatkras and the jivas. The word pevmission n~eans inciting a person to do good deeds, as we find in the l<ausitaki Upani+ad, that the Lord makes hi111 whom he wants to raise up do good deeds, etc. (Kausitaki, 111. 8.) The word excluxion means cessation from work (good or bad), hence Mukti, as we find in the texts "knowing Him one tra~iscends death." As an illustration of this, the author says, " it is like light and the rest." The word * light ' here means ' eye ' or the power of vision. As the eye, though a part of the sun, is yet tnanifold on pccount of its relation with the various bodies, and as it depends for its activity Qn the permission of the sun, and ceases to be active when the sun daes not permit ' it ; in other words, the vision depends ou the presence or absence of the light of the sun, so the jivas depend for their activity or ralease on the

RhBbya.1

III PBDA,

XV ADHTKARAWA,

a.48,.

389

permission or will of the Lord. But the Avatlras are parts of the Lord, like the rays of the sun which are identical with the sun, and can never be excluded from the sun, and do not depend upon any permission or exclusion of the sun. Thus there is a vast difference between the jPvaa snd the avatdras.
s ~ T R A11. 8. 47.

account of non-connectedness or non-perfection. a4fUiiic. Avyatikarab, want of confusion. C l ~ aand. ,

m: Asantateb, on

d a a d k :

II 9 I

ou 11

47. The jfva is incomplete and hence there is no possibility of confusion between the jfva and the avatiira. -265.
COMMBNTARY.
I

The jtva is incomplete and not perfect like the avatbra, hence i t can never be co~lfounded with the avatars, like the Fish and the rest. The jfva is atomic in size and hence non-full ;as we find it described in texts like that of the dvetadwatara Upanigad, V. 9. which says "the j h a is to be known 88 part of the hundredth part of the point of a hair." While the avatiiras are declared to be full as in the text :That (the root of all avrtPraa) is full, thL the (visible avatPra) is .lea full, from that fall this fall emamtea. Taking away this full frum that full the Snll atill retubha behind.

+**~*-a

The Pfirva-pakgin had adduced the reason for holding the jlva to be identical with Avatilras, because of the epithet ' amda' being applied to both. The author shows in the next Satm the logical fallacy in the reasoning of the PQrva-pakgin. $OTRA 11.8.48.

I ~ ~ ~ I Y C I I
m : Abhasap, fallacy. t g Eva, mere. 7 Cha, and. 48. The reason for holding the jfva and the avatEiras

to be similar is a mere fallacy.-266.

COMMENTARY.

The reason adduced by the PQrva-pakgin to prove the similierity of the jiva with the avatiira is that both are equally designated by the word ' There is a logical fallacy (of undistributed middle) in this argument. The reasoning may be fully set out in this form :The jtva is a part or amda of Brahmac-the avat6ra is a part or a&& of Brahman ;therefore the jtva is an avat4ra.

It ie the asme reasoning the absurdity of whioh is apparent to every body if stated fally#ae:All d o g a m animals-41 men are animals ; therefore all dogs are men.

The word 'cha' in the Stltra implies that other illustrations of such fallacious argumentti may also be given here. Thus though the earth and the ether are both substances, yet we cannot infer that both are therefore similar; or as existence and non-existend are both categories, but we cannot infer that therefore both are similar. I n short, there lurks the fallacy of undistributed middle in all these reasons. The conclusion, therefore, is that the ward 'amda' when applied to the avatkra means the non-manifestation of the entire Divine powers, while the same word when applied to the j h a s means subordination to Divinity.

Adhikarapa IX.--JBvas are not all sim.ilar and equal.

Having thus fi~iishedthe digression, the author now takes up the context about the attributes of the jivas. I n theKathopanigad we find the following text. (11. 5. 13 )

a i d t r n B T n ~ ~ t m r r z a r i ~ ~ ~ ~ moa&a&qn w F W

The eternal among the eternal$, the oonsoionsnesa among all the -consciousness-, the one who bestows the frnits ol Karmas to many Jivas, the tranquil-minded one6 who see Him seated in their B t m ~get , eternal happiness, but not the other&

(Lloubt). This text shows that the jlvas are many, but have all the same attribute of being eternal and intelligent. Are they therefore all similar ? (Pdrwl-paha). The PQrva-pakgin maintains that because all jlvas possess the same attributes of eternality and intelligence ; therefore they must be all similar. (Siddhdnt&).-The jlvas are not all similar as shown in the next Sh a .

SOTRA 11. s. 49.

Adrista, the fate, the karmas. w f $ r q q Aniyamat, on account of non-determinateness, 011 account of non-similarity.

49. The ji'vas are not similar, because their karmas are various.--267.
COMMENTARY.

The word not is understood in this SCitra from SQtra 11. 3. 44. The jivaa do not all experience the same kind of pleasure and pain, because

Bw0-1

711 PBDA,

XI ADHIKARANA, Sb?. 51.

-

391

though their essential nature is the same, yet on account of the variety of their karmas, they are all different in their experiences, etc. The karmas or adristas are beginningless. The jivas have different adligtas, in this sense also that they have worshipped the Lord in different ways. If i t be said that the difference between the jfvas is owing to the differences in their loves and hatreds, in their desires and affections, that also does not fully explain the case, as the author shows in the next SQtra. SOTRA 11.8.68.

V & W W @ W & ~ I I I~ I
F

r o e

Api, also.

Abhisandhy-adieu, in regard to their purposes and the rest. Cha, and. m y Evam, thus.

50. And thus they are different with regard to their inclinations and the rest.-268.
COMMENTARY.

The differences of desires and hatreds are not final causes which determine the differences of the jfivas ; these desires and inclinations, loves and hatreds have for their cause the adyis@s of the jivas, and thus adlistas are the final causes which determine the differences of the jivas. Desires and inclinations are only the secondary causes. The word ' cha ' in the Satra indicates that the momentary differences also between the souls are to be explained on similar grounds. If i t be said that the differences between the jfvas rise from the differences of environments in which they are placed, in favourable environments like Svarga and the rest, or in unfavourable envirorlmenst like the earth, etc.; to this also we reply that it is not so. For the environments themselves require a cause behind them. The next SBtra explains this. ~OTRA 11.3.51.

sf&mMh+rmdwq~~s~sn~~
Pradedat, on accouot of locality or environments. 6 Iti, thus. % Chet, if. ;r Na, not. w q h Antarbhavat, because of being included or comprehended.

51. If it be said that on account of the differences of environments there is caused the diversity among the souls, we reply it is not so, because the differencesof environments are comprehended under ad~i$a.-269,

392

VEDANTA-S~TRAS. II ADBYAYA.
COMMENTARY.

[Qomnda

The souls are placed in heaven or hell, iu favourable or unfavourable environments owing to their different lisrmas or adiiptas ; therefore, bhe ultimate cause of the diversity observable among the souls is not the environments, but the adrigtas of the soul. For it is observed that two jivas placed under exactly the salne environments do not act in an identical way, but show forth a diversity of nature ; thus it follows that diversity among the souls is caused by the beginningless adrisfas of the jfvas. Here ends the third Pdda of the Second AdhyLya of the Govinda Bh&gyaon the Brahlna SQtras.

I'

~ r n sm;l;~m8asrlra~:r
0, ~ o d(the , sportful one, who.creates the prgga), porn of thee my life-breath and the senses a r e constantly prone to evil and absorbed in worldly matters. Control them thus, 0 Lord, that they may follow the path of virtne. These my life-breaths and senses cre;rted by thee a r e naturally prone t o evil and lead me astray. 0 destroyer of evil, tmin them so, that they may change their course and follow the path of virtue.

Ad7~ikura~a I.-The

prhnas have their origin from Brahman.

In the third PLda, the author has reconciled the conflict of the texts regarding the origin of the various elements. In the fourth Ptda he reconciles the conflicts of the texts regarding the super-elements, namely the pranas. The pranas are divided into two classes, namely the prapas strictly so called, and the prLnas metaphorically so called. TLe eleven senses, sight, hearing, etc., are called pritnas in a secondary meaning. The five prinas known as prlna, apjna, vyAna, samCna and udiina are the principal prhqas. A m o ~ ~ these g the author first takes up the eleven senses, which also are called prknas in a secondary sense. We find in the Mundaka TJpanigacl 11. 1. 3. the following :-

~ WW~H

~ qwrf$ ~ wnzr ~

From this is born PrLoa, Manas and all the senses, ether, air, light, water and the earth, the support of all.

(Doubt)._The origin is mentioned here of the senses. Is this origin to be taken in a metaphorical sense, like the origin of the souls ; or is it to be taken in its literal sense, like the origin of ether, eb. ? (Pdrva-pakgiil).-The PCrva-pakein says that the prbnae have no origin, for they are eternal, like the jivas ; and existed even before creation. The following text shows this :-

~ a ; a j ~ ~ m ~ h m m r aI m m :

'

Non-being, truly this was in the beginning. Here they say, what was that ? Those Ri~isindeed wera that Non-being, thus they say. And who were those Risis? The prggas indeed were those Risis.

This text shows that the Hisis existed before cleation and the Risis in the plural number are explained by the text to mean the prligas. Hence

the senses existed before creation and have no origin. The text of the Mu~daka Upanigad, quoted above, showing that prAnas bave an origin, must be taken in a metaphorical sense. (Siddhbnta.)--The prh~s have origin, as is shown in the next Satra.

~OTRA II. 4. I.

3WM:IISt 8 1
Tath%, thus, for the same leason.

tt

: Prapab, tlie pranas.

1. T h e pr@as also originate in the same way as ether

and so on.-270.
COMMENTARY.

As ether and other elements originate from the Supreme Brahman, in the same way do the prlnas or the senses also originate from Him. This we 8ay because before creation it is declared that everything was one, and direct texts also show that frbm tlie Supreme Lord come out the prtlnas, manas and all the senses. The text of the Mundaka Upanisad , 11. 3, 1, already, quoted above clearly shows this. The origin of the prtina is not to be taken in a metaphorical sense, like the origination of the soul. For the jlvas have intelligence as their essential nature, and are free from all those six modifications, which we find with regard to material objects. Therefore, the origin of the jivaa inentioned in some texts bave rightly been explained in a metaphorical may, while the origin of the senses ought not to be so explained, because the senses are modifications of Prtkritic matter and with regard to them the origin is to be taken in its primary sense. This being so, the word Rigi or Prlna mentioned in the text quoted by the PQrva-paksin is to be interpreted as meaning Brahman, and the PrAna here means the Omniscient Lord, the Great Iiigi or the Seer. But in the above text the word Prlna is in the plural number, how can it refer to the Supreme Brahman ? The word Rigi also is in the plural number therein. The plural number is to be taken in a secondary sense, as me find in the next Sfitra.
S~JTRA 11. 4.2.

rftnft G a u ~ isecondary.
sibility.

AsambhavAt, [ on account of imp09

2. The plural number as applied to Brahxbaq must be taken in a secondary sense, because it is impossible that Brahman should be many.-271.

R@Y~ 1

TV PADA, I ADRIKARANA, 8 1 2 . 3.
COMMENTARY.

395

The plural number is figurative only, because the Lord being essentially one, and there not being many Lords ; the plural number is not literally applicable to Him. Of course, Fie may be looked upon as plural wit11 regard to His various manifestations. One Lord, like an actor, plays n ~ a n y a part on the stage of the world ; or like a crystal shows many a facet scintillating with diverse hues. The sacred texts also say the same, " wbo essentially one appears as manifold," " reverence to Him who is one and yet manifold."
SOTRA 1 1 . 4 . 5 .

flmqpa 11

2 l i\ 11

='rat, that, namely Brahmag. m q Prak, before (creation.) git : Aruteb on account of the sacred text. q Cha, and.

3. Because before creation, the texts declare that

Brahmap alone existed.-272.
OOMMENTARY.

In pralaya, there do not exist many objects, so the pluriil number is . inappropriatefor that reason also. All substances, whether Spirits or Matter, are resolved in the Para-Brahmag in Pralaya. There is in pralaya a state of unity and the texts repeatedly declare this unity. Therefom, the plural number in the above text describing Pralaya, must b taken in a eecondary sense.
Note.-In Pralaya thematter is resolved in Brahmag's tamas iakti and does not retain its nature ae Matter. The jivas also are resolved in Brahmag, but in a differnut nenw. They retain their individuality. They are like bees in s lotus flower, when the dower closes up its mouth. The bees are t h e w inside the flower ;but as they do not manifwt or appear outside as bees, but are in t h e heart of flower ;the Power only ie a i d b exist. This ia t h e merging of t h e jivas in Pralsya. The Lord withdraw8 them all into His bosom, and them they go to sleep in pralaya, and as they do not appear as jivm ; the -reme Brohmag i8 said to be t h e only entity existing then.

The author gives another reason to show how the word Pr$a is here to be interpreted as meaning Brahmag.

BOTRA
h
WQ-~&~Q

1 1 . 4 . 4 .

qcnt.rrar* 11 9 1 9 1 8 ll
Tat-parvakatvat, having for its antecedent that, because before creation. m: Vachab, of speech, of aame, the Brahmap in His d t k energy.

4. Because the Speech existed even before the ation of PradUina and the rest.-273.

COMMENTARY.

The word Speech here means names of all objects other than Brahman. The ' V&k' or the Word existed even before the creation of the Yradhdna and the rest. Tn that state of pralaya, there did not exist any objects having name and form. Consequently there did not exist any instruments, namely, any senses. The pranas, therefore, as meaning senses, did not exist then, oonsequently the word Prlna in the above text must be taken to mean Brahman. The following text also sbows that before creation there did not exist any objects having name and form.--(Brihad-firanyaka, I. 4. 7.) h w 8 t mdqawl *U@I

-*

Now all this was then undeveloped. It became developed by form and name, so that one oould say, " He, oalled so and so, is such a one."

Therefore, the sense is that the Prlnas have an origin just, like the elements, ether, etc., and are not eternal.

Adhikarapa II.-The

senses are eleven.

Note.-The author now attempts to reconcile the number ot the senses. The Pbrvapakpin says the senses are seven and he relies upon Katha Upauiqibd, VI. 10, where the 8enses are mid to be seven. EIe also relies on the text o f Brihad-Pragyaka, IV. 4.1, where also the eonmeration of the senses is seven.

Having reconciled in the previous Adhikaraqa the conflict of the texts as regards the senses-whether they are eternal or created-the author now reconciles the conflict as regards the number of the senses. The following text shows that the senses are seven.-(hlundaka Upanigad,

mrrir&m*~armr~**mih~~ln~n
The seven sense-currents are produced from Him, with their corresponding seven peroeptions, the seven kinds of objects of perception, the seven 00-relations and these seven organs in which move the sense ourrents. Bor the purpose of producing knowledge, the seven are placed in every human being.

The following text shows that the senses are eleven, (Brihad-&ranyaka Upanigad, 1 1 1 . 0. 4).

replied : " These ten vital breaths (prPpas, the sensea, Ce., the five jBanendriyss and the flve lr+rmendriyss), and Atman, as the eleventh. When they depart from this mortal body, they make us ow (rodaymti), and beoame they make us orp, they are oalled Rudrar.

w ~ ~ R w ~ * + Q I ~ He asked : Who are the Rudras ? " YajBsvalkya

Bhdgja.1 (Doubt).-Are

IV PADA, 11 ADHIKARAVA, Si?. 6.

the senses seven or eleven ?

397

(Pz2rva-pkp).-The senses are seven and the author shows this in the following Siltra of the Ptirva-pakea.

I I

m Sapta, seven. qateh, on account of the going. @@&qtwq Cha, and.' Videgitatv~t, on account of the specification.

*:

5. The senses are seven because the seven senses acconlpany the departing soul and because the text also specifies these seven.-274.
COMMENTARY.

The senses are seven only, because we find scriptural text showing that the seven accompany the departing soul. Thus the Kathopaniqad, VI. 10, enumerates these seven senses.

wqddm*rnrnww gRvmafzlaaftmqdtlftrqn

POW

When the Pve organs of perception, along with emotions are at rest and apart their objects, and the Intellect even does not exert itself, that state they @all the high& (to God-Vision).

This text of the Katha-Upanigad describes the condition of Yoga and specifies the senses as JiiFinBni or the senses of perception. The mven senses are the five well-known 'mnees and Manas and Buddhi. These are the only senses of the jira. The so-called five Karmendriyas hands, feet, speech, etc., are called indrijas or senses in a secondary meaning only ;because they do not accolnpany the departing jiva and because they are of smaller use to him. (SiddMnta).-To this PQrva-paksa the author answers by the following SiddhAnta Satra.

~OTRA 11.4.6.

w m : HastadayaQ, hands and the rest. Tu, but. Sthite, while ,biding in the body. W: Atab, therefore. Na, not. Evam, thus.
a8

6. But the hands and the rest are also senses, so long the soul abides in the body, therefore it is not so that the senses are seven only.--275,
8

COMMENTARY.

The word 'but ' sets aside the PBrva-paksa. The hands and so on must also be considered as prdnas, tl~ough not included in the seven. Because so long as the soid abides in the body, they also assist the soul in the accomplishment of its desires and in experiencing enjoyment, and because they have different functions. Thus in the Bfihad-lranyaka Upaniwd we find that hands, etc., are also called senses. (111. 2. 8.)

d ~ w u - * ~ & ~ - n ~ n
The hands are one Qraba, and these are seized by work as the A t i p h s , tor with the hands one works work.

The above text thus enumerates more than seven senses, and so we cannot say that the senses are seven only. In fact, they are eleven, namely the five senses of perception, the five organs of action and Xanas ad the eleventh. The word 'Atm&' as used in the Brihad-lraqyaka Upanigad, 1 1 1 . 0. 4, means the inner organ or the Antahkaraga. There are five objects of perception, namely sound, touch, form, taste and smell, to perceive these there are required five senses called the five organs of perception, namely the ear, the skin, the eye, the speech, tongue and the nose. Sinlilarly there are five actions na~nely seizing, locomotion, excretion and reproduction. So there are required five organs to perform these five kinds of action and which are the hands, the legs, the tongue, the anus and the organ of generation. To unite all these activities, which are diverse, it is necessary that there should be an organ which must exist as a unifying agent, with the rnemory of the past and the present, together with the anticipation of the future; for without such an organ, the activities of these other ten senses would be unharmonised and discordant. This unifying organ, therefore, is what we call the inner organ or the Manas. This one inner organ has many functions, and sometimes it is spokeq of as one, and sometimes as many. The various functions of the mind are enumerated in Bfihad-Etra~yaka Upanigrrd, I. 5. 3.

M i r e , wpresentation, doubt, faith, want of faith, memory, forgetfulness, shame, milexion, fear, a l l this is mind.

Sometimes the mind is spoken of as four-fold as Manas, Buddhi, Aharhkira and Chitta. Manas is the faculty.of representation, Buddhi is that of determination, Ahamkara is the egoity, and Cbitta is the thinking faculty. In whatever way, we may look upon this inner organ, i t is a unit, with a diversity of functions. Thus the senses are eleven.

Adhikurana IIf.--The etem Indriyaa are atomic.

(Doubt).-The author now considers the question of the nature and sihe of the senses. Are these senses all-pervading or are they atomic ? (Pdrvn-palcyin).-The PQrva-pakgin says that the senses are all-pervading, because we can hear sounds at a distance and see objects far off. (Siddhbnta).-The SiddhAnta view, however, is that the sensee are atomic, aa shown in the next Siitra

SOTRA

11. 4. 7.

m:Aaavab, minute atoms.

Cha,

and, indeed, verily.

7. The senses are verily atomic.-276.

COMMENTARY.

The word ' c h a ' has the force of certainty. I t means that the seuses are not all-pervading, but atomic. The eleven prlqas are indeed atomic.
Note.-These are the so-called permanent atoms of the Theosophists A graphic desorlption of these is Lo be found in ahaptor IV of 'The Study in Censciousneas' by Mrs.

Ikwnt.

The reason for holding the senses to be atomic is to b~ supplied from the previous Siltra, which declares that the soul is atomic because it goes out o E the body and comes back into the body. Scriptural texts (like Brihad-&rangaka Upanigad, V. 4. 2) declare that the soul is accompanied by the senses wheu it goes out; aud when the soul takes ,a new body the senses accompany it too. The question arises, in what form do the muses accompany the soul. The answer to this is, that the sense* are permanent atoms, which always accompany the soul, wherever it migrates ; whether to regions physical or super-physical. The hearing or seeing objects at a distance is accomplished by these senses or rather permanent atoms, by the vibratory length of their waves. in other words by the expansion of their qaalities. As the jive pervaded the whole body, though the particular place of its residence is the heart, so the senses are the ministers of the jPva and surround the jha, but pervade the whole body through their qualities. This SQtra thus refutes the doctrine of the SRhkhyas who maintain that the senses are all-prevading.

Adhzkarana IV.-The

chief Prhna has also an origin.

I n the Mundaka Upanisad, 11. 1. 3, we read :-

wwmmtt*m:-811

*-Wmmr

400

VEDANTA-S~TRAS II , ADHYAYA.

[Qowinda

From Him (when entering on creation) is born prLna, mind, and all organs of senses, ether, air, light, water, a d the earth, the support of all.

(Doubt.)-The above text evidently refers to the chief prlqa. The question therefore arises, does the chief prAna come out of Brahman like the jiva or does it originate from Blahman like the ether and other elements ? If i t comes out like the jtva it would be eternal, otherwise i t is a creature and hence transient. (Pdrva-pakqa.)-The Pdrva-pak~innlaintains that the chief pr&nn has no origin, because of the gruti which declares this prkna verily does not i :rise, nor does it set. To the same effect is also a S m ~ i t text

Uq*~npft$ainml mT@%<mari-gjpit#
Birth and death, entering the body or ahandoing it, have only reference to &he body. It is body which is born and dies and it has no reference to the chief pc49a. ~ote.-The ordinary phrases such as, the priira has entered, the prhp has gone out, really do not mean that the prP9a has an origin or that i t is destroyed. They are to be explained in the same way, as the jfva has entered the body, the jiva has gone out.

Hence the ~ ~ r v a - ~ smaintains k ~ i n that the p r k a is eternal like the jiva, and has no origin. (Siddh6nta.)--The next Sdtra declares that ebfen the chief priiga has an origin.

~ O T R A If.

4. 8.

*:
8.

ha

I I P I ' C ) I FII
COMMENTARY.

dreqthak, the best, the chief prapa. q Cha, and.

The chief p r h a has also an origin.-277.

The chief prhna originates like Bklda and the rest, because the above text of the Mundaka Upani+ad distinctly uses the word 'Ji2yate PrAnabJJ the chief prhna is born. Moreover, having regard to the proniissory statement of the Mundaka Upanitad ' He created all this,' me must infer that prdga also is created by tho Ilord, otherwise the general proposition ' He created all this ' would not be accurate. This being the case, the texts that declare the cl~ieE prAna is not created are to be interpreted in a me& phorical way. The chief priiqa is called the best, because it is the cause of the maintenance of the body. The going out of the chief breath ia f ~ l l o \ ~ ed by the decomposition of tile body. The separation of this Satra from the last is in order to carry tile Anuvritti of the word "chief p r h ~ a " into the next SQtra. The word ' chief prhga ' is to bo supplied in that Sfitra in order to complete the sense, and not the word ' Anavadcha.' The next $atra refers to the chief prlca and not to the prhnas in generel. Had the

present Stltra and the preceding Siltra 7 been enunciated as one Stitra, it would not have been possible to read the Anuvritti of the chief prlqa nlone into the next Satra.

I
j
I

Adhik.ura?za V.-The

chief PT&?Z.LZ is not air.

The author now examines the essential nature of the chief Prtiga. (Doubt).-Is this chief PrBqa nothing else hut air or is it the vibration of air, one of the activities of air or is it air that has assumed some special co~ldition on account of its having entered the animal body? (Pd~va-pkga).-The I'drva-pakyin maintains that the chief prlga is ~ ~ o t h i nbut g external air, because the Brihad-Branyaka druti declares :(Ulihad-branyaka Upanigad, 1 1 1 . I. 5.)

t
I

ih;Fimm:wqn
That which is the prlqa that is verily the air. The full text is given below :-YAjlTavalkya said, " By the U d g $ t ~ priest, i who is VAyu (the wind), who is the breath. For the breath is the Udgatri of the eacriflce, and the breath is tho wind, and he is the tJd.&tri. This constitutes freedom and perreel freedom.

/
!

Or the mere air may riot be called Prlna, but that particular modification of air which perforn~s the furlction oE respiration in animal bodies ia pr@a. Thus prdna is either air, pure aud simple, or it is that particular motion of air which we find in inhalation and exhalation, for prlna is not applied generally to mere air. (SiddhBnta).--To this PQrva-pak%a, the next SQtra supplies the lin8wer.

Q Na, not. qcg* Vayu-kriye, air 01. tlie fuoctio~~ of air. qqq Ptithak, 8eparate. up^ Upadedat, because of the teaehing.

9. The chief PrPqa is neither air, nor any function of air, because the text enunciates it separately from air.-278.
COMMENTARY.

The highest Prana is neither Air nor any motion of it. Because in the Mlindaka text quoted above "from Him there is produced PrApa, mind, 3nd all sense organs and Viiyu, etc." shows that Prlna and Vlyu are not identical, for they have been separately mentioned. If VLyu and Yrina were identical, tllen there was no necessity of mentioning these separately.

If Prdna mas merely a function of Air, still there was no necessity of mentioning a function along with its root, for we do not find any mention made of the functions of fire and other elements, side by side with these elements, as separate things. Tlle text of the Brihad-Lranyaka Upanisad " That which is Prdna is verily Viyu," intimates not that breath is identical with Air, but that breath is air having a special form and that it is not a separate element like ether, fire, etc. The Si3qkhyas hold that Priina is the common function of the senaea. I n the Siinkhya Satra, 11. ? l , it is declared :-

m a m m m i ~ : - ~ u ~ ~ q ~ t i
The ttve Vhyus ( p r & ~ aaphna, , ete.) a r e the modifications in common of t h e three and Manas. internal instruments, namely of Buddhi, ~ h a w k h r a

This opinion of the Sdl~klyas is not correct because PrLna boing ope, cannot have colrflicting functions, like those of the various sensee.

Adhiknra~aVI.-The chief prhna is also an instrument of the soul.

In the Brihad-iiranyaka Upanisad it ie said that when spegch and other senses are asleep, l'rkna alone remains awake ; that Pr&* alone is ulltouched by death, Priina is the absorber, it absorbs all the senses like speech, etc. ; that YrAna is the great protector, it protects all lower priinas aa the mother ...p rotects her children.
Note.-The reference to t h e Brihad-iracyaka Upanipad appears to be incorrect, i t i s rather in t h e PrGua Upanisad t h a t we Bnd similar references (Praina 11. I S . ,1 1 1 . S . ) , in fact the whole of t h e Second and Third PrGna has reference t o this chief p r l ~ a .

Note.-This PQrva-paksa is really t h e view of 4'ri Madhva. According to him, PrAga separate entity and dwells in t h e body along with the soul. This chief P r h ~ a corres, ponds with t h e Christ principle of t h e Gnostics. All souls dwell in Christ and t h e Christ dwells in t h e Lord. Madhva quotes VByu ParPga in support of his view :

(Doubt.)-Is this chief prana an indepeadent entity residing in this body like the jiva or is it merely an instrument of the jiva helping it. (Pilrva-pakga).-Prb~ is an independent entity dtvelling in the bods along - wit11 the jiva, because the text-s declare his manifold perfections.

a-JW:m*~?w*-x&~iirdf 11
The elemeuts, human senses, t h e sacred Scriptures and all this world came forth from Supreme PrPna (Christ), the Supreme P r i ~ a came out from the Highest Lord, bnt the perf6 c t Lord is without a cause. This trinity of God, Christ and Soul is more in harmony with the occult teachings, exoteria, expositions ol these 68tra8.

V S T I

Bhbya.]

TV PADA, VTI ADHIKARANA, Sb. 11.

403

(Siddh$ntn.)-The PrBua is not an independent entity, but nubsidiary to the j iva, as is snomn in the follorviug Siltra.

~ O T R A11.4. lo.

q~rFhg a t -

f9rwrfh*n 11
cye

i I

ca

qB(lfaqq Cnaksur-a 1 -vat, 11kethe Tat-saha, along with them. &-q: taught.

and the

rest.

I !o II a Tu, but. m---

d i ~ { ~ ~ d i b h ~011 ah, account of being

10. The Chief Prka is also an instrument of the jfva like the eye and the rest, because it is taught along with these organs in the scriptures.-279,
COMMENTARY.

The word ' tu ' removes tlie doubt. Pr&ga is also an organ of the jtva like eye and the rest. Why do we say so? Because in the section relating to the controversy between the prBna and the senses, the p r a y iu clescrib~d 8s one of the eenses of the jlva. Things having similar attributes are always taught together, as the metres called the h i h a d rstliantra, etc. (See Pradna U p a n i ~ d 1 1 Pradna ; and also the Chheudogya Upnnigad V. 1. I., etc.) The word ' Adi,' ek., used in the above indicates that the word ' PrAna' is also used in tlie sense oE senw-otgaos. As we f i d in the mntence, ' whatever is verily this chief prAya, that is verily this middle prlna." 'l'l~e p r P ~ a is elillmerated along with the senses, in order to i d i c a t e tliilt it is not indepeudent.

Adhikarapa VII.--The Chief PT&W i a the p r i m m i n i s t e r of bh& 8 0 ~ 1 . If the chief prSga is an instrii~nent of the soul, like the eye tmd
the other organs, there must be some special function of the chief prAnrt, by which it awints tlle soul. But we do not find any such function given to this chief p d n a , for there are not mentioned twelve eenges but only eleven. Had the chief pr&na been one of the senses, then it would have been said that the ser~seeare twelve. Therefore there is no similarit,y between tile senses like the.eye, etc., and the chief p d q . Thi~ objection is answered by the next SGtra. ~ O T R A IL 4. 11.

404

~ ' E D A N T A - S ~ T R AIT S . A UIIY.3 YA.

[Govinda

Akarapatvat,o~iaccount of its not having any special function , m : Do?ah, objection, fault WI or activity. q Cha, and. q Na, not. T Tatha, thuk, f% Hi, because. &P Dardayati, declares, shows.

11. There is no objection to the chief p r k a being a sense, though it has no special activity, for the scriptures declare it to be so.-280.
COMMENTARY.

He who knows verily the Oldest and the Best becomes himself t h e Oldest and the best (among his peers). The chief PrPpa is indeed the Oldest and the Best.
who verily knows the Best of the Dwellers, becomes the best of t h e residents among his own people. (The Pr&?~a working through) Agni is indeed t h e Bost of the Dwellers.

The word ' and ' has the force of but here, and is employed to remove the doubt above raised. The word ' karatla ' in the SGt.ra Inearls activity. Though tlle chief pr&na is not usefnl to the Jlva in any special way, like the senses of sight and hearing, etc., yet that is no serious objection to its being an instrument of the soul, because it is of the greatest help to the soul, by being the support of all the other senses. Not only does it support the senses, but it is the organising life of the body, and hence of the greatest importance to the Jira. Because we thus find in the Chhandogya &ti Chapter V., Khanaa I., verses 1 to 5. 4 r t ~ s r ' ~ l q ~ m a7'ga;r a t Q WBFZC m k rn &m e p " m r 1 il

P t t W ~ ~ e ~ ~ - a f t w : ~ ~ ? n

t
*W?il
in the next.

a~ aftr
u ? % *

t R~EMS*~

W S W

m a *

He who knows the Firm Stay, stays firmly (as he desires, either) in this world o r (The Pr@s working through) the Surya is indeed the Birm itay.

*~t 9 umplq
-qlYn

o ; r m : d h

wmm*-

He who knows the Success, succeeds in (getting all) his deaires, both divine and human. The (Prbea working through) Indra indeed is t h e S u .

i t r ~ a r ~ C ~ t t ~ i ~ d r t ~ ~
He who verily knows the Refuge, becomes a refugo of his people. working thmngh) Rudm is indeed t h e Rein@. (The Prana

This shows that the chief prfiqa is also a n instrument o f the ~ i v a . The senses like the eye, ear, etc., are aa if officials of the JPva, and help him in his enjoyment and activity, but the chief pr&na is his prime minister and assista him in his highest functions, and in the attainmeut of all hm desires.

Adhi.lcarana VII1.-The

chief Prdna has Jive functions. We find in the Byihad-&rangakaUpanisad (I. 5. 3).

That which is VPyu that is the PrBga, and this Viya is fivefold, prbna, apbm, vybm, adbna and aamBna.

(Doubt).-Are these five prlnas, apiinas, etc., separate from the chief prlna or merely modifications of it ? (Pdrva-pakga).-The Piirva-paksin maintains that they are separate from the chief prlna, because they have got separate names and becauae they have sepalate functions. (Siddlzcinta).-The following Satra, however, refutes this view.

~ O T R A 11. 4.

12.

P-2&

five functions. q+qq the mind. F s s f ? Vyapadldyate, i t is designated.

m: Paiicha-vyitt~h, having

b r + b y m3 ~ 1~ 2 I~ni

11
Manovat, like

12. The chief Pr@a is designated as having five functions like the Manas.-281.
COMMENTARY.

I
a

The Priina, though one, becomes fivefold, according to the particular organ of the body which it occupies for the time being, and which i t vitalises. Its functions become fivefold and diverse, owing to the diversity of the organs through which it works. The Chief PrAna, therefore, is designated by these five names of prina, aplna, etc. These five are consequently the five aspects or functions of the Chief Prlna, and not separate from it. The difference of non~enclature is owing to the difference of their activities. Tlrere is no essential difference in their nature, and the word prbna is a rommon name for them all. (As one energy of stearn by moving different rnachines well as a printing press, the fan, the drilling machines, etc., may perfo~nidifferent functions, tldrougii which i t acts, so the chief PrSqa according to tlte rl~acl~ine has different functions according to the different organs through which it works). In fact there is a distinct text of the Blihad-hranyaka U p a n i ~ d which says that these five are verily Prgnas. (I. 5. 3j.
The praaa, the apPna, the vykna, the udina and the samana all that is bwathing is Prbpa only.

It is just like the functions of the mind mentioned in the same text. The full text is given below. (Br. Up., 1. 5. 3).

I.

rr

*I

When i t is said, that he made three for himself,' that means that be made mind, speech, and breath for himself. As people say, ' My mina was elsewhere, I did not see ; my mind was elsewhere, I did not bear,' i t is clear that a man see6 with his mind and bars with his mind. Desire, representation, doubt, faith, want of faith, memor), forgetfalnesa, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows i t through the mind. Whatever sound there is, that is speech. Speech indeedis intended for an end or object, i t i s nothing by itself. The prCpa or upbreathing, the apina or down-breathing, the vydna or bffik-brfsthiog, the udLna or out-breathing, the s a d n a or on-breathing, all that is breathing is breath (pr&ga) only. Verily that &elf consists of i t ; that 8elf consists of speech, mind, and breath.

Here though the names and the functions are different, yet desire, pulpose, doubt, etc., are all-forms of mind and not different from it, bub only modifications of it ; SO P r d ~ a A , p h a , etc., are merely modificatione of the Chief Pr%ga. The word ' Manovat ' may also be explained ns " according to the mind having five iunctions as taught in the Yoga philosophy." A s the five functious of themind are not different from the mind, so the five functions of the pr@a are not different from the prgga.

AdZ~i.karapa IX.-The

Chief Prhpa i t 4 also atomic.

(Doubt).--Is the chief pr&8 all-pervading or is it atomic ? (PQma-pakga).-The Chief Prlga is all-pervading as the following I. 3. 21 & 22). &ti describes it. (Blihad-Lrat~yaka, wwwnwn&dq& a~mqq*-rgwqtn

wvwmqqB~lI$BmwmM?ra~mm & i m: q h airr a&;;r w i i ~ a* m~ WWI~T ~ 3 n-q 0 mm@ m:~a*i&~-a'~n??n

He (Ohiet P d p a ) is also Brahma~aspati, for speech is Brahmav (Yajor Veda), and he

i .her lord ;therefore he is Brahmanaspati.

He (Chief PrQa) is also Gaman (the Udgitha~, for speech is SAman (Mma Veda), and that is both speech (sa) and breath (ama). This is why 86man is called 8dman. 22. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elepbnt, equal to ithese three worlds, nay, equal to this unixerse, therefore he is 88man. He who thps knows this &man, obtains union and oneness with &an.

This shows that YrQa ie all-pervading as it is the same in all the thae worlds. (Siddhii&).-The Chief PrAga 1 s atomic aa ehowp in the next Shtra.
I

Bh&ya.]

f V PADA, X ADHTKARAWA, Sd. 13.

407
-

~ U T R A11.4.

18.

?qgall
pql: Apub: atom, atomtc.

12 I

?q 11

sl Cha, and.
OOMMENTARY.

13, The Chief PrQga is also atomic.7282.

The Chief PrBna ia also atomic, because the text declares that it passes out of the body along with the jPva. Had it not been atomic, the passing out would be inappropriate regarding it. The Bpihad-lranyaka, IV. 4. 2, says that the Chief Prboa also passes out along with the jfva.

~ 1 y F t s W R ~ ~ ~ ~ ~ f t c ~

&m@haRr

=t & -

m m@4t-

& ; r ~ ~ h a r R m r ~ Q m i ? r ~ ~ m i M ? m # t h w m r a B m I l f t c ~ a r 1.3 nd* m m e admmr~Rramwaiftraf8mRe has become one, they say, he does not see. He has become one, they say,' he does not smell. He bas become one, tbey say, he does not taste. B e has become one, they ray, he does not speak. He has become one, they say, he does not hear. Be has become one, they say, he doem not think. He has become one, they say, he doe# not touch. He has beoome one, tbey say, he does not know. The point of h L hoart becomes lighted up, and by that light tho Self departs, either t h r o e the eye, or through the skull, or through other places of tho body. And when he thus departe, life (the chief prsna) departe after him, and when life rhas departe all the other vital spirits ( p r s ~ a sdepart ) after it. He k conscious, and beitlg consciouu he follows and departs. Then both his knowledge and his work take hold of him, and his acquaintance wip~th iormer things.

The all-embracingness ascribed to Chief YrBna in the text quoted by the Parva-pakgin must be interpreted to mean only that the life of all living and breathing creatures, depends upon the Chief Prhrr.

Adhikarana X.- R r a h m n ~ aa light is ths inciter of priinaa.

In the druti " when the speech aud other senses are asleep, the pr$ne alone lteeps awake," we find the function of the Chief Pr+a. In the text " these senses are seven in which the prhgas move about," we fixd the function of the secondary prhnas. (Doubt).-The question arises, do the senses along with the prfiqa perform their respective functions of their own motion, or is there some other Being who moves these prinas to activity? Are these the Devatle who are the moving spirits of the prOnas or does the jtva move them or ie it done by the Supreme Lord ?

408

VEDANTA-S~TRAS I1 . ADHYAYA.
-

[Govinda
-

(Pdrva-pakga).-The Pttrva-paksin maintains that the prhnas move of themselves, because they are endowed with energy of action, or the Devatds may be the movers of prLnas. As we find in the text " Agpi becoming speech, eutered the mouth, etc." (Aitsreya IJpanisad, 11. 4.) Or the Soul may be the mover of prbns, because the prbna is subsidiary to the jiva, and is an instrument with which it experiences pleasure and pain. (Siddhdnta).-The Supreine Brahman ia the inciter of Prdna axld not the Jiva or the Devatfis. SOTRA 11. 4.14.

t d b v i g ~ m m q n q I s I

so11

Jyotir, of fire and the rest, the Supreme Brahman called the light. Tat, that state-9 Ady-adhisthanam, the Chief Ruler. 3 Tu, but. inenr of rulership. w w Amananat, on account of being so described.

m:

14. The Light is the prime mover of the pr4qas, because the text so desclibes it.-283.
COMMENTARY.

The word ' but ' is used in order to remove the doubt. The Great Light, namely the Supreme Brahman, is tlie first ruler or the Chief inciter of these prlnas. The affix ' lyutj ' in the word ' adhiethbnam ' has the force of agency here. AdhigtjhLnam equal to AdhigthLtb. Why do we say s o ? Because in the Antary&mi HrLhmana of the B!.ihad-branyaka Upanisad we find the Supreme Lord as the ruler of the Chief PrLna as well.-(Brihad-aranyal<a, I1I. 7 . 16).

w&&&dsr&
& ~ 8 m *

q%qum arm:
1

e m mu=&

Be who dwells in the PrBna, and within the PrPna, whom the P r $ p does not know, whose body the Prrina is, and who pulls (rules) the PrPnr within, he ie thy &U, the puller (ruler) within, the immortal.

This and similar texts of the same chapter show that the Supreme the secondary rulers are the Deras and the Ruler is the Brahman, tl~ough human jtvas. Prlna of itself can have no motiorr, because it is inert matter. The jiva also rules the prAnas, i n order to get experiences, as is shown in the next SQtra.

SOTRA

11.4.15.

-Tl"GTt!JIl
prapas.

PIOl9k11

Prana-vata, by the jfva, by the soul having or possessing the dabd~t, on account of the scriptural text.

15. The soul controls the Pr4qa for its own enjoyment, because there is scriptural text to that effect.-284.
COMMENTARY.

The Soul is called Prdna-vat because the priLnas belong to it. The soul rules the priinas and all the senses, in order to accomplish its objects of enjoyment. Why do we say so? Because there is a scriptaral text declaring the rulership of the jivas over the prdnas.-Brihad-kmgyaka, 1 1 . 1. 18, says :-

a-Ttrbm-mms3hm=i@m&~ sm r wim3tr arqqrq q@rr ~3 a * u % I1 14 H d k * % h w q h nfrt ~d

But when he moves about in sleep (and dream), then these are his worlds. He is, i t were, a great king; he is, a s i t were, a great Brihmana; he rises, as i t were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the various senses (prggas) and move about, according to hie pleasure, within his own body (while dreaming.)

To sum up ; the Devas and the Jfras both rule the senses, in subordination to the over-lordship of the Supreme Brahman. The Devas rule the senses by merely giving them their activities ; the Jlvas rule the senses in order to enjoy pleasureable experiences, while the Supreme Lord by His mere will, empowers the Devas and the Jivas to act as subordinate rulers. To this rule there is no exception as \\rill be shown in the next Stitra. ~ O T R A11. 4. 16.

ma f a
qqg

11

vi

11
Nitjatvat, on account of the

Tasya, of this. q Cha, and. permanence 01. eternity.

16. And on account of the eternity of this (relationship between the Supreme Lord and the Devas and Hauls, He is the real ruler).
COMMENTARY.

The Devas rnle the body through the mere will of the Supreme Lord, because of the eternity of the relation between the Devas and the Supreme Self who is the real agent in a11 activities. I n other words, the chief agency b e l o ~ l gto ~ him. As we find from the Antaryiimj Brlhmana (Brihadirapyaka, 111. 4.)

410

VEDANTA-SUTRAS. IT ADHYAYA.

[Govinda

4I

Adhikarava XI,-The

Chief Prbna is n o t

an Indriya.

The author now raises another doubt with regard to this subject. (Doubt.)-Are all the PrAnas senses or only the lower Prlnas and not the Chief Prlna? I n other words, is the Chief PrlZna also an Indriya or a sense organ ? (PQruu-pakga).-The chief Prdga is aiso an Indriya because it i s implied by the term Prsna or Sense, and because it assists the Jlva. Hence all the PrAnas are Indriyas. (Siddhii~ta).--The Chief PrAna is not a11 Jndriya as is shown in the next SCitra. S O T R A 11.4. 17.

3 Te, they, namely the PrAnns. Indriyani, sense organs. qbecause designated 3s such. a;qrr Anyatra, elsewhere than the best or the Chief Prana. except. -$resthat,
4 q m 'Tat-vyapndedht,

17. All Pr8nas are sense organs, because of their being so designated, with the exception of the Chief Pr8qa.-286.
CO&lMENTARY.

Ali these PrSnas, with the exception of the Chief Yrlna, are certainly
sense organs, becauae in the Munaaka Upanignd they are so desipated (Uundaka Upanigad 11. 3.) While in the case of tlle Chief Priina, the mention is separately made from the Indriyas. In fact, the word Indriya or sense organ is a p ~ l i e dto the organs like sight, hearing, etc., .and never to the Chief PrlGa. The Smriti also says that the Indriyas are eleven. Bad the Chief Prlna been one of Indriyas then the number of organs would have been twelve and not eleven. (See BhBgavad Gitfi, XIII. 5.) There is a 6ruti text also to the effect that the Chief Pr$qn is uot an Indriya. An objection is raised to this view. In the Brihad-iranyaka Upanigad, I. 5. 21., i t is said that all the sense organs are but modifications of Pr5na and are different forms of it. The Chief Priina must also therefore be an Indriya, since every Indriya is but a form of it. Tha text of the Brihad-Branyaka is given below :mawrg.@Y?ati&**8: F F a T a q a p a 1 d &

~ @ F & & ~ W U F I T WF%T MT~ d mmtaemb

e-

Then the others tried to know him, and said : 'Verily, he is the bedt of m, he who, moyiog or not, does not tire m d does not perish. Well, let all of pa wrme hL

form.' Thereupon they all wsnmed his form, and therefore they a r e a l l e d after him 'breaths ' (prOps!.

How do you reconcile this statement with your view that the Chief Prbpa is not an organ? To this the next Sfitra gives the reply. ~ O T R A11. 4. 18.

k @ : II

iI

II I gs II

because there 18. The Chief PrBqa is not an organ, is a scriptural statement of its being different from sense organs.-287.
COMMENTARY.

3q-132: Bheda-druteb ; because there is differellce denoting text.

The text of the Mundaka Upanihad, 11. 1.. 3, clearly mentions " From , the Manas and all organs." Thus the Prbna is Him is born P r a ~ a and separated from organs and therefore it is not an organ But Manas is also mentioned separately from organs or Inclriyas in the satne text, and it also ought not to be called all Indriya. TO this we reply that Mallas is an Indriya, because it is forrnally included in the organs in the Bhlgavat GiG, XV 7, where it is called distinctiy the sixth organ. For reference the Mupdaka and the GitA texts are given below :-

q?mmm&rn:W

BI

From h m i (when entering on creation) is born breath (prO!~a), mind (manas), and aU a w n s of sense, ether, air, light, water, and the earth, the support of all.--(hiand& Upanisad, 11. 1.3.)

a h m wal+i 4?ETqil: mrm: I

rn:Wmt@Qapfftf~nai*d(rp(

A portion of Mine own self, transforlued in the world of life into an immortal Spirit,
.draweth ronnd itself the senses of which the mind is thesixth, veiledin Matter. (Bhlgavat, o i t & XV. 7.)

The Lord also speaks of Himself as Manas among the Indriyas (Bhignvat Gita, X. 22.) * ; i immtTsfirr @wd37 w r r t m :I *mmt gm* 11 VI 11
Of t h e Vedas I am the s h a - V e d a ; I aru VOsava of t h e Shining Ones ; and of the muses I am the mind ; I am of living beings the intelligence. Note.-As a general rule hianas i s not lnc!udcd in the Indriyas in many passages of t h e Upaniaade. Compare, for example, Ka(atha111.4, to., VI 7., dvetdvatrra 11.8.. PraGn. 111.9., GitP 11.7 and 40 and 42, and XVIII. 33. SOTRA 11. 4 . 10.

--

k w ~ w 11 9 I 8 I nc 11 bra Vailaksagyat, on account uf difference of characteristics.

q Cha.

and.

19. The Chief Pr&a is not an organ, because it has not the characterstics of an organ.-288.
COMMENTARY.

There is moreover a difference. of characteristic between t h e Chief Pr&na a n d the senses. In deep sleep we still perceive the activity of the Cbief PrBna, for the breathing goes on, while the se~lseslike hearing, sight, etc., are dormant. T h e Chief I'r&na supports the body a n d t h e senses, while the senses are irlstruments of knowledge and activity only. Thus there is a difference between the sense organs, and the Chief Prbna, both i n their essential nature and in their activities. I n the Brihad-hranyaka, no doobt, the sense organs are said to be of the form of the Chief Prkna. The phrase ' they became its form ' means that their activity is dependent upon the Chief PrBna, and not that the sense organs became the Chief PrBna. I t is similar to the statement that the JEva has become Brahman, which does not mean t h a t the Jiva has really become Brahman, b u t that the activity of the Jiva is dependent on Brahman.

Adhikara?aa XI{.-The production of individual forms is also from Brahman.

I n the previous Satras i t has been shown that the creation of t h e elements and the organs and their collective aspects (Samabt,i) and t h e activity of the Jivas proceed from the Highest Self. Now, is being determined, ttte question ' From whom proceeds the creation of the \vosld in its discrete aspect (Vyaq!.i), nanlely who creates t l ~ e individual forms." In the Chhandogya U p a n i ~ a d after having mentioned the creation of fire, water TJpnniyd, VI. 3, 2 to 4). and earth, the &ti goes on to soy (Chll~ndogya

wrmmw-a I1 P 1 I

ap'*fp?HIIhmiatm*-rr*-

That Being (i.e., that which had produced Ore, water and earth) thought, let me now enter those three beings (fire, water, earth) with this living k 1 f (jivitmam), and let a e then reveal (develop) names and forms."

rnf%~Rq@rhtit~ w *d q
~ 9 ~ ~
11 1

mrern-

Then thab Being having said, " Let me make each of these three tripartite (so that fire, water, and earth should each have itself for i t s prit~cipal ingreclient, beside8 an admixture of the other two) enter into these three beings (devat8) with this living self only," revealed names and forms.

m r t f % ~ f % ~ w h m r- g W en qk m -

hmdmllull

Bhbyaj

1V PADA,

XTI ADBIKA RANA, M. 19.

413

,He made each of theae tripartite, and how these three beings become each of them tripartite, that learn from me now, 4 3 7 friend.

(L)oubt!.-Here arises the doubt, is this differentiation of name and form work of the Jiva however high he may be, such 8s the Solar Logos), or is it the work of the Supreme Lord ? (Pdr~a-&a) - The differentiation of name and form, in other words, the creation of the organised world is the work of the four-faced Brahm&, who is a jPva and not of the supreme Lord directly. This we say because in the Chhcindogya Upanigad, the creation of the pure elements of fire, water and earth is from the Lord, but the creation of the mixed elements of fire, water and earth called the triplicities, is from a jiva. The worde of the druti are '-4nena Jivena itmanil,' " Let me now enter those three Devatls--fire, water, earth-with this JlviitmL, and let me then differentiate names and forms." This shows that the differentiation of elements is from a Jlva. names and forms and the creation of co~npound Tile instrumental case in ' Jivena Atmanci ' (with the JPva-ltml), has not the implied meaning of association (together with this Jivatlna); for if a case can be taken in its primary sense, it should not be taken in a sense which hns to be expressed by means of a preposition. Nor can you object to tho ill8turmental case in the ' Jivena ' to be understood in its primary sense, namely that of the instrument OF an action. (The literal meaoing of the third case is, that which is most snitable to accomplish the end of action, the JivBtmil or the four-faced Bralimci in this view would be the most nuitable instrument of the Lord to produce the world) NO Jlva, however high he may be, can be said to be the most suitable instrument to accomplish the ends of the Lord., He brings about everything by His mere will, for His sankalpa is true, and so Brahml cannot be called I-Iis ' SldhakBtalnk or the most suitable instrument. Nor can it be said that the Jlva (four-faced BrahmB) finishes his activity by merely entering into the pure elements of fire, water, and earth, while the act of differentiation of names snd forms is the work of the Lord ; because entering and differentiating must refer to the same agent, and not that the entering should be referred to Brahmh and differentiating to the Lord The word ' Pravidya is a participial form and denotes a prior action having the same agent as the rnubeequent action. The phrase ' Pravidya vyBkaravlpi ' " By entering I *hall differentiate " must therefore refer to the same person. But if the four-faced Brahmh is the secondary creator and not the Supreme Lord ; why is the word ' Vylkaravci+i ' used in the firat person, for it means " I differentiatesH The first person shows that the Supreme Lord is the creator of the organised universe of name and form as well. To this we
6

reply that the first person is also oonsistent with our view, just like a king who may say, " 1 sh:ill estimate the strength of the liostile arllly, by entering into it thlaough lliy ~1)y.'' Here tile estimation is really made by the spy, but the uBe of the first person by the king is not inappropriate. Similarly Brallmal?'may : ~ s well say " I shall differentiate rlalnes and forms, l y entering into these three pnre elements with this four-faced Brahm~." Nor is this merely a fancy of our own, evolved from our iilner consciousness, but we have the authority of the scriptures it1 our favour.

~
-1
IW

The four-faced Brahmi is oalled Virificha, beoause he ordains (virechayati) or organithe universe. From l~im proceed all these organised creatures having partfoular name and form.

There is Smriti text also which attributes the creation of name and form to BrahmR.

He (the four-faced BrahmA) in the beginning made, from the words of the Veda, the names and forms of beings, of the Devaa and the rest, and of actions.

mm.eqnni~.smsp-~I Q~ncaw*m-wn

Compare also Manu, Chapter I, verse 21.

idrtgmarRwdii%am,yi~
He (fourfaced Brahmk) too first assigned to all creatures distinct namss, dintinot acts, and distinnt occupations ; as they had been revealed in the pre-xisting Veda.

4s*Ma--Wtn

Therefore, the creation of nalne and form is not the work of the Supreme Brahman directly, but of the four-faced BrahmA a jlva. (Siddhanta).--The creation of the organised forms and of compound elements is also the work of the Supreme Lord, as i~ shown in the next Sfitra.

~ O T R A11.4.20.

uq~~~!?!q&~q Raq sh ~+tsrw.11 s I e I 90 11,

dm Safijfia, name. q@ Marti, form. -@: Kliptib, creation, making differentiation. a Tu, b u t Rm Trivrit, tripartite, compound. &: KurvaUpnded~t, on account of the teaching (ofscripture). tab, of the maker. 20. The making of names and f o r m s is the work of

the Supreme Brahman, who compounds the pure elements into triplicities, because the scripture teaches it so.-289.
COMMENTARY.

The word ' b u t ' removes the objection raised above. The differentiation of name and form belongs to him who mixes the pure elements

Bhdsya.]

IV PADA, X I I ' A D H Z K A R A N A ,Sd. 20.

415

into their compounds by tlie method o E tripartition, as shown in the Chhilrldogya Upanisad, VI. 3, a l ~ d 4 Klls. The visible elements fire, earth are not pcre elements. The making of this mixlure water ~ n d (what the Theosophifits call the Monadic essence) is aclmittedly the work of the Lord, (of the second life wave of the Theosophists). Tho creation of organised forms-ntima, I upa-from this Molladic eesence or tripartite tire, water and earth, ie ale0 the work of the Suprome Lord in his third life wave and not of any jlva, however high he may be, like the fourfaced BiahmA. Why do me say so? Because the test quoted above expressly niol~tions that the differentiation of name and form, is the makes the mixture of the pure elements, by work of tlie same agent wl~o the method of tripartite. Tlie method of tripartite is given in the following verse :-

m * & m e W r l mqWr$w-I
Mvide each of the three elements into two equal halves, then divide one of those

blrea into two equal p r t s . Then add the smnllar parts of the ahe element into t h e larger one of the other and thus we get the tripartite elements.
Note.-Thus divide pure fire, water and earth into halvea, then divide each half Into half again. Thus we have of flre three divisions-half, one-fourth and one-fourth, wid so of water and earth. The compound fire is equl to or is made up of a mixture ot hall pure flre, ohe-fourth pure water and one-fourth pure earth. Similarly the compound water ie made up of half pure water, oue-fourth pure Are and one-fourth pure earth. The oompoutld earth is in tbe same way a mixture of half pure earth, onefourth pare flre and one-fourth pure water.

This trivrit-karaqa is analogous to the ' Paiichfkaraya ' of the modern Vedilntins, who evolve the five co~npound elements from the pure elements or five tanmiitrks by a process similar LO the above. It cannot be said that the making of the tripartite mixture is the work of the four-faced Brahm3. Because the manifestation .of the fourfaced Brahmii takes place then only, when these compound elements have already come into existence. 'he four-faced one abides within the Brahma egg, end that egg itself is produced from fire, water and earth, alter they had become the compounds. As me find in Manu, I. g.,

~ p ~ ~ ~ 3 1d ~ h ~ a i

The seed became an egg bright as gold, blazing like a luminary with a thousand beams, and in that egg was born BrahmH. himself, great fore father of all t h e worlds.

Therefore in the text of the Chhkndogya Upanigad, VI. 3. 2., the differentiation of nauie and form is the work of the same agency as that

416

v E D ~ N T A - S ~ T R ATI S . ADRYAYA.

[Govinda

of the codpounding of the pure elements, and the sr~ocession shown in that text nlust not be taken to mean that first He created the @ma-rbpa, and then He made the compounding of elements. Thougll the text is liable to that interpretation, for it says that Brahmaq tbo:~ght "let me now enter those three beings with this JivBtmS, and let me then develop name and forms. " And then that being said " Let me make each of these three tripartite, " yet the tripartition or compounding of elements takes glace first, and then the creation of species (of names and fornis). The Cosmic egg cannot be produced from the pure elements of fire, water and earth, but from their compound forms. The simple elements have not the power of producing the Cosmic egg. Thus in the BMgavata Purdna, 11. 5. 32 and 33, we find the following :-

m ~ d *
U r ~ ~

*%lX?
I X % I

n
l

? f q w ? z t8mm.r. aTwd%iBTfam: I

Beoanse these pnre elementa so long as they remained uncombined and consisted of mere. elements, senses, mind andattribute, they were not capable, 0, best of the knowers of Brahman, to wmtruot the organised body. Then they were combined one with the other impelled by the Divine energy, m d the Lord created all this, both the discrete and the univer6al forms by taking up Pradh&casod her Qupa-the Being and the Non-being. In the same S m ~ i tthe i method of 'Pafichikarana' is also described. The 5ve el* water and earth ale divided into halves each, and then each half L aenta ether, air, divided into four parts. The one-eighth part of each of the four elements is added the half of the remaining element and thus the gross element is produced. For e m p l e , the gross ether is made up of half pure ether plus one-eighth pure VByu, one eighth pure water, oneeighth pure flre, and one-eighth pure earth. Similarly, the gross v&yp ia equal t o half pure Vayu, plus one-eighth pure ether, plus onmigbth pnre flre, plur on0.ekht.h pure water and one-eighth pure earth, and sa on with tho obher elements.

In the Chhlndogya Upaniead, V1.5. 1to 4, we find the following :-

~ i r n W t u 3 m w d W t ~ ~ ~ r r s m r n

m & * ~ : n PI
me
earth (food) when eaten becomes three-fold; its grossest pottion beoomer f ,
its middle portion flesh, ita subtlest portion mind.

~
\

& & h i$ h a n n : n ? r
Water when drunk becomea three-fold, ita grossest portion becomes water, i h middle portion blood, it6 subtlest portion breath.

W i r M i w m rarritrSibP~an;\I91
~

ffpr

&

Fire (<.a, in oil, butter, &.) when eaten becomes three-fold : its grrm*errt portio9 Cbone, I ita middle portion marrow, its subtlest portion speech,

BhBqt~a.1

I V PADA, XZII ADHIKARANA, 5 2 2 . 20.

417

n o m c r ~ @ ~ r n w r k m m d i 3 r d r M R ~ ~
$td&Thirmtm ~TWE~UUH
par truly, my child, mind oomea of errth, breath of water, speech

m.

Heye the three-fold modification of earth, fire and water is not t o be confounded witli the process of tripartition. It is not the earthy podion of the earth that becomes feces, the watery portion flesh and the fiery portion mind. The whole compound earth, when eaten, is disposed of in three wnys, namely feces, flesh and mind. Similarly, the whole compaund water when drunk is disposed of in three ways, namely urine, blood and breath. So also the entire compound fire when eaten is disposed of in three ways, namely bone, marrow and speech. h the sentence ChhBndogya, VI. 3. 2, it is mentioned that the I l o d entered with the Jive-Self. That text shculd not be confounded as teaching that the Jiva i~ the creator of names and forma. On the ather hand the words ' Atman5 Jivena' being in the case of apposition mean that the Atman of the Suprebe Lord through His mpect called Jtva, namely, through EIis JPva energy produces names and forms. For Brahman has three eaergies, one of which is the Jtva energy. This explains also the verse quoted above which ascribes tlie evolution of name and form to the four-faced Brahmit. In this explanation the first person (in " Let me diffe~entiate ") and the agency conveyed by the form of ' Pravidya ) may witl~out difijculty, be taken in their primary literal senses. This also skows that the form ' Pravidya' and ' VyBkaravani ' have one person as the agent of both actions. Therefore it follows that the Lord alone is the maker of nalnes and forms. ks we find in the Taittiriya Atanyaka, 111. 12. 16.

I know this great personage whose colour is refulgent like that of the sun and who Is beyonddarkna4s, who having created a ~ e c i f l ct o w and n a a w is ever making use of them. By knowing Him, one becomes immortal, there is no other way to walk upon.

Adhikurana XIII.-The vehicles of Soul are all made of earth.

NOWtlie author considers tlie question of the bodies of individuals. The body is denoted by the term Marti or form. The text of Brihad& m y a k a , 111. 2. 13, declares that the body is resolved into earth when the Soul leaves it and that this shows that the body is earthy. While

the Icauqdinya gruti declares that tbe body consists o E water. original texts are give11 below :-

The

fapi am#

mumf3eirh-pm-d-ran: sitii *%a mfkmmdh-

mdiv$m

Wq"-mmdw@ml
Yijfiavalkya 1 he said, ' when s w h of this dead person enters into t h e fire, breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into t h e earth the body, into the ether the self, into the shrubs t h e hairs of the body, into t h e trees the h i r s of the head, when the blood and the seed a r e deposited in the water, where i s then that person ? (Brihad-Bra!lyaka, 111.2.131.

~dmwdurrfPPawimmnftnrmpa~&h&~
h m water indeed is produced all this ; water is verily fleah . s well as bone ;water

is verily the body ; water is verily all this.-(Kau9digya

While there is a third text which says: ~ W & + F ~-T ~ I

&ti).

He reaches t h e fire tlie source of Devss.

These three texts are conflicting. (Doubt).-Thue arises the doubt, is the body made up of fire or of water or of earth, or of a cornbir~ation of all these three; for we have three different texts describing three sorts of origin of the body. (Pziroccpcrh).-The Parva-paksin says that it is indeterminate, bmquse these three Brutis are irreconciliable. (Sjddh4ntu.)-The body is of earth as is shown in the next Siitra.

SOTRA

11. 4 . al.

h*Mahsadi, flesh a11d the rest.

Btaumam, of earth, composed

of cal th. qpxrvq Yatha-davdam, as declared by the scripture. msf: Itarayop, of the other two, uamely of fire, a~ld water. p Cha, and.

21. Flesh and the rest are of earthy nature, because of the text to that effect. And so also in the case of the two others.-290.
OOMMENTARY.

The flesh and the beut portion of the body are the producta of earth. Similarly of the other two, namely of water and fire the products ore blood and bone, etc. This we must admit because of the text of the ChAndogya Upanigad, VI. 5. 1 to 4, quoted above. There is also an express text to the effectthat body is of earth. In the Garbha U p a n i ~ d we find the follow-

ing ;
I
I

This body consists of five elements, i t h d five kinds of perceptional activities, i t has rix sorts of essences in it, i t has six musical tonas, seven. humours, three kinds of exoreNnses (nails, hairs of tho body and.hairs of tbe head), two origins (father and mother) and is maintained by four kinds of food. Why is i t called made up of five elements? B e c a m earth, water, fire, air and ether. go to form it. What portion of the body is earth, what m t e r , what fire, what air and what ether 7 The solid portion is earth, the liquid water, the heat fire, the respiratory system is air and the cavities and hollows (suah as the fronts1 mvity) are ether.

Thus all bodies are threefold, whether they be the boilies of Gods or animals. If all bodies (elements and elementals) are threefold, then why is it &aid, " this is fire, this is water, etc. 7 " For the so-called fire is after all not pure fire, but fire plus two other elements, nor is water pure water. And why is it said that the bodies of the Devas are made of fire, those of the Apsaras of6water and those of the terrestrials of earth. To this the next Sfitra gives the reply.
&TRA 11. 4. ta.

Vaidesyat, on account of the distinctive nature, 011 account of preponderance. g Tu, but. w m : Tat-vadab, the designation of that. m m : 'rad-vadap, that designation, namely their desig~~atioo of fires, ether, etc.

22. The compound elements are so called because of the preponderance of the pure element in their composition. -291.
WMMENTARY.

The word ' tu ' or ' but ' is employed in the Sfitra in order to remove the doubt raised in the previous section. Though each compound element is indeed three-fold in ite natbre, yet i t gets its particular designation from the particnlar element that preponderates in its composition. Thus the compound fire is called fire because of the preponderance of pure fire in it. Similarly, the Devas are called fiery, because their bodies are made of substances in which tire preponderates. The repetition of the word ' Tadvldah ? in t,he Satra ia in order to indicate the completion of the Adhylya.

0, than, tree of all desires, grow thou, fully and equally on all $idea, and give the oplness of thy shade to the pelaons taking sheltor under thy outspreading branches, for the shrubs and undergrowths wbich were suffocating thy growth have now been cut away by the sharp axe of the cogent reasoning of &ri Biidarhyapa. Here ends the Fourth PAda of the Second AdhvAva of Govinda Bhhwo.

THIRD ADHYAYA.

TheLord Uod does not manifest H i s highest state, anleu there be the proper W h m o s or practices, consisting of widom, dipossion and love. Let,t h e d o w , the wire have these Mdhanas.

In the two previous Adhytiyas, has been determined the epsential nature of Brahman, who is the only cause of the world, who is free from all imperfections, who is an ocean of perfect attributes, who is existence, intelligence and bliss, and who is the highest person. It is shown therein, that all men desirous of release, must meditate on Brahman : for all Vedlnta texts establish Kim to be the proper object of meditation The two previous Adhyayas have proved this by refuting the hrgurnepb of the opponents of VedBnta. Now in this Third Adhybya are being determined those SPdhanss or practices, which are the means of attaining the highest Brahman. In the First and Second Pddas of this Adhydya are being taught two things, namely, a strol~g yearning or desire to obtain Brahman, and an equally strong disgust towards all objects other than Brahman; for these two are the principals among all Siidhanas, namely, VairPgya and Premrr. In order to teach Vairkgya (disgust;, the SQtras show in the First Pbda the ilnperfectlons of all worldly existencee; and this they base on the Paiichlgni Vidyi of the Chhandogya Upanigad in which is taught how the soul passes after death from one condition to another. The First Plda, therefore, teaches the great doctrine of reincarnation, the going out of the soul from the body, its sojourn into h e lower or higher regions, and its coming back on this earth. This is done in order to teach Vairagya or diegust. In the Second PPda are dwribed all the glorious attributes of the Supreme Brahmq. Hie OmGmience, Omnipotence, Loveliness, etc., in order to &tract the sonl towards Him, so that He may be the only object of quest. The Paiichlgni Vidyl is described in the Chhbndogya Upaniwd (V. 3 to 10). Commencing with the verse " dvetaketu &ul?eyrr went to an assembly of the PaiichalPs. Pravihana Jnibali said to him :-'Boy, bee your father illetructed you? ' ' Yes, Sir,' he replied."

The whole of that discourse, contained in eight Khapdas, shows prima facie that the soul goes to the next world after death, and again comes back thie world. (Doubt).LHere arises the doubt, does the soul going to the next world, do so by throwing off all its subtle rudiments-the permanent atoma-or does it go there accompanied by the subtle rudiments ? (Pdrva-pakga).-The PQrva-pakgin maintains that these subtle rudiments or permanent atoms do not accompany the soul, but they being universally spread, are take11 up by the soul, from the surrounding atmosphere, when it makes a new body for itself. Therefore, the soul goes on its journey to the higher world, unaccompanied by the subtle rudiments or permanent atoms. (SiddhBnta).-The soul is accompanied on its sojourn, by these permanent atoms, as is shown in the following SQtra. Note.-The whole passage is given below for facility of reference :ADRY ~ Y V.-KHAYDA A 1 1 1 .

~ m F m f ? d m ~ R w ~r r nR n
to him :-"Boy

&

s'vetaketn Aruqeya went to an assembly of t h e PalichLlas. PravPhaqa Jaibali said has your father instmcted you ? " "Yes Sir," he replied.

$f2r

a ~ ~ ~ & r n m d t R s m I r G t ~ h ~
i7 #

Do you k u o to ~ what place men go from here P " " No, Sir," he replied Do 2. you know how they return again l " "No,'Blir," he replied. "Do you know where a e of Devas and the path of the Eathers diverge ?" " No, Sir," he replied.

a F U 8 9 1 Q h M l +UIPCRT

-m-hm&nia#
3.
14 "

I ) o you know why in the fifth libation water

Do you know why that world never becomes full ? " "No, Sir," he replied. ia called man, $ " "No, Sir," he replied.

s m a : mLw9 zre.4atmm3Ib4 I m R wm m m & q g

mRmkknun

aq3k~$mm i2r

M i

f a m r t m W r s $ & & UMR

4. Then why did you say (you had been) instructed? How could any body who did not know these things my that he had been instructed ? " Then the boy went w k e o m ~ f ~ lto ly the plme of his father and raid : I' Though you had not Inetruoted r n q a, you eaid You had instructed me."

6. '4 That fellow of a ROjanya asked me five questions, and .I could not answer one of them." The father said : " As ybu have told me these questions of his, I do not know
any one of these. If I knew these qnestions, how should I not have told you ? "

u ~ ~ h ld nr a t ~ n ~ m ~ m s t q m & w m smamrr

m a hrcrm~~wmrq9raufBmvai;egtrnrrho~am ~ f a i i ~ g ~ ~ ~ i

*-;I;
f

6. Then Oautam? went to the king's place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the wsembly. The king said to him : "Sir, Qautama, ask a boon of such things as men posseas." He replied: "luch things as men possess may remain with you Tell me the answer to the questions which yon addressed t o the boy."

a6-8~

h**.m,ns:p wdk--mCImw*n

a% s h m m m m m m uur IIRci Rm ulwmvr-b awrg *w!J

7. The king wrs perplexed and commanded him, saying: "Stay with me some As (to what) you have said t o me, Qautsma, this knowled@ tima'' Then he said: did not go to m y BrBhmaga before you, and therefore, this teaching belonged in all the world to the Qatm class alone." Then he began :

KEAyDA IV.-lo

m
~

~
4

s
~

n
~ ~ & m ~

1 . T h w l t a r (on which the sacrifice is supposed t o be olYered) is that world (heaven), 0 Oautama ; its fuel is the sun itself, the smoke his rays, the light the day, the cmla t h e moon, t h e sparks t h e stars.

2. On that altar the Devw (or Prkpw represented by Agni, &.) ole? the s'4dhli libation (consisting of water). From that oblation rises the mpukling &ma. KHAYDA V.-1.

- ~ - ~ ~ q b r q & m h q m
@ ~ * H ! u
1 . The altar i s Parjqanya (the God of rain), 0 Qauhmag its fuel is the air itsell, the smoke the clouds, the light the lightning, the con18 the thunderbolt, the s p a r k the thundering.

d
~

d
KHAYDA TI.

~
F

W
c

On that altar the Devas offer the spukling &M, from that oblation rises rain.

The altar is the earth, 0 Gllutama; its fuel is the Year itself, the smoke the ether, the l i ~ htth e night, the coals the quarters, the sparks the Iuhrmediah quarter.

*qm=m+m-ntn

d h i 4 m W d t a r * s g l c f t r ~ ~ ~ ~ ~ r

2. "On that altar the Devss ( P r P ~ a s )offer rain.

F m m that oblation rises food,

a m ,LC.

KRAYDA VI1.

*w+x-mum*Rn-rft* II n
~
2,

1. " The altar is man, 0 Gautama ;its fuel cipeech itself, the smoke the breath, the light the tongue, the coals the eye, the qarks'the ear.

&

On that altar the Devas (Pripas) offer food. Erom oblation rises seed.

EHAvnA VIII.

e r R v ? f q m ~ R r Q i R q r 11 :r
1. "The altar is woman, 0 Qautaura."
4

brsrm&mhwmm~ssui%qwm?tn@r~wr:
1 I

~$w~&trmnu&a?:i:fkwi!n
I.
germ. On that altar the Devas (the Prjpas) offer geed.

From that oblation rises t h e

KKAWI)A 1X.-1.

@u~w=mmpm mm=MtajarqMsniF~na
1. " For this reason is water in the flith oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born."

m PW h

w
~ ~ 1

m
9

f
1

3
1

2. "When born, he lives whatever the length of his life may be. When he baa departed his friends carry him, as appointed, to the Qre (of the funeral pile) from whenhe came, from whence he sprang?

KEAyDA X .

m&fk%ifWx~%mm -m-amn rrrttw:w~ * ~ ~ w ~ ~ ~

h&rriMmmmFhm

rH
:

1. " Those who know this (even though they still be Q~ihasthas householders) and those who in the forest follow faith and austerity (the VBnaprasthas, and the ParivrPjakas those who do not know yet the Higher Brahman) go to light, from light to day, from day to the light half of the Moon, from light half of the Moon t o the six months when the Sun goes to the north, from the six months when {he Sun goes to the north to the year, from the yearto the Sun, from the Sun to the Moon, from the Moon to the lightning. There ie a person ndt human." 2. " Re lea& t o t t e Brahman. This is the path of the Devss."

~ &

f$rr?d
I

m
I

Bhi2aya.I

I PADA, I A D H I K A R A ~ A sd. , 1.

425

8. a They who living in a village practise (a life of) sacrifice, works of publia utilftj, and alms, they go to the smoke, from smoke to the night, from night to the dark half of the Moon, from the dark half of the Mson te the six months when the Sun goes to the south. But they do not reach the year.

m d d b r ~ a u ~
4. " Rrom the months they go to the world of the fathers, from the world of the fathers to theether, from the ether to tho Moon. That is the sparkling Soma. Here they are eaten by the Devas, yes, the Devas eat them!'

&3mmm@mr,H6 . " Having dwelt there, till good works are consumed, they return again that way as they come, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist."

~ a r ~ ~ * ~ ' W a f h . l 1 4 1 1

6. "Having beoome mist, he becomes a cloud, having become 8 cloud, he rains down. Then he is born srr rice and corn, herbs and trees, seaamum and beans. From thence the escape is beset with most dii8oulties. Ror whoever the parsons may be that eat the .food, and beget ompring, he henceforth becomes like unto them."

w-nn

7. "Those whose conduct has been good, will quickly attain some good birth, the birth of a BrAhma~a, or of a Kgatriya, or of a Vaiiya. But those who= conduct hae been evil, will quickly attain an evil birth, the birth of (keeper of a ) dog, or (the keeper of a) hog, or r ChagflPla.

dMr: 6 - r

sm4b~R

8. "On neither of these two ways those small creatures (liies,worms,&c.) 828 conti~lually returning of whom i t may be said, live and die. Theirs is a third plaoe." Therefore that world never becomes full. " Hence let a man take care to himself, and t h w it ia said in the fdiowiug sloka :-

~
-II\I

0. " A man who steals gold, Who drinks spirits, who dishonours his guru's bed, who kills a Brihmana, thesefour fall, andas a dfth he who associates with them.

m r s QM vy&MXwaftq4i*n

q n r w matqfbr4h
1.u

10. a But he who knows the dve ires is not defiled by sin, even though be w o c i a h with them. He who knows this, is pure, clean, and obtstns the world of the b l e ~ a d ,yerr, he obbixu the world of the bleclred."

426

V E D A N T A - S ~ T R A S177 . ADHYAYA.

[Qovinda

m \ II

g II 1

*
I

SOTRA

III. 1. I.

& e R h R m :--Ts

II

Tat that, i.e., a body. a;m Antara, different, another. s f & & Pratipattau, in obtainilrg, in going to. m % Ramhati goes, departs. : Sahparisvaktah, enveloped (by the subtle elemeots). sq Pra$na, from question. N~~flpa$bhyam,and from explanations.

1. In order to obtain another body, the soul goes accompanied by permanent atoms ; as appears from the question and answer in the ChhBndogya text.-292.
COMMENTARY.

The word ' that' refers to the word body mentioned in &tra 11.4. 20, becanfie the Ani~vritti of the word ' Mfirti ' is understood in this SQtra from that already mentioned. The jPva goes surrounded by the subtle rudiments, when i t goes out of one body in order to obtain another. How do we know this? Because the qnestion and answer in Chapter five of the ChhBndogya Upanipad shows this. The question there put is " Do you know to what place men go from here ? " And then the answer is given in the Fourth Khanda, namely, " the altar is that world, 0, Dautama," etc. The story as given in the ~ h h ~ h d Upanigad o ~ ~ a is this. The king of the PafichClas, a IQatriya, called PravAhana, asked five q~iestions from a Brfihman boy named Svetaketu who had come to his court. Those questions to (1) the region0 where the performers of sacrifice8 go, (2) the method of return from that region, (3) the persons who do not attain that world, (4) alld the two paths called the paths of the Devas and the paths of the Pitria, (5) The last question was " DO you know why in the fifth libation water is called Man ? " That bov not being able to answer thew questions, returned to his father Gautama, and expressed his sorrow to him. The father also did not know the answer to these five questions, and in order to learn it, he went to Pravshana. The king received him with proper honour, and expressed his desire to give him riches, but Gautaina begged of him the answers to those five questions. The king then answered those questions, commencilig with the last one, saying " that world, 0 Gautama, is the altar, etc." Be described this as five fires, the first fire is the Heaven world, the second is Rain, the third is the Earth, the fourth Man, and the fifth Woman. In these five fires, five sorts of libatious are poured by the Devas, namely, $raddh&, Soma, Hain, Food and the Seed respectively. The sacrificial priests in these libations in every case are the Devas. The

Homa is the throwing of the soul which is surrounded by its subtle rudiments into the worlds, beginning with heaven ;in order that it may attain enjoyments of heaven and the rest. The senses of the Jiva its body. are called Devas. These Devas sacrifice which has departed in the fire of heaven Sraddhl. That Sraddhh becomes transformed into a celestial body called Soma-riija, and it is through this body that the soul enjoys heavenly felicities. Then the period comes that the jPva should be thrown down frorn the heaven-world, then at the end of its enjoyment, the soul in this vehicle called Soms-raja is thrown into the fire called Parjanya, where it becomes Rain. The body which the soul now gets ia =lied the Rain-body. This Rain-body is thrown into the f i ~ w of Earth, namely, it falls on Earth. From this offering arise plants. Thia plant or E the soul. Then the food is eaten by some male food is the third body o which represents the fourth libation and the male represents the Fire. From this Homa of food in tlie Fire of male arises the semen which is the fourth body of the Soul. This Semen is poured into Fire of the Female where it gets its fifth body and becomes the embryo. I I a v i ~ ~ mentioned g these five oblatious, the King says in answer to his fifth quostion, " For sais reason is water in the fifth oblatioli called Man." The meqning is, that the Soul when offered in the fifth Fire as seed, becomes incarnated, and assumes the'human body, which is called the man. The Soul returns to the womb of woman along with all those waters (permanent atoms or senses) with which it went to the heaven-world, and thus it appears that the Soul in its return to tlie higher world goes enveloped by the subtle rudiments of organs, that is, by the permaneut atoms. But the text in the ChhiLndogys Upanigad speaks of 'water ' as going up to heaven and coming back as rain and ultimately becoming m m . It shows that water only accompanies the soul, and not any other element. How do you then say that the Soul goes enveloped by all the elements? To this objection the next SQtriigives the reply. ~CITRA III. I. a.

f t Tri-atmakatvat, on account of consisting of three, three-fold. q Tu, but. -Bl~tlyastvat, on account of preponderating

2. The water which envelopes the Soul being threefold, it denotes all the other elements by implication ; and the text specifbs water, because it preponderates in the human body.-293.

428

VEDANTA-SOTRAS. TII ADHYAYA.

COMMrnTARY.

[Qovinda

The word !But " denotes the removal of the doubt above raised ; as the eompound water has in it all the other elements, because it consists of water, fire and earth. Therefore when the Soul goes enveloped by this compound water it follows that tile other elements also go with it. I n the embryo of the body, which is made up of the sperm and the germ cells, i t is apparent that liquid is the predominant element, thoughthe solids are also there. I t is owing to the predominance of the watery elements that the word ' water ' is called the great destroyer of heat. I n fact on account of this preponderance of water in the constitution of the human body, the water alone is mentioned as going along with the Soul.

SDTRA

III. I. 5.

Yraga, of the prapas (the sense organs). ~ 3Gateb, : on account of the

going out.

ar Cha and.
it.-294.

3. Since the Soul goes out with the Prbas, all the
elements must accompany
COMMENTARY.

I n t h e Byihad-lranyaka U p a n i d (IV. 4. 2.) i t ie mentioned that when the Soul goes out, in order to take another body, the PrBgas also accompany it.

And when he (soul)thus departs, the chief P r a y departs after him, and when the Prapa thus departs all the other vital spirits (pr@ls) depart after him. He is conscious, and being conscious he follows and departs.

But the prbnas cannot exist without a substrate. During life the prBnirs exist in the ele~nents; therefore, after death, if.they have to accompany the soul, they must accompany with their substrate, the rudiments of elements. We must, therefore, admit that the rudiments of elements, the permanent #toms, must accompany the Soul, because they are t l ~ o vehicles of prbnas. ~ O T R AIII. I. 4. Agny-adi, Agni and others. rift Gati, about going, entering. @: Iti, as, thus. gruteh, on account of the statement of the scriptures Bhaktatvht, on account of the metaphorical Chet, if. ;7 Na, not, no. wm~'@ nature of, for referring to the partial.

BWya.1

I PADA,

T ADHIKARANA, 5 2 2 . 5.

429

4. If it be said that the scriptural text mentions also the going of the various senses into various elements, like fire, etc., and therefore, the senses do not accompany the Soul, when it goes out of the body ; to this we reply, that the going of the senses to the elements is metaphorical only.-295.
COMMEXTARY.

In the Brihad-branyaka Upanisad we find the following :

a ~ M&i g w ?mm M u b mi aq ~ 3waXlsm r C t mm h m h m ~ f q ~ * 7 ; ~I6 ~ $ Q f m # v h &tm#T a m : d i &aapaTu W 3 T n n a g wlf %a mElillvaug 3 & V d & W ? : ~ f h a h r ~ ~ r r ~ ~ 97 * I( ~ l l

wT 4 '

~ & 1 ~ ~ r n ~ ~ ~ ; ~ i q q m wi w mm i p 3a m i ~ f t r

m: sit?r' *&a

?aekm5rv&~m

* *

' YPj tiavalkya, ' he said, ' when the speech of this dead person enters into the fire, breath into the air, the eye into the sun, the mind into the moon, the heariqg into spme. into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person?'
This going of the sense organs like speech, etc., into fire, etc., shows that they do not accompany the soul when it leaves the body. The text which says that the senses accompany the soul must, therefore, be interpreted in a different way. To this objection, the Satra replies that it is not so. The merging of the speech in fire, etc., is to be explained in a metaphoric sense, because in its literal sense they are not true. For the hairs of the body do not enter into the herbs, nor do the hair of the head into trees. Manifestly, Lomas and Icedas do not enter into herbs and trees ; and in their case we are forced to explain the statement as figurative only. Why should then the entering of speech into fire, breath into the air, the eye into the sun, the mind into the moon, etc., be taken in its literal sense? For both being read in the same sentence, must be explained in the same may. Either the whole is metaphorical, or the whole is literally true. But it is not literally true, because the Lomas and the Kedas are never seen to jump out of the human body and enter into herbs and trees. The entering of speech into fire, etc., means that at the time of death, these senses cease to perform their functions, and not that they are absolutely lost to the Soul. The conclusion, therefore, is that the soul does go accompanied by the senses, and the permanent atoms, for the gross acco~npaniesthe subtle.
7

430

VEDANTA-S~TRAS. If T ADRYA YA.

[Gotindo

GOTRA. III. 1. 6.

dM*rnacrB"a:ll

arOt Prathame, in the first, i n the beginning, (in connection with the first Ad1 avanat, on account of not being menoblation in the first fire). -5 Chet, if. Na, not, no. m: tioned, for want of mention. @ iti, thus. Tab eva, those very, the same, (the waters). 6Hi, because of. Upapatteh, on account of agreement, because of fitness.

q I t I'll

m:

5. If it be objected that water is not mentioned in the first oblation, and therefore the soul does not go accompanied by water, we reply, that even in the first oblation, water is verily meant by the word braddhP, for that is the most appropriate meaning of this word in that passage.-296.
COMMENTARY.

(Objection).-If water be the oblation in a11 the five offerings, then, of course, ,it mill be appropriate to s n j that the soul goes enveloped in water, and that in the fifth oblation water gets the name of man. But that is not the case. In the first fire we do not find that water iu mentioned as an oblation, on the other hand SraddhS or faith is mentioned there as first oblation ; for the text says :-"In that fire the Devas offer draddk~." &addhi3 is a well known name of a mental attitude and means faith or belief, and it never iueans water. The other four oblations of Soma. Rain, etc., have something of water in them, and they may be ex-plained as mater, but d r a d d h ~by , no stretch of language, can be called water. Therefore, froin this text of the Chhhdogya Upanigad, we cannot deduce the conclusion that the soul of the dead goes enveloped by water. (Reply).--To this objection, the SCitra replies in its second portion, that in the first fire also, "raater" is the oblation, because the word Braddhd there must be interpreted as meaning ' mater. ' Why should it be so interpreted ? Because of its fitness, in connection with questions and answers. The question is 'Knowest thou why water in the fifth oblak culled m a n ? ' This shows that all tlle five oblations ars of water. tion t But in the first answer 6raddhP is mentioned as an offering. Consequently, draddh8 must be taken there to mean water, otllel-wise the question and answer would not agree with each other. If the word Srnddhh there did not nlean water, then there would be a con3ict between the question and the answer. Water is connected with all the five offerings here. Tf &addh$ did not mean water, then water would be connected with fort?. offerings only. Moreover, the other four offerings Soma, Rain, Food and See&
I

Bhiieya.]

I PADA, T ADHIKARAWA, 84. 6.

431

are described there to be the effects of $raddh&. It is firaddhk which becoming more and more dense, modifies iteelf into these four. There fore, it must be a substance belonging to the same category as these four, for the cause cannot be different from its effect. And an effect is only a modification of the cause. Therefore, it is reasbnable to interpmt &addhfr to mean water here, whose effectsare the Soma (or the Devachauik body), b i n (the astral body), Food (the etherial body), and Seed (the physical body). Hence Graddhk there must be interpreted as water. Moreover, in the Sruti "$raddh& indeed is water" (Taittiriya Sahhitk I. 6. 8. 1) this word is expressly used to denote water. It cannot mean here "belief " or " faith," which is a function of the mind, and which no one can take out of the mind and offer as an oblation to fire. Hence it follows that the soul goes surrounded by waters, when it depa1.t~ from the body. But another objection is raised by the opponent. The text mentions or may be interpreted to tnention that the waters go up and come down, but throughout the whole section there is no mention of the Jtva going ~unounded by water. In fact, the word Jlva does not occur at all in that section of the ClihSndogya Upaniqad. I t cannot, therefore, be deduced that the Soal goes euveloped by waters. To this objection the next SQtragives the reply. s o w III. 1.6.

w~ Adrutatvat, on account of this not being stated By the scriptutes;

6. If it be said, that the word Jfva is not mentioned
at all in that section, we reply, it is not so, because + , h e whole section is to be understood as referring to those who perform sacrifices and other good works.-297.
OOMMmTARY.

&~~MMW*:II?I~

because not proved. @ lti, this, so. Chet, if. t na, not, no. I*@-adi-karipam, in reference to those who perform sacrifices, &c. m: Pratlteb, on account of being seer, in the druti, on account of being understood.

The word ' Adrutatvkt' means because not proved. In that Chhhndogya Upadgad the going of the performer of good Works to Moon is mentioned. The performers are Souls and not Waters. In the ChMndogya Upaniwd (V. 10. 3 and 4) the Pitriykna is thus described :-

m u r a r m r * ~ h ~ H P l l l f t ' d p . -mah mfslI n

432

VEDBNTA-SUTRAS. ITI A DHYBYA.

[Qowinda

But they who living in s vfllageprac$ise (a life of) acrificee, works of public n t ~ l i t y snd alms, they go t o t h e amoke, from smoke to night, from night to the dark half of t h e moon, from the dark half of the moon to the six months when t h e sun goes to t h e south. But they do not reach the year.

**f?@M
imnr'*M*nuIl

rn nar

*-

4. From the months they go to the world of the fathers, from the world of t h e h t h e r s to the ether, from the ether to the moon. That Is t h e sparkling Soma Here they ue eaten by the Devas, yes, t h e Devas eat them.

From this me understand, that the performera of sacrifices and so on, having reached the astral plane {~handra-loka),get the name of Sornar&ja." This technical name " Somaraja " is applied here to the Soul. That very word we find used in connection with the first offering (Chhfindogya Upanisad, V. 4. 2.)

~ 4 ~ ~ ~ ~ m m ~ : l i h 3 t r ~ i r #
Onthat altar the Devas (w prgnas represented by Agni, to.) offer t h e 6raddha lihation (consisting ofwater). From that oblation rises Somar8ja.

Now, therebre, the same word being employed in Eotll places, we hold that the Soul, in the moon plane, gets a body consisting of &addhi%, rbody called Soma. Tliough the word Jiva is not, expressly ust?d in connection with these oblations, yet body being the abode of Jfva, and ita nature being to be the abode of Jlva and Jlva only, the word body In other words, the connotation of is sometimes used to denote t h ~Soul. ' the word body extends up to the Soul. Hence the " waters" only do not go, hut the Jfvs surrounded by waters goes up. Now another objection is raised. This celeetial body which the jPva assumes in the heaven world is called Somarilja-Refulgent nectan The same text, ChhAndogya Upanigad, V. 10. 4, also mentions that this kmarfija, the sparkling nectar, is the drink of the Devas, and that the Devas eat this body. Since tbe Devas eat this Somarfija body, we cannot say that it means tho Soul in his heavenly garb, for no one can eat the Soul. To this objection the next Sfitra gives the reply.

"1

Bhaktam, metaphorical, partial. Va, or Ta tha, tvat, on accouiit of their not knowing the self. & Dardayati, (the scripture) shows.

so.

R Hi, because.

AnAtmavit-

7. The Jfva called SomarBja is said to be the food of the Devas in a figurative sense only, because t h y do not know the Self, for thus the Sruti declares.-298.

The word ' V i ' or "or " lias the force here of removing the doubt. The Jiva termed Solnarlja i8 said to be the food of the Ilevas, in a rnetnphorical senhe only, and not literally. It is said to be the food, because it gives pleasurable enjoyment to the Devas. The reason being, such soi~ls are servants of the Devas. They are servants, because they do not know the Self. Tlie druti also declares that those who do not know the Self become servants of the Devas. In the Brihnd-riranyaka Upanisad we find (I 4. 10) :

lam Rsant%e-mamqdm r r d t i t r @ s m i a e r ~ ~ ~ ~ m4mh~ r n

**waiqma*m q9si ~ q n ! i d u ~~dwri.fttmmr?%arm?qmWlamrrm~~i W B F P Q E ~ ~ ~ a BBni rn q $ W q w W n ~ f i3 t u Bq w a r

gpY$rw'-:*
h-8-

~ 1.

Verily in the beginning this waa Brahmaii, that Brahmap kuew (its) Self only, ssying, ' 1 am Brahmap. ' From i t all this sprang. Thus, whatever Deva was awaken8d (so to LIIOWBrahmap), he indeed beoame that Brahmap ; and the same with Itisis and men. The Rigi VAmadeva saw and understood it, singing, ' I was Manu (moon), I was the m.' Therefore, now also he who thus knows that he is Brahman, beoomes all this, and even the hr.r oamot prevent it, lor he himself is their Self. Now it R m m worahipa another deity, thinking the deity is one and he another, he do- not know. H e ir liken beast for the D m # . For wrily,as many beaets r~oat-ieh n ma,b thus doe, euery mart notcr3nh the D m s . If only on0 bemt is taken away, i t isnot pleasant: how muoh more when u n y are taken. Therelore, i t 1s not pleasant to the Devas that lzron ehould know thie.

The sense is this. I t is not poeeible to eat the soul as food ; therefore the soul becoming the food of the Devas mealis that it is a source of enjoyment or satisfaction to the Devas ; and the word food is used in a figurative sense. I n fact we find the use of the word food in this sense, in sentences like the following :-" The Vaidyas are the food of the Kings, the cattle are the food for tile Vaidyas," where tlie word food is evidently ~ I H in P ~ a metaphorical sense, and means the source of enjoyment ; for the Icing derives the greatest Part of his revenue from the Vaidyas (the great .gl.iculturaI and mercantile class); while the source of tlie wealth of the Vaidyae is their cattle. Jf the word food mere to be taken in its literal sense, then all the about sacrifices like Jyotigtoma and the rest, mould he useless. If tlla b v a a were to eat the souls, that go to the lunar world, why would

men then exert the~naelves to go there, and why would they perform sacrifices like Jyotigtotna and the rest by which they reach that iorld. Hence, the conclusion is that the s o d g06S to the other world enveloped by permanent atoms, (in older to seme the Devas).

Adhiltarana 11.-Does the 8oul come back on earth with a portion of its karmas or after totally exhaustingall its karmas.
Vigaya.-Tn the Chhhndogya Upanisad (V. 10. Ci), we find the following text after " But they who live in a village sacrificing, etc.," which describes the method of return from the heaven-world, of those ml~o go there by the PitriyBna path.

wnm

Having dwelt there, till their (good) vorks are consumed, they return again t h a t way aa they came, to the ether, frbm t h e ether to sir. Then the sacrincer, having becoma air, becornea smoke, havic g becomes smoke he becomes mist.

s & m w r g r g

rrafft @qyT=.wsrfttcll4

re*qmi&Tmfb*qdm~--r~r & ~

Having become mist, he becomea a cloud, having become a cloud he rains down. Then he is born a s rice and corn, herbs and twes, sessmurn and beans. Worn th4nce t h e escape is beset with most dililcnlties. For whoever t h e persons may be thnt e a t t h e food, and beget offspring, he henceforth becomes like unto them.

(Doubt).-Now arises the doubt,' is the soul returning from heave@ accompanied by any remainder of its works or does i t descend having exhausted all its karma. (Pdrua-$#a).-It returns having fully enioyed the fruits of its karmas, and without any lemainder. The words 'Ykvat-ssmpatam' in the above text show, that they do not return till all their works are Another text also sllows that when the end of the karma is reached, then the soul returns from heaven. That text is of the Brihad-bLrqyaka Upanigad (IV. 4. 6.)

**mn*mw*
s
m *

w*m-w
i ~ m ~ ~ ~ ~
3mSmnrrsrmRr;rmmrwrm-

l
m

m
m s

l
-

* m h n
And here there is this verse : To whatever object a man's own mind is attached,

to that he pea strenuously together with his deed ; and having obtained t h e end (the

Bhaeya.1

T PADA, II

ADRZKARANA, 822. 8.

435

laat results) of whatever deed he does hero on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action. So much for the man who desires. But as to the man wbo does not desire, who, not dairing, freed fmm deai-, or desires the $elf only, his vital spirib do not depart e&where,-being Brahmap, he goes to Brahman.

Here also the words ' Antam-karmanah' show that all karmas are exhausted, before the soul returns to earth. Therefore, the descent of the soul is without any remainder. The word ' SampBta' means literally karma, that which carries one to 8warga Loka, (Sampatante anene svargalokam i t i sarnphtab). The word Anudaya means that part of the karma which remains over and above the part enjoyed in heaven, and which causes experiences in anotlier life, (anudete kartdram phala bbog8ya). Hence it follows, that when the fruit of entire karma has been enjoyed, there is no remaiuder which can follow the soul and start a new series of experiences. (8iddhbinta.)-The soul, in its descerlt from heaven, comes with a remainder of its karmas, namely, that portion of it which js not exhausted in heaven world, and for which the proper place of fruiti6u is the lower world. This is shown in the next SGtra.
S~TRA 1 1 1 . 1. 8.

Atyaye, I at the end, at the w Kyita, of what is done, of the karma. w& with a rema~nderof the (karma), ra(Fldfflnq exhaustion. -Anudayavan, Drista-smyiribhyAm, from drqti and Smyiti.

8. The soul returns on earth with a remainder of the karmas, as is proved by the Smriti and firuti texts.-299.
COMMENTARY.

The fruits of karmas, like sacrifices and the rest, which mere performed with the object of attaining the heaven world, arld enjoying happiness there, are entirely exhausted in heaven. Then the body of enjoyment, which the soul had assumed in the Chandraloka, (literally, the world of gladness) is burnt up in the fire of grief, cawed by the coming approacli of the fall to the earth ; and the soul returns with the remairrder of karmas other than tlie good ones. The heaven-carrying karnlas called Sampbta (literally, heaven-soothing energy), are all exhausted in the11 entirety. B L I ~ there are many good and bad deeds, beside9 the Sampbta works, performed by the soul. Those karmas are the hnudaya or remainder, with which the soul returns. This we find from the very text of the tame Chhhdogya Upanitad in the next verse (V. 10.7).

436

VEDANTA-S~TRAS ITI . A DHYAYA.

[ & i n &

s~~bm%~R wa srt~r n q - a c m i h ~ q ~ d *mq@tRim-arIl

Those qnickly falling souls, whose conduct ha8 been good, will indeed attain some

good birth, the birth of a Br%hma?a,o r Qatriya, o r a Vaiiya. But those qnickly falling souls whose conduct has been evil, will indeed attain an evil birth, the birth of a keeper of a dog or of a hog, or a Cha~d%lil&

The word ' Ramaplys-charana ' means works which are Ramaqtya or good, that is to say, the remainder of works which is good. If the remainder of the work is good, it is called 'Ramaniya-charana.' The word ' AbhvyBda ' means the quick-comer and is derived from the root 'A8 ' with the a f f i x ' Rvip ' preceded by the propositon of ' Abhi.' The word ' Ha ' means indeed, 'Yat ' means when. The following Smriti text is also to the same effect :-

-*aThey enter into t h i s Gorld with the remainder of both their good and bad works in order t o reincarnate.

Hence it follows that the soul descend8 with a remainder. The word ' Ylvat-sarnpatam ' does not mean the exhaustion of all kmmas, but the exhaustion of the heaven-mounting energy, the energy that took the soul to heaven, and which is exhausted in heaven-world by the enjoyment of unalloyed bliss. In the next SQtra the author shows the peculiar. mode of descent of these souls. SCITRA 111. 1. a.

- 3
~mYatha
as.

11

191 3 I 1
An-evam, not thus by

Itam, gone,,went.

different steps.

Cha, and.

9. The soul descends partly by the same path as it ascended and partly by a diff'erent path.-300.
COMNENTARY.

The soul, returning from the Chandra-world, with a remainder of its work, does so by the patit it went but not wllolly in that way, but by a different way also. The ascent takes place by the following stages :smoke, night, etc., as mentioned ill tile following verses of the Chh6ndogya Upaniead, V. 10. 3 and 4.

aow@nrcl--b~q~

-nitWJE~R BqmdimraRr " n g II

Bkd+ya.]

I P&DA, IZ ADBTKARANA. Sd. 10.

431

But they who living in a village practiee (a life of) sacrifices, works of public utility, and alms, tbey go to the smoke, from smoke to nigbt, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to south. But they do not reach the gear.

~ R ddW#air*nua

G meam~ ~

From the months they go to the world of the fathem, from the world of the fathers to the ether, from the ether to the moon. That is Sotnr&ja. Here they are eaten by the Devm, yes, the Devas eat them. The method of descent, given in the next veree, shows that it agrees to a certain extent with the way of ascent, namely, so far as smoke and ether are concerned, for these two are common to both the ascending and descending paths. But on the descending line, there is no mention of the night or the dark half of the moon and the rest. On the other hand, there is the additional mention of the cloud, the rain and the rest. This shows that the journey on the descending path, is partly by the same road as the soul ascended, and partly by a different road. 6 6 ~111.1. ~ 10. .

wmhMq s y i f R mdkrR: rgl?

v Charadat, through conduct. fi lti, thus, so,

011

*q Chct, if. q Na,

no, not. 8.z Tat, that. wiqnot Ubalak?ana-artha, meant to imply, meant to Kkrp~ajinib, (says, holds, thinks) connote ~3 Iti, so, thus. iilr* K ~s9ajini. I

10. J f it be objected, that the birth of the re-incarnating soul is determined by its conduct, and not by the remainder of its uneshausted karmas, we say it is not so, for according to KBr&ijiri the word ' Charaqa ' or ' coaduct ' is illustrative of karmas not exhausted in the heavenworld.-301.
COMMENTARY.

(Objection).-An objector says, it is not rigb t to say that the soul gets a particular birth on account of the remainder of its unexhausted karmas, when it falls from heaven. The words ' Rnmaniya-tharaga' and alld ' KapQya Chnrana,' generally translated as ' good conduct ' and ' bed conduct,' show that the birth is regulated by conduct and cllaracter, and not by unexhausted karmas. The word 'Charaga' (conduct) and
8

'Anndaya' unexhansted karma or the remainder) are not synonymous. I a fact, me find t l ~ eword Kilrrna and Charana used in different senses. In Rril~ad*lmnyakaUpanisad the re-birth is said to be regulated by Karma and Charana both, for the words used there nre 'Yat1l;ikBri' (as one behaves). Therefore, Karma or act (special performance of ritualistic acts) and aclllra or conduct (observance of tho general rules of good coriduct) are different things and have different significance and are differently employed in language. Though the word ' Anudaya ' means the remainder of unerl~a~isted karmas and ' Cl~arana ' means " conduct," yet it is ]lot a serious objection to their denoting the same thing. For tile text about ' Charaga' is illustrative of remainder of karmas and the mord 'Charaga' is used there in a larger sense than the ordinary. This is tho opinion of the sage KirmSjini. According to him, the word ' Cliarana' is used in the ChhCndogys Upnnigad IV: 10. 7) as connoting by i~nplication Karmas or ritualistic works. Becauge, it is a well-known rnarin~o E tlre Bkstl.as, that karmas or sacrificial works are the causes of everything that me see, including good conduct, etc.

~ C I T R A III. 1.11.

as.

on account of

_ Ananhakyam, purposelessness, purposeless. * T 11ot. that, (conduct). the dependence, because depends on that.
k ( i
if. q Na.
it is

lIq11919911
Iti, thus Apek~tort,

qq Tat

it

11. If Karma be the cause of all objects, then good conduct would be purposeless. It would not be so, we reply, because the right to perform karmas is dependent upon good conduct.- 302.
COMMENTARY.

An objector says, character and conduct would not regulate re-birth, if the due performance of sacrificial works be the cause of all that happens to a man. To this, me reply, that the rules enjoining good concli~ct arp not nselcss, l~ecausethe right to perform sacrifices i s itself dependent upon tlie possession of good conduct. A person devoid of good coilduct i a not entitled to perform those works. B s says a Smriti " A pelson who does not perform liis daily prayers, and is always impure, is unfit for all religious works." This being so, religious works are fruitful in tl~ecase of that pl-aoii only who possesses good conduct.

Therefore by the word conduct is to be understood Karma bere. Thus the opiuion of Kkrsnljini is that the word ' Cl~arana ' of the text implies Icarrna.

~OTRA III. I. 12.

k4saq"*au:3f?13
Y

J: qltlttll

Sukrita, good or righteous deeds. -3 Duskrite, and bad or unrighteous deeds. pl Eva, only. fl Iti, thus, g Tu, but. tm : Badarih, says or thioks Badari.

12. But Bddari is of opinion that the phrases ' Rarnrrniya-charaqa ' and ' ICapQya-chara~s ' mean good and evil works.--303
OOMJIENTARY.

The word ' but ' is elnployed in the Siltra in order to set aside the view of R$rsnBjini mentioned above. BAdari is of opinion that by the word ' Charnca ' is meant here good and bad deeds. In the pllrases like Punyam karrna Bcharati, the verb Bchara takes for its object the word karma. Therefore, the wort1 ' charana,' means karma. When it is possible al it is not desirable to inte~pretit in to give to a word its p r i ~ ~ c i p meaning, a figuratite senae. The word 'chalogatn ' Anusthhnarn, and Iiarrna are synooylnous. Good conduct is also a particular kind of Karma only.
Note.-Every holy work enjoined bjr the scripture Is technically a Karma. Good conduct is also enjoined by scriptures, nometimes, by direct texts and sometimes by implication, and thus it may also be called Karma in the broader sense of the word.

Though Achara and Icar~na in this view are one, yet they are spoken of sorlloti~nes as different, on tlie maxim of " Iiuru Pd~aaras." Though the Pdncjnras were also Kurns, yet in the phrase ICurus and Ptiqanvae the word ICuru is used in a narrower sense. Tlie force of tile word only in this siitra is to indicate that this is the opinion of the author of the SBtras. The copclusion is that since by the word Charaqa is mentioned a particular kind of Karma, therefore, the soul descends with a remainder of its karmas.

Adhikarann 4II.-Do the evil-doers also go to the Charrdra-loka ?

I t mas mentioned above that those who perform sacrifices and so on, go to the moonaorld and descend from i t with the remainder of their worke. Now is discussed the cpeetion, whether the sinnem, who do not

440

VEDANTA-SUTRAS. I11 ADBYAYA.

[Govind o

perform any holy works, also go to the Moon-world, and what is their method ~ ~ a verse 3, it is said :of ascent and descent ? In the f & ~ a Upaniqat,

a O l l o ) m h h * m m ~ : ~ m F h h ~ i t t --I88
There am the worlds of the Asaras, covered with blind darkness. Those who have destroyed their self go after death to thoee worlds.

(Doubt.)-Now arises the doubt, do the sinners go the Moon world or do they go to the Yama loka ? (Pdrva-pkfa).-The Pfirva-pakgin maintains that the evil-doere also go to the world of Gladness. The author summarises their view in the next SQtra which is really a PQrva-pakka Sfitra

~ O T R A111.

1 . 18.

d k R mttmmmqqRq 11 t P

II

Anistadikaripam, of those who do not pel form sacrifices.

aiB Api, also. v Cha and. &tarn, stated in the h i , declared by scripture. 13. The scripture declares that the non-performer of sacrifices and so on, also go to the world of gladness.-304.
COMMENTARY.

(Objection.)-The scripture declares the ascent to the world of gladness even of those persons who are non-performers of sacrifices and so on, just like those who perform these works. In the Kausftaki llpaniaad (I. 2) it is declared tbat all go to the Chandra loka.

e i @ r m i t B a i ~ ~ i t G - f l
All who depart from this world (or this body) go to the Moon.

The word all shows that it is a universal proposition, without any qualifications. Since all who die, must go to the world of gladness, it folIows that the sinners also go there. This being so, the above text of the fd&vlgyaUpanisat must be interpreted as a threat, in order to make ~ n e n desist from evil deeds : for there is no such place like the land of the Asuras. If this be so, then what is the difference between the sinners and the holy men, for both go equally to the land of joy, after their death. Both have the same fruit. To this we reply, there is a vast ditrerence in their conditions. The sinners in the world of joy, do not experience any happiness (because they have not got the vehicles to enjoy that world), they remain there ih a state of swoon.

BWya.1

r PADA, ZIZ ADRIKARAVA, Sa. I S .

BUTRA 1 1 1 . 1. 14.

441

(Siddhiinta).-The sinners d o not go to the Moon-world, but to the world of punishment, as ie shown by the next Siitra.

1 1 1 1 ? 1 3VII
Sari~yamane, in or after the punishment (of Yama) in hell. 3 but, AnubhOya, having experienced. q # q ~Iraresam, of the others, further. (i.c., of those that do not perfotm sacrifices). w f & g m i t a .Aroha-avarohau, ascent and descent (i.e., coming to wol.ldly existence and going to still nether regions ) Tat, of them. m f Gati (about thei~)courses. &q Da~ianat,owing to or from the Scripture.
~ ~ p l ?

14. Rut of the others (namely, sinners) the going is to

the city of reform. Having suffered there, they come down on earth. Such is their ascent and descent. And this is the path described in the scriptures.-305.
COMMENTARY.

T h e word ' b u t ' indicates tlie setting aside oE the PQrva-pak:a. Of the others who d o not perforn~holy works and the rest, going is to the city of Yama called Sarhjatnana. There having suffered tbe punishment inflicted by Yama, they come back here again-such is the nature of their text ascent and deecent. How d o you know tliis? Because of the follo~~ying of the Kacha U p a n i ~ d .(1. 2. 6.)

; r ~ rRr a n % gs~brnqd it 11 a n

: m q na q d&tb;rwhm ~ ~ ~

The may to the supreme Liberation does not appear to tho child deluded by the illusion of wealth and acting carelessly. He who thinks that this world only exists and not the other, falls again and again under my coutrol.

This shows that the souls of sinners go to the world of Yama and are there punished by 11im.

e~ II IZII
m 2

~OTRA 1 1 1 . I. is.

Smaraoti, they remember, declare in the Smyitis.

Cha, and.

15. The Smritis also declare the same fats of the sinners.-306.
COMMENTARY.

In t h e Bhfigavatii P u r l n a it i s thus mentioned.

mw qaqWIFhl q & : ~ f ? m I 9mm6tm i i t m ~ ~ ~ ~ ~ ~

442

V E D A N T A - S ~ T R A S111 . A D H FA Y A .

[Govinda

They a m qnickly carried to the abode of Yama. by the path of the etnnera, on which they travel with great pains, constantly rising and tlling, tired and swooning. In another verse it is said :

All tbcee sinners come under the control of Yamn, 0 Lord.

Sages thus declare that the sinners conle under the juridiction of Yama.

~ O T R AIII. 1. it?.

wRwr11 ~z n
qfP Api, also, moreover.
Sapta, the seven (the hells).

16. Also according to the Smriti the Hells are seven. -307.
COhl MENTARY.

@SQ+ a@ rrcfitirm I &hird%r;m;r2r~~ n mftFamarfk&StR1&tira6~h I & m m R d t m q y h q

Thus the Bhirata. "The temporary Rells are said to be Rnarnra, Mahirauravn, Vanhi, Vaitnra:ri, and Rumbbipika ;and the two eternal Hells are called Darkness and the Blinaing Darkness. These arc the seven chief bells in the nscendillg order of bo ribleness. By regularly going through these only, ascent or desceut takes place."

Thus seven EIells are declared in the S m ~ i t i to be the place of punishment for the sinners. They go to those places and not to the land of Joy. The force of the 1vo1.d also in the Sdtra is to include all those other Hells mentioned in the Rt~lgavatnPurina at the end of the fifth Skandha, mhe1.e twenty hells are described. If Pama has jurisdiction in Hell to punish all the sinners ; does it not cot~tradictthe rule that all power belongs to the Lord, and that ITe punishes and gives rewards. Tlie answer to this objection is given in tlle next SQtra. ~ O T R A111. 1. 17.

a m f h 5 Q w m & h 11
m Tatra,
there

g\s II
011

those hells). qlqAoi, also. Vyaprlrat, others, the jivas in hell) or of Him. rq~mrq i : odhab, no contradicrio~~. guidance. ~ n nAvi~

(in

Tad, of these (the account of activity,

17. There is 110 contradiction because His activity is present there also.-308.
COMMENTARY.

The saying that the Lord is the punisher is not contradicted by the fact that Yama aud the rest are the actual inflicters of punishment. They

Bhbgya.]

f PADA, I f l ADRTKARANA, Sd. 18.

443

are guided by the comm,~ndof the Lord, in the act of punishmer~t. I t is a well-lmown fact in tlie Pursnas, that Yama and others punish the sinners, nnder the command of the Lord. An objector sags, i t lnay b e possible for the sinners also to ascend to the world oE Joy, alter having expiated for their sins by ~ n f f e r i n g punisho~ent a t the hands of Yaq~a. This must be so, because the KausZtaki Upanisad uses tlio word all, when it says : "All wlio depart from this world g o to the land of Joy." This view is set aside by the nest siitrs.

~OTRA 111. I. is.

fBm-m(i
the topics.

li~1919~ll

fbat Vidya, of knowledge, ~11~3 Karmagoh, and of karma or action. a a Iti, as, so. mvvg Prakptatvat, on account of these being Tu, only, bht. <

18. But tho sinners never go to the world of Joy,

because the topic relating to the two paths in the Chhlndogya Upani~at is confined to men of knowledge and mon of work and has no reference to sinners.-309.
COSIMEYTARY.

T h e word ' But' sets aside the view propounded b y tlie objector. T h e word ' Not ' is to be rend into the Satra lrolu the preceding Siitra (It[. 1. 11). T h e sinners never g o to tho world of Joy, because the two patha Devayhna and Pitriytina are trod by two sorts o t men, and by none other. Jfen of knovvledge g o b y the path of the Devns to the world of E work g o by the path of the Fathers to the the Gorls, and men o lstld of Joy. 'rlre Clihtintlogya Upanipat (V. 10. 1) declares that merl of knowledge g o by tbe path oE tlie Devas; while V. 10. 3. declares tllat men who perform sacrifices g o by the path of tho FatLers. Thus tile world of Joy wbicl~ is reached by the path of the Fatllers is mennt only for those who living in a village practise a life of sacrifices, works of public utility and alms. It is riot mennt for thoso who do not perform .sacrifices. This being so, tile word 'All' in tlie K a u ~ t t a k i Upmigat (I. 2), must be interpreted in a restricted sense, namely a11 those persons rvho perform sacrifices go to the Moon. I f the sinners do not go to the world of Noon, then no new body can be produced in their case ; because there is no fifth oblation possible in their case, and the fifth oblation is dependent on one's going to the

!Y

Moon. Therefore, all must go to tlie Moon, i~ order to get new embodiment. This objection is answered by the next Siitra.

~OTRA 1x1. I.
q

10.

-3:

Na not, no. p#d Tritiye, in the third. ~ q r Tatha, so, such, thus. Upalabdheh, it being perceived or seen to be.

19. The fifth oblation is not necessary in the case of thoso who go to the third place, because it is thus declared in the Scriptures.-310.
COLIMEXTARY.

Those who go to the " third " place, do not depend on the fifth h y do we say so? Because it is thus oblation for getting a new body. W perceived in the Scriptures, Tn the Clihalndogpa Upaniqsd Pravihana Jaibali puts this questioii to Svetaketu, " Do you know why that world never becomes full ? " In answer to tliis question 110 saye (Cl~lriindogga, V. 10. 8.) "On ~ieitlter of these two ways those emaller creatures (flies worms, etc.) are continually returning of whom it tnay be said live and die. Theirs is a third place. Therefore that world never becomes full." Tllose creaturea who do not go either by the path of Devaybna or of Pitriyfina, are the small creatures, who are classed as itisects, mosquitoes, &c. They return by a different path, and their return is very quick. About them i t is =id " live and die." That is to say these snlall creatures are coutin~lallybeing born and are dying. This constitutes the third place. The sinners ar,e called small creatures because they assume the bodies of gnats, insects, &c. Their place is called the " third " place, because it is neither tlie Brahma loka, nor the Dyu loka. Therefore, those who are riot entitled to go by the path of the Devss to Brahma loka, because they do not possess knowledge, nor are entitled to go by the path of the Fathers, because they have not performed sacrificial wol-ks, are the pitiable creatures who are born as mosquitoes, gnats, &c. They constitute a third class. Herice the Heaven-world never becomes full, because tliese sinners never go there. The origination of their bodies is in the third plane, the fifth oblation is not necessary in their case.

d 3 s h 9 a* ll

~ O T R AIII

I. 20.

30 ll

-& Smaryate,.is recorded, is said in tlie Smyitis. Lokt, in the world. well as, moreover.

mq Api cha,

and as

Bhaqya.1

I PADA, I11 ADHIKARANA, 5 2 2 . 21.

445

20. The Smritis record that in this world also the fifth oblation is not necessary in their case.-311.
COMMENTAFtY.

In the Smfitis there are accounts of some holy persons being born without the fifth oblation. The getting of body by the fifth oblation is the usual course of nature. Rut holy nlen like Drona, &c., mere born without a mother and Dhri$adyuinna, &c., without a father. In their case the number of oblations was incomplete. It is possible that an euibodiment may take place without passing through the five ol~lationsor stages mentioned in the Chhlndogya. In other words, sexual generation is not a universal law of nature, for we see exceptions to it in the cases of lower beings oreatures ; and i n the cases of some specially ~neritoriousI~uman like L)rona, Dll~iatad yumna.
~ ( S T R A III. 1. 21.

h 119\l1
Dadanat, on account of direct perception, or being seen. 7 Chr, and.

21. And it is seen that beings originate independently of sexual union, and the Scriptures so describe it.-312.
COMMENTARY.

In the Chhhndogga Upanipt (VI. 3. 1)we find three origins mentioned with regard to all beings :-

bhe

h r W @ A . s r i y m * * 9 3 9 i 1 m ) . All living beings are produced either from an egg, or am viviparous, or am

Of these beings verily there are three sources only (namely, the heim, the Water and

produced by flssion.

Here the Heat born and the plants are mentioned as originating without sexual union, and so the fifth oblation is no%absolutely necessary t o procreate the body. It thus follows that roc re at ion by sexual union ie possible in the case of those Jivas only who ascend to the world of Noon, and descend therefro~n to take up a human birth. But those whose kmma is not such as to take them to the Moon world, their re-birth takes place in lower organisms, without the fifth oblation. In their case the rebirth may take place from Inere water without the fifth oblation. In the Soriptures we do not find any prohibition to the contrary. But--says an objector-we do not find any mention in the text quoted by you of beinge orginating from heat. It only mentione three kinds of B

446

VEDANTA-SUTRAS. ZZI ADRYBYA.

[Govinda

reproduction, namely egg-born, live-born, and born by fission. This objection is answered in the next Sbtra. BOTRA 1 1 1 . 1. n.

q t b m ~ ~ : qlrllvtr
Tyitlya, the third. dabda, term, or word of sense. q & q t Sahdokajasya, of thai which Avarodhap, description, including. m ' l i ~ springs from heat, on account of the feeling of horror.

22. The heat-born is included in the third word

(namely, udbhijjam of the above text.)-313.
OOMMENTARY.

In the third word Udbhijjam is included the sweat-born or the heat-born also. The word Udhijjam literally means born by bursting through ; and it applies- (to the plants, because they burst through the earth and to the heatborn also, for they burst through water.) Thus. the origiu of both is similar, because both are born b y bursting through. The difference between them consists only in the fact that the plants are permanently rooted to the soil, while the heat-born are moving creatures. that e they are It is looking to this characteristic of locomotion or its a b s e ~ ~ c differently classified. But if the method of reproduction be taken a s the basis of classification, then the plants and the heat-born may be put in the e r n e category, for both reproduce by fission. Thus the settled conclusion is that those who do not perform sacrifices and so on, do not go to the land of Joy.

Adhikarana. IV.-The soul on its descent from the Moon world does not become identified with its temporary abode.
I t has been shown above that those who perform sacrifices and the rest, go to the world of Moon, and having dwelt there till their works are consumed, return to this earth with a remainder of their karmas (anudaya) ; and accompanied by the permanent a t o m (bhfita sfiksma). The method of this descent is given there (Chhbndogya V. 10. 5) thus :
Having dwelt there, till their works are consumed, they return again that way as they came, to the ether, from the ether to the air. Then the sacriflcer, having become air, becomes smoke, having become smoke, he becomes mist, having becomo mi&, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, seaamnm and beans. Rrom thence the escape is beset with most dimoultien. Ror whoever the persons may be that eat the food, and beget offspring, he hence. forth becornea like unto them,

Thie passage shows that on its descent, the soul becomee ether, sir, &c. (Doubt).-Does this "becoming ether, &c." mean becoming abeohtely ether, kc., or attaining similarity wit11 it 7 (PPtva-pk,a).-The Pfirva-pakgin maintains that becomil~g ether, bc., means attaining identity with ether, &c. It does not mean merely getting similarity with it. If it meant similarity, then the p w s g e would require to be explained metaphorically, and by lakaagb. It is a maxim of interpretation that l a k ~ q 4should be avoided as far ns possible. The result ie that the soul, in its descent, does absolutely become identical with ether, d r , &c. (SidwMnta),-Thcrsoul does not become identically ether, &c., but bcomee similar to them only, as is sb;own in the next SBtm.

Sabhavya, k i n g similar, simiq Tat, with tbore, the others. Upalarity, a similar state, mPflr: Apattih, attaining, entering into. prttch, there being a reason or pxsibility, i t being reasonable or possible.

e:

23. The descending soul enters into similarity of being with ether and so on ; since there is a reason for this. -314.
COMMENTARY.

" Becoming ether," kc., means getting similarity with these. Why
do we say so ? There is a reason for it. The astral body (Soma-rAja) aeeumed by the soul in the Chandra 10ka was taken for the snke of enjoying the pleasures of that world : that astral body (literally, the body of water) melts away like ice under the rays of the burning sun; and when the karma is exhausted, that body is evaporated by the fire of gtief, at tlie prospect of inlpending fall ; and thus the soul becomes disembodied like ether and then it comes under the control of air, and then it becomes united with smoke and the rest. Thie is a more reasonable construction to put on the above passage. For it is not possible for souls to become ether, &c., for one substance cannot become another. And if a soul did really become ether, &c., then there would be no possibility of descent for it.

Adhikarana V.-The soul does not stay long in ether up to rain.

(Doubt.)-Next arises the question, does the soul in its descent throupll ether down to rain, stay at each stage for a very long time, or passes through it quickly ? (P221,va-pakqa.)-There being notl~ing to define the time of its stay, it remains indefinitely long at each stage. This Phrva-pak$a is set aside by the next SGtra.
S~TRA 1 1 1 . 1. 24.

v Na, not. Atichirena, very long after. count of special (inference) i t being distinctly stated.

Videsat, on ac-

24. The soul does not stay very long in its stages through ether up to rain, on account of special statement to that effect.-315.
COMMENTARY.

The descent o E soul tllrough ether and the rest, accotnplished in a very short time, because there is a special inference to that effect. In the sentenct following the clescription of the passir~gof the sod from tlrat t the so111 becomes rice or grain ether up to rain, occurs the s t a t a m e ~ ~ or the lilie. And the special statement is made that the passing out of that state is beset with great difficulties. The exact words are :Then he is born as rice and corn, herbs and trees, seaamum and beans. From thence the escape is beset with most dificulties.

Tlie staying in rice and corn, &c., is for a colnparatively long period ; from which we infer that the soul's stay in the preceding stages is short. Tlte escape .from the condition of ijce, corn, &c., being specially stated that the escape from the conditiou of ether up to to be difficult, it follo~vs rain is not so difficult and hence quick.

Adhikarapa VI.- (Human soul is but a co-tenant with plants and animals, but does not become 80.)
(Viyaya).-After rain, t1;e druti declares that the soul is born here as rice and corn, herbs and trees, sesamum and beans. (Doubt).-Here arises the doubt, are these souls descending with a remnant of their kannas, themselves born as rice, c o ~ n&c., or do they merely cling to those plants, &c. (Pdrva-pkgo).-The souls are born as rice, corn, &c., and do not merely cling to them.

Bhbya.]

PADA, V I ADHIKARANA, SG. 86.

449

(SiddhGlrta).-The eouls are not born t w rice and corn, &c., literally, as is declared in the next Siitra.
sOTRA 111.
1 . 25.

Adhisthite, in what is occupied. Anya, by another soul. Pbrvavat, like the previous, in the manner already explained. w100[ Abhilapat, on account of the scriptural statements.

25. The souls merely cling to plants, which are animated by other souls, and do not become plants, because the statement here is similar to that in the previous cases of ether and so on.-316.
COMMENTARY.

The uouls merely cling to the bodies of plants, kc., and do not them.elves become these, because t h plants, ~ kc., have animating jivas of their own. The souls are not born there, for the purpose of retributive enjoyment. Why do we say SO ? Because the present statement is just like the previous one about the soul's becoining ether and the rest. As the souls do not actually become ether and the rest, but are merely in contact with them, and are in a state of perfect dormaucy, without enjoying pleasure and pain, so they are merely in contact with rice, corn, &c., without experiencing pleasure and pain. They are perfectly inactive in that state, and have no experiencing. Where the text intenda to declare that the soul experiences pleasure and pain as a resnlt of its karmas, it uses a different phraseology, 88 in verse 7 of the Chh2ndogya V. 10.

~ 3 3 d h a m a w m . - * - ~ ? r r * z & l R i W a r r l m ~ e T r n r ~ ~ q M ~

" Those whose conduct has been good, mill quickly attain some good birtti, the birth of a BrPhrn~na, or a Ksatriya, or a Vaiiys. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a (keeper of a) dog, of a (keeper of a) hog, or a Chat~dPla."
Therefore, tlie souls descer~dingfrom the Moon-world merely cling to rice, corn, kc., and are not literally born as such. SOT% 111. I. ta.

mmM3 mnon

11
Word.

?6

W m A duddham, impure, hurtful; unholy. f u Iti, so, thus. 4)q Cbet, if. q Na, "0. -dabdet, on the ground of the Scripture, on account of the

450

V E D A N T A - S ~ T R A SI . I I ADHYAYA.

[Govinda

26. If it be said that every sacrificial act is unholy,

we say it is not so, because the scripture declares it so.317.
COMMENTARY.

(Objectio~t).--An objector says it is mroug to assert that the descending soul merely clings to the bodies of rice, corn, &c., which are the~nselves animated by other muls, and that they are not born there for the of retributive enjoyn~ent;for there are no karmas left to be enjoyed in the bodies of plants, &c. Some karlnas are left, whose proper place of retributive enjoyment is the body of plants. All karmas are of two sorts the sacrificial karmas and non-sacrificial karmas or conduct (Charana). The fruit o E sacrificial karmas is not fully exhausted in the Moon-world. No sacrifice perfoimed with the object of attaining lleave~l is free from a tinge of-impurity. All such sacrifices require the killillg of animals and cannot be said to be pure. For every killing is really 8arvd bhiitlni " let him not a sin. The Scriptures declare " mil l~imsyat kill any animal. This declares a ul~iversal rule. The killing of animals in sacrifices like "agnfpomiya" is unholy. Such a sacrifice i s thus a mixed karma. Its holy portion takes the soul to the Heaven-world, and is exhausted there completely. Its sinful portion causes the soul to be born as rice, corn, &c. As says Manu in XII. 9.6'4i#+h-1&--\9
by the bod;; bird or a beast for the sins of speech, and an outcaste for tho mental sine."

" $he soul is born as plant owing to the sins committed

i t becomes s

The soul is, therefore, actually born ae rice, corn, &c., and is not a mere co-tenant with the jPvaa of plants. (Reply).-The objection thus raised is not valid. The sacrificial The Veda acts are not unholy, because the scriptures enjoin it. declares " Agnigomiyam pauum &labhetaw " Let him sacrifice an animal sacred to ARnf-somall." Since the Veda enjoins the killing of animals, i t cannot be unholy. For the right or wrong, holiness or unhovness of a n action, is to be learnt from the Veda alone. Therefore, those sacrifices which enjoin killing of animals must be considered to be h d y and cannot be considered unrigllteous, because killing of animals in sacrifices ia enjoined by the Vedas. Let him not kill any animal is a general proposition, but to this there is the exception that animals may be killed io Yajgas like the Agnieomfya sacrifice. Hence every killing is not rr sin. A general proposition and an exception have different scopes, settled by usage, and so there is no conflict between them. Hence i t follows that

Bl&ya.]

I PADA, V I ADHTKARANA, 5 2 2 . 28.

451

the soul on its descent becomes rice, corn, &c., not to expiate for the sins of llnving killed animals in sacrifices, for such killing is no sin ; but it becomes rice, &c., in the sense of clinging to those plants and not really becoming plants. The soul is perfectly unconscious in these stages. What becomes of the soul after its clinging to the plants is next rrrentioned.
SOTRA 1 1 1 . 1. 27.

h : @ Retalpsik, the sprir~klerof the seed ; one who performs the act of ge~ierating. m:Yogab, conjunction with. Atha, first, or after.

27. Then the soul unites with the being who performs the act of ferti1isation.-318.
COMMENTARY.

After its passing through the stage of contact with plants, the soul snters the body of a person who performs the act of generation. This i~ mentioned in the same Upanigad (Chhandogya V. 10. 6) In the rtrlne verse which mentions its becoming rice, corn, &c., it is said :

"Having been in the mist, he enters the clond, having been in the cloud, he enters
thu rain (and falls down). Then he is born as a rice or barley, herbe or treee, sesamum or

lmns, &c. From this point there is constant (tantalising) rise and fall. For whoewer wrts the food and begets offspring (the jiva) is there in that food and that seed."

The text literally says for whoever the persons may be that eat the f w d , and beget offspring, he henceforth hecoines like unto them. This does not mean that the soul veally takes the form of and becomes identical with its procreator, for one thing cannot take the form of another thing. If i t were to become literally the " Retas sik," then there would be no possibilty of its getticg another body. Therefore, it must be atlmitted &at the soul merely clings to the body of the " Retas sik" and does not become that body. This being so, the soul clings to plants, &c., in the preceding stages of plant liEe also. For there is no reason why it ehould be anything else.

W Yoneb, (after entering) the mother. gross body.

dartram, (obtaining) the

28. The soul next passes from the father into the mother and then obtains the gross body.-319.
COMMENTARY.

The word " Yoneh " is i-n the ablative case in the Satra, but it must be coastrued in the accusative case here, and is governed by the participle "pravidya" unde1'~toodhere. The soul having left the father's body, and having entered the mother's womb, obtains a physical incarnation, in order to experience the consequences of the remaining karmas. The family into which it is to be born is regulated by the nature of this remainder, as mentioned in ChhLndogya, V. 10. 7.
"Of these those whose cooduct here has been good will quickly attain aome good birth, the birth of a BrOhmapa, or a Kaatriya or a Vaidya. But .those whose conduct here hos been evil will quickly attain an evil birth, the birth of a dog, or a hog, o r a Chandlla."

Thus it has been demonstrated that the soul becomes plant, &c., in the same sense as it becomes ether, kc. The whole object of teaching this law of reincarnation is, that the wise shorild realise that God alone is the highest bliss, and ought to be the sols object of quest ; and that the soul should get diegusted with this world oE sorrow and try to seek the eternal bliss of the Lord. Here ends the firet PBda of the third Adhyaya.

THIRD

ADHYBYA.

-gtr

m :r n - m

I h f & W @ h l F r w ~

&$xmpgmmq~~
May that love (Bhakti) for the Stiprorne Lord pnrify the world. He has the body $t Bupreme Bliss and in His Freaence stand Wisdom and Dispassion with folded hands, obedient to His call; and Occult powers are el-er attendant upon Him, seeking for an opportunity to serve.
I 1 1 this POcln is described Bhakti or intense love for God, which Eonsists in a yearning to obtain the object of desire. The object to be attained is Brahman, and in order to strengthen soul's love towards Him, this P$da describes the various powers of the Lord, such as His being a creator of tho dream-world, His various Avatfiras a d their unity with Him, His essential form, His Self, His being separate from the worshipper, yet beiug hie inmost Self, and to be obtained by Bhskti alone, His illumining the both norlds, His being ail bliss, His manifestation being according to the idea of the person worshipping, His being beyond all, the giver of everything, and various other qualities like these. All these are described in this chapter. When a person desires to cultivate love, he requires to be convinced that the object of love has these qualities. When he is convinced of it, then he begins to love Him, otherwise not. Therefore, in the beginning, the author describes the creation of the dream-world by the Lord. If ally one else than the Lord was the creator of the dream-world, then the all-creatorship of B r a h m a ~ would not be true ; and so Ear as dreams were concerned, He would not be the creator, but the Jiva or time would be the creator. If Brahman be a partial , creator only, then there cannot be that *intense Bhakti towards Him, which the worshipper wants to cultivate. Therefore, in order to show the glory of the Lord, it is described that He is the creator of the dream-world as well.

Adhikarapa I--God creates the dream-world.

(Vigaya.)-In following :.the BrihadBranynka Upaniaat (IV. 3. 9-12) we have the

m
q 8 m a
1

r~rlzmlwiaTsriW&

n-.i;m=

~ u m a w f a P n s ~ ~ m m ~ u a TBri z j d? #rm d i nib a a h m r i y,w: w&?fhWPBRI 11 t II 9 nq m 9 d m9 m 6 t r~ ~ ; ~ p m ~~Gmnq l q w: q * 9 nmqr g ~ a : m ammmqq 94: 11-1 q d t 9 a a i4a-r: gdha W a t m : m: qFh B At BW\ II P O II + r$ ! &r mkr II w f t r : gmhamMh II 3-m ~ ? f $P rs n a f&ww: g~ w w n PI II s6m m u d$yimmqqa&m 11 a

m:

w w m fipmlw pn fJ3fieaq: 1 I ?? 1 I

"And there are two atates for that person, the one here in this world, t h e other in the other world, and as a third an intermediate state, the state of sleep. When in that intermediate state, he sees both those states together, the one here in this world, and t h e other in the other world, Row whatever His admission to the other world may be, having gained that admission to, he sees both the evils and the blessings. And when he falls asleep, then after having taken away with him the material from the whole world, destroying aud building i t up again, he sleeps (dreams) by his own light. In that s t a t e the person is self-illuminated. There are no real chariots in that state, no horses, no roads. but he himself sends forth (creates) chariots, horses and roads. There are no blessMgs there, no happiness, no joys, but he himself sends forth (rreates) blessi~~gs, happiness and joys. There are no tanka there, no lakes, no rivers, but he himself sends forth (creates) tanks, lakes and rivers. He indeed is the maker. 0% this there are these verses : "After having subdued by sleep all that belongs to the body, be, not asleep himself, look8 down upon tho sleeping senses. Having assumed light, hc goes again to his plaoe, the golden person, the lonely bird. "Guarding with the breath (prQia life) the lower nest, the immortal one goes wherever he likes, the golden person, the lonely bird."

(Doubt.)--Now arises the doubt whether this dream-creation of chariots, kc., is the work of the human soul or the creation of the Supreme Self ? (Pdrvapakga.)-The dream is the creation of the soul, for the saying of Prajhpati in the Chhkndogya Upanigat (VIII. 7. 1.)shows that the human soul also has the power of creating by mere will-force, and has its sahkalpa true, i.e., has the power of realising all its wishes. (Siddh6nta.)-Tile huinali soul is not the creator of the dream-world, as is shown by tlie follorving Satra.

SOTRA

III. 2. I.

;
: @ t

Saodhye, in the intermediate (state or sphere). tion. m Aha, says (the Scripture). ft Hi, because.

SyistiP, the crea-

1. Because the Scripture declares that in the dreamstate also the creation is by the Lord-320,

COMMENTARY.

The word " $andhyaH means dream, as me find from the above passage, "and 8s a third an intermediate state, the ~ t a t e of sleep." I t is called "Sandhya" or the intermediate etate, because it is rnidway between waking and the deep sleep state ; between the " JOgrala " and the " Sugupti." The creation of chariots, &c., is verily by t!le Lord and not by the human self. Why do me say so? Because the same text says "Sa hi kart&," " He indeed is the maker." The sense is this, the Supreme Self creates chariots, &c., in'tlle dream state, which exist so long as the dream lasts, and which are perceived not by all the Jlvas, but by the person seeing the dream alone, and which are created as fruition of the minor works of the JPva. In order to reward the soul for very minor karmas, the Lord creates the dreams. The L ~ r d possesses mysterioua powers, creates by the mere force of His will and so it is possible for Him to create these dream-objects, while the human soul has no suck power. 1 1 1 another text also the dream-creation is said to be the work of the Lord : (ICat,l~a Up. IV. 4.)

"The wise, when he knows that that by whioh he perceives all objecte in sleep or in waking is the great Omnipresent Self, grieves no more."

The Jiva has also the power of creating by mere will-force, and is also " Satya-sahkalpa," but only in the state of Mukti. The Mukta Jlva creates the world there, but that is not a dream-world. The Mukta Jivas, like Masters, have divine creative power, but it has nothing to do with the dream-creation.

SOTRA
f ? q f q m Nirmataram, tile maker. Putradayab, sons, &c. g Cha, and.

111. 2. 2.

Cl~a,and

Eke, some.

m:

I
1

2. Because one class of texts declares the Lord to be the creator of the dream-world as well, as of sons and the rest-321.
COMMENTARY.

The followers of one S ~ k h anamely , the Kathakas, state in their text that the Supreme Trord is alone the creator of all I<Omas in the dreamstate, for the dreamers. (Katha Up. V. 8.)

~ ~ ? & m i % & d l ** ~ @ : ~ u I aM&n: a r m vg w 3 i 3 s;saq I w$ aq 11 c II

"He the Highest Person, who is awake in us while we are asleep, shaping one lovely sight after another. That indeed is the Bright, that is Brahman, that alone is called t h e Immortal. All words are contained in Him, and no one goes beyond Him. This is that."

..

The term KiLtna here denotes sucll things as sons and the like, which are objects of desires, and does not denote mere desif,es. I t is used in this sense in the previous passage also, such as "Ask for all &&mas according to thy wish." (Kabha Up. I. 25.) And that the word KLma there means sons, kc., we infer froill ICatha I. 23, where we find these ICBrnas described as sons and grandsons, &c. We give these three verses i n the original here :mQ?c w~m--l*;Elfifhaw-$~~~~m@=sk 9311 ~ ~wwq%Mai@kr% I #dmx% m m rm d 11 ?% n 3 34 v;tm u & * &qm&wq~: d q w I m m: m: m o f & g m wdim q B : I arhkslarfk q R = i m a m r s f t i : l H Death said : " Choose sons and grandsons, who shall live a hnndrecl years, herds of

**

m@r

cattle, elephants, gold, and horses. Choose the wide abode of the earth, and live thyself as many harvests as thou desirest. "If.thou csnst think of any boon equal to that, choose wealth, and long life, Be King, Machikeths, on the wide earth. I mako thee enjoyer of all desires. " Whatever desires are dificult to attain among mortals, ahk for them according to thy wish ;-these fair maidens with their chariots and musical instruineots,-such arc indeed not t o be obtained by men-be waited on by them, whom I give to thee, but do not ask me about dying."

I n the Gaupavana druti we find the following :-

aF;rs
"From this Lord when He overpowers the soul through sleep is born verily the son (seen in dream) from Him tlle brother, from Him the wife." I n the next SQtra, the authoi. mentions the material and the means, with which the Lord creates the dream objects.

qqfqqq Mayarnatram, produced from the will of Him and with impressions (stoied i n the mind of the soul) 3 Tu, but. ~ 4 Kattsnyena, 9 fully. mwqqgvqrq A~labhivyakta-svarQpatv$t, be~ng destitute of tangible forms occupying space, not being fully manifested.

1Yhkyya.l

II PADA,

ZI A U I I I K A R A N A , 512. 4.

457

3. MBy8 or the will of the Lord is the only meails through ~ u ~ h i c l He i creates dream-objects. (They are not made of objective ma'tter), because they are not perceptible to all persons, but are seen only by the clreainer-322.
COMMEA TARY.

Tlie mysterious hIdy3 is the only material with which the dreomobjects arc cleated. They are not ~ o a d eof the gross elements, nor are they created by Bral~mB, the four-faced. W l ~ y do we say so ? Because they d o not Lero~ne n~onifest, as objects of perception, to everyone. Thrls it i s demoustrated that tho drea~ii creation is the worlr of tlie Suprerne Self.

Ad?~ikara?an II-The

dyeurns are ,not all false.

Next arises the cluestion-are the creations ol clrenm all false or true 2 T h e Pdrt.npakya is that the dream is altogetl~er unreal, hecal~se it is suhlated b y the waking consciousness. 011 waking fronl dream, one realises its unreality. This view is set aside by t l ~ e next SBtra.
~ ~ T R 111.A2. 4.

-5:

Sbchakab,

~ndrcatory, suggestive.

Clla, a ~ ~ ft d HI, because. 2%:

Sruteb, 11om &ti. tl~ose w h o know that.

~ c h a k s a t e say, , aliirm. B Clla, and. qf@q:I n d v i d a h ,

4. The dream creation is indicatory of good or evil, (hence it is not unreal). The scriptures also teich the dreams to be indicatory, and the experts thereof also declare the same---323.
COMMENTARY.

The clreani creation i s true. The objects seen in drearn are indicatory of good or bad luck, or of certain mantras. Scriptures teach this.-(Chhindogya. V. 2, 8 and 9.)

6 wa* = & t m q + m * a r * d sn miqitrm:ud$%vi9gaq~d?~&aq aQ 1 1~$hqdig ~11 ma3 *a-$3 PWFX I FTJ@3i' a 3 .~ m a m r r & aitff.arr*
R?q& I1 q 11

"Then having washed the mantha vessel, which should be either of bell-metal or of let him lie ~ O W I ,behind the are, on a skin or on a bare ground, silently and singly. If in his drepms he sees a woman, let him know this as an omen that his sacrifice has been successful.

On this t h e r e is the following verse :-I1 If in Klrnga sacrifices, he sees a woman in his dreams, then let him know this bodes success-this visioll shown him in a dream, this vision shown him in a dream." Similarly, i n tile Kauditalci B r i h ~ n a n a ure find the following :-

nrlas?v+&d*qtisftra+ef=
will kill him."

11

"It one sees in a dream, a black person with black teeth then i t forebodes that he

T h e mord "Tadvid" or expert means thosa who know how to interpret dreams, s u c l ~ as Biihaspati ant1 the rest. They declare that some dreams bode good, o t l ~ e r s evil. Sucli a s dreaming that one is riding on a11 elephant bodes good : while i[ Ile dreams that he is riding on a donkey, i t forebodes evil. Someti~nes one gets in clrearn Matitms, as we find fro111 tlie following verse :*~ar;r.wrr mr@ qm m: I aw Waar;l;ara:a@ M*: 1

arr'

"As the Lord diva taught Vi.s'vClolitrn (Budha K a ~ ~ i i kin a ) drcam the mantra callcd narnarak!a, he exactly wrotc it oot, in the ~liorning, wl~en he awoke from slccp."

Tliis shows that poelirs and stotrar can also be obtained in dreams. Therefore, tile drearn creation is as real a s the waking state. Because tlie drearn objects indicate future true objects; seconrlly, because works of g e n i t ~ slike poernq, etc., are found in dreams, and remedies for diseases are prescribed therein ; a n d sometilnes the exact object seen i n dreams is seen afterwards in waking state. Such a s the person who will kill one. T h e author now answers the objection based on the fact tliat because dream consciousness is sublated by the waking cmsciousness, therefore all dreams are unreal. BCITRA III. 2.6.

wIRFm*rt$*

*fv

m M IqI1IRI1

TT Para, of the Lord, of the highest. m e q q ~ Ablridhyanlit, by the will. g Tu, only. f?mmrf$ Tirollitam, is withdrawn or hrdden. m: Tatab, from tljst (Lord). 1 % Hi, for. a- Asya, of this (Jiva). qrqiqqak? Bandha-viparyayau, bondage and release.

5 . The dream consciousness is sublated by the will of the Supreme Lord alone, because from Hirn proceed the bondage and release of the soul-324. C O M M E N T A R Y .
From the meditation or formative will of tlie Suprellle Lord, proceeds the vanishing of the dream object.., like chariots, &c. Tlle dream i s not

unreal, lilre the illnsion of silver in the sllell. Tllis is so, because the Supreme Lord is the cause of the bondage and release of tlie soul, a s says the druti (S~et~ddvatarn. VI. 16) :-

a ~-:wwi&&cr4&~:1m&mfh+im B m h q f F ~II :
"He makes all, He knows all, t h e self-caused, the knower, the time'of time (destroyer of time), who assumes qonlitics and knows everythi~ig,tho master of nature and of man, the Lord of t h e three qnalit,ies, t h e cause of bondage, the esistence and the liberation of the world."

He who can cause the bondage and release of the soul, can easily bring about the dream and its withdrawal for the soul. There is nothing wondel.fol in it. Therefore, it rnust he understood, that tbe mnnifestation and withdrawal of the dream-world-is also from that Lord. T h e same idea is expressed in the following verse of the T<G:.nla P~uiZna:-

&@zdaf?rw+xlawra~
~ * ~ ~ i i l i u ~ * f $ ~ l l
"It is He (the Lord) that makes the sonl p ~ r o e i v ct h e drear11 creation, Bc., and He I t
1s who hides them from Iris view ; for on His will, tho bondage and release of this sonl depend."

Therefore the. dream creation is real and is of the Lord.

Adhikarann ITI-The

state of wnkefztlness is also c~ented by Braltrna?~.

Now the author describes Qint the walcirig consciousness is also caused by the Lord and by no one else. I n the ICatha Upaniaad (IV. 4) \v+ read :-

wrrmi mfhwhrbr hrgp& I ~fayrimrrir~aT&~itmftraol~

"The wise, when he knows that that by which he perceives the state of the dreamless sleep (Suaupti), and the dream s t a t e is the Great Omnipresent Self, grieves no more."

(Doubt.)-Here arises the doubt : Is the waking state of the J i v a caused b y the Supreme Lord or not? (P22rvupulira.)-l'he waking consciousness is not caused by the Lord, because we see it dependent on time and the rest. ISiddhdnta.)-The waking state is also caused by the Lord, .as is shown i n the next Siitra.

~OTRA III.

2. 6.

M i Deha-ygat,
7 Va, or.

&
from

&

&

t11e cor~nectiotl with the body, the

a:Sal!,

(rhat

withdrawing or hiding of t h e dream),

waking state. Api, even,

6. Tho waking consciousness also, which is found in connection with the body, is from the Lord-325.
COhlbiENTARY.

Tlze waking consciousness, wliich is experienced by the soul when it is in connection with the body, is also from the Supre~neLord a s is mentioned in the above text of tlie Ka$ha Upani$ad, and which properly translated runs as follows :'I The wise, when he knows that that by which he perceives all objects in sleep o r in waking, is t h e Great Olnnipresent SdP, grieves no more!'

The tinle and the rest being inert, cannot p ~ v d u c e anything. The word " api " or "also " of the Shtra indicates that the states of consciousness known as deep sleep \su>upti) and swoon, (miirchchha) are also created by the Lord. For the texts re1 eatedly declare that to Him belong the all-creative power.

Adhikara?za IV-The

state of

deep sleep is caused also

by God.
Now i s being considered tlie question, what is the place, abiding in which, the soul experiences deep sleep. The folio~ving are the druti texts relating to deep sleep or tSasupti]. One declares that deep sleep is felt when the soul is in the Nldis, the other, when the soui is in the pericardinm, and the third when it is in Brahman. These three texts. are given below. I n the Chhindogya (VIII. 6. 3.) we find :-

rms"aqw w w : mew: m'9 f$srr;rmamr mQ w3 waft. aa~;fwmvgrEr~rfhaqrwwit a11 dh~~

"This being so, when this Jiva sleeps, being a t perfect rest and all sensos withdrawn (experiencing t h e joy of his essential nature) and dreams no dream, then he enters (into the Lord dwelling in) these vessels and there no evil onc can touch him, because h e i s protected by the light of the Lord."

1 1 1 the B!-ihadbragyaka Upanisat (11. 1. 19.) cve read :--

"Next when he is in proEound sleep, and knows nothing, there a r e the seventy-two thousand arteries called Hita, which from t h e heart apread through the body. Through them he moves forth, and rests in t h e surrounding body. And a s a young man, or a great king or a great Brihmana haviug reached t h e summit of happiness, might rest, so does 49 then rest,"

In the same (11. 1. 17.) we find :-

? + a R f h T a * s s r s r h . w * ~ ~

w%i fiBfld

" Aj5tmeatro said : ' When this man was thus asleep, then the intelligent person (purusa), having through the intelligence of the senses tpr9!1as) absorbed within himself all intelligence, lies in the ether, which is in the heart. When he takes in these different kinds of intelligence, then it is said that the man sleeps. Then the breath is kept in, the mlnd in kept in."
There are many other verses like these. In the above verse the word that the soul ;Pk&d~ means Brahman. From tlie above tliree texts we fi~id, enjoys deep sleep allen it is in those three places, ~ialnely, irl the N&gis (arteries), in Puritad (pericardiumi, or in Brahman. \ (Doubt.)-Now arises the doubt : Are these three abiding places of the soul to be taken distributively or collectively? (Pit~.vopakga.)-The PQrvapakgin says they are to be taken distribu. tively. For when words of equal force are employed in a seliterlce and there is no mutual dependence between tl~ein,then the passages should be coustrued as stating an option. I n other words, Sugupti is experienced when the soul is in any one of tllose tliree places. (Siddh&tta.)-Sugupti is experienced by the soul abiding simultaneously in all those three places, as is shown in the next satra.
S~~TR 111.2.7. A

m: II tu H

m q q q : Tad-abhavab, tlie absence of that (the state of dreams or wakefulness). qfQ Nadisu, in the Nadis. Tat, about it. @: bruteh, from the Atmaoi, in the self, or iu the Lord. q Cha, and. scriptural statement.

7. The Susupti, which is the absence of dream and waking coi~sciousdess, takes place in the Nddis, in the Self, and in the pericardium collectively, because of the scriptural statement to that effect-326.
COMMENTARY.

By the word " and " in the Satra, pericardium is to be included. " Tad abhAvah " meaus the absence of those two, namely, the absence of wakefulness and dream. I n other words, " Tad abhbvah " means the "sugupti" or deep sleep This deep sleep takes place collectively ill the N;tdts, pericartliuln aud the Lord. Why do we say so? Because in the

462

VEDANTA-SUTRAS. 7 I I ADBY&>-A.

[Qovinda

scriptures all these places are mentioned as the localities in which the soul enjoys deep sleep. If it was intended that they were to be taken alternatively or optionally, then there would he partial refutation of ecriptural text. We find NA@s and PrAgas mel~tionedcollecbively in deep sleep. I n them the soul resides in deep sleep. I n the Kauditaki U p a n i ~ d (IV. 19.) nre find that Prbna also becomes united with the soul in deep sleep.

m r ? r f $ a f t r p z ; h - m m d ~ ~FmfBsB#tr h
"And Ajataiatru said t o him : ' f here this person here slept, where he was, whence he thus came back, is this : tho arteries of tho heart called Hita extend from t h e heart of the person towards the surrounding body. Small as a hair divided a thousand times, they rtand full of a thin 5uid of various coloura, white, black yellow, r e d In these che person i n when sleeping he sees no dream. " Then he becomes one with that Prlna alone. Then speech goes to him with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he awakes, theq, as from a burning fire, sparks proceed in all directions, thus from that self the PrSnas (speech, kc.) proceed, each towards its place, from the Prhnas, the gods ; from the gods, t h e worlda. And as a razor might be fitted in a razor-case, or as flre in a flre place, even thus this conscious self enters the self of t h e body to tine very hairs and the nails."

Nor can we have option on the strength of the maxim quoted by the PQrvapakein, because that maxim applies where two statements are of equal force (tulyhrtha). I n the present case, there is no such equality of meaning. They do not serve the same purpose. I t is only when several things may serve thesame purpose equally, that an option is allowed. The case is here similar to the statement " entering by the door, he sleeps in the palace, on the couch." Here the three things-the door, the palace and the couch-are to be taken jointly ancl no option can be allowed as regards them, for they do not serve the same purpose. Similarly, the soul enters through the NAdis (which are like s d o o ~ ) , into the palace called the pericardium, where Brahman is, and sleeps in the bosom of Brahman, which inay represent the couch. Thus the niidis, pericardium, and Brahmag, subserving different purposes, must be talcen collectively, and not separately. Therefore, Brahman alone is the direct place, resting on which, the eoul enjoys deep sleep.

The " Puritat" or pericardium is the covering which surrounds the lotue of the heart.
I

~ O T W 1x1. I. a

r m : * ~ l \ l ~ l ~ l l
m~Amh,
Lord).

hence.

Yrabodhah, waking.

Asmat, from him (the

8 . Therefore the waking of the soul is from that (Brahman)-327.

COMMENTARY.

Because Brahman alone is the immediate resting place of the soul, ill deep deep, the niidis being mereiy the gate-way to him ; therefore, in rho Cll~hbndogys Upanigad it is described that the soul awakens from ljrrl~n~ap in deep eleep. There in VI. 9. 2. and in several Khandas follc~willg it, it ie repeatedly declared that the soul awakens from Brahmap n r l l d ant, "coming out from Sat they do not know that they have come of the Sat." Had option been allowed, it would have been mentioned tllrt the soul comes out from the d d i s , or from the pericardium, or fFom )I~uh~~lap. If there wem optional places, to which the mu1 might remrt III dwp eleep, the scripture would teach us that it awakes aometimeb from tllu nAdis, mmetimes from the pericardium, and sometimee from the Self. For that reaRon also, the Self is the place of deep sleep. We give the oriy11ur1 paasage of the Chhkndogya below.

kk

"An the bees, my child, make honey, by collecting the jnice ot didemat tresl, & brlng togethe and mix them in one place. And ar thwe juiaeu have no disorimilution, m o that they might say ' I am the juice of that tree,' ' I am the juice of that tm; in the rame manner, my child, all these creatures, when they get mixed ih the do not know that they have got mixed in the Sat. Wktcver theee cwatnrea are here, whether a tiger or a lion o r a wolf, or a boar. or a worm, or an inmet, or s gnat, or a mosquito, that they become again and q o i n .
and Ruler of all, the daired ot all, and known That hi&& sod is the through a11 the rabtlwt intellmt All thk o n i v e m in controlled by Bim, Be perrada

It all .nd k tbe Oood. Thir Oob k the datroyer o f all md hll of perfeet qualities. T b a q o b e t a , art not that ~ n d " Ba it w my ohfld," replied &e Pleam~ dr, inatmot me rtlll Imq" d d the ron.
btk.

The father d e n goen on to give other illustrations, the burden of which all i s to show " atat trrun a & "-" thou that art not."

Adhikarav V-The aame p e r m

on waking.

cornerr

back to the body

h the above it is stated that coming out of the Sai. they do not :know that they have come out of the Sat. (Doubt.)--Now arisea the doubt, does the same individuaiity which had gone to sleep in Brahman arise therefrom when awaking or d m another individuality arise after sleep ? (PRrtapa&a.)--The same i~~dividuality does not arise in awaking from deep sleep. When a c u p of water is thrown into a river, and another cupful is taken out of it, i t cannot be said that the water is identically the m e . Similarly, when a pereon merges in B r a h m q in deep sleep, i t ie imposeible, that he ahould, on awaking, come back into the same body. (8iddlrbnta.)-The same personality awakes in the same body, which i t lefk when i t went into deep sleep, as is ahowu in the next SCltm. s 0 m HI. 2 m.

aqgwfir&w+&m:
CT. qq

I I

TI

II
Karin*,

S d eva, that very person kho yent to sleep. g Tu,but. a~&

activity, on account of his finishing the action left unfinished. on account of memory of identity. ar( dsbda, from the h i . from the commandme~r ts.

e: Vidhibhyob,

Anusmyit),

9. But the same person arises from sleep, because of his completing the work l e f t unfinished, because of his retaining the memory of his identity, because of the testa of the scriptures, and because of the injunctions of the d h t m

-328.
corn1ENTARY.

The word " but," '' t u " removes the doubt. m e same pereon who had gone to sleep arises from i t and no one else. The reason for i t i s four-fold. First, he finishes the work which he had conlmenced before going to sleep. The word " karma " of the text means ordinary worldly works. Secondly, he hes memory, that is recollection, in the shape of

" I am the pemon who lad gone to sleep and who have now awakened." Thirdly; the expreae text of the Chhllndogya qnoted above alsoshown the # . m e . (Chhlndogya, VI. 9. 3). " Whatever thew creatures are here, whether a tiger or a lion, or a wolf or a boar, or 3 ~ v o m or an insect, or a goat lor a mosquito, that they h m e again m d again?' This means the creatures like tigem, wolves, etc., come back on awakening into the same body, which they had, before they went to sleep. Fourthly, the scriptilral injunctions like those of Brihadlraqyaka, I. 4. 15, daclare that the man n ~ u s worship t the Self ns his true &ate. This shows t1111tlie must try for release. If everyone who went to sleep got release, L ~ I ~ them I I injunctions about Mok~a,wonld be useless. f salt water, When a Jiva entere into Brahman, he enters like n jar, full o wit11 o~veredmouth, plunged into the Ganges. When 11eawakens from docq), it ie the same jar, taken out of the river with the same water in it 1u t l ~ e mme way the Jiva, covered by his desires, goes to sleep and for the ti111e being puts off all sense activities and goes to tlie restiog place, aamely, the Supreme Brahmaq, and again c o m a out of it, in order to get fl~rtllerexperience. He does not become similar to Brahman, like the Itnlron who hae obtained release. T1iw we learn froin this four-fold reason, 111 nt the name soul which had gone to sleep, awakes agai t l into the same Iu,tly.
Adhikara?~ VI-The state of swoon.
NOWwe shall consider tlie state of swoon, which is similar to that tleep deep. (Doubt.)-Does tlie Jtva fully attaio to Blahman in swoou or pa~.lially attain to him ? (PSrvapakgcr.)-Swoon beiug a special kind of deep sleep, tlie soul Utnilis to Brahuap fully aa in deep sleep. The next Siltra sets aside tliis
of
VIUW.

&TRA iIL 9. lo.

fi Mugdhe, 111 the swooning persoil or state. & Arddha, half. mfil: Salnpttih, combination or attaining Brahmag ; eoter111g into Brahman. Ralsdevr'r read~ng is Sampraptih. Paridesat, on account of the relnaining.

@ s M : ~ l . t l s l ? o l l

10. In the surooning condition, the Jiva is in half combination with Brahman ; because the iule of the remainder shows this-329.

COMMrnRY.

When a man is in rc swoon, or in a stunned oondition, he ie in half combination with Brahman, becauee of the rule of the remainder. In this condition Brahman in not reached in the mme way fuUy as in deep aleep, because the soul is conecioue of pain. Nor ie there total want o f attainment to Brahmap, like the waking state, because the soul is unconscious of external objects. Thue by the rule of remainder, we conclude that there is half combination. This we find dearibed in the following verees of the VarBhapurbna :-

-@-I

dhmlur-' arrwi*=m-1

-4
I

!pdwRm&

"When the soul is at 8 distouce trom the Supreme Lord in the heart (that ia, wnea it is in the eyes), then it is in waking consciownesa ; when i t b nesmr t o the Lord (that is, in the throat), then it is in the dream aonsoionsn~r. But when it has entered into the Lord. it is in deep sleep. Therefore, them s m the three stotao, thoa described ; bot swoon i s an intermediate state, in which there ir half oornhirution witn Bmbman, b e . n s e on reeoverp, there is rememered the o o ~ c i o ~ o e of a epain." ~

The objector says :-The books describe only three s t a h waking, dreaming, and deep sleep. Where do you get this fourth state called " Mugdho " ? or swoon? This is not a new state, but one of the above three. To this objection we reply, that this is a separate etate altogether. It is not the waking state, because external objects are not perceived in this state through the senses. Nor is it the dreaming state, because the person is u~iconscious. Nor is it the deep sleep state, because there is not that peaceful look of the face and want of movement of the limbs. Therefore, it is a different state altogether and is to be inferred by the rule of the remairrder. Moreover it is a well-known state, recognized both by the physicians ant1 by the world. Thus t,he purport of the whole topic is that the Lord God Hari alone must be womhipped and served with devotion, for His glory is such that he is the Maker of every thing, even of the conditions of consciousuesa like waking, dreaming, and the rest,

Adhikarantc VII-The Lord is one though manifeating ip various forms.

In the preceding passages, has been shown the glory of the Lord, aa the controller and ordainer of every thing. Now will be described, Hia that inconceivable nature, by which He does uot absudon His unity

i n himeelf though Be appears manifold in many places. Though in the 8Qtm11. 3. 44. it was described that the powers of the Lord are mpteriom, yet in t b w SQtrae,no reconciliatio~l has beeu made of the paradoxig . l rtetements that the Lord tliough one, appeare siruultaneously in many forma, which are apparently different from each other. That r~conciliation will now be made, by means of the doctrine of inconceivability. We hare the following text showing that the Lord though One manifeats as many.

--I

" Though being One, He manifeate as many."--(Gop&la Parva 'I'Apin!). (Dot&.)-Are the various forms of the Lord, found in diverse places, nrtltually different from each other or not ? (Pdmpakp.)-The difference of locality presuppoeea tlie difference In the objects occupying that locality; for substances occupying different plmea cannot be identical ; for the quality of being' in different place^ rspsmtee them from each other. The above text ie merely a general statement and does not mean that One Lord exists in different places. Therefore, the fact is that tho gods are many, occupying different placer and having different jurisdictions. Thus the gods being many, there cannot be that one-pointed devotion to one God, which you have beeti t q i n g to mtablish. (Siddhdntu.)-The Gad iu one only, and not many as will be shown 111 t!~enext Satra.
sO~m m. a.
11.

* d - * f a l l l i l
q Na,

not. w q :Stl~anatab, on account of place. & Api, even. Parasya, of the Highest, the Lord. Ubhaya-lingam, having twofold characteristics; not different on account of dtfferences of locality. q&q Sarvatrr, everywhere. ft HI, because.

11. (The essential nature) of the Supreme Lord, tlrough (differentiated) by space, does not undergo any obange of characteristics ; because, (Be simultaneously oxists), everywhere-330.
COMMENTARY.

Of the Supreme," namely, OF the Adorable Lord, there is not twofoldof characteristice or change of nature, by the mere fact of his baing in two different places. Though there ia differenceof locality, them
"

468

VEDANTA-BOTRAS.

III ADEYAYA.

[a~a'nd~

is however no dlfference in the subetadce occupying these localities Because His essential nature, through His Inconceivable power, eimultaneously. ntanifests itself in every place, as mentioned in the above &ti : eko'pi san bahudha yo' va bhAti. The word " sthQnBni" o r localities are the centrea (bpada) where i glory ; where are displayed His various sportive the Lord manifests B activities (Ulbs). These w r e d places are called also satpvyoma (the Higheat Ether or Vacuity). The devoteea of the Lord are aleo of vlrriol~e kinds (bhkv~vas). [Such m, some worship Hini as their Master aud themselves aa Hie aervante ; othere rre their Beloved, and they His love s, etc. I n all these various localities (aarpvyomm), and varioue devoteea, the is ementially the one and Lord, though manifesting His different a~pecte, the eame. He undergoes n o change.
EOTRA 1 1 1 . . 12

Bhedat, on account of dlfferencc, on account of the stateo~ent of difference. @ Iti, as, so Chet, if. q Na, no Pratyekam, distinctteach (with reference to). Xtad, tbe absence of that (i. e., differepce). q q q Vachanat, on account of tile statement.

q Na, not.

22. If it be said " This is not valid, because of the stat tmen t of difference," we reply, "No. Because (with reference) to every statement (declaring difference), (there is always) a counter-statement (in the scriptures) declaring non-diff erence-331.
WMMENTAXY.

The statement made in the preceding satra, namely, that the Lord remains One, in all His manifestations, is not reasonable, says the oljjector. For in reality, tlleee different manifestations are different entities, and cannot be called one. In fact, there is blteda or difference in the Lord. This objection is raised in the first part of the sPtm, and is answered in the snbwquent portion. Witb regard to every one of these manifeetations, the texts take the precaution of saying, that the Lord is one. Thus in the BrihadBra~yaka Upanigad ( 11. 5. 19.) we have the following :-

'

vf%mw3--1n%ew--qldd

BW.1

ZI PADA, VZZ

ADHTKARAPA,

Sd. 13.

469

q m w m m q l - r r r ~ l
Veril y Ddbyrah ~ t h u r a p a p r w l u d tLi. honey to the tm Airins, .nd a Rlti, m i n p this -id (aiveda M.47.181:An image of the Lord fr I n every one of the forms, (in whioh a I l v * o r roll ir ambodied for every J i v r has the i m s g e of the Lord in it). Tbat Image is for t h e & of t b m d n g (and norehipping by that particular Jha). The Lard (In-Almightq Ruler) m m r multUorm through Bie E n e r g i a (Miyb). Therefore it 1. right to my that them bundreds and ten forms, called Earin am B k (The Hrri or Lagom of every a* h 8 n y or Brrhmsnb. This lbrahmrn) is verily thew H 4 r b (Logoi) ; &hi. (Bmhm.n) I . t h e Ten ( A m such u tbe Mrtaga, eto.), thir ( B r a h ~ ie ) the T b p w d ( A r a U r y naoh u V j i n , e t a . ) , this the Mony lsuch as Psm etc.), this the Endlean (mch u A 5 i 4 eta.). T h b ir the BrAman, without mnse and without ellect ;W d a whom them h nothing, urd outaide whom there is nothing. This litman is Brdtmur, ~~~~~~t a d omniroient. Thb b tL. t w h i n g of the Upaniprrda"

Thus the above text of the Bribad&ranyaka Upmisad ahom that every form of the Lord abiding in different individuals is tbe supreme Brahman, full and entire, and not a portion of Rim, for an Infinity can have no parts.
S~JTEU IIL 2. 18.

mEvam, thus. fik Eke, -me. And also some teach thus (that the Lord is one 13. though multiform).-332.
dpi, also. q Cha, aud
OOMMENTABY.

~ R W I ~ I P I ~ ~ I ~

The words " and also" mean "moreover. " Thus in the MBndukp Upani+d (1V.7 S. B. H., Vol. I, page 318, second edition):u s r i t m m l aa n e i t p mh * I

eh&mhu-r
who h o r n the Om-Lira, an partlegl a d yet full of inanity of prb, u the troyer of a11 falseknowledge, and u blissful, he verily is a sage and no one e h "
u ~e

Thus these$~bllins teach that the Lord i s One Partleas wbole, having infinity of parts, each one of which is a whole infinity. The word ' p&em ' means devoid of differences in itself or in ita parts. " Infinity of parts " means having innumerable parts, each one a complete infinity (svQrpda). It is &us written in the Natsya Purina :-

wiw&-whsfh;r&mr

~ h w h = a h ~ ~ (
uT h e mmw Viqge

olu

em, t h o ~ tUough h Ria Q l o r ~h ,e 8 p u

8

i .One only undoubtedly, though e x U i n g e r e r ~ w h e . g ~ c my, like the SM."

470

V E D A N T A - S ~ T R A S . I T I ADRYAYA.

[Gooinda

The Benee ie tl~ie. Ae a prismatic crystal, tbot~gh one only, appeara t o ernit different colours, eilni~ ~8 red, or blur, kc., to t l ~ e eyee of t l ~ e spectators wlrkn viewed from different angles ; or as an nctor on tlle stage, appeal* playing different parta in different Acts of the Drama, but all the while he is otle and the same, tl~oughexpressing diverse emotions, appropriate to tile part he ia enacting for tbe time being ;so the L o ~ dHari never abandons His essential unity of nature, though He appears as many, according to the different nature of the ideas (bllfivn, or mental attitudee) of Hie devotees meditating upon Him, or according to the different nature of tlle work8 He ie engaged upon rccompliehing. So alao in Vipnu Tantra :-

drnkmh-w

=f+mpWFrr
A r a prbmatio o m whan 'looked a t from dillemnt d h appean pardof blne, yellow, aolonm, ro t h e Unchaogubb Lord e t a (In the e y m of B i n devotean) dillereat forms, according to t h e &#*rent klnda of their meditation."

&.,

So aleo in the BhiCgavats PurHna :-

wmapmmmrrft:;
M m T R r $ m q: r
& B d , ahom emential nature is nnmadfe8t pow Intelligence, maniferted Bimmll in a form .rbining with n d b n t ornaments and holding diveme r a p o m . And M a divine magiaim w b l e of ( p i xto heaven, quickly changes his form in t h e very premnce of his .psot.ba, BO that very body of the Lord with four umr,&.) instantaneou~ly rasnmed t h e of the nmrf (Vbmana), wbile (Hir h r a n t s , Aditi and Kdyapa) were looking on." ( I n their very sighb He o b n g d into tha Dwarf-Porn.)

w m * k M

w*a-w

Thue that One Reality, having loconceivable Powers, and being the substrate of all contradictory attributee, simultaneonely becomes manifold in Ite manifestation. This gives ricwr to the notion of His possewing paradoxical quaiitiee ;and thie instead of detracting from Hie greatness, etrengthena the love of %e devoteea towards Hirn-the Lord of biysterioue Powem. Thue Bhakti towards the Lord increases by such contemplation m r Hie contradictory attributes.

Adhikarana VIII-The form of Brahman.

Now the author establishes the m i n t that the Lord has atman for Hie body. p h e r e is no body of the Lord]. If the body of the Lord were =parate from the &If (atman) of tile Lord, then Atman being a eubcrdimk membqr, the devotion towards i t would a 8 0 be of 8 subordinate

kind and not r primary bhakti. But this ie not the am. For devotion h always felt (or rather experienced, M if it wtm drawn) towards tbr primary object. [The ettraction or Iave which the soul feels for the beautiful form of the Lord is not an attraction towarde something secondaq but primary. It follows, therefore, that the form of the Lord, ie the Self of the Lord, is the very Lord itself. It thus differs from other formr. Aa a rule, the form embodiea the soul : but the form of the Lord is the very aoul or nelf of the Lord : otherwise why such an attraction townrde it.] (Vitayo.)-l'hns the $ratis declare :I -(Qopll PQrvcrTBpant Up. I).
"

Wutation to that K;itp, the htroym of p.Ln, wh-

form b B.&a, Inbdlknoo

and Blir."

)hftcp'-mW
" To Qorindawh- form L Being,InteUigmos and Blim."--[Atham dirru]. (Doubt.)-Now ariaes the doubt, Hae Brahmw any form or not P 1Pdmp4ga.)- B~xhmaqhaa a form: which consiete (of the fine matter of the planes of) Being, Intelligence and Bliss. The phrase Sachehidtnanda rQpa is a Bahuvrlhi compound, meaning he whose form is Being, Intelligence and Blise. Therefore Vippu has a form (miirti). (SiddMnto.)-The Lord has no form diatinct from His Self : as h &own in the next sbtra. BOTRA In. 2. 1 4 .

~ ? R S N F I ~ 3~I 3 Ql I f V II
Arfapavat,destitute of form. Eva, indeed. R Hi, because. q Pradhanatvlt, on accou~~t of bang the chief Tat, of that, of that form. m (or the rupreme) thing and soul.

14. Brahman has no (ordinary) form indeed, b e c a w the form itself is the principal (life)-333.
COMMENTARY.

Brahman has no rapa or form, vigraha or shape. Hence He is The word " indeed" is used in order to cdled arGpavat-formless. refute the argument of the Plirvapkcin. Why do we my so ? Because that Form i-lf is the Chief. [lo ordinary cases, form is always rubordinatc to the soul which it embodies. But in the case of Brahmap, the form itself is the atman : there is no difference between the fonn and therelf of Brahman. They are identical]. The form all the attributes of Brahman-namely ; it is all-pervading (vibhu), it is the knowa (jatritva), it is the inner eelf of all Jivaa, 80. 11 is both the aukand the attribute.

But it i r a well known fact, says an objector, that by meditating on Brahman, the supreme eelf and substance, t l ~ e kno\vledge a ~ r d b l k there ceanea to exist Its oppoeite, namely, the prakyiti, which is eeaentiallj inert and painful-ltovr is i t then possible that with regard to ouch a Ural~msu, the autllor of the stitras should predicate a Form, (for a11 forna ie 8 limitation of life, and is inconsistent with the true conception of Brahman, aa set forth above) This objection is answered in the next s 8 t n .
~OTRA IIL s.16.

Prak&vat, in the same way as in .the sun consisting of light. q Cha, and. This wold removes the doubt above raised. *.~vai~arth~;~t, cn account of the want of purposelessness, or of nmaningles~n~ess (of the form.)

15. And (the conception of a Form with regard to

Brabman) is not meaningless, just as (the idea of a form with o the S u ~ ~ w h i is) c h pure light-334. regard t
COMMENTARY.

The word 'and' in the s 6 t m is employed in order to remove the doubt raised above. The affix 'vat' in prakMavat, has the force of '.iva' or ' like unto' ;and it ie added to the word ' pnk8da ' in the locative case. Namely; S d k & d T zm i n the case of the Sun, whose single form i s pul-e light, there is conceived 8 for111 for the sake of meditation ; and as such conception with regard to the Sun is not purposeleas, for i t helps concentration of tha mind ; similarly, in the case of Brahman, who, tl~ough the pure light of knowledge and bliss, is conceived to have a F o m , to facilitate meditation on Hin:. For n~editationis impossible without ascribing a form. The word dhyena or meditation i s always used in conparted from her nection with mole form. As in tlle sentence, " the wife, husband, meditates (tlhy6ynti) o r him (i.e., on his form pictured i n her mind)." @ . f Nor must it be said, that this mental picture, formed for the mke of meditation, is an unreality after all and Brahman h u no form actually. Because there i s evidence of His having a form.
BUTRh 111.1. 1 6 .

wzaawmITIrl10t11
Aha, (the &ti) declares v Cha, and, however. only that much, or consisting of the essence of His Sqlf.

Tanmatram,

16. The $mti declares, however, that the Form of the Supreme consists of the very essence of H i s Self-335.

~~&Yo.I

I f PADA, VIZZ ADHZRARAVA, &. 17.

COMMENTARY.

473
i

The force of the wort1 "m8tra" in tanmatla ie to denote exclusive new. Since t l ~ e Scriptlrree dechre this Form tilone to be the Supreme Self, hence this Form is a Real Entity, (and not nu itnagitled thougllepicture created by the mind of the devotee). In the same Atharva Ciraa, the Lord is thus described :-

('I Meditate on) the Lord . s having oyes like fall-blown white lotus, a body of the (blue) eolour of clouds, garme& of lightning, with two arms, .nd adorned with the symbol of silence, and having a garland round his neok, which is made up of a11 the uphererr of the hurenly orb."-((foptla Plrva Trlpani, p. 185 of the dnandrlimrt~a aeries).

Nota-VmamPIP

mean6 a garland made of nowern, fraita and leaves a11 atrung

toget&?. In the case of Vis!~u, the Vnnam&Ilmeans all the g l o b strung together :Or it may mean a garland made of dowers of five coloum, yellow, white, red, blue and b h k . l a the case of Viqpu, i t means a garland made of ilve elements- earth, em. : -

*mr,arit

~',w;t*Mrmql

~ i f t i ? j ~ ~ m ~ n I n the above, the attribute8 like "lotus-eyed," dkc., are ahown to be the essential qualities of the Lord and the Lor11 and tbe Form are identical clearly, for this Form is called the Lord in the above. & also in the Padma Pnrgna we read :--

taafaFslgr4WMtfaQh-I
In t h e Lord them is no distinction of Life and Form-(the Form itmlf is the Life)."

la every thing else, the form embodies the life, but it&the caw nf the h r d , tlle Form Itself is the Llfe manifest. In other s or&, the deha (body) b verily the delin (the embodied)-the Body of the Ilord is verily the Lord Himself.
B~TRA IIL 2. 17.

nF4fir Dardayatl, he Scripture or druti) slmws. T Cha and. Api, also. fqtit S n ~ a r y a t e ,the Switis declare. fully, completely.

tho,

17.-Moreover (the Scripture) also fully shows (this, and the Tradition also) declares it-336.
COMMENTARY.

In answer to the question " 3Jow did Go#la, the Supreme Self, who
m n t i a l l y is above all Prakriti, descend on thie eartli (and incarnate S l i d in matter)," the gruti goes on to describe the Form of thb Supre-

)If: and ehom that the Snpro~ne SelE is identical with Hia Form. The ord Qopllr is grilnvily applied to that Entity who is the Slipreme 3 r d having the most beautiful face, hands, feet, bc., and with a body the color of the blue cloucl. 111the OopSla Piirva Ttipnnt. the esgea )k RrahtnA the following question : " What i~ the form of the Lord, what H i s sacred formula oE worship, and what ia the method of His wo~sl~ip, 11 that to ue who are anxious to know." In reply -to this question,

" Bpisp is d r o n e d an a Qopa (a cow-herd, or a World&viour), h.s t h e oolorv of oloud, is a youth, a d stands nuder t h e Tlw, of all Deuirea. On this subject a m t b e ~Ilowiag verses : He who meditrtea, with his heart, on Kriqpa u dercribed below i s !red f r o ~ ~ cbirthr :Be hu eyes like full-blown white lot-, a body o t the aoloar o t cloud., prmsntr I Iightning,,with two u r n s doraed with t h e symbol of silenae (a p u t i c u l u position I dugem), 8 gsrlaud ol heavenly orba, fhe supreme Lord. He, earrounded by w a r , cowerdn, and ahepherdemmn, under the heavenly Tree, .domed with divine ornament., I seated on a m n e inlaid with lotuses of jewel., m d tanned by t h e cool wind m l l ~ l t rith the mwio of t h e ware8 o f the River K8lindi." Note.-The mas a r e oelestial orbs, the cowherds (male and female) a m the Rulers t f h m solar and planetary systernsr. The River Xaliudi is the daughter of Time-or ather Time (KUa) personifled.
The Smritis also declare that the Self of the Lord and the Form of :he Lord are identical. Thus in the Brahrga Samhid it is said :&
U

Krip~a is the Supreme Lord the Rorrn of Beieg, Intelligence and Bliss."

By these two satras (16 and 17) the mutual cn-extensiveness is declared : i.e., the f i r m is verily tlie Life, and the Life is verily the Form, in the case of tlre Lord fatn[ W R k -2, the Form is even the Self and the Self is even the form. Tkue it is established that the Form is the Self. In inconceivable verities known only through the Revelation, there can be no mom for argament, and so it must not be doubted how can the Form be the Atmsn. I t ie one of the myeteries of Godhead, revealed by die &ti and

Tllerefore, Bl~akti or l o w for the Form of the Lord ie not an inferior but the highest Bhakti ; for the Form of the Lord is the hind of Bl~akti, Lord itself. Thongh the atman, Being, Knowledge and Bliae, logically excludee the ides of form, yet in mattere tranecendental, where the Revelrtion ie our aale guide, we must believe that the Atman 11aa a form, which is identical with itself. That Form verily is to be perceived by the heart alone when it is purified by love : just as the form of the music ie perceived by the ear trained .to appreciate musical notes. [Every musio ie suppored to have a form wbich iti perceived through the trained ear.] If the Lord were formleas, then the ernti texte like -8 " image of intallige~lce,"wvqua " image OF bliai," hc., would become meani n g ] ~ for , these phrases employ the word " ghana " which means form. Thue the Form of the Cord ie not only all Intelligence and Bliae, i t has f being the ell-pervading and the Inner Self of all. the other attribiltes o To have any other conception about thie form rrould be wrong and baaed upon error. Ae it is said by the Lord to N ~ r a d a in the Mokpe-dhrma-

vm&*wSa-~:
-aiIlitimp&ir
0 Nlmda!

wrqtwrahiGwmWrrpph~
I

mta.armmm19t~%~l
Do not think so I' I see this Form b e u u w it is a form, (and every thfng that b u a t o m 1s bible)." For (thia Form in not Ilke other formr, becattee) in a moment on my marely so willin#, I can become invisible to thee. For I am the Lord and the T w h e r ut the world ;by bein8 the !Inner Guide of all). That which thou w t Me n Laving a11 the qualities of a11 the W i , that in MApl omtad by Me. Thou a n a t not know me thas."

Adhikarana IX-The worshiped is diferent from tlw worshipper.

Npw the authar establishes the difference between the worehipper and the worshipped-between the Jiva and Brahman. For if the worshipper were identical with the worshipped, the result of the advaita notion " I am That "-then there would arise no Bhakti Oore), for no one entertains the notion that his ow11 self ie the fit object of adoration. [For Bhakti is really ~ o r s b i p ,and it is a feeling entertained to a being who i s superior to one's own self.] Though the author Iiae repeatedly established the propoeition that the Jtva is differest from the Lord, yet be again reverb to that

476

V E D A N T A - S ~ T R A S . TIT ADRYA YA.

[Qooindu

topio, dealing with it from a different aspecb, in order to enlighten tf~oee mieguided mule, alio through the false teaching that the Jiva ia a re0ection of Brahman, are deluded into tlie idea that they are verily the for them). Supreme Brahman, (and prayera and pajaa are useles~ (V+p.)-Saps a Sr~tti :-

run are saen in various vessels of water, so in thin mrld fhr r u i o l u r l f r are to be considered as the refleotion of the Supreme Self."

'Ar many imagea of the

qwhram

1r[a:dnif+mwSTm1 P mm :I

**

Saye another druti, Brahtna Vindu Upanigsd :-- w ~ & ~ ~ w @

mwrqmQrpmhmrm~
'The ~hbb-Atman is indeed One, existing in every being. It appam u one or

u many, Ilk8 the re6ection of the moon in water."

(Do&.)-Now nrises the doubt. It ltas been denionstrated hefom that the Supreme Self ie an Image of B l i s ~and Intelligence. Doee that Supreme Self become Jiva under certain couditiona, or is He alwlrps mparab frotn the Jiva. (Pdrwpakw.)-The opponent urges that the Supremo Self itself becotnee the Jiva. For a Jiva is nothing but the reflectiotl of the Supreme in the Nescience. A reflec~ion is identical with the original, for it exists ao long a~ the original source exists, and ceases to exist, when the source exists no longer. Therefore it has been said : " If a p e m n looks at a mirror in front of him, he sees his own face otily therein, but if he tnrne away his eyes, he sees nothing." ThereEore the Sapretne Self, by its conjunction with AvidyA (Nescience), has become Jiva. ~Siddldnto.)-Thi~ view is eet aaide by the next stitra. The Jlva ie not a reflection of Brahman. ,

SOT-

111. 1 . 18.

. m s q ~ q $ d h q ~ p ~ ~ ~ ~
8 ~ ~1 :Atrb, eva, for this very reason. q Cha. and. (Another reading bas-q Na, not.) m q Upama, similarity, or absolute identity. Sary8kadivat, just as between the sun and its images.

18. Therefore the simile of the sun and its reflection (holde good with regard to the JPva and the Supreme Self ae ahowing difference)- 337.
COMMENTARY.

&cruse the Jlva is separate from the Supren~e Self, therefore it ia *Lea of figuratively like tbe reflection of the eun, This ie the meaning

of the dtm, when the *ding

in

hrOllC instad of )hPiR.

For in W ( ? wbet.ncee ) whih are identically one, there aannot eriet

tbe relationship of the reflector and the reflected. For if the reflection rere identically the same M i b eource, then the ehadow of the fire would Jeo c a w burning, the reflection of a sword would cut eubetancee. But there is, however, no each identity, for the two are different. The word 'and ' in the eetm includes other c a w of differencee Jeo. Therefore, it follom that the Jtva is different f r o m the Supreme Self.

Adhikaraq X--JOm not a refiction of God. Admitted that the J h a ie different from the Supreme, on account of the above eimile, but that very eimile however showe that the Jha'is a t e j k t h at Ieaet o f the Intelligence. As the reflection of the sun in water is called SQryaka, eo the rdection of the [Jupreme in the Avidyb, ie called Jtva When, is the harm in it ? This doubt, however, is aleo set aside by the next ebtrs. r O m nL . la

-4-1

qvgqq Ambuvat, like In or of water, like the reflection of the sun in water. The affix, vat, h a s the force of" likew and the word before it is either in the AgrahmBt, in the absence of perception. 8 rixth or in the seventh case. Tathltvam, that state Tu, but, has the sense of exclusion. 9 Ns, not. (i.e.,that of equality). The simile does not hold good.

--

I P I t C II

19. The Jtva is not a reflection of the Supreme, like the sun reflected in water, because it is not so perceived-338.
COMMENTABY.

The eimilarity of the m n and water does not hold good here. The wn is at a dktuncc from the water, and eo it is poesible for ita reflection to be in the water. But the Supreme Self ie all-pervading, ao no object a n be at a distance from Him. & I the eimilarity of the sun and water annot hold good with regard to the Self and the Jlva. The sun ie reflectd in water, kc., becauee of ite diatance from water, kc., bat there o n be no =ch distance between the Supreme Self m d any object. So " reflection " i n this connection ie a meaningless term. merefore the Jtva cannot be a reflection of tbe 8upreme Self. The =ye " He ie colourlees, r e f l e c t i o n l e m . " - ( ~ a Up. 1V. 10.) Brati

On the other hand, the Jfvs is an intelligent entity like the Supreme : "He is the Eternsl among the etsrndq the cons c h among the conecions ones."--(K* Up. V. 13). Thh refutss the illuetration tak~mfrom the apace and ite reflection. Thespace hm no reflection, them-called reflection of the eky eeen in water is really cbused by the rays of the elm, &o., in particular limited portion8 of the space. I t is s wrong notion of the ignorant when they eay they eee the reflection of epm, otherwise one would aleo eee the reflection of the directiono, emt, met, &. Nor the sound and ita echo ere s proper illuetration, for echo is not s reflection of sound. Therefore, the Lord hae no reflection. The next eOtra shows the reconciliation of them Qrutia, mentioning reflection.

&lf. dr erp the &ti

SOTRA

111. i u).

Vriddhi, increase, a higher degree. grq Hrlra, decrease, a lower Bhlktvam, participation, being admitted of the difference degree. AntarbhPvlt, because of being included in that. The purport of the wripturer ends with teaching only so much. Ubhaya, towards both. S W j a a y & t ,because of the justnerr, appropriatencsn. qqq Evun, bur.

rIfPt

20. (The comparison is not appropriate in its primary sense, but in its secondary sense) of participating in increase and decrease ; because (the purport of the scrip-

ture) is fulfilled thereby, and thus both comparisons become appropriate-339.

OOMNBNTARY.

The above comparieon of the sun and ita reflection d w not hold good prirnarilx, but it is a good illuetration in a secondary sense. Namely, as ehowing the increcree of the one-the greatnees of the one (i.e., the Lord) ; and the decrease of the other, i.e., the smallnese of the other, i.e., the Jtva. This illustration ia valid having regard to the particular nature of these. [The sun iegreat and so the Supreme Sell is great, its reflection is emall and eo the Jlva is small. Taking the illuetration in this light, it holde good]. Why do we say so? Because "antarbh8vlt"-the sense of the scriptures is fully eatisfied by this mode of explanation-every thing is contained within it. By explaining it thus, the reconciliation of both takes place : namely, the reconciliation between the illustration

and the object of illustration, the etanda~d of comparison and the eubjmt of oomparieon. The sense is this. In the preceding satra, the comparison of the r a n and its reflection was set aside as inappropriate in its ordinary sbnse, but that co~nparisonwas taken to be good in its secondary sense, namely, having regard to the attributes found in the sun and its reflection. h o k i n g to the attributes of these two, the illustration holds good. It ir to be understood in this may. The sun participates in incream, it i rr a large luminary, untoiiched by the limitations of water, etc., i n which it is reflected. It is independent, and unvarying. Ita reflections, the srnaller suns (sfiryakas!, participate in decrease (they increase or decrease mcording to the size of the surface on wllich the reflection is made). They are limited by the conditions of the reflecting surfaces like water, atc., are not independent and unvarying like t,he sun, but vary according to the variations of the reflecting surfaces. Tilus the Supreme Self ie all-pervading, untouched by the attributes of Matter (Prakyiti) ; and ia independent The Jfvas, which are his a~pdas(Nrts) are not allpervading but atomic, are joined with the attributes of Prakriti (are affected by the material environment in which they exist), and are not independent. Thus the comparison holds good showing the difference of the JPva from the Lord, the subordinatio~nof the former to the latter ; and ri~nilarityalso between them, iuamnuctl as both are conscious. The illustration is not good; if it is taken in the sense that the JPva is identical with Brahman, as the reflection is identical with its source. Therefore: the Paingi 6ruti says that the Jlva is a reflection, but without any upldhi.

&&mmRmafMWrWmh
4MhMtft;qwihmr*n
"The reflection i s of two aorta, limited by upgdhi and not so limited. The Jivs ia a retiection of the Lord, but not in any upldhi : as the rainbow is a reflection of the Sun, but not in any upadhi (like the water, &c)."

Note.-The

upldhi limited reflections are such as those in water,

&qq bardanat, because it i s s e e n ( ~ n the world). q Cha, and.

21. Moreover it is thus seen (in the world, that comparisons are sometimes taken in their secondary sense)

-340.

COMMENTARY.

In similes like "Devadatta is a lion," we find that the worldly wage also is in favour of taking these comparisons to be good only so far as relevant. (Devgdatta is a lion, is good only so far as the similarity between the courage of both is concerned. It should not be strained further ts indicate that Devadatta has got claws like a lion, &c). Therefore, the s c r i p t u d texts of comparison between the Lord and the JZva should be explained in this figurative sense, and not literally.

Adhikara~a XI-The

Neti Net; text explained.

An objector says :-It is not right to assert that the Jfva is a separate conscious entity like the Supreme Self, but it is merely a reflection of Brahman, and not a substance by iteelf. I n the B~ihadhranyab Upanigad in chapter 11. 3.1, beginning with it "there are two forms of Brahman, kc.," the existence of every thing other than Bralunan is expressly denied. That text is as f o h w s :a There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the dnid, Sat Wing) and Tya (that) Be., 8at-tya, true.")

Then the druti divides all the five elements and their prodncts into two groupa-material and immaterial, (gross and fine). It declares all these to be the form of Brahman, and then goes on to declare :"And what is the form of that Person ? Like a saffron-coloured raiment, like yellow wool, like cochineal, like the flame of flre, like the white lotns, like sudden lightning. He who knows this, his glory is like nnto sudden lightning."

The Sruti having thus described that Person rn having the colour of a s a h n raiment, &c., goes on to state :"Now follows the teaching-Neti, Net4i, not so,not s o . For thew is not any thing eke higher than this 66 Neti-Not so." Then comes the Name, Satgasya Satyam, the True of the true : the senses being the true, and he (the Brahman) the True of them."

The sensepof the above is this. The Sruti refers to the whole world as matenid and immaterial, aubtle and gross, and having described it as such, states that the highest good is not to be obtained by a knowledge of this world, and therefore it gives next the teaching-Neti, Neti, not so, not so. The thing taught by neti, neti, not so, not so, must be understood to mean Brahman alone. This text denies the existence of all objects, whether they fall under the category of thoughts and things, or ~natter and mind. [It declares that the only existence is Brahman ; everything else is Neti, Neti, not so, not so.] The Sruti itself declares, what is the meaning of the teaching Neti, Neti-it says there is verily nothing else other then this Brahman. But may not the word " Neti, not so " be taken to deny the

oxi~tenqeof Brahman also, ss it denies the existence of the world: may it not teach pare Nihilism ? Not so. For the Smti teachee that there existrr an entit7 other than all visible worldly objects, higher than all; the end of all illusious, the pure Being, the Brahman. Therefore ' not so ' teaches that there exists no other object than Brahman ; and' consequently there do not exist separate entities like your Jivas .(souls); but that the J h a is nothing other than the reflection of Brahman in Avidy5. Your ~tatement that there are two ktmans-lower (the Jlva), and the Higher (the Lord) ; that they are different, because the one is all-pervading, and the other is atomic, kc., is incorrect. All this apparent difference can be explained on the analogy of space in a jar and space outside it : the atomicity, Bc., of the Jlva are apparent only ; and not sufficient to establish the difference batween Jlva and Brahman. (Siddhdnta.)-To this Pdrvapaksa, the next sdtrir gives an answer. Note.-For clearness o f understanding the whole text of the BrihadAranyaka Upanisad (11. 3. 1 to 6) is given below :-

m
* ~

~~~~~ af9m'~wum+awIa
t ? m i $ M
U

&

&

mq$erg~ ~ I

l l r s t n f h i i w v - e

*
q w ~

mlmhmmm--h-~ W ~ t m ~ m ~ u
~ e m
rrqNUWi\tI

tl*R!Imhmm~

d m i ' S ( m null

amcpi:arp-

~ a n ~ ' r f t r f . R r ~ ~ ~ w m
q ~
BW

m n t n ~ & $ & ~ ~ r n $ d M i s m

There are two forms of Brahman, the material and the immaterial, the mortal and the immorhl, the solid and the fluid, sat (being) acd tya (that), (i.e,, eat-tya, true).

-n 3 w

lUverything except air and aky is materisl, i s mortal, is solid, L definite. W e eslance of that which is material, whioh is mortal, whioh ia solid, which is definite is the sun thqt rhines, for he is t h e easenee of sat (the de5nite). But air and sky a r e immaterial, are immortal, are lluid, are indefinite. The essence of that which is immaterial, which is immortal, whioh is fluid, which i s indefinite is the p n o n in the disk of the gun, for he is t h e essence of tyad (the indefinite). So far with w a r d to the Devm. Now with regard to t h e body. Jdverything except the breath and the ether *thin t h e body tr material, is mortsl, ir mlid, is de5nite. The esllence of that which L ~ t e r i . 1 ,

whiah ie m o d l , whiah is nolid, whiah is definite is t h e Eye, for i t is the essence of rut (the dellnib). But breath and the ether within the body a r e immaterial, are immortal, are fluid, are indeftnib. The aasenoe of that whiah is immaterial, which is the person in t h e right eye, tor he i s the essence of t y t d (the indefinite). And what is the appearanoe of that person ? Like a sicilron-coloured raiment, like white wool, like coohineal, like the flame of flre, like tho whit& lotas, like sudden lightning. He who knows this, his glory is like unto sadden lightning. Next follows the teaching (of Brahman) by No, no I (neti, neti) for there is noting else higher than this (if one says) ; ' It is not so I Then comes the usme ' t h e True of t h e True,' t h e senws (the Jivaa) being t h e Tme, and He (the Brahman) t h e True of them.

~~ITR III. A 3. 22.

Prakrita, previously stated, the same. mrpzq Etavattvam, so-muchness, or the limitation of power to the extent spoken of at first. @ Hi, because. Pratisedhati, denies. m: Tatah, than that. BravIti, declares. q Cha, and. qq: BhQyah,more.

22. (The gruti, Neti Neti) denies the previously mentioned limitation (only with regard to Brahman), for it declares (Him to be) more than that-341.
COMMENTARY.

This sruti {Neti, Neti) does not teach that Brahman alone exists, and any attributes and nothing elw exists than i t ; and that I t is ~vithot~t qualities. It only denies the so-muchness of Brah~nan, as was dewribed in the preceding verses. I t says that the material and immaterial is not the wnole of Brahman. It is sometlli~lg more than that. It does not deny the existence of those forms mentioned in the previous verses, but i t says f tbinking that Brahman ao much is only " d o not fall into the error o Meti, Neti-it is not so much only, i t is not so much only." For after the negation of Neti, Neti (which might have been liable to the nihilistic interpretation of the Advaitins, had there been no further statement,; the ~ r u t goi on to deseribe in positive terms, the further attributes of this Brahman-His name being the True of the true. [By this phrase " the True among the true ones" - not only sets aside the nihilistic theory, but it asserts the existence of other true ones-real the Advaita Jso-for entities, than Brahman. The Jlvas are not unreal sliadoms b u t true : Brahman being tlie True.] The sense of the above teaching is thie. The druti at first enumerates all forms of Brahman, such as the material and tlie immaterial, etc. But since Brahman is limitlew in His Form, i t declares Neti, Neti, He is not so much only, He is not eo much only. The word iti ( na f i'i = neti)

Bhka.3

TI PADA, XI ADHIEARANA, I % . 22.

483

means here "endn-Neti means "this i s not the end." The Neti is, therefore, equal to iti + na, "end not"-the previously mentioned forms are not the end or limit of Brahman. For He is more than them-His name is True, He is the True of the true. The text itself clearly ~ a y so s much :-

VftZ1,mwlAzi~~~
"It is not so that this is the end. There is a Higher Form than tl~is. Its name is ' t h e True of the true.' Moreover i t must not be P ,id that bigher than these material and immaterial form is the Form of Brahman called the True, etc., and that is the end. For it is not thusNeti. The " True of the true" is 110 doubt higher than all nzdrta and amdrta forms, but even that is not the limit to the forms of Brahman. These are merely illustrative. The proper thing to say is that HisPorms mrn illimitable and infinite. As an illustration, the text gives one of these I l igher Forms and Names, by eaying " His name is the True of the true." The name here declares the form of Brahman. The first satsyam means 80~18, the JSvas ; the pdniis always accompany the Jtvas ; and so Satya which means prfiqa, is a name of Jfva. The druti, hence, explains the I "The P w a s are the ],Itrase Satyasya Satyam, by True, and He is the True of them." The word pr8na is used' for pr2~intho life for the living self. The word rQpa in the above verse (11. 3. 6) n~cnne attributes. This text establishes Brahman to be material (Prdqik), M well as immaterial (Aprlkrita), and possessing infinite number of attributes. It does not deny the existence of every substance other than llrahman (for that is not the purport of this text). All forms whether triQrta or amhta-material or immaterial, are pr&kriiic. The forms shown i n the illustrations of eafFron-coloured raiment, like yellow wool, like roohineal, etc., are to be understood as non-Prkk~itic-not consisting of l'rllkyitic matter (Brahman's forms ere thvs of both Pdkfitic- and r~o~~-Pr&kritic matter. and yet there are forms above them all-Neti, Netifor this is not all, this is not all). The JPvae are called in the above Sruti P r a ~ a : s and are also tlcnignated Satyam, the True. The Jivas are called True, because they do not like the elements, ether, etc., undergo modifications causing an ~~lt.crrntion in their essential nature. In this respect they are similar to Ur~~hman ; and so both the Jivas and Brahman are called True. But llrrrhman is the True of the True, because the JPvas undergo, in accordance with their Karmas, contractions and expansions of intelligence, but there ir no euch modification in Brahman.

~a'rn**,~rnl

484

VEDAETA-SVTRAS. 111 A D H Y ~ Y A .

[Om'nda

Therefore the Jlva is an eternal conacioua entity (subject to contraction and expansion of intelligence, according to his deeds). The Supreme Self is a rni1.e of infinite auspicious qualities, (and liable to no modifications whatever). Thus love (Bhakti) for Brahman becomes still more natural when we contemplate 011 the greatness of his attributes, and the insignificance of the Jlva. Nor does this Brihadlragyaka &ti deny form to Brahman. For if that was what the Sruti intended to teach, then it would not have taught 1 . 3. 6 (he is of the colour of a the transcendental forms of BrGman as in 1 saffron-coloured raiment, a yellow fine wool, etc.) ; and then deliberately demolish this teaching by saying "Brahman has no foim." f i r no one in his right senses would say at first " Brahman has such and such form" and then say " He has no form-all that I said before is wrong." Moreover the author of the sfitra also would have employed different words, had that been teaching of the Sruti. For, then instead of saying Eavattva-" the 6 m t i denies e+muchness onlyu-he would have said "etad rfiparn pratige hati"-" the Sruti denies this form of Brahman." The wording of the setra, therefore, also shows that the interpretation of the Sruti above given is the right one and consistent throughout ;and more reasonable.

Adhikara~aXII-The

Form of the Lord.

establishes that Brahman is the Inner Self of all. The author nowm For if He were as easily attainable as the external objects like the jars, pots kc., tliere would be no love for Him. (Vigoya.)-In the $ruti already mentioned pre~iously, Brahman is described as having Being, Intelligence and Blies for His form (Sachchidlnandrilp&ya,&c.) (Doubt.)-Now arises the doubt, has the Supreme Self an external form capable of being perceived through the senses, or is i t an Inner Form, not to be apprehended by the senses. (Pztruapkp. -The form is an external one, because men, angels and demon, see the form. (Siddhiiftta.)-The form is not external as is shown in the next sfitra :S O T m. ~ 3. aa.

~
w

1
Aha,

Tat, that. qqqq Avyaktam, non-manifest, the Inner. says, (the scripture). ft Hi, for.
I

23. The form of Brahman is unmanifest, for the scripture declares it so.--342.
OOMMENTARY.

The Brahman in his true form is not manifest to the external eenaeb, it is Inner : and is to be perceived by the inner sense. For aaya the Katha Up. (VI. 9) := r ~ ~ ~ ~ His form is not object of perception to any one, nor by t h e eye does sny one i
8ee

E l m . " So also the B~ihadBranyaka 111. 9. 26 :-

d r = r f h m , ~ f a f h ~ l
"He is nonsppmhensible by the senses, for He cannot be apprehended, He Imperishable, for He cannot perish!'

So also in the GZt& (VIII. 2 1) :~~~cypnm4rg:mai*l

"He ia said to be the unmanifest, and the imperishable, Him they deolam t o be tha tllghest goal."

can be seen. Though Brahman is not an external object, but PratPcha or an Inner Substance, yet He is attainable through wisdonl and devotion. The author show8 this next. Bad He been absolutely invisible-even to thoee whose hearts were purified-then there could not arise any love (Bhakti) for such a being. (Vigaya.)-It is thus heard in the Kaivalya Upanigad (Vewe 2) :I"Know Him through the yoga (union) of faith, love and meditation."

A dhikarapa XIII.-Brahman

From this it appears that a faithful and devoted person can obtain IIeri, through meditation. (Doubt.)-Now arises the doubt. 1s the Lord apprehended by the milld-an object of mental perception or is he visible to eyes, ace, also ? (Pbrvapn1csa.)-The Lord is an object of mental perception only, and riot of external perception through the eyes, &c. The following text of the BFihadBragyaka clearly shows this, by using the term "only" (IV.

4, 1Q) :-

" He is to be perceived by the mind only, there is in Him no diversity."

(8idclMnta.)-Brahman ia viaible to eyes also of the purified devotes :

dh3wf*;mrftrr-n

u is shown in the next sat=.

6

486

Api, even though, also : not so. The word 'api ' sets aside the parvapakpa. Samradhane, in conciliation, In an intensely devout worsliip. Pratyaksa, as apparent, as directly perceptible, through Revelation. -9 AnumPnabhyam, and from inferences, (i.e,, through the Smriti).

VEDANTA-S~TRAS. 11 ADBYAYA.
&TRA
111.2.24.

[Gooinda

&

24. In devout love, (tho Lord even becomes visible to the eyes, &c., of the devotee, as is taught in the) druti and the Sm~iti-343.
COMMENTARY.

The word 'api ' is used in a deprecative sense. The above PBrvapakga is not erren worthy of consideration. In salprldbana or absorbed devotion, the Lord becomes perceptible even to the eyes, kc., of the devotee. How ilo you know this ? Through Revelatiol~ (pratyaktjn or the Direct stir&ment of the Vedas), and through lnfelence or the illdirect inferential statements of the Smritis. Thus the ICa~haSruti says (11. 4 1):-

qrlR?r*m-mrrT iifaaq:*-wmw*1
So also in M q d a k a Up. (111. 1. 8) :-

wsRr-1

"The self-existent crested the senses with outgoing tendencies ; therefow the man sees external objects and not the Internal %If, but the wise, with the eye averted from external objects and deairour of immortality, behold8 tho &If Within."

~~**arar--arl
llmimfemm*pVpirM-n
"He cannot be appreheflded by the senses l i e the eye, nor by reveoled texts, nor by
W ~ ~ O Dthe S ,

the grwe of any other shining one, nor by austerities and work. Throngh the grace of pure in heart, see Him who is partlass, in their meditation."

This also shows that the Lord becomes visible to His wise and loviog devotee. So also in the Gitil (XI. 53 and 54) :-

@3&irmmiii;*9 nw*m'mmmkat
mmm-*l

*I

uqr 11 93 n

' l o r can I be seen as thou hast seen Me, by the Vedas, nor by austerities,nor by alms, nor by offerings :

w @ ~ ~ a v h ~ g m t t w n
"But by devotion to Me alotle I may thus be perceived, Arjuna, and known and seen in essence, and entered, 0 Parantapa.

Thus i t is established that the Blessed Ilari is perceptible to the senees even, when the soul is full of entire love. The eyes, etc., then

Bhdgya.1

I I PADA, XITT ADHIKARAVA, Sb. 86.

487

becotne saturated with His essence and become fit to see Rim, and so He is seen througlt such purified eyes. Tliis being so, the force of el;n in m q e r 4 "He is to be apprel~endedby the ~nirldalone " is not that of exclusion of other means of knowing Him, but teachea that thc mind also can know Him. [The word eva uhoul? be translated hy ecen and not by only. f'le can be known by the inind even.] It clws not mean that the senses, lilre the eye, ctc., cannot comprehend Him. They also can comprehend Him, under certain circi~mstances. ~ O T R A 111. 2. 26.

s
[ q

I
q

Na, not]. SlnmfaQF! Prakadadivat, as i n the case of fire, etc. and. & q q Avai$eayam, non-difference, non-distinctions.

Cha,

25. The Lord is not like fire and the rest, for there are not such distinctions in Him-344.
r

COMMENTARY.

1
I

. *

The word not is to b e read into this sQtra from the preceding aphorism, 111. 2. 19. As the fire has two states, coarse and fine, and is unmanifest when in the subtle state, and becomes m a n i f e ~ twhen in the coarse state, such is not the case with the Lord. Because there are not diatinctiot~u of subtle and gross in Him. The Qruti says : (Br. Up. 111. 8. 8.) "He is neither coarse nor fine, neither short nor long, etc." So also in the Gal-ucls PurBna :~ ~ s ? x ~ ~ I & m & m l l l

w h

6 ' In the eopreme Lord there are no distinotions of subtle and oosrse, because that Unborn is manifest verily everywhere in every form."

But there are persons who have full devotion and love towards God, how is it that they have not seen Hirn ? I t is not a uaiversrtl rule, therefore, that any one w11o loves God mnst see God. To'this objection, the liegt siltra gives the answer. ~ O T R AIII. a. 26.

S I ' X R T W I
q q r ~ Prakadab, :

3 131 3

11

light, rnanifestatio~~, the shining out. q Cha, and. It] removes the doubt n~entionedabove. gjlfr' Karmapi, in practice1 (of devotion). w q Abhyasat, through c o ~ ~ s t a n application. t

26. And the Lord becomes manifest. bv re~eated

488

V E D A N T A - S ~ T R A S . 717 A D R Y A Y A .
COMMENTARY.

[Govinda

[ I n tlie Icarman or act consisting in meditation on Him, in the acts like worshipping Him, etc., by constant repetition in sucli acts (of meditation and worship), the Lord verily becomes visible.] I t is by constallt vepetition of the acts like meditation and worship that the Lord shines forth. [If soiue devotee^ have not seen Him, it is because they lleve uot been constant in their practice of meditation. I t is ablbyba or constant repetitioil, which produces the state of ecstasy, in which the Lord is seen.] As says- the 1)hylna-vindu Up. 18 (so also Brahma Up.) :-

*&ait;wrmBm-i =mhwma%rig$itqft~~
"Making one'sbody as the lower Are stick and the syllable O$ as the upper stiok, and by the practice of constant rubbing them through meditation, let liim see the God, hidden in him."

Thus it is abhyffsa 01. repeGtion, that makes the hidden Lord manifest, as the constant rubbing of the sticks brings out tlle fire. It is by abhgiisa that one gets the love for the Lord and through sucli love, he gets ultimately the vision of tlie Beloved. But no one can see the Lord by mere worship (done for some selfish purpose such as to get heaven, &c.) without love. As says a text (Brahma Vrrivarta) :-

wfmm&d%iifapne-1
f;hmsm;t*w: ~~: II
For the God, the "No one by worshlp alolie can make Him become manifest: Ancient Supreme Be1 ia ever unmanifest."

This uselessness of worship and prayer refers to selfish prayers and worship, and not to the whole-hearted prayer of lore. It is the prayer, devoid of love, which is incapable of producing divine vision Says an objectoi., how can the Lord, who is all-pervading and inside all, become manifest and come out. It is a contradiction iu terms. Therefore, the statement that the Lord can become directly visible ie v a l u e less, inasmuch as it con~radicts the all-pervading inwardness of the Lord. This objection is answered by the next sfitra.

~ O T R A 111

2. 27.

m: Atab, hence.

is infinite. Tatha, thus (i.e., direct vision). the indication or authority (of the scripture).

Anantena, through (the grace of) the Lord who fa I l i , because. Lingam,

w .

27. Hence the direct vision 'is possible through the infinite grace of the Lord ; and these is scriptural authority for the same-346.
COMMENTARY.

There are nutlioritiea to support both the statements, that the Lord is unmanifest, nnd becomes n~ai~ifest to the sight of tlle devoutly meditating worshipper. Hence tllough tlle Lord is urunnnifest, infinite and unbounded, yet when he is pleased with His devotee, Ile mauifests Hia essential Form to him, through His mysterious power of grace. But how do you say this? Because there is ac~ipturalauthority for the same. As says the itharran 6ruti : "That Form of Intelligence and Rliss-one mass of Being and 8liss -becomes visible to the devotee tlirougli the meditation of love." :Similarly, in the NfirByana Adhy&t~na R m m a ? t & m m & n W I *

m q t m m & r w ~ d ~ 1
"Though the Lord is ever unmanifest, yet He becomes visible through H i s own powers (to the eleat). Without the grace of that Supreme Self, who can see Him, the Unbounded, Infinite Lord."

The Lord Himself has said so in the Oith (VIT, 24) : -

MdknM&mqqwi

si

r i a m q p r u q 1 w II

'LTl~osedevoid of reason think of Me, the unmanicest, as having manite&atlon, knowing not My supreme nature, iml)orishnble, most excellent."

Though the Lord is thus nlanifest to the eye of love, yet this fact does not detract from the essential invisibility of His Self. this manifestation to His Lovers is an exercise of His ~l~ysterious power of Self. But with regard to persons devoid of love, tlie Lord never manifests in His essential form, but as a reflection. For says He it1 the OltL, (VII. 25) :--

or

mg amn:* e l bImm3mm I
*~***'~11;(4

11

"Nor am I of all discovered, enveloped in My creation-illusion. This deluded wodd knoweth Me not, the unborn, the imperishable."

Therefore, though the Lord is essentially all love, mercy and supreme joy, yet to the worldly He appea1.s as a Being of all Terrible Power, a God of Veugence and Wrath. Thus the term " unmanifest," when applied. to the Lord, means that He i s urimsnifest to the eyes of those who have no love for Hiin ; [but He suffuses the eyes of His lovers as the fire suffuses through a s iron ball, and they see nothing but the Lord].,

490

V E D A N T A - S ~ T R A S .zzz ADHYAYA.

[Govinda

Adhikarana X [V-Attributes

are the substance of the Lord.

Now the author establishes that the attributes of the I a r d are not differens froin the essential nature of the Lord. For if the attributes were different from the Lord, tl~eil they would become secondary, and the bhakti for tile Lord would also beconle secondary (for the inan loves +Ire Lord for His attributes). But this is not tile case. The love for the attributes of the Lord, is a love for the sake of the attributes themselves as sotnetl~i~lg principal and loveable in themselves, and not for something as secondal-y. (Vi7aya.)-We have the texts :M?r~rn' I Tlle Brahman is intelligence and bliss. p : I He who is Omniscient and All-knowing. w'-& f B m ICnorving t l ~ Brahman ~t as bliss, (Doubt.)-Now +rises tlie doubt, is this Brahman who is to be adored and loved, Inere iritelligence and bliss, or one possessed of intelligence 2nd bliss ? (In other words, is He a personal God having the attributes of intelligence and bliss, or ir it pure intelligence and bliss). (Pilt.oapakya.)-As there are texts of both sorts, dome showiug Brahlnau to be personal, others ilnperuoual, i t is not possible to determine what is the true nature o E Braholau-whether it is pure intelligence and bliss, or rvt~etl~er He is t l ~ e all-intelligent and th e blissful one. (Si3didnta.)--The next sdbra shows that the Lord is n p e r s o ~ ~ being. d
S~TRA 111. 2. 28.

3 w m a m ~ ~ q 1 1~ ?EI 1 I 9
aqq Ubhaya, (about being) both. c a mVyapadedat, otl account of the declarat~on of the scripture. 'l'u, but. fi Ahi, like the serpent. g w Rut~dalavat,like the coils.

28. But the Lord is both (bliss and blissful, &c.,) for the Scripture thus declares Him, as the snake and its coils

-347.

COMMENTARY.

Brahman has intelligence and bliss as Kis essential nature; He is essentially knowledge and bliss, auJ these are Bis attributes also: as the mrpent and its coils. Tile coils constitute the serpent, and are riot separate from the serpent, yet they are also attributes of the serpent How do you know this? Because the above Srutis describe Him as two-fold. The force of 3 ' but' is to indicate that all $rutis have one purport. The Lord being inconceivable He appears as bliss and blissful, LC. I t cannot

be said, "as there are both sorts of texts, Brahman is partly blissful, and are no Svagata-bheda in Brahman-He is one partly bliss, &c." For tr~ere essence tlirongliout like a diamond ; and is not a unity like that of a tree whicll has internal differences, like root, leaves, flowers.
SUTlth 111. 2. 20.

m m m m m ' m q ~ q ~ ~ ~ s a ~
q q q n Prakada, like the light. ' ~ ~ r m hdrayavat, q like the abode of light. Va, or. " m Tejastvat, on account of HIS being of a lustrous character, i c . , being esser~tiallyall-seotiency and co~~scioucness.

29. Or because Brahman is of a lustrous character, He is designated as the abode of Light-348.

COMMENTARY.

Because Brahman is tejns or all-sentiency. He is designated also as the abode of light, i.e., the abode of knowledge. As the suri which is essntially light is said also to be the abode of light, so tlie LordHari whose essential nature is know!edge (jiiduai is said to be the abode of knowledge also. A n object is called lustrous or tejas, wbo or which is opposite of ignorance or darkness. I t is a tern1 applied to both persons and things. ~ O T R A111. a. 30.

a P ~ ~ v a vas a ~ , the prior time.

in

g*lqlilq.II
B Vg, or.

30. (Brahman is both bliss and blissful, as one indivisible Time is said to bej prior (and posterior)--349.
OOMMENTARY.

Or to take another illustration. As time is a duration, and bas neither priority nor posteriority in it, but is one, atid yet is spoken of as prior and posterior, and itself becomes the measure and tlie measured, so alw Brah~nati ie both knowledge and the knower, both blissful and bliss : both the attribute aud the thing having an attribute. This illustralion from titlie is meant for subtler intellects, as that of serpent and l ~ i coils s waq for dull-witted. In fact, each succeeding illastration is subtler than the one given in the preceditlg a h a . As it is in the Brithma PurAna (Padma according to Xadllva) :-

m&pr6a~rc:smmiq~ gpmmrms:vm&qmt~~
I

"Though Brah~nan ia non-different. frou~ bliw (He is bliss m d blissful), yet coslvenLionally He is spoken of as separate from bliss (as possessing bliss), just like the light (in the cane of the sun, d c h is both light and the abode of light) ; or like prior and -riot time, where Uie indivisible T i e bwmen ite own mepsure."

496

VEDAN'I'A-S~TRAS.171 ADBYA PA.

SOTRA
111. 2. 81.

[Govinda

*mIlsl.lg
rnitqr? Pratisedhat,

II
q Cha,

because of the d e n o u n c e n e o t or prohibition. and : has the force of ' only ' : exclusion.

31. And because of the prohibition (in the Scriptures, which declare that the Lord and His attributes are not to be considered as different)-350.
COMMENTARY.

Thus in the Xatha Up. (11. 4. 1 1 and 14) :-

d ~ * ; m r f 2 a ~ l ~ B ~ ~ ' ~ T ~ ; F P ~ u K ~ F ~ ~ ~ ~ %
1L Even throngh the purified miud this knowledge is to he obtained, that there is no difference whatqoever here (in the attributes of the Lord). From death to death he goes, who beholds this here with differeoce."

*iig;Fm-*f8urahl e* m y m h

"As water falling on ao inaccessible mou~~taiu top runs down, thns seei~ig the quatitiea of the Lord as separate from t h e Lord a man runs down to Darkness."

Nor is there any Svagata bheda ill the Lord, as the following text of the Nfrnda PaiicharCtra shows :-

--m

* q l
"The Lord is an entity having perfect and faultless qualities. He is the Atman o r the Elelf and free from all the attributes of the body consisting of insentient matter. He too has a body-hands, feet, face, stomach, LC., but all of pure bliss (not of matter). That atman is everywhere and always devoid of internal differences also."

Thus these texts prohibit any difference between the quality and the qualified, aud consequatitly the qualities of the Lord {are not accidents, as is generally the case with all qualities, but) are the essential nature of the, Lord. Therefore the qualities like kuomiedge, &c., are aometime~ designated by the term " Lord." As says the Viqgu P u r k ~ :a p. :I
"The word Lord denoteq infinite knowledge, power, strength, lordliness, energy and lustre, without the admixture of any baser qualities."

m m4m m m h f8;7r @gCmF$kw

'l'hus these qualilies are called Bilagawitn or Lord. Ttle tmo (the are spoken o E ssparately--tilough they are ercsellLord and Bis attributas~ tially otte-just as the water and its waves are spoken of separately aa two,
I

though it is all one water. The difference arises from this videsa. Therefore the Lord who is ever joy and bliss, is said to be joyful and blissful and to have a body of all dolight All these qnalities of the I n r d are eternal, and consequently that body of the Lord is also eternal. Tllough there is no distinction (videga strictly so called), here between the quality and the qualified, yet for conventional purposes sucll a (videua) di~tinction is recognised and spoken of as sueh. If this conventional (vide.9) distinction be not admitted, tl~erl the sentences like the folloming would also become absurd (for tiley are really tantologies when logically analysed) :"The being exists," "'I'lie time always exists," "the space is everywlrere." All these sentences are logical t,autologieu, but they are of constant use and good as conventions. Nor car1 it be s;tid that such a usage ie erroneous and is based upon delusion. For the phrase " the Be-ness eriats" conveys as true an information a3 the sentence " the jar exists." this knowledge. Nor For there is 110subsequent experience which s~rhlates is the sentence " t l ~ e Be-ness exists," is n superimpositiori or a ligurative speech like " Devadatta is a lion." For we can never s3y of Be-ness that i t does not exist, as we can say of Devadatta that he is not a lion. Nor can it be said that such a usage is a natural one, though there is no concrete content of any substance in these sentences like "the Be-nees exists." Tlle very fact that sncll usage is natural shotvs that in these sentences also there is a videza. The existence oE such vide- is suggested by the exprewive iilurtration of the water flowing down rr hill. The man who makes a distinction between the Lord and His attributes goes down to darkness, like the water that falls on a mountain top. In that verse there b a prohibition of all differencebetween the Lord and His attributes which are described there. In the absence of such conventional difference, there oannot be the possibility of the relationship of quality and qualified, merely because there are many qoalitiea. The category called 'vi~ega (the specific attribute) therefore exists, even here, thongh it is not here meparate from the substatwe, but still has a particular function of its own. Nor ia it open to the objection of regressus i n infiniturn, that a videga must have a videsa of its own, and so on. For we have said above, that the \ride9a here though not separable from the substance (i.e., the 1,ord) has a function of its own with regard to that substance. Therefore, the existence of vide5a is proved here also, as it is an invariable concomitant of the substance to which it appertains. Note.-The whole disctlssion about videga is necessitated by the fact that there is a theory held by some Nyaiyayikas that qualities are non-eternal, and are accidental. Some deny also the category called
6

494

VEDANTA-SOTRAS. ITI ADHYA PA.

[Oomn~u

I
i

videsa. The substance alone is eternal and the videba is non-eternal. In this view, the vide~a or tile quality becomes non-eternal, if it exists a t all. The qualities of the Lord also become non-eternal. But in the case of Bral~man the qualities are eternal ; therefore, videsa, which i s ortlioaril y differellt from the substance, b e c o n ~ ethe ~ substance in the case of the Lord. The quality becomes the qualified-the vide- becomes tho dhnrmin.

Adhikarapa XV-Bliss

of the Lord ia the highest.

Now the author establishes that the b l i s ~of the Lord Hari is the highest. Hati tliat b l i ~ sbeen similar to that of the Jiva, there would arise then no love (bhakti) for such a Lord. (Vipya.)-The texts under this Adhikurana are all those wl~ich describe the bliss of the Lord. (Doubt.)-Is there any differencebetween the Brbllmic and the Jaivic bliss or is there not? (PzZvcapakga.)-There is no differencefor tho Divine bliss, is described in the terms of ordiuary \vorldly bliss, &c., an object denoted by the term "jar," cannot be different fron~ jar. (8iddhBnta.)-The bliss of the Lord is irnmeaeurahle, and cannot be stated i n terms of worldlg bliss, $0 shown in the next sfitra.

Param, higher than. m: Atab, from this (aotldly bliss). @ Setu, about a bridge (as i n Cllh. Up VIlI 4. I.) iFIR Unniana, about being beyond measure (as I n Br Up. V1 4. 23). M Sambandha, about relation, tile proportionat ratio between the two blisses. Cfq Hheda, about difference. *'by: Vyapadedebhyab, from tile declaratioils.

32. (The bliss, &c., of Brahman are) higher than this, as the declaratiorls of " the bridge," "the immeasurableness," " the relative ratio " and " the diEerence " show th'is-351.
COMMENTARY.

The blise, &c., of Brahman must not be col~sidered like those of the Jlvas. I t is infinitely higher in kind and quality. Why do we say so ? Because thc words used regarding it such as ' the bridge ' &c., shorn Up VIII. 4. l., i t is said :this. Thus in the ChhtEl~dogyn

B~&P.J

I1 PADA, XV A D H I K A R A V A , Sd. 33.

60

495

"Now this Be11 is a bridge, and r support, mte."

that thcse world8 may be kept rep*

Here the bliss of Brehtnal~is described ns a bridge supporting the whole universe. So also in the Taittiriya Up. 1 1 . 4. I., the bliss of Brahman is said to be infinite (unmhia) :-

*MrhHmmm m,
i G mI

'

fam m qfmr

"He who knows this bliss of Brahman-from which the 8peeoh together with the mlnd return (unable to fully g m p i t and describe it), without comprehending It, b never afraid."

This sliows that the bliss of Brahman is immeasurable. The ratio between the bliss of the Lord and of a human being is that between infinity arid one. As sags the Br. Up. IV. 3. 32:-

&

( wrvlguaraki~ ~ d ~

"This is His highest bliss. All other creaturaa live on a small portion of that bliss."

This shows the relation between the Divine and human bliss. The clifference between the Divine knowledge and the human knowledge is also shown clearly in the following verse :-

wq.\imqw,asqaT4ma1
f i l m q i g r w$ i

Pi aT4 & d M

11

"The knowledge of the Jivaa is one thing, t h e knowledge of the Brrpreme is another. The knowledge of t h e Supreme i s declared to be eternal, blissful, immutablo and pertoot."

In the worldly bliss are fiat to be found these qualities of being a bridge, &c. The following sfitra answers the objection that an object designated by the word 'jar ' cannot be totally different from a jar.

~CITRA

111.2.88.

nrilwg 13 191 q111

m m S~rnAnyBt,on account of being perceptable, or from resemblance. 0 'Tu, atid, but. This word removes the doubt.

33. But (the word bliss is applied to human joy, merely) on account of generic resemblance (and not because the two blisses are of the similar nature)-352.
COMMENTARY.

As even one word ' jar ' is applied to all kinds of jars, because all possess the cotnmon quality of being n jar; so the words bliss, &c., are bpplied to human w j well aa to Jivilie bliss, Brc., merely as a c o ~ m o n

term, and do not indicate any further similarity between the two. I t is not necessary that the two should be individually similar, though they may belong to the same category. Thus says a text :-

~I
*am&Tw

;ramlq;r*sqq%r

"The all-pervading Lord i s possessed of supreme knowledge, &c., is ever untainted with the name snd species of the qualities of matter t He is never touched by them, or w a touched ~ by them, or will ever be touched by them, 0 king."

The knowledge of the Supreme is thus diffe~ent from human knowledge.

If Brahman, the substratum of all attributes, is distinct from the whole universe consisting of sentient and insentient objects, then how d o you expisill tbe following teaching of the Chhlndogya Up 111. 14. 1, which declares the whole world to be Brahrnan :-

e$erh@aa,eyazRhmamGkr~
"All this is verily Brahman. I t is produced from Him, lives in Bim and merges in Him. Let one meditate c;lmly on Him thm."

The next siitra answers this doubt.

~ O T R A111. 2.

81.

4: Buddhyarthah, to aid the

case of the word
"

g d i : ~ 1 1 9 1 ~ O I I
understanding Padavat, as in the Foot."

34. This teaching is in order to aid the understanding, " Foot" (in the Rig Veda, X. 90. 3., where jnst like the the world is spoken of as the foot of Brahman)-353
DOMMEITARY.

The whole world is said to be Brahman in order to help the understandiug in realising Him, by cognising that every thing is His and is dependent upon Him. As in the &g Veda, X. 90. 3, the whole universe is said to be one foot of Brahman while His three other feet are in Heaven. That metaphor i s also tnennt to help the understanding to to realise Brabman. When the mind realises that every thing belor~gs Brahman, sarvam khalvidam Brahman, and Brahman is in every thing, then its hatred ceases, for then it can l ~ a t eno one ; and when all hatreds and prejudices, national, racial or otherwise, cease, then the mind becomes fit to be inclined towards the Lord. The tests like these do not teach that one should feel attraction for every thing, for then that also would be a distrac~ion of understanding. The sole object of all these texts i s to teach tbst one should hate no one, nor l o w any one mom tbsn God.

Bhi'yya.1

Tr PADA, XVI ADHTKARAVA,

Sd. 35.

497

Adhikarapa XVI-Brahman is not monotonous.

Says an objector :-Admitted that Brahman has infinite bliss, etc., yet it cannot be an object of devout love, because there is dull monotony in it. The mind seeks variety in its object of love. The author, therefore, now shows that there is such variety OE manifestation also in the object of adoration, the blessed I ~ r d Hari. This variety is necessary in order to meet the wants of the various emotional tempernments, and the various moods of one aiid the same bliakta. For if the Lord had not this variety, there wuuld not have existed these various aorta of bhaktis. Thew vsricus manifistations of tlie Lord are each eternal, because the place, etc., where tbese inanifestations (bh8na) are to be found, are also beginningless. The texts like " though one, He ~llines forth as many," show that, though there are varieties of l~ianifestation of the Lord, yet in ail those places, etc., where such nlanife~tations are taking place the Lord is one. It is one Rrahmun that shines forth in all these places. (Doubt.)-Now arises the doubt, does there occur any decrease or increase-any distinctions-in tliese manifestations, owing to their being various ? Are some manifestations full and complete, and others less full and partial ? (Pdrvapak@.)-All manifestations are equally full and perfect, for the substance manifesting is one, and so all its manifestations must be siuiilar, for all words mhicli are synony Ins give rise to the same concep tion. So there is no difference in these n~anifestations. (Siddhiinta.)-T be manifestatio~isare different, as is shown in the next shtra.

~ O T R A 111. 2.

85.

e q n i ( m Sthana-videsat, from the peculiarity of the place. M n g Prak~dldivat, as in the case of (the suo's) Ilght, erc.

35. There is difference in the manifestations of Brahman, on account of the peculiarity of place, etc., where He manifests, as in the case of the light of the sun-354.
OOMME NTARY.

Though the essential form of Dlshn~rrn is indeed one, yet owing to

the di5erences of the places of manifeatation, and the differences of the

natures of the souls (bhaktas, devotees), there arise differences i n the manifestations of Brahman. I n some He manifests His Lordliness, i n others Hio Lovelirless, in others His Peacefulness, etc., according a s t h e bhakti relation is that of a master ant1 servant t h e lover and t h e beloved, E meditation, etc. Tlius as the the quiet meditating yogl and the object o one light of a lamp buruing in a temple assumes different manifestations, a s surface, i t falls on the different parts of it, according a s it is a crystallii~e or a wall embedded wit11 rubies, or painted yellow, etc. Or a s one air, passing through various mr~sical instruineuts, produces different notes, sharp, high, flat, etc., a s t h e instrument i s a conch shell, lute, drum, etc.: so the one &ahman manifests a s many-hued, according to the difference of the receptacle. The sense is this. Where there is the manifestation of the Supreme is moved and goided by Law. Lordliness oi Brahman, there the b l ~ a k t i [All staid and sober. b l ~ a k t a s love the Lord, a s the slave loves the master : Their God i s a God of Power and Glory.] I t is like the light of a lamp b u r n i n g i n a temple made of pure wllite crystal-where the reflected light is p u r e in its brilliancy and is dazzlir~g in its effect. But where in addition to Lordliness, there is manifestation of the Loveliness of B r a l ~ m a u also, there the hhakti is moved not by the fear of the law, but by the force of love. There the light i s less dazzling b u t more sweet--it is t h e l i g h t burning in a temple made of rosy rubies. T h u s bllakti is different according to t h e emotional nature of the bhaktas, i.e., the worsliippers of the Lord.
@TRA
111. 2. 86.

*ar111lq$

e: Upapattep, because of
Cha, and.

II
q

the possibility: of the reasonableness.

36. And so the text of the Chhlndogya Up. (111. 14.1.) becomes appropriate-355.
COMMENTARY.

According to this explanation, the text of the Chllffndogya Up., 111. 14. l., also becomes reasonable. It says " a s is one's faith (kratu), so is h i s reward" which means that accortling to the nature of one's bllakti, is the vision of the Lord in the next life. Tlius it is established that one Brahman has different manifestations, He shines forth, according to tlre differences of the receptacles i n w l ~ i c h

Adhilcarana X VII-The

Lord is the Highest.

The author now establishes that the Lord is the Highest. For if tI\rre exists a n y other Being higher than the Lord, then there cannot arise bhakti for such (L Lord. (Vigaya.)-In
"

the Svetadvatara Upanisad me read (IIT. 8) :-

I know that Great Persor.."

3 4 M grisi wl-l

This and the subsequent verses describe theBrahman a s the Highest. etc. "that which is beyond tllr~t(Brahman) is without form, etc. This shows that there is something bt,yond Brahman and therefore higher than Brahman. (Doubt.)-Is there any object higller than Brahman who is the object of our worship. ( P ~ Z r u o p a k . s a . ) ~ h e ~ . e p a k a . ) T h e r e is something higher than Brahman, as the rbove text sl~oms. (SiRdh2ttta.)--The following sfitra refutes this.

I\II~ then , i t says in 111. 10.

mmm<m,

~OTRA 111. 2.

87.

aw.ms&hq I q I
upon).

3 I qe 11

Tatha, sitnilarly, so Brallrnail is the h~gliest. w Anya, of tlie other, of tile higher. q123qraPratisedhat, owing to tlie denial or prohibition (to look

37. Thus Brahman alone is the Highest, because there is denial of any other higher being-356.
COMMEXTARY.
\

Thus Brahman is the Highest of all, because the Scriptures denS the exietence of any other higher entity. In the same Svetadvatara Upanignd we filld (111. 9.) :-

~w~;~c*i~fl*TftZrWI.paql
"To whom there i s nothing superior, from whom there is nothing different, than whom there is nothing smaller or larger."

mqe-m

Thus this very Upanitad refutes the idea of any higher being than E the Svetadvatara is not open to the interpretaDrabman. T h e full text o wllole verse is given below :tion put upon it. by the Pirrvapakpin. T l ~ e

6 ' 1 know that Great Person of sun-like lustre beyond the darkness. knows Him truly, passes over death ; there is no other path to go."

*e r f $ m m ,m:

a q l & f @ M , m m ~ l Val m m m11

A man who

This teacl~es that the knowing of this Great Person is the only path to liberation, there is no other path than such knowledge. Having t a u g h t this the &ti goes on to strengthen this position by saying(I11. 9):"This whole universe is Blled by this Person, to whom there is nothing superior, from whom there is nothing diflerent, than whom there is nothing smaller or larger, who stands alone, Pned like a tree in the sky."

I
t

This verse also shows that the Brahmau i s t h e Highest, and that i t

is ilnpossible for any other being to be equal to o r higher than Him.

Then comes the tenth verse (which has been distorted by the P h r v a pakain, as teaching that there is something higher thau Brahman). TO show that the interpretation of the opposite party is wrong, the whole of the verse is given below :-

zrhrzqgfl&rn4,
q kI

Z m- # - ~ : a m

"That which is beyond this (world), that is without form and without aadering. They who know Him, become immortal, but other8 suffer pain indeed."

" TLat which is beyond this '-does not mean " that which i s beyond this Brahnlan,'? but " beyond this world." In fact, this verae also teaches the same a s the preceding verse-namely, that there i s nothing higher than Brahman. T h e word " tatah "-'than this' should not be taken as applying to Brahman. The whole context is against such interpretation. If the interpretation of the PGrvapakGn h e taken as correct, 8 and 9 would become false, then the statements in the preceding v e ~ s e s for they say that there is n o t l ~ i w higher than Brahman. Even t h e Lord Himself has declared in the Gitil (V11. 7.) :-

m:&-e-8

I
on

J 4 f a ~ ~ q S ~ m 1 1
" There is naught whatsoever higher than I, 0 Dhananjaya. All this ia th-d Me, u , rows of pearls on a string."

T h u s there i s nothing higher than the Lord.

Adhikarana XVIII-The

Lord is All-pervading.

Now i n order to show that the object of adoration is always near, the author teaches the all-pe~vadingnessof the Lord. For if the Lord were not ever near, there would be discourageinent in the heart, and s o there would arise loo~eness of love. (If the I a r d were a t a great distance, Low could t l ~ e worshipper reach Him and how could 11efeel any love for sucll a n absent far-off deity ?) (Vi?aya.)--The h u t i s declare (Gophla PGrra TLpanit :-

dre**~mh*,&rsfh q ~ Q r b k l

Bhdva.]

II PADA, XVITI A D H I K A R A ~ A Sd. , 38.

501

" Krlqna, tbe adorable, is one, the controller of all, and all-pervading Though one, 140 rblnw forth m many."
(Doubt.)-Kow arises the doubt, is this Hnri the object of meditation, something limited, o r all-pervading ? (Pdrvapukga.)--The Lord is limited. In experience He appears to have a middle size (neither atonlic nor all.pervading). hioreover in woreliipping Him, H e is looked upon a s different from all the wol-Id and i t u modifications. Therefore the world is excluded from Brahman--and tl111s i t lilnits B r a h n ~ a n ; for Brahman is not where the world is. Thus Etr both these reasons, the Lord is a limited entity and is not all-pervadjrlg.

(SiddhBnta)-The ratra.

Lord is all-pervading, as is shown i n the next

~ O T R A 111. 2.

98.

h Anena,

'S

:131313~;11

Sarvagatatvam, from h ~ m by . the Supreme Person. Ayama, about ecrupybng all space. or about being present everywhere. extent. & p q : g a b d ~ d i b h ~ afrom h , scriptural statements. &c

38, (Even in the Middle Fonn), there is tehe allpervadingness of this Supreme Person, because of the scriptural statements, like occupying all space, &c.-357.
COMMENTARY.

The Supreme Person, even in His Middle Form, is endowed with the quality of all-pervadingnesa. h'ot only tbe atornic and the infinite forrns are all-pervading, but thie Middle Form-the farm worshipped b y men, is also all-pervading. Why do we say s o ? Because the word &yPma o r occupying all space is used about this Middle Fbrm also. The word " lidi," " and the like," in the sGtra shows that the I ~ r possesses d also inconceivable powers, &c. by which even in His Middle Form He is allprvnding. T h u s the text of the G o p L l ~ Phrva Tkpant quoted above (sarvagah Kfisnah) shows that the Middle Form Krisna is all-pervading elso. Similarly, the following text of the Taittirlya A r t t a k a corroborates the same view :-

r~a~~zmq&m*sfbml
aa$fhosr~fl$'smep~(rrmm:~~
NBr$yava exists pervading all-inside and outside-all whatsoever that is seen or hwrd in this world."
ti

This also shows the all-pervadingness of the Middle Form, the form NBrlyarp. This all-pervadingness of the Midtlle Form is through the
7

inconceivable mysterious power of the Lord. G i t l (IX. 4 and 5) :-

He Himself says in the

t
4

rmrflirftrrjar$'Jm6bw;rg"ml
- ~ i ~ a c R i - t l
By Me all this world is pervaded in My unmanifested aspect ;all beings have root in Me, I am not rootad in them."

;IB-@W~-I

~ 5 ' + I P d t ~ ~ t l
"Nor have beings root in Me ; behold My sovereign Yoga I The support of b e h e , yet not rooted in beings, My Self their elBcient cause."

Nor does the Lord become limited by the existence of other wol.ldly objects. The Lord is not excluded from the space occupied by such objecte. For the above text saps " He is inside and outside every thing." Therefore, another illustration speaks of Him " as the butter in the curd, as the oil in the sesamum seed." Therefore it is proved that Hari i s a worthy object of worship, as He is all-pervading. This i s further demonstrated in the narrative of $ri Kriqna in the Tenth Gkandha, where He is bound by a cord, which gave Him the name of DPmodar. In the BhQavata (Tenth Skandha) it is thus said by ddka :6 ' 9 4 6 9 , * * ~ 1

q.w~,,smXrih,smr9H t
r i T m F m e ~ 1

~qmwmrmezi~rnu
He who has neither inside nor outside, neither front nor back, but who is both inside and outside of the world, in its froqt and in its back, you who is the world Itself-Him considering as her son, as a mortal child, Him the unchangeable and Immutable, the aowherdess bound by a cord, as if He was an ordinary infant."

h &c. ,

The reason of this has been given by u s before under the sfitra

Adhikarapa XIX.-The

Lord is the Giver of all fruits.

The author now describes that the Lord is the giver of all fruits. Otherwise, if He did not give rewards of actions, or gave inadequate rewards, IJe would be considered as a niggardly person and no bhakti would flow towards Him. (Vi8aya.)-In the Pradna Up., 111. 7, we read :-

***wd+rl
He l e d them to the world of the +rtuous who have done virtuom deeds."

(Doubt.)-Here arises the doubt, are the rewards such as Heaven, &c., the effect of sacrifices alone, or are they given by the Supreme h r d ?

Bh&ya(l.]

I1

PADA, XTX

ADETKARANA, Sd. 40.

503

(Pdmpak$a.)-They are results of sacrifices, &c. He who does good acts gets heaven, he who does not do good acts does not get heaven. There is no mope for the Lord here. (SiddhGnta.j-The following sfitra refutes this.

~OTRA III. 2. av.

q i q Phalanl, the fruit. qq: Atah, from Him only. cause it is possible.

m: Upapatteb, be-

39. The fruit is given by Him only, for that is the more reasonable view to hold-358.
COMMENTARY.

Heaven, &c,, which are the fruits of sacrifices, &c., are awarded by the Supreme Lord alone, because it is more reasonable to believe that an eternal, omniscient, onimipotent, all-compassionate Being awards such rewards, than that any inert entity like sacrifice, &c., which is transiedt, gives such reward. The Lord, pleased by the performance of sacrifices, &c., by men gives the reward in proper time, though after a certain lapse of it. Eut sacrifices thenlselves are non-intelligent forces, they cease to exist as soon ae performed, i t is not possible for them to award their fruits. The acts by themselves are non-efficient. I t is the ~noral Ruler who awards rewards and punishments-not arbitrarily, but according to one's deeds. The author now gives a proof of this in the next siitra.
EUTRA III. 2. 40.

~ I q 1 3 1 V o l l
Brutatvat, because of the declatation of the (jruti.
q

Cha, also.

40. Because the aruti also declares that Brahman awards all rewards of action-359.
COMMENTARY.

In the Br. Up., lI1. 9. 28, we read :~ + ~ W mIr ~ T :mmai,f&wmaf&q: I

"Brahman who is knowledge and bliss, is the principle, both to h i m who gives gifts .nd also to him who stands f l r m and knows."

So also in Br. Up. 1V. 4. 24. :~1~~mr=rniJIl=m@atg@r,Ri@?q~wt~1

"Thin indeed is the great, the unborn who knows this obtains wealth!'

Self, the strong, the giver of wealth. ~e

'I'hus these texts of t h e BrihndLranyaka Upanihad show that t h e reward i s given by the Lord. a T h e " giver of gifts" i n the above passage, means the yajaman, t h e sacrificer. T h e word rktih in the above means t h e fruit-producing. T h e auther now states a different opinion a s held by some.

~OTRA 111. 2.

41.

& Dharmam, Dharrna, the perfo~rnance of the duty (as the rewardgiver) 3 ~J a i ~ ~~ j ~Jairnini .n ~ b , (holds). q q : Ataheva, ~ from Hiln only. 41. According to Jaimini, Dharma (which directly gives the rewards of actions), arises fro111 Him (the Lord)-

~43h-lqlslul

I 1

360.
COMMENTARY.

J a i m i r ~ iholds that D h a r ~ n a alone comes from Him, the Siipreme Lorrl, and not tlre fruit. Tlie vely L<arma (which directly gives t h e fruit) i K a n ~ Up. . 11 I. 8 ) :comes frorn t h e Lord. For says a ~ r u t ( w ~ ~ ~ ~ y r l i f i r ~ i-**I KUhd~~~ '' He makes him do good works whoni He wishes to t a k e to higher worlds " According to Jaimini, it is tlot necessary to hold tltat the fruit of work is directly given by the Lord For ITitrtna alone has tlte power of proclueing s11c1ifruit, by the rule of agreenlent R I I ~difference. IVhere tllere is good Karma, there is good fruit. Where there is not good Kar~na, there ifi 110 such fruit I t IS, therefore, useless to suppose that the Yard a\c.ards fruit. The activity of the Lord ceases by producing the 1 " per Karma. But, says a n objector, Karmas are transitory, they are not capable of p r o d ~ ~ c t i n an g effect a t a distance of time. Nor i s it possible t h a somethittg existent should come out of a non-entity. 'l'o this we reply. I t is not so. For though a Karma ceases to exist as soon a s done, it leaves behind a force ca:led aptirva. T h e K a r m a ceases to exist only after producing this ap8rva. This apBrva gives t h e reward to the doer of a n act even after a lapse of time, the fruit being appropriate to the Karma. Thin is the opinion of Jaimini. Tlle author gives his own opinion in the next stitra.
~UTRA I11 2. 42.

tgGq Purvam, what is aforesa~d, t . e , the Lord is the bestowel- of rewards. Badarayana (halds ) 'gg Hetu, of the cause, g Tu, but. amqzg: Badaraya~ab, q+m~ Vyapadedat, on account of designation. 1

Bhi2qyo.j

fl PADA, XIZ A ~ ~ B ? K A H A 86. ~ A 8. , 4 . 9 .

606

42. But Bddarayap holds that the aforesaid Brahman is the bestower of rewards, because the reason for it is shown in the scripture-361.
COMMENTARY.

The word ' but ' removes the doubt raised in the preceding sfitra. The holy Bldarfyqa holds that the aforementioned Supreme Lord is the immediate giver of rewards. Why does he hold this view ? Because the scripture gives the reason for this. The Pradna Up. sags, (111. 2.), " Be leads him to the region of the best who does good deeds. He leads him to the region of the sinners who commits evil deeds." This druti clearly sllo\vs that the bestowing of rewards is the direct act of the Lord and not through the mediation of Dharma. Since Karmas cease to exist as soon as done, they exhaust their force and cannot be instruments in producing any result. Moreover, the very existence of Karma is dependent up011 Brahman. For the texts say that Matter, Time, Karma, etc., are dependent upon Brahlnau. Thns it is proved that Brahman alone sets persons to do good or bad deeds, He is the causative agent in every Karma. As to the reasoning that Karma, though ceasing to exist. leaves an apfirvlr behind, and that such apirva produces rewards, that is a lame reasoning. The apfirva or adrigta is as much an insentient object as a clod of earth or a piece of wood, and it has no power to produce any effect. Nor do the scriptures mention any such thing as apfirva. But, says an objector, the sacrifices go to propitiate devas, and these deras, being so propitiated, give the desired reward. The Supreme need not be dragged in to give the reward of sacrifices, which are done by inferior agents. To this we reply. It is under the sanction of the Supreme Deva that these inferior devas give rewards of action. This lias been proved in the Antaryamin BrLhmaqa where the Supreme Lord is declared to be the Inner Ruler of all devas. Therefore, the Lord is 'the bestower of rewards. The blessbd Sri Kyigna bimself has said so ill the Gltd; (VII. 21-22) :-~ 1 ~ 1 ~ i ~ @ # m t W X ' U T ~ l

muawl.climrmarita~n9lw
Any devotee who seeketh to worship with faith any such aspeat, I verily beatow the nnswerving faith of that man."
"

aarnmmrgwawmk&~
s&rana:mmhkih&m;l:~W N
lLHe, endowed with that faith, seeketh the worship of such a one, and from him he obtaineth hie desires, I verily decreeing the benenta."

506

V E D A N T A - S ~ T R A S .111 A DBYAYA.

[Qovinda

It is, therefore, said that the Lord, propitiated by sacrifices, &c., gives the reward (either as a temporal bliss or liberation). Nor is there any limit to the generosity of the Lord. Propitiated witti devotion, He may give Hiinself even to his devotee, as will be taught later on in 1 1 1 . 4. 1. Thus in tllese two Pbdss (111. 1 and 2) have been shown the ~nealls OF attaining Brahman r~liich consist in a deep yearning (literally, thirst) to reach Brahman, and equally strong disgust for anything other than Hinl : and which mental attitude is acquired by conte~nplatingover the tnultifarious attributes of the S~lprenie Self, such as His having the form of Pure Intelligence, Ilis being the Controller of the whole Universe and by realising that he is free frorn all faults, while this world is full of all faalts, in the shape of birth, p ~ i n and death.

THIRD

ADHYAYA.
m i ~ F r ~ & ~

ILHewho, overcoming May4 by His Pa& dakti, ever devotes His attributes m d deeds (to the g o d of his creation) may that God Kris!~a, whose body is Pure Intelligence, &tine forth in my mind." Note.-The verse may be applied t o 6ri Chaitanya also whose body Kyiqga took for the manifestation of his deeds and qualities.

~~~~v~

I n this Pfida is treated the methods of meditating on the various attributes of the Lord. The fact here is this. I n t h e Own Form of the Supreme Self, the Highest Person, there exist always manifest many eternally perfect forms, all mysterious and wonderful, as there exifit in the crystalline gem many hues and colors. Understanding that the Lord is fulness and perfection, without being limited by these forms and yet frilly niainfest through every one of these, the man selects any one of these, suitable to his taste, a special object of his worship and meditation. Every Eo~m of the Lord has a certain number of qualities specific to it. T h e form has other qualities. The man must meditate on the specific form chosen by him, with the attributes taught about that particular form : b u t all the same the attributes taught about the other forms, and not taught about his chosen form, should also be meditated upon a s existing in his special object of worship. T h u s h e who meditates on Brahman a s mind (as is taught iu the Taitt. Up., Bhrigu valli) must collate all the attributes of the mind not only from his own pa~.tjcular Vedic dilkhl, b u t from other dlkhtis also where meditation on Brahman in the form of mind is taught. Of course, in meditating on Brahman as mind, he must not bring together attributes not belonging to mind (such as, those of food, though Blahman is taught to be meditated upon as food also). I n fact, only those attributes are to be supplied Elom other dikhfis, which are taught about the particular object of meditation, and not any attributes in general. Others, however, say thus. One Suprerne Brahnlan manifests as Rgma or X ~ i ~ n a etc., , like an actor, appearing a t different times and places, under different characters, and sbows forth different qualities and performs various acts, appropriate to the occasion ; therefore all attributes taught regarding one manifestation may, without iacongrnity, bemeditated upon with regard to mother manifestation. There is nothing impossiblg

or unharmonioua in this: because the entity manifesting is one though he shows forth his different aspects. If i t be objected that some attributes and forms are RO self-contradiotory that tbey cannot b s the object of simultaneous meditation ; thus are incompatible in the meditation on Rams, sweetness and l~~xuriousness while they are perfectly harmonious attributes in Kri9na : while peacefulness and austerity are g m d attributes to meditate in Nala-Nhr&yana, but hardly in others : so also ferocity, power and lordlinei go in very well with the meditation on Man-Lion, but not with othors : meditation on all these attributes (d.e., sweetness, lordliness, luxuriousness, peacelulness, austereness, ferocity, etc.) sirnultaneously, is evidently incongruoi~s So also there are certain forms which are incongruous. Thus meditnting on the AvatRras of Fish or Boar as playing on lute, or carrying conch, discus, bow and arrow : or meditating on an AvBtara in human farm, such as Rlttna and ICrigna, us having horns, tail, maae, tusk, etc., would be an incor~gruous form-meditation. Of such meditations, it is said in the MahLbhLrata :-

M w ' i l e w w ~
r6Ee who meditate8 on the itman as different from ita trne farm, he8 commitfd the greatest,sin, for he is a thief who steals the self."

in--aM~

Therefore, both on the basis of reason and of autl~ority,such incongruous meditation sl~ouldnot he done. To this, it is answered that by collation of qualities is meant the collation of those qualities only which are suitable for a simultaneous meditation and not of incongruous qualities. Now, meditating on attributes not taught in connection with a partibut taught with regard to another, may be o E two sorts: cular up&san& either meditating on the essence of those attributes, or merely forming a mental idea of them. The first kind belongs to the class of devotees called Svaniptha. The last belongs to those called Ekfintins. I t will be taught in the next Pada, that there are three sorts of worshippers, Svanicltha, Parinigthita, and Nirnpekka. Among these three kinds, the Sva&has (who are generally office-bearers in the Cosmic hierarchy, holding posts like those of the Four-faced Brahmfi, etc.), are universalists-they have equal love for all forms ; and meditate on all forms of the Lord and always collate all the attributes of tlie Lord found in every form, in their meditation. There is no incongruity in meditating in one form with attributes belonging to all diverse contrary forms. For it is possible to realise all these contradictory attributes in one form, i n a succesaion of time, ss

it is possible to see different hues in the prism at different titnes. The other two kinds of devotees-the Pari~~isthita and Nirapek~as are, however, leas liberal-(they may be called sectarians, jealous to maintain the dignity of their pnrticular God). Their love is not universal, bat liinitedattributes not Samn-priti, but Visama-priti. They meditate only pn tl~ose which their particular Form of the Adorable manifests, and they see only those attributes nnd are blind to others. Though they know that the Lord has other forms and other attributes also: but they, being exclusionists, do not meditate over those attributes nor look at those Forms : for they arc? of no uee to them, nor those forms and attributes become illanifeat to them. This will be made clearer in a subsequent adhikarana. As regards the verse f ~ o m the Mahfibiiarata, it denounees those hard-hearted advaitins who think the Lard to be mere knowledge without bliss and other attributes. (They deny bliss to Brahman, and hold that joy is an attribute of inatter and not of spirit). But they forget dint the whole purport of the scriptures is to teach that Brahman is full of all auspicious qualities, and is not Nirguna; and t h ~ tby k n ~ w i n g this Saguga Brahman, a man bccomes free frorn all fears ; gnd that the scriptures teach that this Saguna Brahman should be warched after by the seeker of liberation. In the Dahara Vidybi(~hh&ndogya Up. VIII. 1. 1-6) the Lord is taught to possess all auspicious qualities, and it is ssid : "That which is within this lotus, He i~ to be sought lor, He i~ to be understood." Similarly, ilt the Taitt. Up., 11. 4. 1, it is declared that knowing Brahlnnn as bliss a man does not fear anything. The advaitins hold that these gunas do not really belong to .Brahman but are attributed to It as a convention or as a superimposition. But this ie R mere fancy of theirs. There can be no superimposition-for it ncciirs there where a quality really exists in one thing, and is wrongly imagined to exist in another, ax the red color of the lotus is superimposed on the white crystal. But these gunas (e.g., omnipotence, ou~niscience, bliss, &c.) are not found in anybody else ; and so they could not be an object of r~~perimposition in Brahman, when they are non-existent outside of Brahman. Nor can t h e ~ e gunas be said to be merely conventional : for there is no statement to that effect in the scriptures. They are real concrete attributee of Brahman, and are not to be taken in a metaphorical or allegorical

renee.But, says the objector, the scriptures do use metaphorical language : "Let him meditate on speech as ee in the Br. Up., V. 8-1, & cow." But, because in one passage the scriptures make a metaphorical
8

statement, to hold that all statements about Brahman are inataphorical, is a sign of weakness of intellect. For, if this mere so, then the state~nent" Let him meditate on atman " would also become metaphorical; and meditation of every kind will come to an end. Even the Adraitins admit that some meditations, at least, are not taught metaphorically in the scriptures, but aret rue literally. Thus in explaining the siitras, 111. 3. 12. and 111. 3. 38, even the Advaitins hold that meditation on Brahman as blise is actually taught; Brahrnan is not to be imagined as bliss, for the purposes of meditation, as the speech is imagined as cow. But Brahman is bliss. Simi1 1 . 3. 38, they say that the JPva and the Lord must be larly, i n explaining 1 meditated upon as identical-not imagined as identical, but that they are identical. Thus according to the Advaitins also, the scriptnres do teach in some placea, meditation on real attributes arid not on fictitious qlialities. v h y should not then the scriptures be construed consistently throughout? Why should some attributes be taken as real gunas of Brahman, and the others as fictitious superirnpositions ? But, says the Advaitin, tile scriptures describe Brahman as nirguna: and, therefore, we say that all the so-called gunas of l3ral1111nnare really crutches for meditation, and do not properly belong ta.Brahma11, who is nirgupa. To this we reply, that all such nirguna passages are to be constrned as teaching that Brahman has not the gunas of Prakriti (Sattva, Rajas and Tamas)-but He possesses transcendental non-prdkyitic gunas In the view that the qualities are not separate from the qualified, every thing is reconciled. The gunas to be meditated upon are of two sorts-the gunas constil of the object of meditation, and the gunas tuting the s p i r i t u ~essence appertaining to the f o rln of such object. The gunas like omnipotence, omniscience, ctc., belong to the first kind ; the gunas like smiling face, &c., are of the second kind. The gullas of the first kind may all be collated together in a single meditation. In fact, the full conception of the Lord is possible only in this way, by bringing together all His attributes, s a t tered in different passages of the scriptures.

I
I

Adhikara?aa I-The

Lord is the Quest.

(Vi+uya.)-Now in order to establish that all gunas lnay be cornprised in a single act of meditation, the author first proves that the Lord is the object of search in all the Vedas ; and that all the Vedas declare Him. All text8 about meditation may be considered as vigaya texts i n this connection.

(Doubt.)-Is Brahman to be known according to the modes of meditation taught by one's own dkkhh, or according to the mddes taught i n other d$lthls also ? (PzZvvapakga.)--The $&kh&s being different, a n d their teachings being different, Bralltnan must be realised according to the practices taught in one's own d$lthl. The o~nissionshould not b e supplied from other aLkllls. (8iddhbata.)-This view is refuted in the following sQtra :&TRA 111. 8. 1.

Veda, the Vedas. q s q Anta, the settled conclusion, the Pratyayam, the knowledge, the object or meaning, realisation. Chodanad~,of the injut~ctionand others. By 'others' is meant reasoning. a f m Avi$esat, on account of the non-speciality, or non-d~fference, similarity. truth.
qipgq

a Sarva, all.

d h w & = h d S k ~ ~ j \ ~ p ~ n

1. Brahman is the object of knowledge taught in the

truths of all the Vedas, because the injunctions (and reasonings, &c.) are all similar-362.
COMMENTARY

The word 'anta' in the sCltra means firmly established conclusion : rnd it is used i n thissense in the Glth also (11.26) :-

3 v % R h & m M bI
"

The truth about both hath been percieved by the seers of the essence of thinga."

The truth which all the Vedas seek to teach mankind is the knowledge about Brahman. Wlly do we say s o ? Because all the Vedic injunctions and the like, have this i n common that they nll are directed towards this end. TIle words " a n d the like" mean reasoning. T h u s the injunction of tlle Vedas says (Byihadaranyaka Up., " Let men worship Him as atman." The injuncI. 4. 7 ) : tions like the above, with similar reasonings, prove that the Atman or the Supreme Self i s the object of worship enjoined in the Vedas. As the rescension of the Brihadabove injunction is found in the Madhya~ndina &l.anyaka, so is i t fonnd in the Kanva rescension also. All dELkhAs are agreed i n enjoining the worship of Brahman. is described as knowledge Says a u objector :-In some placeaBrahn~an md bliss ( M m,Br. Up., 111. 9. 28), in other places he is called xuncl., I. 1. 9.) Thus omniscient and all-understanding ( every d&kllA gives adifferent description and so the object described must be different in each. Therefore, Brahman is not the common object described in all the d&khB~,

*.

1
I

512

V E D A N T A - S ~ T R A S111 . ADHYAYA.

[Gocinda.

This objection i s raised and answered i n the next siltra :SCITRA III. 3. 2.

3mp Bhedat, owrng to the difference (in the statements about Brahman
in the d~fferent iakhgs).

syam,

ill

q Na, not. the one and the same (dakha).

N q Apl,

Iti, as, so. Cket, if. also, even.

Eka~

2. If it be objected that the descriptions being different, one Brahman is not enjoined by all sikhiis, we reply it is not so. Because in the one and the same QBkhii, the other attributes of Brahman are also mentioned-363.
COMMENTARY.

T h e objection is not valid. The same dtklli, which mentions that Brahma~ is knowledge and bliss, describes him also as omniscient and all-understanding. T h u s in the Taitt. Up., Brahman is.described hot only a s True, knowledge, and infinity, but He i s described as bliss also. In fact, all these words elnployed in different d a k h h ~ ,convey the idea of one Brahman and His various attributes. T h u s there is no conflict even between these various diikhiis.
SQTRA 111. 3. 8.

scriptures, -i.c., the Vedas. Tathatvena, on account of beic~g such : beihg generic i n their force. Hi, indeed. qqq3 Samachare, In all ceremonies, it] performing all sacred acts. w m m q Adhikarat, owing to the eligibil~ty of ail to study all and perform all. q Cha and.

w m Svadl~ytiyasya, of the study of the

3. The injunction about the study of the Vedas being general, (the whole of the Vedas may be studied by all), and because all have the right tc perform every ceremony mentioned in the Vedas-364.
COMMENTARY.

I n the Taitt. Aranyaka, 11. 15, there is the injunction-" T h e Vedas should b e studied." This injunction is in general terms-it does not say "study only a particular dkkh ri, but study all the Vedas." I n fact, it enjoins the study ae study (tathltvena) and not a s belonging to a particular dAkliB. Therefore, the entire Veda must be learnt. Tlie Srnriti also ordains that t h e twice-born should study the entire Veda together with its secret doctrine (Manu). Moreover, every one h a s a right

to perform all th6 various rites laid down i n the Vedas-he is not conlined to his own Bskhb, but lias the option to perform the cere~noriies laid dorvn in other dlkhis also, if h e has the ability to do so. So also says the Smriti :*-d*ml wwfr Ti6 m-m* m v h : II

fh

u&didh-:el
"The ceremonies may always be performed according t o the methods laid down in all the Vedas : because bliss is t h e fruit of the performance of these rites, under whatever form they may be done. The rule t h a t the cere~nonies should be performed according t o the method laid down in ono's particular AikhP is a concession t o human weakness, for 6 1 1 have not t h e power t o study t h e different BOkhbs. Vyisa, seeing that men were Incapable of performing all the ceremonies, divided the Vedas into i i k h i s , and made obligatory only certain ceremonies according to certain iiikhis. "

medi-n

Therefore, i t is established that Brahman may be realised by all

tl~c religious practices taught in all the dakhds of the Vedas, if a men has
I

power t80do 80. (If lie llas not such power, let him try to realise Him nccording to the particular practice laid down in his own dAkhb.) The author next gives a n illustration of indirect reasoning leading to the same conclusion.

~ O T R A111. 5. 4.
Savavat, as in the case of the seven l~bations 01 sac1 ifices. and. q q T a t , that. m q :Niyamah, the il~junct~on, the ~ u l e .
q Cha,

4. And that rule is (not) like (the injunction about) the Seven Libations-365.
COMMENTARE'.

T h e Sallas are the seven libations (homqs) beginning with the Saurya and ending with lie Sataudnns libation. They arb restricted to the Atharvanikas-tlio keeper of one-fire. The people of other Sdkhbs who keep th).ee fires, are not pernlitt9d to perform these Sava libations, oilice they are connected with those who keep one fire. There being 7x0 ouch restriction with regard to the mol-ship of Brahman, from this indirect reasoning also we learn, that He rnay be worshipped according to all the metliods laid down in any scripture ; by those persons who have studied a21 the Vedas.
Note.-The Sava-rule is restricted t o the itharvanikas, and may not be performed by the followers of the other Vedas. Not so, however, the rule about the Brahman-worrhlp : which is universal, asd is not the pecnliar heritage of any particular Vedwcbool.

The proper translation of the s6tra requires a "not here and i s better brought out by such au insertion.

" in i t ; for the reasoning id indirect

Or the sfitra may be-b instead of If that reading be adopted, tlien i t wonld mean that as in the absence of any obstacles all water flows down naturally into the sea, so a11 the texts of the ecriptures converge into Brahman and describe Him alone. This rule is dependent upon the power of the individual. If he l ~ a s mastered all the Vedas, h e can worship Him with all the Vedic mantras. In this view, the sQtra should be translated thus :-" And that injunction is bat analogous to the case of water."--(Madllva). As is said in the Agni P u r A ~ a :-

wreWn-iiormmts3q1
g[Fi--g'n&mmfgailn
" J u s t as the waters of the rivers, if unobstructed, go to the sea, so all the words of the Vedas conduce to the knowledge of Brahman, according t o the power of the man."

The author next quotes all express text, to prove his pcaition.

nfqft Dardayati, sl~ows (the scripture). q Cha, and.

5. And the Scripture uhows this directly-366.

COMMENTARY.

I n the Katha Up., 1. 2-15, we have :-

d * ~ a q m m ~ r m k a * ~ e ~ ~ d = K h ? r k ~ f4I ~
Whose form and essential nature all t h e Vedas deelare and in order to attain Whob they prescribe austerities, desiring to know Whom the gveat ones perform Brahmacharya, that Symbol I will briefly tell thee, i t is Om.

This text shows that the Blessed Hari is tlie goal aimed at by all the Vedas. The force of the word ' and ' in the s a t r ~ is to imply: ' if the man has the ability.' Therefore, it follows that all men, who have the ability to do so, should worship Brahman with all the methods taught in all the diikhls. But those who hare no such ability, must worship according to the rules of his own particular dPkhB. Because the I ~ r is d known by all and each one of these methods. Though tliis proposition was establisl~edin the s0tra, Tat tu samanvayht (I. 1. 4) also, yet it is re-stated here, in connection with the topic of the collation of all tlie gunas of Brahman, as appropriate to the occasion. Such repetition is no fault, but helps to strengthen the argument.

Adhikarapa 11-All the attributes of Brahman may be collated

The above discus~ionabout the Lord being the goal aimed at by all Vedic teacllingx, was undertaken as a prelude to the proposition that all scattered in different d&kir&s should be collated to the gunas of the l ~ r d form a coinplete conception OF Brahman. Thus in the Gophla Piirva TLpani Up., the Brahman is described I S having the form of a cowherd, blue as Tarnilla leaf, dressed in yellow gel]], playing on a lute, surrounded raiment, adorned with tlie Kaustubl~n by cows, cowherds and cowherdesses, the tutelary deity cf Gokula. This is the essential form of Brahman. (See the lull extrsct under satra 111. 2. 17). But in the Rama Parva TiLpani, Brahman is described as Rdma having Sit2 on his left, holding a bow in hie band, the killer of Rdkgasas like the Ten-headed Rhvana, and tho ruler of Ayodhyl, &c., as follows:~ * ~ : # ~ I

f&p;~m-&l
"Having Prakriti (Sit&)as his companion, of green colour like that of dnrvP, having ello ow dress, and matted locks of hair, two arms, adorned with earornamente, and a garland of jewels, wise, and holding a bow in his hand."

Such like is the description of Brnhrnan given in that Upani$ad. While a third description of Brahman i8 given in the Nrisitpha Upanigad, as having a very dreadful face frightening even to the great Deva like Brahmh, &c., the Lord in the form of 8 Man-Lion. I n the Mantra mcred to Man-Lion, the rvorcl ' terrible ' occurs : and the Upanisad asks :-

(am)

a Why is he called the Terrible ? " and i t gives the answer in these words : "Since all the worlds are terrified by looking a t this form-all the Devas, and all the oreatures run away through fear of him, and he is not afraid of any one, he is called the Terrible. (As says the Bruti) : From terror of i t the wind blows, from terror the Sun rises, from terror of i t Agni and Indra, yea Deatb runs as the fifth."

While another text describes Brahman as Trivikrama-the Dwarf encompassing the uliiverse with his three steps. 111 the Rig Veda, I. 154. 1,we find :f+Wj Q namq p: m f & ~ h a rsrffk I

a*

" I will proclaim the mighty deeds of Vispu, how he created the earth, t h c worlds below it, how he fixed fast the vast firmament and the worlds above i t (where dwell the Preed ones with Him) and how he encompassed them all with his three glorious strides."

Like the sacrifices which are different, because the Devatls invoked slid the offerings made are different, so here also tho up&san+smust be

516

VEDANTA-S~TRAS. IN ADHYA Y A .

Oovinda.]

different, because the qualities are different (and all the above four kinds of meditation cannot refer to one Brahman). (Doubt.)-Therefore arises the doubt, should the gu9as mentioned in one u p b a n & (form of metlitation) be comprised ill the other up8san& or should it n o t ? (P22rtiapnkga.)-The meditation becomes fruitful by dwelling over the attcibutes read together in one place. The attributes mentioned i n another upasan.4 should not be dwelt upon, and co~nprisedtogether, because no higher fruit is gained thereby, and because the attributes being contradictory, mould create disharmony i n meditation. (Siddhbnta.)-The uext s a t r a refutes this view.
S~JTRA 111. 3. 6.

4Yt-I~

Arthabhedat, owing to the non-differeuce in the object, i . e , the object of med~tatioil being Braliman alone in every case. Artha means the characteristice of Brahm a n . There IS no dlffere~lce in them. ftr2Vidhi, of the duties enjoined (by the scriptures), injunctions. @ q q $esavat, as in the case of the remainder, the complementary. Samane, i n the case of a common meditation on the (excellences) befitting (Brahman), being the same, being commoii to several dakhes, g Cha, only.
amiglT: Upasamhtliab, the combination (of all tllequalities).

6. Only in the case of common meditation, the particdars mentioned in each s8khQ may be combhed, since there is no difference in the subject matter, just as in the case of what is complementary 'to injunctions-367.
COMMENTARY.

T h e word ' c h a ' in the ~ B t r ahas , the force of exclusion. Where the meditation is common, namely, where it is of equal character, having for its sole object the pure Brahman. i n tbat upELsanb only, all the qualities mentioned i n each place should be combined together in one act of ~ n e d i tation. Why s o ? Because arthkbheddt-because there is $10 difference in the characteristics of Braliman, the subject of meditation. His characteristics are everywhere, non-different, that is to say, identically the same. A s a n illustration, the sfitra says vidhideqa-vat: just as i n the case oE what is complementary to injunction. " The case is analogous to that of t h e things subordinate to some sacrificial performa~lce as, for example, the agnihotra. T h e agnihotra also is one performance, and therefore its subordinate xuembers, althougl~they may be mentioned in different texts, have to be combined into one whole."-(Dr. Thibaut's Shankara).

Bhd~ya.]

IT1

PADA,

I I A D H I K A R A N A , S22. 7.

517

I n the RAma Uttara TBpani there is a string of mantras about dri RRma, where all forms are combined. Thus, one of these mantras says:
W: II Here the forms of the avatPras of the Fish, the Tortoise, &c , are combined in the meditation of 91.iRrinia. Similarly, in the meditation on Q ~ Krieqa, P there is the combination of other forms like those of Bri R d ~ n a , &c., in the mantra of tho Gopbla I'0rva Tkpani ~ 8 r ~ a W l f I t "( He who though one, nlanifests m many." Similarly, in the Bh5gavata P u d n a , Tenth Skandha, Akrura addre~ses Sri K r i g ~ a as : W U ~ a, &c., '' Salutation to race af Raghu (i.e., Rkma), the destroyer of RAvana." thee, 0 best of t l ~ e Iiere K r i ~ n a is identified mitri ltlma. So also in other books there are other identifications.

*8r&-vrn~q3

ritw@wmrn*:&Q*

1'

II

111. 3. 7.

Note.-This identillcation is permissible only when the nleditation is on pure Brahwhen t h e meditation is universal o r sam%na. In suoh a meditation a l l qualities of Brahman, scattered over ill all the sacred scriptures of all .the nations of the world rhould be combined, because t h e God, the Arthd, t h e Subject matter, is one, abheda, without any difference. I t i s only in 891'? '4, i n t h e Common Prayer- in t h e Universal meditation-that this combination should take place. But in t h e specific o r concrete meditation t h e r e would be incompatibility in suoh a cotobination : and i t should be avoided. Thus as In t h e general agnihotra saoriece various details mentioned in different i%khAsmuat be combined, but not s o in any particular form of agnihotra peculiar t o any dfkhins.
man-i.e.,

But, says a n objector, the gruti declares tllat the &man alone should be meditat%cl upon-ltrnety eva up8sfta. (Br. Ar.). The word "alone" shows tllat one should not meditate on any thing else than the Atman-the Pure supreme Self. T h e combination of ineditation on different forms is, therefore, denounced by the Scriptures. in the next sOtra. This objection is raised and ans~vered

SOTRA

contradictory, tue non-combination of guyas. Sabdlt, on account of the word of the scriptures. qfi Iti, so. G? Chet, if. Na, not. w f t i j p ~ Avidesilt, for want of special authority to support that view.

7Anyathiltvam, the

7. If it be said that the word of the Scripture teaches

just the contrary, we say nc : because there is no specific text to that effect-368.
COMhlENTARY.

If it be objected that from the words of the Scriptu e, namely, from the text &tmetyevop6sitaI a contraly view is maintained by tho dbstras,
9

that is to say, there should be no combination of gunae, we reply i t is not so. Why ? Because there is no specific text saying the following qualities should not b e combined. T h e force of evn (alone)i s to point out that non-Atman should not be meditated upon. The Atman alone should be worshipped and not the non-Atrnan. It does not say that the qualities of the atrnan should not he meditated upon. If one says rljaiva dyigtahthe king alone was seen-it does not mean that the invariable qualities of the k i n g were not seen, such a s the royal umbrella, kc. Therefore, i t is proved that combination of qualities should take place, in all rneditationtl, according to the ability of the person meditating.

Therefore i t is said, i n the Supreme Brahman theri exist m a n y forms, all eternally perfect ; a s thelo exists many hues in the crystal called lapis lazuli. Every one OF these special forms is the Perfect Full Brahman. I n some He mai~ifests all His attributes, i n other of these forms He shows forth only a few. B u t the knower of truth, should meditate 011 any one of these forms, by a mental co~nbication of all the guqas of the Lord, manifested in other lornis, tllough not manifested in that particular form h e is meditating upon. T h i s combination of all gunas i n meditation, is prescribed for t h e Svanistha devotees of the Lord-who are the worshippers of Brahman in His universal aspect. (Such a combination would be incompatible to the Ekdntins- the " mono-formists "if such a word could be coined. These Ektintins who have specialiaed their meditation. are emotionally incapable of combining different qualities-no more can a devout Roman Catholia meditating on the Christ on the Cross, turn his thoughts on the Lord playing lnte and drawing all hearts towards Him.)

Adhikarana III-No

combination for Ekiintins.

As regards the E k l n t l n s , though they h a t e read many Bakhls of the Vedas, (and know intellectually t11e different gunas of the Lord, a s taught in t h e different diikhGs), yet being more deeply versed in the particular Upanisad of their own dAkhB, they meditate exclusively on those gunas only which have been revealed in their Upanisad, and though they know the gunas taught i n other books, they d o not meditate on them. The author, therefore, teaches a n exception to t h e general rule of combination mentioned above. (Vigaya )--The text to b e construed is that of the Goplla PGrva Tiipanf. (Doubt.)--In the meditation of the Ekgntin, should there be combination of the gunas or not.

Bhdaya.]

IZZ PADA, ZII ADBIK.~ R A ~ A& , 8. I .

519

(Pztmapak,?a.)-There ought to be such combination, because all these qualities are spoken of with respect and veneration : provided that the devotee is capable of it. (SiddhBnta.)-The next siitra refutes this view.

q a s m d m + f i r ~ q ~ q ~ ~ n
q Na, (the combination is) not (to be done). q Va, certainly. paPrakaraga, devotion : literally, pra=excellent, karana=work. Bhedat, according to the difference : according to specialisation, * & q ~ q l f q Parovarfyastvadivat, as in the case of the attributes of ' I Hlghcr than the high and better than the best."

8. There should certainly be no combination of the qualities (in the meditation of the EkBntins), because the bhakti (of the Ekbntins) is different(from that of the $vanistba) as in the case of the attribute of the " Higher than the high" (given to the udgEth8 as B k ~ a is , not combined in the meditation on the udgith8 as the Golden Person)-

369.
COMMENTARY.

The word vB in the satra means ' certainly.' Those who are exclusively devoted to a particular form-who are Ekkntins with regard to titat form,-do not conlbine in their meditation the gunas mentioned with regard to forms other than theix own. Thus the exclusive worshippers of the ICri$ns form, do not combine in their meditation the form sacred to the worshippers of Man-Lion-the flowing mane, the gaping jaw, the terrible teeth, &c. Similarly, the exclusive worsl~ippers of Nri-Simha the (Man-Lion) do not meditate on the lute, the cane, the sweetness, &c., of dri Kyiena, so dear to the hearts of the Krisnadevoted. Wlly is it s o ? Prakarana-bhedlt. Because the devotional temperaments differ. The word prakarana means " the most excellent act--snd devotion alone is that excellent act." The devotion of an Eklntin is of a higher kind than that of a Svanistha-it is more deep and absorbing. The author sliows this by an illustration, "As in the case of ParovarEyas." As the Ekfintin worshippers of the Golden Person in the in the object of their meditation the gunas of P a r e Sun do not varlyas, kc., which the worshippers of the Udgitht as Akiida see in their o b j ~of t meditation. That which is beyond the beyond and is better than

the best is called ParovarEyas-It is the name of t h e Udgitllii a s Akgda. The condition of Parovariyas is parornl.igastva~n.
Note.-In t h e F i r s t PrapHthaka of t h e Chhindogya Upanisad is taught t h e meditation on t h e Udgitha. ..The word Cdgitha is applied there both t o t h e Golden Person and t o t h e . t h e Udgitha meditationon t h e Bkiia i s described t h e guns4 of Causal Brahman o r i k ~ d a In parovarigas-beyond t h e beyond and b e t t e r than t h e best. B u t those who meditate on t h e Udgitha a s t h e Golden Person (and not a s t h e i k i i a o r t h e Causal Brahman), d o not combine i n their meditation t h e gupan of Beyond-the beyond-and-Better-than-the best peculiarly taught regarding t h e Causal Brahman. Because t h e worshippers of t h e Golden Person a r e exclusively devoted t o t h e attributes mentioned regarding t h a t Person. The Golden Person or t h e Person of Joy (for hirapmaya means both Joy and Gold) i s t h u s described in t h e ChhBndogya Up. I. 8, 6 t o 7 ) :"Now t h a t Being who is seen in t h e Sun, a s full of intense joy, with joy as beard, joy aa hair, joy a l t o g e t h e r t o t h e very t i p s of his nails. His t w o e y e s a r e like fresh red lotus, His name i s Ut, for l i e has risen above (odita) all sins." The kkBia Udgitha i s described in 1. 9 . 1 :" T h e n <B1ivatya asked L C what is t h e goal of RrahmB ?"'The kk$<a" replied Prav5hana. For a l l t h e s e beings t ~ a k e t,heir rise from the i k s i a , a n d have their setting i n t h e ik6Ba. The 6k86a i s greater than-these, t h e i k l i a i s t h e i r g r e a t Refuge. He indeed is t h e Parovariyas : He t h e Udgitha, He t h e InEnit,e. He meditates on the Udgitha a s t h e Parovariyas becomes t h e beloved of t h e Parovariyas." Thus t h e worshippers of t h e Udgitha a s Hira!~rnaya P n r u s a d o not meditate on those qualit,ies which t h e worshippers of t h e Udgitha a s Lk8ia ( t h e All-lun~inous)contemplate upon. T h e r e i s no combination of qualities, though both worship t h e Udgitha.

But, says an objector, both the Ekgutins a n d the Svanip(has-the exclnsi~ists and the universalists-are called " tlie worshippers of Brahman"--and since they l ~ a v e got a common name, therefore, the Eklntinv also, like the Svanitt,llas, must meditate on ali tlie a t t r ~ b u t e s of Brahman, wherever they may be found. J u s t as the meditation on tlie GLyatrI i s universally prescribed for all tliose wlio are BriLhmanas and share in having the c o ~ n m o n desigt~ntion of Brbbmann. This objection is raised i n the first half of the next siltra, a n d answered in the subsequent portion thereof.

A dhikarana I V .

-3: Sa~pjfiatah, f~om havlng a cornmoll name. C i ~ e t , if. Tad, Uktam, s a ~ d qfii -4st1, there .IS (an instance, in t l ~ e that. -a_ case of two Udgithas). 3 I u , indeed. T h ~ s removes the doubt. Tad, that (namely, differeliceof treatnlent, i e . , abaer~ce of cornbinatlon). ~ 1 % Api, also.

9. (If it be objected that because both have) a common name, therefore (the EkBntins must also combine the

guqas), we reply that the answer to this has already been given (in the preceding sCtra),--and also there is an instance to that effect-370.
COMMENTARY.

The word tu of the satra is used in order to remove the doubt raised above. If it be said that since the EkCiltins and the Bvanisthas have both got a common name of " Brah~na-up~saltas," therefore the Ekkntins must also combine all the gunas like the Svaniat.has ; to this we reply that the last siltra covers this case also. The term Brall~na-upiisalta is a general name, while " EkBntirl" is a partic:ular name, and he is a higher form of cannot apply devotee t l ~ a nthe Svanistlla, and so all tile rules of S v a n i ~ t h a to the Elcantin, though lie is also a Brahrl~a-upisaka Therefore, tlie ElrPntins sliouid not ineditate on all the gunas, for thereby they will lose their pecl~liar excellence which differentiates them from the Svanistha. The soul of the E k i n t i n is imbued throngh and through with the love of one particular form, and is deeply drawn to one Fornr, and therefore he (the Ekkntin) is superior to the Swanisfha, who has a general love for all forms (and deep love for none). Moreover, even the Swaniptha is not capable of meditating on all t h e attributes of the Lord. F o r the $ruti (Lilg. Veda, I. 154.7) says " ?ii " Who can fully describe h the same effect is the following all the mighty deeds of Vipnu." ' Srnliti :-

m e
*

m"

Siva, Urahmi and the rest, did not reach (in their oonception) t h e end of the qualities of that Lord without qualities."

" The Orert Lords of Yoga, like

Though two things may have a common name, yet they need not have all properties in common. " An instance of this is found in the the scriptures." For both the Akbda worship and the Hiranmaya Purusa worship have this in common that both are worships of the Udgttha. They have a common samjiib or name-udgitha-upasha. Yet i n the meditation on the Biranmaya P u r u ~ ,the quality of the akhrla than tile High) is not com(namely, the quality of Parovariyas-Higher bined. This is a scriptural instance. Therefore, the conclusion is, let the Svani$thas meditate by combining all the attributes of Brahman; b u t let the Ekfintins worship Him with the specific attributes consor~ar~t with the form worshipped. This is the sutnmary of the last two Adliikaranas.

522

V E D A N T A - ~ ~ T R A S IT1 . ADH YA PA.

[Cfomnda

Adhikarana IV.(?)
I n the previous section i t has been said that the attribute of parovariyas " Higher than the high," applied to the Udgitha contemplated as h d i a should not be meditated upon in the Udgitha taken in the aspect of the Golden Person. On the same analogy, the Wrvapaksin now says that in meditating on Hari 1(9 a youth, t h e qualities manifested by Him in Kis infancy should not be meditated upon, as that also breaks the harmonious flow of sentiment.

Now the author begins another topic and shows that the gunas of the Lord manifested as an Infant should be combined in the meditation on the Lord as a youth. In the same Upanisad (GopMa Pilrva TiipanP) it is said :-T h e word Kyisna is exclusively applied to the Infant Krisna sucking at' the breast of Ilevaki (YadodiL). This is according to the author of the Niima Kautnndi. The above mantra is, therefore, useful for meditation on the Infant Lord. Similarly in the RiL~na PGrva Thpani, we read :-

ati=mm&*mdhl. * @ s w TrRT TI& 3l mfma: I nmm-yf8~m:lI

*'Om. When Hari is born in the iarnily of Raghu, a s t h e son of naslrath.. Rei(t called on earth Rhma. That Hari whose form is Pure lntelligonce sad who is the Qreat Vig~u. He is called RHma, becanse always dwelling on earth (mahisthita) He givw (piti) k, the good all dosired objects, and is ever shining (rkjate). In other words, u-gives, v n earth (qficm:)

These Upaniuad texts show that Infancy, &., also are gunas OF also are to the same effect, such as the Rl~nkyaga Brahman. The S~nlitis and Vi;;nu Bhhgavata. (Doubt.)-Are these gunas of the Lord, as a n Infant, to be meditated upon or not? (Pilvvapak?a.)-These gunas of Infancy should not be meditated upon, because the thought-picture formed in meditation would then vary in size, and mould he subject to decrease and increase, and as this change would break the uniformity of the thought-picture, it would be against the Qruti, which says that in meditation the flow of thought should be on* harmonious whole. (When picturing the Lord as an Infant, the size would be small, when meditating on Him as a youth it would be larger, and thus there would arise iricompatibility of thought-forms). (Siddhbnta.)-This objection is set aside in the next sQtra:-

BhCi.wa.1

1 1 1 PADA, IV A D ~ K A R A E I J B 19d. , 10.

523

all-pervad~ng. qualities than all-pervadingness should also be included. justifiable : compatible.

m:Vyaptep, because (of H i s being)

*dSfW&IW'ql

I q I

90 7

II
Cha, and. Other Samafijasam,

10. Such meditation is compatible, because of the all-pervadingness of the Lord-37 1.

COMMEXTARY.

The Lord is all-pervading though He shoms forth the qualities of infancy, etc. He is not limited by those attributes, and coneequently such meditation is perfectly justifiable. This has beell fully treated before in the sdtra, 111. 2. 38, (where it has been shown that throlrgh the mysterious power of the Lord, He is all-pervading in His middle form also. The infant-form ts, therefore, as all-pervading and all-powerful as the youthform.) Jn fact, i n the cane of the Lord, " birth" (which is one of the six modifications) is not a vik6ra or modification at all. For t l ~ eLord is birth-less, though He appears to take births in many ways Rays the Purusa Hymn. " Birth," therefore, when applied to the Lord Beans " manifestationu-because He is birthless. The force of the word "and" in the sdtra is to uhow that the Lord is " He is verily sweetness" all-sweetness also : for says the $ruti :-&& -(Taitt Up.) T h e " and," therefore, includes this sweetness aspect of the Lord. I n whatever form His bhaktas wish to taste the sweetness of Hie Lil$, in that very form He manifests Himself before them, through His mysterious inconceivable power. The devotees of the Lord are innumerable : some the Ever-Free (like Garuda, etc.) : who have been referred to i n the well-known verse of the Rig Veda as Szlris :-

?lq%r\.mi:mripi~*~l
" T h e SQris always see that Highest Foot of Vienu." The other killd of devotees (like the breed, who were bound once) see other forms of the Lord. The Lord, though one, simultaneously appears in forms of different ages (infant, youth, etc.) to His different kinds of devotees. This is some analogous to the single syllable d a g uttered by Prajspati, by which he gave three different teacl~ir~gs to three different classes of beings: Devas, men, and asuras. I n the Br. Up. V. 2. 1 : we read :'I The threefold descendants of PrajLpati, Devas, Men and Asuras, dwelt as studen& with their father PrajPpati. Having finished their studentship the Devas said 'Tell us something, Sir.' He told them the syllable Diz 4. Then he said ' Did you understaod ' ) They said : 'We did understand.' Yon told ua ' Damyata,' 'be subdued.' ' Yes,' he said, ' p a hare understccd.'

Then t h e d e n said to him, "Tell us something, Sir."

He told them the same syllable

" give." 'Yes,' he said, ' you have understood. Then the Asuras sbid to him : " Tell us something, Sir." He told them t h e same syllable Da. K Then he said : ' Did yon anderstand ' ? They said : " We did understand. You told us ' Dayadhvam.' " ' Be merciful ? "Yes,': he said, "you have underntood." a .Da, t h a t is, Be subdued, Give. The divine voice of thunder repeated t h e same Da D Be merciful. Therefore, let t h a t triad be taught, Subduing, Giving, and Mercy.

'' Datta,"

Da Then he said ' did you understand ?' They said : ' We did understand. You told us

Therefore though appearing an Tnfant, etc., there is no break in the unifor~nit~y of meditation, for the Lord is conceived as One Essence, dl-pervading and ever-unchanging, though manifesting different aspects.

-Adhikaranct 'Cr-The deeds of the Lord are eternal.

Says, an ebjector, If the deeds (karma) of the Lord shown forth in His Infancy, etc., were also eternal, then there can be a combination of all such deeds, though mentioned in t deeds are not eternal-for the very fact that they a r e deeds or different 6bkhLs. ~ u the karmas necessarily implies that they a r e transitory. The word Karma or a deed, Kriyb o r an act, and Lila o r a sport, a r e synonymous. The Karmas a r e known to have a beginning, an end, and having relation with certain individuals. The very essence of a Karma consists in having such relations with others, and as having a beginning and an end, and anything t h a t has a beginning and an end is undoubtedly non-eternal. The Karmas of t h e Lord, therefore, cannot be eternal. If i t be said that the Karmas a r e eternal as a current is eternal-one Karma disappears but gives rise t o another in t h e very act of disappearance, and so the Karmic Chain i s ebrnal-this is beside the point. The @positio~l is t h a t every particular L i l i of t h e lord is eternal, and not that one Lilb i s succeeded by a similar lila and in t h a t sense t h e gapma is eternal. For in this view of t h e eternity of t h e Karma of the Lord, every L i l t would become transient-having a beginning and a n end. If i t be said t h e Karma is eternal, because i t gives rise t o the conception t h a t i t is t h e same Karma which was done a t a prior time,then that also i s incorrect. A particular drama may be played through many a successive night and i t may be loosely said "it i s t h e same play a s was performed yesterday," but the plays (asactions) a r e different-though they give rise to t h e same conception. They are not identically same. The word mme i s uaed here in a loose way, as in t h e sentence " i t is the same medicine which you took yesterday. EJ" . t i The medicine is not identically t h e same, but similar only -for the medicine taken no longer exists a s medicine, but is absorbed in t h e system. There i s difermce between t h e two as entities. ~ u i ttmay be said-Let there be no beginning or an end of the Karma. Tat i t be like t h e dance of painted pictures, which moving in closed circle, present the same a c t s over and over again, with the movements of t h e wheel : and so i t may be said there is no break in t h e continuity of such a Karma, and 80 i t is eternal. 'For here also, there a r e beginning and end, though the action is repeated Over and over again, and always gives rise to t h e same sentiment in its observers. Therefore, the play of t h e lord is not eternal. This is t h e objection raised and considered in t h e present section.

I
1
I

(YzZrvapakva.) -The deeds performed by the Lord in His Infancy, &c. are the attributes of the Lord, and arc eternal. Therefore these deeds are to be conceived as performed with his attendants. (There must

BhBqy0.1

III

PADA,

V ADHIKARANA, 8 1 1 . 11.

525

be other actore i n the play, besides the Lord, and so they must also be eternal.) The one. arid the same rstiriue (the troupe of players) must also l,c conceived. to be connected with many acts, prior and posterior in time. Tile priol. act being eternal (according to you) the actor taking part in i t nlust be ever connected with itt-his relation with that particular act would be eternal. For that particular act ivould not be accomplished, without sucl, lelationship. That being so, that particular actor would not be able to take part in the subsequent act.
Note.-Thos one a c b r Ya4odl suckleq t h e infant Kpiig~a.If this act of suckling is an alornsl Lill of the Lord, then Yavodi mnst b e eternally sockling the child, and would not be free for the snbsequent act, where she i s found chastising the naughty boy.

~hct, then the prior act becomes transient-for

If it be admitted that the same actor takes part in the subsequent that actor is no longer tllere. If the first act is eternal, then the actor in the second act cannot b" the same person: he must be a different person. But this is both

against e x p e r i e ~ ~ c and e scripture. (For esample, there are not hundreds of Padodbs, nor do the scrip: tures say so). Moreover, every act has two parts-the antecedent and the subsequent, ant1 every part has also a beginning and an end. No act can be rcc~omplixllecl otherwise. The experience of a sentiment depends upon ~ I I Isuccession ~ of acts. If every act and every part of a n act is eternal, t l ~ e r e can be 110 succession, and so the very object of the Lilii is flusttnted, for there would arise no variety of sentiments in the observers of nn eternally unchanging scene. Therefore, i f the Lil&s of the Lord give lise to various sentin~enls, then they are not eternal. For the clcrnal is that, which like a painted picture, always gives rise to one conattint sentiment. If it be said, that though the play is eternal, its manifestations are different and many, without any break in the continuity, still the beginlii~lgs being many, there would arise differer~ce. I t would llot give rise to tlre idea-" i t is thesatne as that wl~ich was before,"-and witllout ruth a couception, there cannot alise any idea of eternity - the play of the Lord, therefore, cannot be eternal. (Siddh4nta.)-Tli~s objection iu answered in the next d t r a :SOTRA 111. a. 11.

414-43

I ? 1 ? I 1 9 11

being !]on-dlffere~~t. 1 1 ; 9 f Anyatra, in .nother time, in the posterlor time, $ I h e , these.

Abl:edBt,
10

Fnf Sarva, all.

11. These very actors manifest in another (time and place), for there is no difference in them at all (they are identically the same)-372.
COMMENTARY.

{.

Tlrose very persons-the Lord and his companions (or co-act01.s)mlro were engaged in enacting the previous part- that very Lord Hari, a n d those Tery same colleagues, together with those very p a i t s of the act, must be helicved to exist in t h e subsequent time a n d act W h y ? Because all are tlre same identically. Because tlrere is no difference i n the Lord, or His colleagne~, o r the parts of Iris acts o r His manifestations. One Lord appears i n many forms a s me kWIIf&; find frorn Srutis and Snyitis like dX.$fQmw " though one, ivho shines forth a s many " "salutations to Him who has one and many forms." The same applies to the retinue of the Lord. I n the Bhumli Vidyff, tlre Freed Souls who alone form t h e colleagues and t l ~ eretinne of the I.ord, are said to b e possessed of this power of appearing in many forms. (See t h e ChMndogya Up. VII. 26. 2 :"The Released soul does not s e e death nor illness, nor pain. The Released s e e s every thing and obtains every thing everywhere. He becomes one, he becomes three, he becomes five, h e becomes nine, and it is said h e becomes eleven an well, nay h e becomes one hundred and eleven, and one-thousand and twenty."

T h e Bhligavata Purcina also shows the sa111e i n the marriage of

Qd Krigga with the thousand princesses.

Tlle same actions, tllough manifesting a t different tin~es, d o not lose their identity, by the inere fact of their rising a t different times on the horizon of different spectators. " H e has cooked twice" means to the hearing of every intelligent person that the one act of cooking is done twice : and not that tn70 different acts are done in different ways. " H e h a s uttered t h e word cow twice."-rneanq tlre s a n ~ c act or word is twice repeated, and always refers to one and the same cow, and not that tux, corns are meant. T h u s the Blessed Lord Hari, His colleagues, His Places (the. various stages where He acts), Src , owing to the multiplicity of mainfestations, appear to be different, in this sense that the acts are commenced a t a particular time and end a t a particular time-but though thus distinguishable, yet such distinction does not detract from the identity of those acts-for i n their essential nature those acts are absolutely identical. And since there i s on element of time-succession in t h e mode of mainfe~tation

of these eternal acts, that gives rise to a variety of ~entiments, and answelw the objection that a n unchanging eternal act must cause monotony, Nor is this a dogma unbased on authority. I n the Brih. Up., TIT. 8-3, i t is said :-

u-q@emtmdbqy
"

Who is Past, Present and Future."

So also i n the Atharvana Up.:T* hT&.31-

rn

The One God, engaged in Eternal Play."

So also in the GPt& [IV. 9):-

qwmhx-irm*

Qfftma?r: I

er&ar@f$r;ri*&Brs@n
4L He who thus knoweth My divine birth and action, in its essence, having abandoned tho body, cometh not to birth again, but cometh onto Me, 0 Arjuna." This also shows that the births and actions of the Lord are divine, that b to my, et,cwnal : and non-Pr8kpitic. For if these births and actions were temporal, histfirical ovonbs, their knowledge could not give release.

Tllis realisat~onthat the actions of the Lord are eterqal, &c., cannot tlrke place but through His grace ; as we find from tho following words of tl~e Lord :-

~ w n m ~hrn-h-~~

"Through MY OFLACE let there arise in thee Trne Knowledge regarding my size as it ir (r,g., that even the middle size is all-pervading) regarding my real essence (e.g., every ,,art of my body is a transcendental reality), regarding my forms (e.g., the different avaLOW), attributes (like Omniscience, &c.) and actions (like birth, sport, kc)."

Therefore, it is established that the actions of the Lord are eternal. hforeover it must be remembered that only thoee deeds which are per. forlrred by tho I a r d througli His Power of Wisdom (Chit-$akti\ coupled with His Essential Form (PvarGpa) are eternal, and not every action of the 1,ord. (For if every action of tlie TAord were eternal, then creation, &c., I,oing also His acts, must also be eternal). Hence it foliows that actions ~'crformed by the Lord through Prakriti !Matter) and Time, are temporal t~rldnon-eternal. Such acts ere creation, &c. If i t were not so, then creation being eternal, there would be no dissolution and all texts about l'ralaya mould be nullified.

Adhikarana VI-Meditation

on all attributes of the L o r d .

Now the author discusses the following point. I n the Vedbnts texts the attributes of Brahman are described to be a8 perfect bliss, omniscience, etc.

528

VEDANTA-SOTRAS. ZII ADHYA PA.

[Gomnda

(Doubt.)-Now arises the doubt, whether in meditation on Brahman these attributes should be combined, in every act of meditation or not. (Pitrtapak7a.j-The opponent holds the view that these attributes in meditation. O n l y those attributes can be comare not to bebo~nbiued bined, which are aught under one topic or head of teachiag : becansa, thete is no authority for the combination of those attribntes which are read under a different context altogether. Nor is there any such rule, that t combined together, in a single act of all attributes of Brahman m u ~be meditation, in however different a context they might have beer1 read. are not to be combined. Therefore, all attributes of Bral~man (SiddItdnta.)--The right view is that they are to be so combined, as is shown in the following s8tra. ~ O T R A111. S. 13.
: Anandadajab, bliss and others. cipal, i.r , Supreme Self.
qaltq~. Pradhanasya,

of the Prin-

12. The attributes like bliss and the rest belonging to the Principal (Brahman), should be ccmbined in meditation-373.
OOMMENTARY.
"

Of the Principal," namely, of the Supreme Self to whom belong thefie

attributes. All of them must be combined together in every act of ~neditntion. All those attributes, like perfection, bliss, omniscience, fulnesq, cornpawion and motherly love for those who have taken refuge under Him. etc., which are taught in the sacred Brutis, as belonging to the Prrncipal, namely to the Supreme Self, who is the substrate of those attributes, must be combined together in every act of meditation; because they the Lord. serve the purpose of creating a love (thirst) f o ~
Note.-There are certain attributes 01 Brahman which, mentioned in one Upanisad, are not mentioned a t all in others. Of course, those attributes in whicb all the Upanisads concur, should be combined, bat should the particular attributes meutioned in some, but not in others, be s o combined. According to t h e Concordance of t h e Upanisads, the attribnta " Ananda " or bliss is, strangely enough, not rneutioned a t all in the Chhnndogya Up. Should Brahman be meditated as blissful ?

Adhikarana VII-God as Blissful.

I n the Taittiriya Up., the blessed Vignu is described as a n a n d a ~ n a ~ a having joy for His head, etc. (Vi.gaya.)-In the Taittiriya Up., IT. 5. I., occurs the following description of the anandamaya Puruga.

Milorent fmm this, which oonsl8ta of andemtanding, is the other inner Belt, which wlmtr of bllu. Tbe former is filled by this. It also blur the ahape of man. Like tbe h11rn.n rbape of the former is tho human shape of the latter. Joy L its head. Batiafaction I I . right arm. Great uat,ti.faotion ie its left aim. Bliss is Ita trunk. Brahman Is the m I (bhr rnpport).
0

(Doubt.)--Are these particular attributes of Brahman (" Joy," " Satie furtion," etc.) to be combined in every meditation on Brahman. (Pdrvapakqa.)--In the last sQtra i t ]>asbeen taught that attributes like h l i r etc., are to be combined in.everg act of meditation on Brahman. The articular attributes of Joy, Satisfaction, etc., taught in the Tait. TJp., are aoL tllflersnt from bliss, therefore, they must be combined in every act of n~nditation. (Siddhiinta.).-This combination should not take place, because of the f~dlowing sCltra. BOTRA III. a. 18.
I{,

fir*~rw*wwn*
qy~a

fh 33 I

I I q I 1% II

RofircftlTfa Pri~adirastvadi, of such as-l'joy being itshead," &c.

Aprrptih, the i ~ o t being meant, or the non-inclusion. Upaclraya, greater Il~re~~r or t ~increase. y, Apachayau, and less intatis~ty, or decrease. ft Bhede, (that being possible) whete there is a di&reoce. 111, fur.

13. The qualities' like "Joy being its head," etc.,

a, o not to be included (in the general meditation on Brahbecause there are increase and decrease (in the qrinlity mentioned in the Tait. Up.) (which is possible) where there is difference-374,
rnlin),
COMYEXTARY.

Tlre qualities like "Joy being ita head,'' etc., are not to be cornbioed in every meditation on Braliman. (Tliis meditation taught in the Tait. 1J11 in rnearlt or~ly for some as will be taught later). Lord Vitnu, who 1, f l ~ l lof bliss (Anandarnasa) and has the sliape of a man, has ~ i o tthe 1111 111 of a bird, as dewribed in the Tait. Up., 11. 5. Moreover, we find In that text, words like "satisfaction," " great satisfaction,'' whicli show hllrt there is increase and decrewe, in the nature of the bliss, attributed lo this anandaruaya bird of the Tait. Up. Now increase and decrease are pbssible only where there is a difference in the quality. But the bliss of tho Lord is not liable to increase or decrease (there can be no degree8 in it, like satisfaction and p u t satisfaction). There canr~otbe any change i n His bliss. All Hia attributes are perfect, full, free from Svagata Bheda, and oonsequently invariable, as has been shown in the sbtra, 1x1. 2, 28.

530

VEDANTA-S~?TRAS. III ADHY& PA.

[Cfovinda

Therefore, the particular attributes taught i n Tait. Up. (11. 5) are not to be combined in the general meditation on Brahman.

~ O T R A111. 8.

14.

3 ; a t ~ ~ ~ ( i l q l q I ~ o I I m e Itare, the other (qualities mentioned i n the Tait. Up.). g Tu, but. Vlrf
Artha, result, object, namely, Release. equality, or sameness

mrm

Samanyat, on account of the

14. The other attributes of Brahman (taught in the Tait. Up.) are to be combined, however; because meditation on them leads to the same result-375.
COMMENTARY.

The other attributes of Brahman, mentioned in the Tait Up., in that Anandavalli, are however to be combined. For example, the attributes of all-pervadingness, intelligent joyEulness, world causation, Supreme LordBrahman) lrbth liness, etc., (described as the attributes of the At~atidania~a before and after the pasqage describiug this Anandarnaya bird (of Tait. Up., 11. V) are to be con~bi~ied.For exa~nple, the all pervndingness of Brahman is mentioned in the following lines immediately preceding the description of the bird :Different from this, which consists of understanding, i s t h e other inner Self, which consists of bliss. The former i s filled by this I t also has the shape of man.

This shows the all-pervad~nguessof the Lord. This qualilty must be combined. Similarly, Tait. Up., 11. 1, shows that the Lord is intelligent and causes the joy of others :He who knows t h e Brahman attains the highest (Brahman). On this t h e following verse i s recorded : 'He who knows Brahman, which is (i.e., cause, not effect), which i s oonscious, which is without end, a s hidden in the depth (of t h e heart), in t h e highest ether, h e enjoys all blessings, a t one with the omniscient Brahman I

T h e Creatorship of the Lord is mentioned in Tait. Up., 11. 6. (a subsequent passage of the same.)
He wished, may I be many, may I grow forth. H e brooded over himself (like a man performing penance). After h e had thus brooded, he s e n t forth (crented) all, whatever there is.

The Supreme Lordliness is ~ h o w n in Tait. Up., 11. 8.

From terror of i t (Urahman) t h e wind blows, Crom terror the sun rises ; from terror of i t Agni and Indra, yea Death runs as the flfth.

These attributes of all-pervadingnesa, creatorship, etc., must be combined, in every meditation of Bral~rnan. Why ? Because Artha-~Elm;iny&t. Because the Artha or the result is common or one. Medilation on Brahman leads to Yokw or emancipation. When Brahman is meditated, with the qualities mentioned in the Vedi3nta texts, such m, possessing etrength,

araatomhip, nnd friendliness towards all and being the refuge of all, the u v i o u r of all, etc., then the man obtains the g r e ~ artha t o r object of life, rrn~llely,release. Meditating ou Bmhman, with the above qualities of allparvsdingness, etc., also laads to the same result. Therefore, these qualib~tra,mentioned i n the Tait. Up., are to be combihed. What i s the object of describing the ananadamnSa Brahman as a birtl, in the allegory of the Tait. Up. In other allegories of the Upaairnds, some distinct phrpose is served by the pnrable. Thus in the Kntl~e Up., the son1 is figurer1 as a charioteer, hody as a chariot: etc. The nl,jvc.t of this figurative description is to teach, that the person meditating, rnrllt control his hody, senses and mind. What is the object of this birdrlltlKory of the Tait. Up.? In fact, says the objector, we see no such nhject : and witl~outany purport in view, the Vedas never enter into alleyu~,ical descriptions. What is then the purport ? T h e answer to this q~tmtion is given in the next sbtra.

'

SOTRA

1 1 1 . 8, 16.

n r c m ; r m 9 * ~ 1 ~ l I I
Adliyanaya, for the sake of nleditation.
(atlier) purpose. qmwq Abhavat, on account of.the absence.

Prayojana, of any

15. There being the absence of any other purpose (in the allegory of the h a n d a m a y a Bird), it serves the purpose of meditation (for people of dull intellect)-376.
COMMENTARY.

The allegory of the Bird in the Toit. TJp has no other object than L o teach meditation on Brahman, in the form of a bird. The word Adhy8trn means complete contemplation. T h e senee is this. T h e second Vallt of the Tait. Up. opens with the statement "Brahrna-\.id Apnoti pamm," "Ire who knows the Rrahlnan attaihs the highest." Now Brahman is one, l ~ u He t subsists in t.wo forms:-one his essential form, (the Anandamaya Kyiynn), and the second His Power o r Energy forms (such as, those of N~lrAyana,etc.). T h a t Supreme Lord appears five-fold as Niirlyana, Vbsuc l n v ~ , Sankarsana, Pradyumna, and Aniruddlia. This five-fold m a n i f ~ t nlion is not capable of being easily meditated upon, b y people of dull l~rnins. Therefore for the sake of such persons, one blissful Brahman is lilyured es a Bird, with jog for its lrearl, satisfuction and great satisfaction for itqwings, ctc. T h e allegory, therefore, ~ e r v e s a purpose; namely, i t 1)rilrgs Brahman within the easy comprehension of tliese people of dull undemta*iding, who cannot meditate on an all-pervading, blissful Lord.

Whep by such concrete meditation, their intellect becomes capable of soaring to the higher heights, then the n~editntion becomes cobplete, and the man becomes a a a h m a - a i d , and the word Vid here means " to meditate," and the Rrahma-vid is that person who cnri fully meditate on Brahman. In tlie previous part of the Tait. Up. are described tlie various Purupas such a8 Annarnaya, Prtqamaya, Manornaya, Vijiiknainaya. These various Purugas are all described as birds, with various attxihutes as tl~eir liead, winga, etc. E these various The object of the allegory is to give a clear coiiception o priuciples of man. Ttius this physical body is tbe Annamaytr man-bird, his head is the head of tlie bird, his two arms are tlie wings of the bird, etc. Similarly, the PrAnamaya man or the Astral or Breath-man is ailegorised as having tlie various breatlis for its various parts. So on, with the Mind-man and the Uliderstanding-man Lastly, is described the Blissman or Brahman, wit11 joy for its heacl, etc. Therefore it has been well wid that these attributes of "-joy for its head," etc.,are not to becombined in the general meditation on Brabman. This allegory is only figurative of the hure Brahman, who also appears with five membem (namely, as N&r$yana. VAsudeva, Sankrrrgana, Pradyumna, and Aliiruddha). I t may bo objected that Brahman is one and has not five members, a13 mentioned above, for there is no authority for it. To this objection we reply that there are various texts showing that Brahman has different members. I-(QopAla Parva Tapant). Sncli as P ~ T * 99gI &-&
Thojgh one, hc manifests as many.

d ggqT m - ( B r a h r n a
Being one, who appears as many.

Up. 7:.

So also in the Chaturveda Sikha we have the foliowing :-

aRn:,~qTBTm:w:,a~?~:g821:,am,wm~
He i s the head, Ae is right wing, He is the left wing, He is the body, He is t h e tail,

So also in the Brihat SamhitB:-

C r M r m r : v $ t ~ m : m w ~ ~ ~ ~ w f , ? r m * s ~ a * m ~ ~ : f ~ r s f ; r m l ~ ~ : * ~ ~ g r wt * r r
ardi3&s w m q n f t ~ g h m s :I
*q-k

&?F?~;T I "

d"f&!pk?mm~mrrl,
naraya~a is the head, Pradynmna is the right wing, Aniruddha is the left wing, Vgsudeva is the trunk, or NBrlyana is the trunk and Vhsudeva is the head, and S a n k a r s a ~ a is tllo tail. Thus the one Lord, the Purupottama (the Supreme Man) sports in five different forms, aa a body and its members, as a part and the whole. But every member and every part is f ~ t l l and , perfect with all divine attribatea, and none of these five members of the Lord is to be considered as higher o r lower, as possessing greater or less lordliness, o r as being opposed to each other. How u n them be reasoning regarding that being who i .

above all rewning, bow cm there be pro01 of Him who is proodeaq, (but the rtsndsrd of m r y proof and the basis of allogical reasoning).

~ O T R AIII.

8,

la

~
V

Atma dabdat, from the S r u t ~contalning the word Cha, and.

atma man.

16. And because +.he word Btman is applied to this &nandmaya,(so it cailnot be a bird)-377.
COMMENTARY.

In the Taittiriya Srnti, the Anandamaya is called Ltman, so Brahman being ~pecificallycalled an Atman, it is i~npossiblethat an Atman should have tail and the rest, like a bird. Therefore, it is merely an allegory, that the Brahman is described there as rr bird.
Note.-A reference to the t e x t of the Taittiriya Up., II.6., will show that the words

am 4tmb bnandemayah. So clearly an allegory is intended. But (says an objec'or), the word Atman is applied there to the I'rApamaya and the other bodies also. I t is applied equalry to tl.re.materia1 yl~ysical body, to the subler prbnic body, to the manasic body and to the Jtva itself, called there the VijliQ amayn. The phrase " anyo arttara Atlnh," is repeated with regard to every one of these, in that chapter. Why should then the application of the term Atman to the Lnandamaya be taken as a reason that the iinandarnaya must be the all-pervading Consciousness the Vibhu Chetanri or) the Brahman, when we find that it, i.e., Atlnan, is applied to the atomic consciousness (anuchatanii) or the Jiva also. How are you so certain thqt the ina~idan~aya is Brahman, merely because 8 vague term like the word "8tman " is applied to it ? The next satra anemem this objection.

SOTRA

1x1. 8. 17.

or

Atma, Atman. the Supreme Self. p%rik: Gyihitib, is taken to mean to comprehend. ltaravat, just as is the case in the other texts. Uttarat, as appears from the next sentence.

17. The word btman, however, here denotes the Universal Consciousness or Brahman, as it does in the other passages preceding this section, because of context as &own in the subsequent sentence-378.
OOMMENTARY.

The word atman, when applied to the Inandanlaya, must denote the Bupreme Self, the Vibhu chetanil, the Universal Consciousness, as it
1 1

534

VEDANTA-S~TRAS.TII A DHYA PA.

[Govinda

undoubtedly does in the passages like " &t~nA vfi idam eka evagra Asit " (the Supreme Self was this verily in the beginning). Here the word atmb is taken by all i o mean the Para~nktmfi. But why do you say that here also, it must be tagen to mean the Supreme 8elf? Uttarat. Recause in the sentence immediately follotving, we have such qualities described, which leave no doubt that the anandarnaya self is the Supreme Self. Thus iu. the sixth anuvLka we have :
*Re wished, may I be many, may I grow forth,......and he created all."

I
1
I
I

*-qmt-lve-n

This passage, coming after the dnandamaya sentence, shows that the dnandatnaya is the Creator of all, and therefore is Brahman. TJacl the llnandamaya self not beell the Supreme Self, then this description " the creator of all " mould beconle incongruous. The Creatorship is the specific attribute of God and of no one else. The meditation, therefore, on the llnandsmaya symbolised as a Bird, with .Joy for its head, kc., is meditntion on Brahmnn, s n a so nothing is inharmonious in such meditation.

~OTRA 111. 8.

18.

Anvaylt, on account of connotation, or on account of syntactical connection. @ I t i , so. Qp Chet, if [it be objected). SyBt, there can be A v a d h a r a ~ a t ,account ~ ~ ~ 3f (the Supreme Self being) (certainty). ul~derstood(thro~lghout) : is retained (mentally).

18. (If it be objected that we cannot so infer) because

of the syntactical connection ; (we reply) it nlay be (so inferred) ; because (the idea of the Supreme Self) is understood (t,hroughout the whole of the second chapter of the Tait. Up.)-379.
COMMENTARY.

'L But"-says an objector-" we cannot infer for certainty that the word ' atman' applied to the Anandamaya, must mean the Param-Ltmanthe universal consciousnear ; and not the Jiva-Ltmaa-the conditioned consciousness. Because the word Atman has been applied in the previous anuvhkas to Jadarn (or Priiliritic bodies) like the Prk~amaya,and Manomaya ; as well as to the anu-chetanii or the Atomic consciousness, namely the Jlva, i.e., the Vijiianamaya." To this we reply-8dt : namely, that i t Conmay be i a f e r r d with certainty that the Supreme Self, the U~~iversal sciousness is meant by the word Ltman in tlle lnandsmaya passages because i n the very firm, Anuviika, He is referred to in. the sentence

a am;m: etc.. " From that Ltman indeed sprang ether." Here the word ht,man distinctly refers to the ParamAtman, and this fact is kept or retaineci (avadhbrita) i n mind throughout, in studying the sut-eeding aluivAkas. Otherivise the text teaching meditation on the Annndamaya tvould be nullified. 'L'he idea of the Paramritman, taken from the first anuvdka (from the text etasmhd Btmanah), remains latent in the mind, while passi~lg over the succeeding anuvikas (sections) which treat of the Prhnamaya atman, rnanomaya btman, &c. ; but finds no Ilajting place till it comes to the dna~idamaya Rtrnan ; because there is taught no higher Btmau than the Lrtandamaya. Therefore, on the maxim o C showing the star Arundhati, the previous Atmans are rejected, as not being the Parambtman, and the mind finds its full satisfaction in the dtman of b l i ~ , after which no other btmnn is enumerated. T h u s the opening passage (etasmhd Ltmanah) and the concluding passage (sa idatn earvaln asyijat) show that the knandamaya atman is t h e Supreme Self.
Note.-In order to lead up to the Paramitman (mentioned in the Urst section) the Tait. Up. a t flrst refera to the "man of food "-the annamaya ; then to the " Man of Breath "-the Pr4namaya : then to the " Man of Mind "--the manomaya, then to the Man o l Understanding-the Vijfilnamaya. Every one of these in succession is taken to be the Bupreme Self ; bat thiq wrong notion is continually corrected by the the saying "Different from this, is the other, the inner self." But when the Anandamaya self ia reached, there is no such corrective applied : there ia no such saying '' different from this, the gnandamaya self, is the other, the Inner Self, the Brahman." The &,,ti thus gradually leads np to the Anandamaya and halts there, indioating thereby that this is the Innerlnost Self, the Param Ltman. Hence the meditation on the Cnandnmaya is meditation on Brahman. The star Arundhati is barely visible to the naked eye: to point i t out, therefore, rome very big s t a r near i t is shown a t first as Arnndhati, then i t i s rejected and a rmalier etar is pointed out as Arundhati, and so on till the actual Arundhati is located. This method of leading from the gross to the more subtle is called the Arundhatt Ny$ya.

m:,

Adhikarana TTIII-God as Pather. The author n& wishes to show that the attributes of Brahmap like those of being the father, mother, &c., should also be comprised in meditation on Him. (Vigaya.)-Thus says a &"ti :--

I .

'' NLrbya~ais the Mother, the Bather, the Brother, Abode, Shelter, Lover and the
Path." (Cf. Qitb, I X .17,18).

z~lirr~;~~rnatmr~~~vk*:l
fbnrmgcnm-31
fBPTl~rlim~sn;rlclw~mflmw

In the Jitanta-stotra, first Chapter, also it is said :-

636

VEDAN T A - S ~ T R A S . 111 ADWA PA.

[Qorinda

"Thou alone a r t my father, mother, lover, friend, brother, anrl son, Thon a r t m y learning, riche$, and desires-I have nothing else but Thee-(Thou a r t my all in all)."

In the middle and the last chapters of the same, we find :-a m ~ ~W@ ~ T ~&rGtskt W drsFbh ~I
my very birth I am thy slave, I am thy pupil, and thy son, am I. Thou a r t my Master, thou my Teacher, an< my h t h e r and mother thou, 0 M4dhava 1"

" From

igeardt~fmfanr~smmu

(Dou1)t.)-Now arises the following doubt. Are tllese various qualities of fatherhood, sonhood, friendliness, masterhood, &c., to be meditated upon in the worship of Brahman or sllould they not? (P11rvapokpn.)-The Lord n ~ u s tbe worshipped a s atman alone, aa says the Sruti: w 5 I He shonld not Le meditated upon father, &c. (Siddh&cta.)--The refutation of this is given below. ~ O T R A111. 8. 10.

I p i 11 I

a s Kat-ya, of the effect, r.e., the fru~t. mw;1rq Akhyan~t, because of the
Apill-vam, something sitn~lar to the pilrva or the f o m r r statement. attribu~eso l Bral~tnatl. T h e I'orcr ot p in aparva is that of indicating similarity.

19, The (qualities of fatherhood, &c., being) similar to the preceding ones (of Perfection, &c.,are to be comprised in the meditation on 13rahman), because of the statement of the result (of such devotion, namely, release).-380.
COMMENTARY.

The "former " qualities ( p h v a ) are such as Perfection, Bliss, kc. The word " aparva," 111eans the qualities similar to the pGrva, i.e., the qr~alities of fathe~hood,*&c. 'I'heee qualities must be meditated upon by tl~ose who worship Him in these aspects. Why ? KLryBkhyiiniLt : Because of the statetilent of the effect or fruit resulting from such meditation with s u c l ~ devotiot~al sentiments. (That is to say, devotion to the Lord as father, mother, kc., also leads to Release.) As says the 8ruti ($vet. V. 14, :w m r r r % r M r r r m d h q r ~zrc&&~afg~apqqn
Those who know Kim who is t a he grasped by devotion fbhlva-grlhyrm), who i s not the body (nesb), who makes existence and uon-existence, the auspicious One, who also creates t h e elements, they have left the body."

(This sllo\vs chat the Lord i s bhBva-griihya or attained by devotion, whatever form that devotion may take.)

Bhbya.1

IIr

PADA, fX

ADRIKARANA,

M.19.

537

60 also says the Lord in the RhAgavata Pnrana :"O f those to whom I am dear, the self,the son, the friend, the teacher, the lover, the Destiny and the Desired."
Therefore the devotee (bhhvuka, the senti~neutal),must think the Ilord as father, mother, kc., just as he thinks Him to be all fuli, ail bliss, LC. As regards thc druti that " Atman aloue is to be uleditatsd upon," that does not prohibit meditation on the Lord as father, mother, etc. This objectiou has been previously dealt with under sQtra 111. 3. 7.
whm?ar~a;rmw&*~

Adhikam?ga 1X-Meditation

on a form necewry.

Now the author takes up the topic that the T ~ r dluay be meditated upon as having a form (vigraha) also. (V+aya.)-In some Qrutis we find texts like the following describing the Lord as mere Self :" m?k?I-(Brihad. Up., I. 4. 7).
"He must be worshipped as dtman dona"

I-(Blihad.
6'

Up., 1. 4. 15).

Let a man worahip the htman only 8s his true stab."

But in other Srutis, the Lord is described as haviug a form such as in the Gop&la Piirva Tipani, quoted before : " Then Brahmh said : ~neditate on Brahman, dressed as a cowherd, cloud-coloured, young, standing under tlie Kalpa tree, and about whom are tlie following verses : His eyes are lilre full-blown white lotus, He has the colour of the blue cloud, His railnents are sparkling as lightning, He has two arms, &c." Then the Upaniaad, after so reciting His form, concludes thus :-

~
L*

Thus mwlitating with concentrated mind on Klisga, a man becomes freed from the eycle of births and deaths."

(Doubt.)-Now arises the doubt. Does the Release result from worshipping the Lord as mere Self (Atillan), only (without any form), or is it the result of woreliippi~igHim as the Self having a Form 'l (Pfimapakga.)-TI1 Pti:.rapakgin says, tlie ~ x ~ u k t is i obtained by worshipping Him as Atuian alo~le, and not by adoring Him as having a form. For in sucli meditation as atnian, there is a unifo~mf l o w of sentiment, (uninterrupted by ally distraction or jarring emotion). It is stated that the rnukti or release coues from the n~editation consisting of one uniform h w of devotional sentiment. (Ekaraa). But in lnedt tr,ting on the Lord as having a shape, there ie no one-ness of sentiment ;

538

VEDANTA-S~TRAS. I11

ADHYff PA.

[Qouinda

for the thought dwells son~etimeson the eyes, sometimes on the ears, hands, &c., and thus tliere is no uniformity in such meditation, for a form has always different parts. Therefore, Release is not obtainable by Formworship. (Siddhdnta.)--This view is set aside in the next siltra.

SOTRA
~(im Samanah,

III. 3.20.

though.

m~ Abhedat, owi~ig to non-difference.

same, uniformity of sentilnent

qqq Evam, even. q Cha,

20. Even though (there arise different perceptions of eyes, &c., in meditation on the Form), yet they are the same, bemuse there is no difference, (the eyes, &c., are all Qtman)-381.
COMMENTARY.

The force of the word " cha " is that of " api." Even though in Form-meditation there arise different perceptions of eyes, &c., yet the sentiment is the " same " i.e., is one and uniform. As an imagz made of gold is gold tbrougl~outand looking at its eyes, hauds, etc., does not give ripe to dieerent ideas, but one uniform idea, i.e., of gold, so in meditating on the Form, tllere do not arise different ideas but one idea of the Lord. Why? Abhedlt. Because there is no difference : because the eyes, &c , of the form of the I m d are all atman (as those of the golden image are all gold). Therefore, Release is obtained only by worshipping the Atman as having a form or rather as having become a form. If this mere not so (if Release were obtainable by mere abstract tnectitaticn), then the Sruti texts like " tlius meditating on Krisna with concentrated mind " (Oop&laP. T. Up.) would be nullified. The texts like " Brahman is a uniform essence of the True, the knowledge, tlie infinity, the bliss, kc.," do not mean that He is an abstraction, but that His Form sheds forth these various attributes (as the one sun sheds various colour). They do not detract from His unifor~nity and one-ness of essence. Though this p i n t waaconsidered before also in siitra 111. 2. 14, i t is reconsidered here in a different light. The compaesionate teacher repeats the same thing over aud over again, out of kinduess for his pupils, so that they may understand this abstruse and recondite subject.
THE THEORY QB ~ V E ~ AVAT~RAS. A

The author has already taught in the previous aphorisms that in on the Lord, all His attributes, aa manifested by His direct

Forms and Avataras, are to be combined. Now he considers whether the ~ttiibutes shown by the Lord when H e tempoi~tuily sliii~esfort11 through soine exalted souls (divas)-that is to say, tlirough the inspired Men @re& Avathras are to be so coinhinerl or not.
Note.--Them are two views regarding aveda AvstBras. These are exalted J ~ v H ~ posressed by the Lord, inspired by Him. A l l qualities of the Lord aranot manifested through such beings. One view is that theattrihutes shown hy the iveda AvatPraa should be combined, the other is that thew should be no such combination.

In the Chhitndogya Up., VI1. 1. l,.Nbrada approache8 Sanat K u m l r a and says " Teach me, 0 Lord ! (Bhagavatb." * "Therefore, 0 Lord ! (Bhagavat) take m e over this ocean of grief." The beings like the Kunldras are Jlvas posseesed or overshadowed (8vivta) by some oue of tlie attributes of the Lord, such as Wisdom, Power, &c. These Jlvas are the hvedas of the Lord ; as is clear from the application T h e question arises : should the devotees of the word "Bliagavat" to t,hen~. of these (Sanat KurnBrs, &c.) while meditating on these God-like souls, worship them investing with all t h e attributes of the Lord or n o t ? In answer to this doubt, the author teaches two alternatives. First, he shows the permission to combine, i.e., tlle injunctior~side, by which all the attributes of the Lord inay he meditated upon as existing in the Great Beings. This is shown in tlie next sQtra.
8OTRA 111. 8. 21.

Sambandhfit, on account of their being intimately connected. p q Evam, thus, the same Anyatra, in others (such as the Kumaras). q@ Api, even.

21. Because of their intimate connection with the Lord, in such others also (like the I<umliras, etc.) all the attributes of the Lord may be meditated upon-382.
COMMENTARY.

" I n others," namely, in the Kumfiraa and the rest, who are always possessed by the Lord, and in whom the God always dwells. I n such supremely high Jivas, all the attributes of the Lord may be comprised i n meditation. Why ? Satnbandhfit, because of the intimate relation. Such J i v a s are so ii~timatelyrelated with the Lord, that they are hardly distinguishable from v i m . T h e Lord has entered into and possessed them so completely a s the fire pervade8 the white-hot iron. This i s the positive view. T h e author next gives the negative or the prohibition of euoh meditation.

Avidesat, because of want of difference q Na, not. q Va, or. (between the Kurnaras and other Jivas in the matter of Jivahood).

22. Or not, because there is no distinguishable feature in them (they are after all Jivas and in no way distinguishable from other J k a s as such)-383.
COMMENTARY.

All the entire attributes of the Lord are not to be combined in meditating on such Jivas. Wily? AvidesBt, because there is no distinction between these Jivas and the other Jivas, so far as the quality of Jiva-hood is concerned ; iu spite of the fact that the Lord is in thein and possesses e the word " or " is to indicate that since these beings them. The f ~ r c of are the beloved of the Lord, they ought to be loaked upon with extreme respect, but not worshipped as God.

~ O T R A111.9. as.
&%
Uardayati, shows (the gruri)
q

Ct~a, and.

23. And the Scripture illustrates this-384

COMMENTARY.

Such God-possessed Beings, though object of great veneration, are not to be worshipped as God, because the Scripture illustrates it in the passage under diwussiou. Nkrada is hiniself a God-possessed Soul, a s we find it from various accounts given in the Bhrigavata Porana and other books. In spite of his being so great, we find him going to Sanat Kumira and asking him to be taught about the Supreme Self. Thus this Chhrindogya 8rati itself shows that all the attributes of' God are not to be combined in meditating on these godly beings, for they are not as perfect as God is.
S~JTRA 11x.s. 24.

f i e Sambhriti (tl~r attribute of being the nourisher, the supporter), the collection. g Dyu, the sky, all the space. & Vyapti, the attribute of pervadCha, and we: Atah, for the same ing, the spreading out. afa Api, also.
reason.

24. And for this reason, the attributes of being the collection of all potent energies and of spreading out the

loftiest heavens (which are the specific attributes of God, are not to be combined in meditating on such Beings)-385.
COMMENTARY.

The phrase Sambhriti-dyuvygpti is a Dvauava compound of these two words, rneauing " collection " s n d " spreadiug out the heavens." These two attributes are not to be combined in meditat,ing on such aveda sbtras, Avataras. T h e reason for this is the same as given i n the previo~ls namely, that the aveda Avataras are J l r a s after all. Tho sense is this. I n tile rescension of the En iphniyanas, we find the follomil~gtext in their supplementary portion (Taittiriya Brshrnana, 11. 4. 7. 10.) I

~ ~ ~ ~ F @ T da T &Rm Im r n l ~ W h?n#Fh. m m n ms& 8: 11

~ W na

['t'l~e reading i n the text is fmln the Atharva Veda, XIX. 22. 21 : where the second line runs as m?t Embm m ' I Bitlttdeva'~reading is ~ l p @ s ~ g m . . g m . I]
Heroisms (were) gathered with the Brahman as ahief; the Brahman u chief in the beginning stretched the sky : the Brahman was born as flmt of creatures ;therefore (ten.) who is fit to contend with the Brahman 7-(Bloomfield).

This veme is fourld in the Atharva Veda ( XIX, 22. 21.) and the translation of it, given by Mr. Griffith, is a s follows :" Collechd manly powers are topped by Brahma. Brahma at first spread out the loftiest heaven. Brahma was born Brst of all things existing. Who then is meet to be that Brahma's rival ?"

This sliows the glory of Brahman, namely, h e has all manly powers in him, and he it is who has spread out the loftiest heavens. These attributes are the specific qualities of the Lord, and consequently they are not to be meditated upon a s existing i n any Jiva, how high soever h e mag be. Tile author norv gives another reason in the next sbtra.
S~TRA 111, 3. 25.

$P#TWI~ Puruaa Vidyayam, in Purusa-vidya. gq lva, Ilke. Anotller reading IS qr3 " atso." Cha, and rqkq Itaresam, of the others (of the qualities l i k e omlllpotence, CLc.) P'llfltqq Anamnaiat, not being mentioned

25. These other (attributes of the Lord are not declared as existing in the Kumhas, etc.) (as they are declared to exist) in (the direct manifestations of Brahman such as) the Man (of the Purusa) Sukta, and (in Krisqa of the Gopdla Tipani, etc.)-386.
12

542

VEDA NTA-S~TRAS, I I I ADHYA PA.

COMMENTARY.

[Gooinda

In the sarratives of the KumBrns and of otheis, there is no mention of the attributes of being the material cause of tlle creation of all things, or of being the ruler and regulator of all, etc., (usnlely, of those qualities mllich are the specific attributes of the Lord). Hence in meditating on these God-like Beings, all the attributes of God are not to be thonght of as existing in them The author gives an illustratiou to sllow the contrary, Puruga-vidyiiylm-iva. As in the I'urga hymns of the Vedas. By force of the word " and" the Gopala Tipal~i,at,., are also taken. All the above attributes of the Lord are given in these, while they are conspicuoue of the KnmFras, etc. The conclusion by their absence in the nar~atives of all this discussion is as follows : In these Oorl-possessed Beings, there J f v a ahpect and the Gud aspect just as in a white are two aspccts-the hot iron ball. I n a liot iron ball there exist the ircm and the fire. Those devotees of the KumBras, &c., who see in them the Divine aspect only, like those who think on the fire only of the white-hot iron ball, should meditate on such beings with all the attributes of God, because they are looking on the God-aspect only, to the exclusion of the Man-aspect. But those whose devotion is not so keen and who are conscious of their man-aspect, like those who see tlie iron also in the white-hot ball, such devotees of tlle KunqBras, etc., should I I O ~ invest their Ista with all the attributes of God. On the other hand, they meditate upon these Beings as friends of God, dearly beloved to Him. The Supreme Lord being pleased with their devotion to Iiis beloved ones, a c e p t s such' worship, as if it was directly otrered to Him. It is not only in the Chhdndogya Up. that Sanat Kumlra is addressed as Bhagavat, but words like Bhagarat, etc., have been applied to these exaulted beings even in tlie Rhlgavata Porhna and other wriptures. These books also have declared their Jiva nature as well, by describing them as weak and poor creatures. Those passages must also be reconciled in the same may, namely, their weakness, etc., are all comparative, for compared with Brahman every one is a weak and poor creature.

Adhiknrana X -?'he destruct; ue attributes of God.

I t h a been snid that Brahman must be meditated upon with the attributes specifically lilerltioned in the books of one's own S ~ k h k(primarily, and if possible, the attributes mentioned in other $&khas may be combined, according to the ability of the devotees). Yet to this, there

is an exception, for some attributes mentioned in one's own d i i k h ~ may b e such, that a person desirous of release, can never benefit by such meditation, and must eschew those attributes from hie worship. Thus i n the Atharva Veda, there are prayers to God to kill the sorcerer, etc. Those attributes of God should never b e meditated upon. Hence the author starts this new Adhikamna. (Visoya.)--In the Atharva Veda me find the following (A. V. Kanda, VIII, Sukta 3. Verses 4 and 17).

m i t i w h n p r m m ~ ~ l

a * m - m ~ ' m ; r q n
"Pierce throngh the YBtndhma's akin, 0 Agni ; let the destruyiag dart with d m eon~amo hlm." Rend his joints, JBt,avedas ! let the eater of m w flesh, seeking desh, t e u and d e , troy him."

Bmftui vq xkmmwis rlr& q w 3 ~ I ~ ~ & i ? 1 ~ d l i l 4 . i l g F & r ~ ~ 1 1 ~ ~

61

The cow gives milk each year, 0 Man-Beholder; lot not the YBtndhlna ever t r s b

lb"'

"Agni, if one should glut him with the blessings, Pierce with thy flame bls vitals u

he

moeta thee."

(Doubt.)-Here Agni or the Lord, is described as piercing through the ekin and the vitals of the sorcerer. Is the Lord to he meditated upon 08 a piercer, etc. (P~Zt.rapakga.)-The opponen~'s view is that the h r d should b e rr~editated nporl, even as a piercor, because it is expected from Him that IIo sllould destroy the evil-doers (for one of His attributes is to punish the wioked). (Siddhbnto.)-The right view, however, is that the Lord ~ h o u l d not I)o rneditated upon in these His fierce Attributes, b u t only a s a compasuiouate, l\lerciful Lover of His devotees.
Note-The above verses of the Atharva Veda are addressed to Agni. But moording b bhe Tika of Baladeva, Agni means Barv$grr!ll, the foremost of all, the leader of all. And henae i t is a name of God. Tho word Pratyancham translated a s "Be meeta Thee" Isexplained by the Tikd-K$ra as pratikblavarttinam, that is, one who is opposed t o another, an enemy. The above verses am addressed to the Lord to destroy one's enfmies. A pomon who wants liberation, the Mumuksu, the Would-be-free, should not bear grudge against any body, and shoyld be the last person to pray "0Lord, dentroy our enemies," whether suoh enemies be personal or national. S~TRA 111. 3. 26.

+qq Vedhat,

" Kill, &c.," or pierce, &c. d Artha, the result, or the f r u i t Bt~edat,being diflercnt. 3 Na, not (understood fron~ the previous sotra).

26. The Would-be-free should not meditate on the

Lord as a Piercer, etc., because the result of such meditation is different-from Release-387.
COMMENTARY.

T h e word " N o t " is understood in this s Q t r a from d t r a 111. 3. 22. TibeWould-be-free should not meditate on the Lord with such attributes as those of a piercer, etc. W h y ? Arthablredbt. Artha means here " t h e result or fruit." Because, the fruit of such r n e d i t a t i o ~ is ~ different; that is to say, the Would-be-free wants release a n d such meditation is not conducive to it. The sense is that the Would-be-free hau risen higher than tlie ordinary worldly men, and consequently he has no right to indulge i n prayers of hatred, like t h o ~ egiven above. I n other words, h e h a s n o Adhikbra to this. Even tlie Lord has shown this in the GitL, XIII. 8 :-

~ I q mW 4 &hw 11 c ti
S o also in t l ~ e B l l b g n ~ ~ aPurhna ta :-

n~qfkmWwrvmRdrq~

Bumility, unpretentiousness, h(trrnlers1tes8, forgiveness, rectitude, service of the teacher, purity, steadfastness, .elf-control (should be cultivate$ by the Would-be- free^."

&&di*rrnw'ml
" The Would-be-free should fotlow the aetivities conducive to Rivpitti (renunciqticn), (such as daily prayers, SandhyB etc,). hly devotees should abandon all Prav~ittiKarmas, (ruch ae KPmya, Jyotiqt;oma, eta)."

Adh,iX arnna X I .
(Vibaya.)-In the fivetbdvatara Up., I. ll., we find the following:-

m a w-6 a d m ~ n : When that God is known, all fettem fall off, snfferings are destroyed, and birth an&
death coase. From being intensely absorbed in Him, one goes on tho dissolution of the body to the third region, where exists universal lordship, and which is the Isolnte (above MbyO) and where all his desires are satisfied.

nar eB drnnma*

* : 6

msbmmfhi

From this we learn that the fetters of My-ness, such as, " t h i s is my body," " this is my house," etc., are tlestroyed when one gets the kuowledge of tlle Lord. And then there ceases the pain due to birth and death they d o not (for thougli the Freed ones may be born and d i e a t tl~eiroption, sufev tlre pains of birth ant1 death and so practically births and deaths cease for them). This verse magrrifies the glory of the knowledge of God a s when tlle true obtained frorlr the study of scriptures. By such illumir~ation, essential nature of God is known, then by meditating on Him, naniely, by

Bltalya ]

III

PADA, XI ADHIKARANA,

S L 2 . 27.

545

oonstantly thinking on Him, on the dissolution of the body (when the Lihgq-

body even is destroye D,such God-knowing lnan rises above the Xoon-world
a11d the Brahmb-world, and reaches the third Loka, nalrrely, the world of the Lord. What is the nature of that world ? I t is full of " Universal lordship," that is, all the supor-cosmic manifestations of the (Lord exist there. I t is the world o E " Kevalam," or free from May&; and by reaching this, one beoolnes Fully satisfied, namely, all his desires are obtained. This desoriptiou shorvs that the Lord is obtainable through Scriptural knowledge

&lev.
(Doubt.)-Is meditation on the Lord, enjoined by thisverse, optional or obligatary, on the person who hau already obtained the knowledge of God ? (Ptlruapnlcea.)-hfeclitatiori is obligatory, because i t is the cause of inducing mental concentration, by increasing higher devotion. (Siddhbrita.)-The rigi~tview, however, is that meditation is optional for the man who has known God, and whose fetters have all fallen off.
BOTRA 111. 8. 27.

tg3t qyrwrwd~~na at~--.iqewma$~I

W m g $ (Hanau, after the getting rid of (bondage). a 'ru, but only. 8 Upayalia, on account of obtain~ng or getting near to (the Lord). 0 1 ~ dabda, o ~ account t of the statements of the word. Bgrg(~ desatvgt, O I I account of being Kusia, as in tne 8upplementary to, on account of be~ng the remainder of. q Achchhanda, c u e of Kudr for taking. the Kuda grass in one's hands. w rccording to one's desire, according a3 it is strong or weak. The force of W 1s two-fold, to denote strength or weakness m ; i Stuti, as in the case of player. 01 praise (Yajus). amrwp Upagaiiavat, and as In the case of r l t ~ g u ~(Saman). g Tat, that, m s , Uktam, is explained in tlie Scriptures.

q I 3 i 9\9 11

27. But in the released state, (the free rnay perform

meditation at their option), because they have already attained nearness to the Lorcl, because the Scriptural texts declare tho same, and because all texts are meant to lead the soul to this stage. As the singing and reciting hymns of praise, (Yajus and Sbman) with the sacred grass in his hand, is not* obligatory on the strident, who has finished his obligatory daily task. And this is declared by Scriptures-388. C O M M E N T A R Y .
tho Phrvapak.ja.
The word " tu " is employed in the above ~ i i t r a ,i n order to remove When by the knowledge of God, there takes place the

'
I
I

--

-.

falling off of the fetters, then for such a wise pereon, who ie devoted to tbe Lord, the act of meditating on the Divine attributes as taught in .the Scriptures, ie an optional self-i~nposedduty, just like thz singing of praises and hymns, w&h more or less of desire, by taking the Kuda grass in onepa hand.
Note.-When a #+indent baa 5nished the daily obligatory sacred study if he 5nds time, o repeat the Salphitd ; and then with the hands in the form of he can make a resolution t a Brahm&ajali, with the srcred grurs in the middle, he repeats the Veda. Thin recitation i s purely voluntary, and not obligatoy. Just like this is the meditation of the person whose delusion of "mind," etc ,i s destroyed, He may meditate on Truth through text. and reasoning ;but it is not obligatory on him.

The released soul is under no obligation to perform philsophical mediration ; it is optional to him to do so. In fact, the above verse of the Qvet. Up., by using the word Abliidhylnht (with pre6x Abhi) ehowe that he has reached the stage of God-immersion (abhidhyhna) and does not need ordinary DhyBna. -The ieason for this is, that the released soul has obtained upaykna or the vicinity of the Lord and attachment for a i m . The word UpBykna means attaining such vicinity. The second reason is deetvlt-because ~upplementary. ,411 texts are supplementary to this, or are meant to lead the sonl to this stage of God-love. As says a text (Brihad. Up., IY. 4. 21) : " Let rr wise Brlhmana, after he has dimovered Him, practise devotion, let him not seek after many words, for that is mere wearigese of the tongue." In the Bhbgavata Purrina it ie written :By work$ of pnblio utility, by austerity, luotifloen, by 8Imbgiving, by Y O ~pmtiC48, . by concentration, the highest objeat which men reek & lore lor Ma, snd attrchment for Me.

Therefore, when once such attachment is acquired, it becomes useless for the devotee to go on further with meditation. His meditation, therefore, is optional. The sense is this. I t is very ditticult to find out the truth through pllilosbphical reason and Scriptural texts of obscure and abstruse meaning. &foreover, even reasoning and texts are of various kinds and deal with various subjects and sub-divisiorls thereof, and consequently the path of knorvledge to God, through philospl~icalreasoning and Scripturai studiea, very difficult. (Because philosophers differ, and so do the interpreters of texts). But to a person whose heart is solely attached to the Lord, and is softened by constant thinking on His blissful ~tature, all ~ u c h studies and reasoning produce hardness of heart, for, instead of helping in increasing God-love, tlley jar upon one's feelings of devotion. But after the devotee has come out of his ecstasy, such studies may sometimes be helpful

'

to him, in ieminding him of his attaclirnerit and ~ e r v i n g a s a sort of 8econdary devotion. The author next gives both reason and authority for this stateqent.
Note.-" J u t a s the twice-born, after the performance of t h e daily study enjbined
upon them, namely, Brahma-Yajya, recite the Yajua and SImans wearing merely a t their

p l e ~ u r the e Kus'a pavitra on their finger, bo also meditation, ho., in the highest heaven are performed by the Freed of their own accord. For all the other injunctions are only sabwrvient t o the statement referring to final beatitude.' A8 says the Brahma-Tarka:-lndeed even those that have attained to heavenly bliss perform of their own accord the medits. tlon on Eaii, just a s BrAhmins after their regular duty recite t h e Vedas, observing the rule of werrlng K u k g r w s , &c., sitting with their face t o the east"-Madhva.

m a , Samparaye, when the love for the Lord (has arisen in thesoul). r ( h is to be got rid of) somethi~lg to cross over. Tsrtavya, of the bondage, (wl~icl~ qaqR. Abhavat, owing to the absence. m, Tatlia, so. R, Hi, because. m, Allye, the others : the othel. dakhins, the Vajnsaneyins.
28. Whed the love for the Lord (hds a h e n in the eoul), the philosophic meditat'ion is optional, because there is absence of the bondage ; thus sag some 8Qkhins-389.
COMMENTARY.

means the Lord : because all tattvas meet in The Love for the Lord is called I Him ( w h & I t is formed by adding the affix --under Plnini, IV. 3. 53.

The word

q m

Whell a pelBon has. got this love for God, it is optional for him to meditate on tattvas or not. It is not obligatory. Why ? Tartavy&bh$vitbecause they have nothing further to cross over. For then there exist no fetters which he ],as to cut off. So alao the others, namely, tLe Vljasaneyins read (Rtihad. U p , 1V. 4. 21) :-

irStsr*~~ast

wofhaRP~~vs

mymmwwwdm-

"Let a wise Brihmnya (student of the V0da.i) after he has discovered Him (through the scriptures and his Guru), practise prajaa or devotlon to Bim. Let him not seek after many words (Vedanta texts) for that is mere weariness of the tongue." So also the Lord bas said in the Bhagavata P u r j p a :-" JAlna (the Path of scriptural knowledge and philosophy) and Vairlgya (the Path of indifference or asceticism) are, as a general rule, not very benetlcial to those devotees (yogins) who are full of my love, and whose very self am I, who are deeply attached to Me.''

548

VEDANTA-S~TRAS &I A D R PPA. ;~

[Govink

Adhikarana XI[--Fear or Love of God both cause salvation.

I t has been mentioned above that the meditation on Brahman is on Him as possessed of attributes. Now the author cominencgs a new topic in order to show that this meditation is of two sorts. Tllus in the GopLla PQrva T i % p a ~Up., ~i Brahman is described in the form of $13 K~itjna, dressed as a cow-herd, having the colour of a cloud, etc., and accompanied by Prakriti, etc. This is one form of meditation. Auother form is given i,n other Srutis as verily this Brahman is the Seh, the ruler of all, the controller o E all, the Lord of all, etc."-(Upih. Up., dV. 4. 22). This shows that, in the first case, devotion in the form o E attachment, excited by the knowledge of His sweet attributes, is tlie csuse of attaining Hirn. In the second case, i t is devotion catised by the command of tlie law, and produced by the knowledge of His Majesty and Lot.dliness. Thus, there are two sorts of devotion or BhaktiLthe devotion of love or Ruclli Bl~akti, and the devotion of fear'or. Vidhi Bl~akti. ThoreEore, the object of rneditatiotl being ditferent (iu one case, it is a being of all sweetness and love ; in the other, a majestic ruler and king), the bllzkti is also of two sorts. (Doubt.)-Now arises the doubt, which of these two kinds of bllakti is the cause of God-attainment ? (Pdraapak?a.)-As ttiere is nothing to determine which of them leads to salvatioh, therefore, the seeker of God being in uncertainty, will meditation, and have 11o inclinatioti lor either. not eniage in any sort 13 (SiddhBtita.)-There need not be any such uncertainty, as shown in the next SQtra.

~CITRA

III. 11. 20.

m:Chiia~rdatab,through tlie Will

m q ~ r rAvirodhat, ,

of God. avq Ubhaya, of either. there being no cotitradictiotl [q Na, nor].

29. (There is no such uncertainty, because) through the wish of the Lord (souls follow one or the other of these two paths and reach the Lord thereby), since there is no conflict between these two--390.
COMMENTARY.

1 1 . 3. 22, by the The word " Not" is understood in this sdtra from 1 method called frog-leap. ( That is, when a word of a previous satra does not affect the satra immediately following it, but some satra alter that, it is called frog-leap).

Chhandatah means by the wish of the Lord, who has determined

both patha of approaching Him, for the devotees of Sat-prasahga (the Good
(lompany), whether it be thl-ough the devotion o f love or the devotiop of fear, for eouls are so constituted by Hinl that ncme love to dwell on the Majesty of the Lord, while others are absorbed in His sweetness. How ia tliie so? " There is no conflict between these two." Since there are texts to both effects, a devotee is at liberty to follow any set of these texta. The ~onm is this There are two eternally perfect paths of meditation on the attributes of the G r d . These paths begin with the high& companions of the Lord, such as the eternally free, and extelid down to the lowest mortal, the youngest neophyte. These two paths flow like the stream of Divine origin, the Ganges, from the highest heaven to the world of the mortals. Ttlerefore, all the souls in the universe are at liberty, according to their choice, to take up any one of these two paths, and join the particular tliacipline of persons treading these paths, and being taught by the teachers of that path the method of meditating on the peculiar attributes of the Lord, he meditates ih that way, and the Lord Hari, the lbver of all forms of devotion, wishes that these aspirants may get an inclination to follow the path. I t is because of the wish of the Lord Hari, that these various kt-prasahgins (aspirants) follow one or the other of these paths, and in & i A a y they reach Him.
Note.-Thew are three sorts of devotees, the high&, the middling and the youngeet. The flrat and the k t are not helpers in the ordinary sense. The 5rst is so abaorbed in the contemplation of the Lord, that he is not oonscioua of r~ybodyelse, and the last has not yet acquired the neoessarp power of helping othera It is only the middle devotee who helpm the aspirants. The Masters of Cornpansion are thns defined :-

~
86

Gatwm3mma~1 .
u : ~ a m

he second kind of devotee is he who loves the Lord, hse friendship for the Bh&tas the ~ o r dcompassion , on the ignorant and indifferencet o & the e n e d w of the ~ 0 1 % .nd His devotees. (Them are the Masters of cornpasoion)."

This also ~ h o w s that there is no partiality in the Lord Hari.

+: Gat&, of reaching God. rqdg.ipq Arthavattvam, the quality of leading the Purusartha. F96 Ubhayatha, on the twofold paths. Anyatha, otherwise. ft Hi, for. m: Virodhab, contradiction.
to

30. In both ways the goal is reached, because otherwise there would arise conflict between the texts-391,
1

COMMENTARY.

By admitting this, the goal, that is to say, reaching the Lord, becomes pertinent in both ways :-that is to say, by the acts of devotion to the Lord, by meditating on His sweet attributes; and by the act of devotion to Him, by contemp1,ating His Majestic attribates, one set reaches the Lord of love, the other reaches the Lord of Najesty. The word "Artha" in the sQtra means the highest end of man, namely, God, the Supreme Person. " Arthavattvam" means having the attribute of takillg to the .Lord. If this be not admitted, then there would arise contradiction between the two sets of texts, one enjoining meditation on the sweet aspect of the Lord (the Ruler of Gokula), the other enjoining meditation on the Lord of Majesty (the Ruler of Vaikuntha) The word " h i " in the sfitra indicates that both texts are of equal authority. I t cannot be said that both these methogs should be cornbined on account of the satras 111. -3. 6. and both methods of devotion must be practised by one and the same person. Though that sQtra teaches combination of attributes, yet i t cannot be applied here, because the EkLntin devotees are not anxious to see in their object of devotion, other attributes than what they meditate upon, and opposite attributes do not come within the scope of their cognisance. This will be further explained in sQtra 111. 3. 56.

Adhikarana XIII.
(Viqaya.)-The author now establishes the superiority of the devotion of Love over that of Law. (Doubt.)--The doubt arises whether Vidhi Bhakti (or the devotion by following the path of law) is higher or the Ruchi Bhakti (or the devotion by following the path s f love.) (Pdma-pakqa.)-The man following the path of law, performs fully all the portions required by the law formally and strictly, hence his devotion is superior to that of the other, who i s always in a state of rapture and whose actions are unmethodical. (Siddh4nta.)-The next satra shows the superiority of love.
~ D T R A I I I5.31. .

qq Tat, that (one-ness Laksana, mark. He whose mark or characteristic is onepointed attachment to His devotee who has such love. .The love of the devotee
of attachment).

m : Upapannah, he has attained prominence.

Bhdgya.]

IIT PADA, X I I I ADHIKARA?7AJ Sit. 31.

551

evokes such love in the Lord. & Artha, object. The purusartha or summum bonum, i.e., the Lord. aq&: Upalabdheh, on account of the obtaining. Lokavat, as is the ordinary experience.

31. (The devotee on the path of Ruchi or love) has obtained superiority, because he has obtained (control over) the object-of-human-life, (namely, the Lord, who Himself) possesses this characteristic (of being the Devotee of His devotee, because He appreciates sweetness in others, since He Himself is All-sweet). As we see in the kings of the world also-392.
COMMENTARY.

The person worshipping Hari by Ruclii Bhakti is Upapannah or one who has obtained superiority or in who111 there exists superiority. Why ? Tal-lakga~&rthopalabdheh,because of his having obtained the object possessing that characteristic. The Lord has the characteristic, similar to that of Ruchi Bhakta, namely, he is solely devoted to such a Bhakta. Therefore he is called Tal-laksaga, or possessing euch a characteristic. He is artha or the Object or the Goal of the human quest, for he is the Supreme Person possessing all sweetness. Tal-lakeanfirtha is a compound meaning " the .object that has that characteristic." Upalabdheh means " because of obtaining." The Ruchi Bhakta is superior to the Vidhi Bhakta, because his devotion being of the nature of sweetness, is more pleasing the Lord of Sweetness, and thus such a Bhakta, by the very fact of his self-forgetting devotion, brings the Lord under his control. The author illustrates it by an example, saying "as in the world." As in this world, a person is considered praiseworthy, who by his unwavering attachment and loyalty to a king (who appreciates the devotion and loyalty of his subjects) brings such a king under his control, so a Ruchi Bhakta, by his steady devotion to the Lord, brings the Lord under his control or influence. The Lord does not lose his independence by thus coming under the control of His Bhakta. On the contrary, coming under the control of His lovers is one of the most attractive attributes of the Lord. The sense is this. The Supreme Person is verily a Lover of sweetness, and he manifests his sweetness in these Ruchi Bhaktas, and when those Bhaktas, being attached to Him, offer themselves to Him, He accepts their self-surrender and is purchased by the greatness of their love ; and He makes them great so that they may fully experience His sweetness. Without this condescension on the part of the Lord,

662

VEDANTA-SC?TRAS. III A DHYAYA.

[Ctoainda

they could not have experienced the fulnees of His love bletmd Suka :w i ~

As has said ~ ~

This son of a cow-hard, Lord Kpigna, is not easy of attainment to the embodied ~oale, whether they be J88nis (those who have reached wisdom but yet have the oonscloasnees of their m), or whether they are litrnabhdtaa (who have realised their-sell and are omconsoloaa of their bodies), as He is obtainable here by those who a m His Bhaktoe of love.

fi-em-H

Though His conquest is obtainable more or less, as a geieral rule, by all kinds of Bhaktae, yet Hie Bhaktas of love conquer Him thoroughly, and hence it is demonstrated that Ruchi Bhakti is tbe highest of all kinds of Bhakti.

Adhikurapa XIV.
(V;Saya.)-- The anthor now commencc another topic, in order to show ' that this worship of the Lord is of two sorts, either having one member (Ahga), or having many members (Anekfihga). In the Gopola PQrva TLpani, the sages ask Brahmh " Who is the highest God ? Of whom even death is afraid? By knowing whom every thing elee becomes manifested? Through whom does this universe revolve ? " I n answer to these four questions, ,Brahmh answers, that Krigna ,is the Highest God and devotion to Him is the highest aim of man. He then teaches the sages tile mantra consisting of eighteen syllables, namely, Klim Krignfiya GovindAya Goptjana-vallabhhya evhhh. Having taught this mantra the Upanigad goes on to say :~ ~ ~ ~
He who meditates upon this Krigna, reoitee H i e name, and worships Him with selc vice, becomes an immortal."
1'

(Doubt.)-Now arisea the doubt. Here three things are mentioned. DhyAna or meditation, Rasana or Japa, and Bhajana or service. Does release depend on the performance of all these conjointly, or on any one of them separately. (Pdrva-pakga.)-The PGrvapakgin maintains that all these three when performed conjointly, lead to Mokpa, because after conjoint mention of them, the Upanigad says, " the man becomes immortal. " (Siddh2nta.l-The next satra refutes this view.
Note.-We Adhiiraga.
give the fall passage of this Upaniqad in order to better underatand thin

~.~@~q&--"pi:

~ . r C r f h f ~ W s r i ~ ~

WATtnf

6 *r

q x u

li

Bhbdya.1

TI1 PiiDA, XIV ADBIKARAVA, 84. 32.

553

Om. The sages asked BrahmB, "Who ig the highest God ? O f whom is death afraid 7 By knowing whom every thing else is known ? Through whom does this world emanate 7"

qmBW-1
On being so questioned, Brahml replied :-

dwm8&1
dri Kpi~na i s verily tho Highest God (This is Vlsudeva.)

wFwW$wrl
The Death i s afraid of Qovinda. (This is Saikaqa~a-vybha.)

*&=,mriel
By knowing Qopijanavallabha every thing else is known. (This is Aniruddha-vpbha.)

mwhdrf&l
Through S v l h l thia world is created. (This is Pradyumna-vydha.)

q i m ' ' m w * ? jhfar;grr Q-?

~ ! ~ a m

aTemmav
m
t &

t;:?

a'm;muT*1m*~1~1 m % smvfX r

:
Y W l

rn **srfh

e *

n ~

1 I

The sages asked him "Who is K f i p ~ a ,who is Govinda, who is Qopijsnavallabho, who is Bvlhl ?" Brahml ansvered them. He who de#troye (Karga!ia) since is Kpigga. He who knows V or who is known through Ce., cows, earth and Vedas (for "go" means all these three) is Qovinda. He who destroys (Vallabha) the ignorance of the Gopijanss is called Qopijanavallabha. His Mlytr is Svlh& All (these four) constitute Brahman. He who meditates on this, recites it silently and nerves it, becomes immortal, becomes immortal.

a,

SOT-

1 1 1 . 8. 81.

* : UbTmnq, W T q m W m
& ;

llqlqlqsll

Aniyarnah, there is no rule (as to the combination). SarveSam, of all. m w Avirodhat, there being nothing against or no conflict. q l b~ b d a , the word (i.c., the Revealed Scripture or druti.) Anu. manabhyam, and inference or Smliti.

32. There is no rule (for the combination) of all these, as there is no conflict (between this text of the Gopdla Up. and) other $ruti and Smriti texts-393.
WMMENTARY,

There is no such restrictive rule, that the only means of obtaining Release is the conjoint performance of meditation, prayers (japa), and Divine services. Any of these singly has the potency to bring about that result. Wby? Because there is no conflict between this text of the

Gopbla Tdpani and the other $rutis and Smritis. Thus i n a later passage of the same Upaniead it is declared :-&*#aft&@bl*l

irmg;rr-~emf$mvfm
fgRmql--l-*ql--~-

Meditating with concentrated heart on Kpigna, a man is freedfromthe Cycle of births m d deaths. Reciting His mantra and doing pbj&to Him, is like the conjunction of t h e moon with t h e earth (the Lord is brought down to the heart of His devotees, & t h e moon is reilected in water.) His mantra consista of five words, namely, (1) Klim-Krisndya, (1) Govindhya, (3) Gopijana, (4) Vallabhlya, and (5) Sv4h6. Reciting this five-worded mantra, on the five parts of one's body, namely, (1) Heart, (2) Head, (8) kikhd or tuft lock, (4) Breast, and (6) Handa with five elements heaven, earth, the sun, moon and fiw, one assuming these forms, attains Brahman, verily he attains Brahman. Note.-The five Mantras thus deduced are :-

(1)

v . f f m m m ; m : l

Klim-I(~is?&ya divRtmaue hriday4ya namah, (Heart,).

(2)
Qovindlya bh(lmy6tmane ~ i r a s e sirlhl, (Head).

(3)

MmwMm = I
Fm!?-mw.

Qopijana sarydtmane 6ikhhyai vaqat, (Tuft.look). VallobhCga chandramas4tma;ne Kavachaya hu& ((Breast.)

(51

8vPhd sBgnyBtmane' straya phat.

This text of Gopiila Tbpani ahoms that the meditation on or the recitation of the mantra can singly confer release. Therefore, the previous texb of this Upanisad (namely, " Etadyo dhy6yati rasati bhajati so amrito bhavati ") must be interpreted in conformity with the subsequent text of the same. Similarly, there are other Slnriti texts to the same effect. Thus :-

-w=qwm:Pi*~
By merely singing the name of Kj-is~a,one gets release and reaches the Highest.

merit equal to the performance of ten Avamedha baths ; with, however, this difference, that t h e performer of Advamedha comes back again on earth (on the exhaustion of merit), but t h e adorer of Kriqna i s never born again (for t h e result; is inexhaustible.)

qmdva @& wu v F u m + r * n Be who bows down t o K ~ i q p a ,even once in salutation, g e t s t h e

Q3ts64~~~:IIWS qvrmamqM~l fi

These Puranic texts also show that singing tlie name of the Lord or service of the Lord by prostration, &c., singly is capable of effecting release. The Gopbla Tlpani $ruti (Dhybyati, Rasati, Bhajati) is not opposed to theso. Had it mean; that these three must be practised jointly for the

sake of Mukti, then it would have contradicted both these firutis and Smyitis, which teach how release can be obtained by Bhakti (whether it be of meditation or recitation or service.) The conclusion, therefore, is that the sentence " he becomes immortal," should be joined with everyone of the three verbs. (He who meditates on Him becomes immortal, he who sings Him becomes immortal, he who serves Him becomes immortal.) If these three be taken collectively, then Cfoplla Tfipani should be interpreted as employing here an t z fortiori argument. (When the other Brutis and Smritis teach that meditation, singing or service can singly lead to Mukti, how much more easily and surely must the Mukti be got when these three are combined.) These three are illustrative of other methods of Bhakti ; they do not exhaust them. Thus the BhEtgavata Purlna, VIJ. 5. 23, describes nine kinds of Bhakti :-

d d F t i f J I m m I

"Listening to the recitation of the name of Vispn, singing it himself and remembelc ing it always, serving, worshipping and saluting Him ; treating Him se one'a Master or as Friend, and self-surrender (are nine kinds of bhakti)." All these nine kinds me implied by the above three, and every one of them h s full emcaoy.

*@md*n

" But "-says on objector-" Release. is the result of meditation rll dt m: kc., (Brih. IV. 5. alone, as taught in the $rutis. 6 and 11. 4. 5.) How do you say that it can be effected by japa, &c., also?" To this we reply ; japa (silent recitation of prayers), &c., are interlinked with meditation-one is pervaded by the other. Meditation is interwoven with japa, &c., and japa, kc., is so interwoven with medition. Both are mutually interdependent. Therefore there can be no valid objection to what has been established above. Says an objector-It is not proper to say that on getting the knowledge of Brahman there takes place release. Brahmh, Rudra, Indra and others, who have acquired perfection in the knowledge of Brahman, are seen im&ersed in cosmic activities-nay, sometinles are found to be acting contrary to the Lord Himself. This objection is answered in the next s8tra.
~ O T R AIII.
w q
8. 33.

mwfhmdm*m

ll~lqlqqll

Yavad-adh~karam,according to the (length of the period of their) office. m: Avasthitih, the remaining in the world. mfa* Adhikarik~~am, of the office-bearers.

666

VEDAN T A - S ~ T R A S . TTT

ADHYA PA.

[&vinda

33. The office-holders remain in this world upto the end of the period of their tenure of office.- 394.
COMMENTARY.

We do not maintain that all knowers of Brahman, though perfect Masters of such knowledge, must necessarily become Mukta (or get out of the cosmos.) But what we say is this. The Release is for him whose Prarabdha Karmas (the so much of the deeds for the total expistion of which a new incarnation is taken) are exhausted, by suffering the fruits thereof, whose KriyamiLna Karmas (the deeds done in the present incarnation to be atoned for hereafter) do not cling to 'him (because of Brahma-vidyCi, since he performs them as service to the Lord, because he has attained the knowledge of Brahman), and mhose Safichita Karmae (past deeds other than PrArabdha, which are kept in store for expiation in some future incarnation) are destroyed by the fire of Brahma vidy8. In other words, he whose past deeds are all destroyed and exhausted by knowledge and suffering, and mhose present deeds sit loose upon him, because of theosopliic knowledge-such a person gets Mukti and goes away from the world. But office-holders, like Brahmii and the rest (having a definite place in theDivine hierarchy) are still not Muktas, though their Saiichita Karmae no longer exist, but are destroyed by VidyiL, and their present Karmas are unclinging for the same reason, but their PriLrabdha Karma (in the shape of the strong Will generated in the Past to be co-workers with the Lord) not being exhausted, keep them to their post; and they remain in this world so long as the duration of their office lasts, and does not come to an end. (They are appointed by the Lord in accordance with their Rarmas for a certain period, and it is on the expiration of that period thab their Karmas are fully exhausted.) On the exhaustion of these meritorious Karmas that gave them this office, they get release and enter into the Highest State. .Tt should be understood thus. Devas like Indm and the rest, with a shorter period of tenure of office, go a t the end of thbir respective periods, to Brahma's world ; for the duration of Brahma's office is longer. But when the term of Brahmti's office comes to an end, and he gets release, then all these lower divinities get release also along with him. (In the interval they remain merged in Brahmil.) The author of the sGtras will mention this in 1V. 3. 10. As to their standing against the Lord (such as Brahrnh did in stealing the cows of Krisna, or Indra in sending torrential rains on Vraja), that is a mock fight only, and is done under the command of the Lord, to further the action of the drama which the Lord plays in each

AvatAm. The so-called opposition to the Lord is no real opposition, for B r a h d and others are all a h r s , playing this world-drama, in harmony with the Will of the Lord. As to their being obsessed by passions, &c., that is also an appearance only. Being firm in their knowledge of Brahman, passions, &c., cannot overcome them (they make a show as if they were so overpowered.) Therefore, it follows that other knowers of Truth than these officeholders, do get Mukti as soon as they get the Vidy6. (In the case of these Hierarchies, i t is delayed till the end of the period of the office of B r a h ~ l . ) Thus there is no real injustice done to anybody. Quare.-Do these office-holders really want Mukti? O r do they not find greater satisfaction in being conscious co-workers with the Lord i s World-drama ? in H

Adhikwapa XV.
- (V&ya.)-The author now commences a fresh topic, teaching that the attributes like " neither coarse nor fine," etc., should also be combined in the meditation on the Brahman. (In the previous aphorisms, Brahman was taught to Ee meditated upon with $he attributes appertaining to a Form. Now such attrihtes are going to be mentioned which cannot aka we read (TII. 8.8.):belong to any form. In the ~ l i h a d ~ r a n ~ Upanisad

He said : ' 0 Obrgi, the Brbhmanas call this the Aksara (the iruperishable.) It Is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water) ; i t is without shadow, without darkness, without air, without ether, without attachment, without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), *ithoot breath, without a mouth, without measure, having & I within tnd no without, it devours nothing, and no one devours it.'"

--e ~
T ? f m m d

~
* w R

s
r *

r
~ C I

*--

(Doubt.)-Now arises the doubt, should the attributes negating the qualities of coarseness, fineness, shortness, etc., be combined in all nleditations on Brahman called here Aksara or Imperisl~able? These attributes give rise to conceptions incongruous with the idea of Brahman having a form. (Pfi~a-pakga.)-In the sfitra 111. 3. 20., Brahman has been described as having a form (Vigraha), and meditation is taught on this form of Brahman. But the qualities described in the above passage of the Brih,

558

V E D A N T A - ~ T R A I S 11 . ADHYAYA.

[Qooinda

Upanisad are impossible to exist in a Brahman having a form. Therefore, these attributes should not b e comprised i n t h e general meditation on Brahman. (8iddhdnta.)-The next aphorism controverts this view.
S~TRA 1 1 1 . 8. 84.

m m Aksara-dhiyam, of those (qualities) which inform about the Imperishable Brahman. a Tu, while, but. Avarodhah, acceptance: comprising, combination. Samanya, because of the uniformity, the sameness, the equality. Tad-bhavabhyam, and his qualities. w?rqqqqrl Aupasadavat, as in the case of Aupasad mantras. =,Tad, that. Uktam, has been explained.
34. But these qualities which give information about the Aksara Brahman, are to be comprised in meditating on Him as a Form, because of the uniformity of His nature as in the case of what belongs to the Upasad. This has been mentioned before.-395.
Note.--Dr. Thibaut tnnslates this sdtra thus : Bnt t h e conceptions of the Imperiahable are t o be comprised in all meditations. There being equality of the Brahman to be meditated on, and those conceptions existing in Brahman ; as in the case of what bel o n e to t b e Upasad. This has been explained. COMMENTARY.

gTiq ll q I q I q'd I1

T b e word " T u " refutes the above PQrva-pakga. All these conceptionq-of " not being coarse, etc ," described i n relation to the Akgara Brahman ought to be comprised in all meditations on Brahman. Why ? Because all t h e Vedic texts refer to Brahman alone : such a s t h e following d r u t i (Katha Up., I. 2. 15).
"Yama said : That word which a11 the Vedae record, which all penances proclaim, which men desire when they live a s religious students, that Word I tell thee briefly, "it is Om."

T h e essential nature of Brahman, who is t h e object of meditation t a ~ i g hb t y all Vedic texts, is uniform and the Hame throughout. Therefore, all these attributes of no?-coarseness, etc.. applied to Ak9ara Brahman, must b e thought of in meditating on him a s a form. T h e sense is this. Tn the gvetiidratara Up., I. ll., i t is said that release is obtained through k n o ~ l e d g e :
When t h a t God is known, all fetters fall ofl, sufferings are destroyed, and birth snd death cease. From meditating on Him there arises, on t h e dissolution of the body, t h e third state, that of universal lordship ; but he only who is alone, is satisfled. "

This knowledge means conception of God not as an ordinary object, but an extraordinary Being, possessing paradoxical attributes. Otherwise, if Brahman is thought of as an ordinary being, then it will lead to mapy imonsistenciee, and the knowledge of Brahman so gained will not be a right conception. Therefore, the form of Brahman possesses not only bliss, knowledge, all-pervading-new, etc., but it is qualified by the negative attribuws of " not being coarse nor fine," eto., also when the Form is meditated with all these qualities, such meditation leads to true knowledge, and is not like ordinary knowledge, because the latter cannot lead to Mukti. Such paradoxical knowledge differentiates Brahman from all other beings and objects.. Thus it has been demonstrated, that this Vigrahn or form possesses all supernatural attributes, far removed from anything material and debasing.

,?rm'gmpifisyq*~~~;~:fte-

s t w ~ , a r f t * v & w I ~ ~ ~ H

8 0 ir verily neither an angel (Deva) nor a demon ( b u r s ) , neither a mortal man nor m an1m.l. He is neither a female nor a eunuch, nor a male noca living being, This Bmhman lr neitber attribute, nor action, neither being nor non-being: He is that which n d m after all negations. May this endless Being be ever victorious.

Thus the elephant attacked by the alligator, praised with ths above v e m the Bugreme Brahman, showing him as devoid of coarseness, etc. Though thus prayed to, the story mentions that the Lord Hari appeared in lIie usual form before tlie elephant, and gave him release. If the Lord w o n formless, and' if the above attributes of non-grossness, etc., did not \,slo~~g toHis form, then He mould not have thus appeared before the elephant, because he (the elephant) Lad not addressed his prayers to any being with form, but to one forniless Entity, who was neither Deva nor Aeura, etc. Therefore, the f o m in which the Lord appeared before the must be the f o n n that poclsessed all the attributes mentioned in the above prayer. Otherwise, there would have ariaen only mere knowledge in the mind of the elephant, a mere consciousness of some vague and vast existence, who had come in respolise to his pl.ayers, and it would not have been a visible perception, but a mere conception. In the above verse, the Prlkritic devahood, etc., is negated of the Lord. He is not a Deva, etc,, having a PrQk~itic body. But He has Devahood and Puru+hood of His own, which are His essential nature and which are non-Prahitic, because the Lord appears as a Shining One or a Deva and has the form of a Man (Puruga.) The stltra gives an illustration of the principle that qualities (Secondary Matters) fo!low the principal matter to which they belong, by

wing the phrase " As in the case of what belongs to the Upasad," namely, like the Mantra which belongs to the rite called Upasad. The meaning is that i t is treated like the mantra, which i s a subordinate member in the ceremony called Upasad. The mantras (Agnir vai hotram, &c.), for the offering of the Purodfida cakes are taught in the Sbma-veda : and are sung with the Slma-vedic intonation, in a loud voice. But in the Yajnr-vedic four days' rite called the Jbmadagnya, in those Upasads where the PurodBda cakes are to Be offered, these Sbma-vedic mantras are used by the Yajur-vedic priest, the Adhvaryu, whose duty i t is there to offer the Purodbda cake. Therefore these mantras, when used in a Yajur-vedic rite, are recited in a subdued voice as other mantras of the Yajur-veda, and not loudly as the mantras of the Slips-veda. (The mantras loso t5eir Slma-vedic character when used in a Yajur-vedic rite.) "As the man$ra ' Agnir vai hotram vetu,' although given in the SBma-veda, yet has to
b recited in the Yajur-Veda style, with a subdued voice, becanse i t stands in a subordinate relation to the upasad-offmings prescribed for the fouldays' sacrifice called Jamadagnya ; those offerings "are the principal matter to which the subordinate matter, the mantra, has to wnform. " "This point is explained in the flrst section, i e., in the Pdrva M i m b & Gdtras, Ill. 8.8."-(Doctor Thibaut's RSmbuja).

Therefore, the ideas of absence of grossness and so on, though found in a few passages like those of the Brihadhranyaka Up., must be combined with all the other attributes of the principal, namely, the Akgara Brahman, in all meditations on Brahman ; because all these ideas invariably follow the idea of Akgara Brahman.
Note.-The sdtra IIL 8.9 of the Pdrva MPm@s&is to the following effect : '' The aubjeat of the hymns of the Slma-veda being sung low a t the time of establishing a =red 5re. '' " The principal and s u b d i n a t e statement6 being opposed (to one another), (the latter submits to the former) beaanse the subordinate statement subserves the principal one. Hence the principal statement (alone has) a connection with the Veda. " The two Y m d s of statements, principal and subordinate, have already been expl*ined. Their exegetical functions differ. When they conflict, the principal statement prevails, becanse a subordinate statement hae not independent fmction to perform :i t has t o contribute t o the power and nse of the principal statement. Hence the principal statement invariably predominates. The translation of a Vedic text will illustrate and explain them remarks. "He who knows thua establishes dm." This is the principal text prescribing the establishment of the sacred f l f e . In this connecticn, other mantras, prescribing the way in which S&mas are to be chanted, occur. They are:-(He), knows this, sings the Varvantiyasima. " " (He) who knows this, singe the Yljuayjniyas&ma." He who knows this, sings the V&mndevyaco&ms." I t is already shown that the mantras of the Yajur-veda a r e to be gung low, and those of the SBma to be chanted aloud. But the establishment of the sacred flre is to be regulated by the dicta of the Yajur-veda, and these dicta are, therefore, principal. The mantras of the B&ma-velaare t o be sung as subserving the principal, the establishment of the sacred i h ,Though the general rule, that the hymns of the 861~-vedaare t o be &anted

dloud is recognised, yet the hymns or 88mas prescribed in the Yajmveda, a d

to be chanted in connection with the establishment of the sacred fire (AgnyBdhBna) are ti^
be sung low. The gist of the s4tra is that the principal overrulee its aubordiaate.(Barite's Ba$da&anr&hintanikP).

Says an objector "in the drutis (Chhdnd. Up. 111. 14. 2.) Brahman is described as doing all acts (Sarvakarmh) having all scents (Sarvagandhri), etc. just aa he is described as possessing the qualities of having a form, etc., consequently these attributes of All-agency, All-scenting, etc., should be meditated upon everywhere, in every meditation on Brahman." This, however, is not the case, as is shown in the next sfltra.

Iyad, so much only. m9l;nq Amananat, o n account of being mentioned in the scriptures (as principal.)

35. (The attributes of All-agency and the rest are not to be meditated upon in all meditations of Brahman, but only) so much (of the attributes as have been mentioned before) because their meditation is the principal (the other attributes are secondary and are to bo meditated upon in especial cases only)-396.
" So much only, " namely, RO much of the qualities, such as possessing a form and the rest, mentioned in the previous sfitras, must necescwrily be conjoined in all ~neditations on Brahman. Why? Arnananiit. 'I Becanse the Scriptures declare," that these should be primarily meditated upon. They say, by so much of the collection of attributes, is the meditation completed, therefore, those attributes are necessary toJ be meditated upon. On the other hand, the attributes like All-agente and the rest, naturally follow as existing in the object of meditation, and 80 it is not necessary to meditate upon them separately, as existing in Brahman.

Note.-"Only so much, " i.e., only those qualities which have to be included in all meditations on Brahman without which the essential special nature of Brahman cannot be conceived, ie., bliss, knowledge, and so on, characterised by absence of groksness and the like. Other qualities, such as doing all w o r b and the like, although indeed following their substrata, are explicitly to be meditated on in special meditations only. -(Dr. Thibaut's RPmBnuja.)

Adhihrapa

XVI.

The author now teaches that the attributes of having divine palaces, etc. in which the Lord dwells, should also be combined in the meditation on Branman. (Vigayn.)-In the hhndaka Up (IT 2. 7 ), it is said :-

~ m T t

W~=~TF=WE&V @ ~ I f@ m u @ 6~ar'q: * . -l m M m - m l tTi&wh*an -9.&wrf% ll\sllM ~FWmfFa 4-

7. He who is Nl-wise, and All-knowing, whose greatness is thus manifested in t h e OF world, is to be meditated upon as the Atman, residing in t h e ether, in the shining c r r ~ BEAHMAN. He i s t h e Oontroller of the mind, and the Guide of t h e senses and the body. He abides in t h e dense body, controlling the heart. He, the itman, when manifesting Himself, re Blissful and Immortal, is seen by the wise through the purity of heart. 8. The fetters of the Jiva are c u t asunder, the ties of Lingo-deha and Prakriti are removed, (the effects of all) his works perish, when He is seen who is Supremely Righ. 8. The Brahman, free from all passions and parts, resides in the highest golden sheath. Fhat is the pore, that is t h e highest of lights, i t is that which knowern of dtman know. 10. Him t h e sun does not illu~ninenor the lroon and the stars. Nor do these lightnings, much leas this fire illumine Him. When He illnmines all, then they shine sftar (Him with His light.) This whole ur:velse reveals His Light. 1 1 . The Eternally Brew is verily this Brahman only. He is iu the east and in t h e west, in t h e north aud the south, in t h e zenith and the nadir. The Brahman alone i t i t who pervades all directions. This Brahman alone is t h e Bull (that existn in all time -the Eternity.) This Brahman is t h e best.

I
1

i
1

(Doubt.)-Here arises the doubt about this City of Hrahman called the Righest Ether. Is it another name for the glory of the Thrd, His Omnipotence and Almightiness, or is it really a city, consisting of wonderful palaces, gateways, courtyards, ramparts and the rest. (Pdrva-paha.)-The City of Brahman is an allegol-y, and describes the power and tbe glory of the Lord (there is no actual city in which the I ~ r dwells.) d In other Upanigads we find it said that the Lord dwells in Hi8 own glory. In the Chhand. Up. V1I 24. l., in answer to the question of Nhada, " Lord in what does this Infinite reside?" Sanatkumgra answers, " In His own glory." This text shows that the Lord rests in

His own glory. Therefore, the City of Brahman means this glory O f Brahman, and that is also the meaning of the word Sarpvyoma used in the above text I n fact, the word Vyoma means the infinite ether which ha8 no end. Moreover, the Lord being all-pervading, cannot bave any particular dwelling place and so the above text shys :-He is in the east, He is in the west, etc. Brahmapura is, therefore, an allegory. (Siddh4nta.)-This view i s set aside by the next stltra.

SOTW
r~(;rm Antara,

Irr. s . 86.

mmPpvqaran:II

I 1 3 1 36 11

inside, within (that Brahmapura.) BhGta, elemental, physical. Gramavat, like the city or town. fm: Svatmanap, to H i s own, i.e., to His devotees.

36. Within (that city of Brahman, things appear) like (physical objects in) a physical city, to the vision of the elects of the Lord-397.
COMMENTARY.
" In the interior, " that is, in the City called the Great Ether, every thing looks like a city made of elemental matter, in the sigbt of His own (devotees.) " Of His own, " means the devotees who bave been elected by the Lord as His own. (These devotees see this Sarpvyoma as a physical city.) As says the druti (Muqdaka 1 1 1 . 2. 3.) :-

w4mWr-avdt~m~~*l
Tbia 8elf cannot be gained by dissertations devoid of devotion, :or by mere keen Intellect, nor by much hearing. It is gained only by him whom the Atman chooses. To him this itman reveals His form.

~m@~--fB~pJhm*v~

( T h u s this divine city is reachable only by the elects of the Lord.) Though all the objects in that city are pure and simple essence of Brahman, for every thing there is Brahman, being a manifestatiou of His power, yet they look to Bis devotees, as if made of ~naterialobjects, like earth, etc. The word " vat " or " like, " in the word BhQtagrama-vat, shows that it looks like a physical city, but is not actually so. Every thing there is Brahman, as has already been mentioned before in the Mundaka Up. IT. 2. 11. " This veriiy is Brahman the immortal (who a p p e m there) in the east and i n the west, in the north and the south, in the zenith and the nadir. The Brahman alone is i t who pervades all directions. This Brahman alone is the Full (that exists in a11 time, the Eternity). Tbie Brahman is the best."

To His devotees, the Ifird, the Supreme Self, who essentially consists of knowledge and bliss, appears variously, as having hqnds, feet, nails, hair, etc. Similarly, this Brahmapura, though consisting of pure Brahman Itself, appears to Ilis devotees like earth, water, etc., and though i t is all of one essence, yet it scintillates with many colours, like the feather of the peacock. BOTRA 111. 3. 87.
q q q Anyatha, otherwise

difference. I(. Na, no.

ings.

e: Anupapattib, not

F & -

If there be no difference. % - ? Bheda, of the obtaining. Iti, so. %i[ Chet, if. Upadeda-antara-vat, as will be seen from other teach-

37. If it be objected that without admitting difference (between Brahman and the city of Brahman), there would otherwise be no possibility of predicating difference at all, we say it is not so, because it is like other teachings regarding Brahman-398.
COMMENTARY.

"Otherwise," that is to say, if there was want of difference between Brahman and the objects in the Brahmapura, then there would not arise any difference between the supported and the support, the location and the thing located. This is the objection raised by the opposite party. He says, " if Brahman and the city of Brahman be identical, then there would be no difference between the location and the thing located, and i t would be absurd to say the Brahman LIVES I N Brahmapura. For it would then mean that Brahman lives in Brahman." This objection is raised in the first half of the sfltra, which says, if we do not admit difference between Brahman and his residence, then the very possibility of difference would vanish. The objection is answered by saying, " i t is not so, because it is reasonable (or unreasonable) like other teachings." As in other texts, it has been declared that there is no difference between the quality and the qualified, in the case of Brahman, get such difference does appear on account of specific texts, similarly is the case here. Thus the Tait. Up. declares Brahman to be bliss, and it also declares Brahman as possessing bliss, by knowing the bliss of Brahman one does not fear. Thus Brahman is both bliss and blissful-the quality and the substrate of quality. Similarly, &&man is both the tenant and the tenement-the dweller and the residence, for everything is possible in the case of Brahmau.

As there is no difference between the Loka (world) and the Lord of the Loka, between the dweller and the residence, it follows that both are the objects of worship equally. This is shown in the next sGtra.
Note.-This i s t r u e only of Goloka and Vaiku?fha and not of Iower lokas. The Lord Oonstitutes His Heaven. Wery object there is t h e Lord, though appearing to the Elects separate from t h e Lord. Logically, therefore, every such object may be worshipped, for i t is the Lord.

SUTRA 1 1 1 . 8. 58.

distinguish.

e m : Vyatillarab, mutually changeable. ftf$p$q V~difiaanti, they H i , because. m~ Itaravat, as the other (utterances.) 38. The Srutis describe the Lord add His World as identical and mutually interchangeable, like other texts, (where the Lord and His body are shown as identical)-399.
COMMENTARY.

In the Brihad. Up. 14. 15., it is said :-

'

~ 1411 ~ ~

Thew are then this Brahman, Kghatrn, Vii, and SBdra. Among t h e nevas that Brahman exLted as Agni (Bre) only, among men as Br;ihmann, as Ksatriya through the (divine) Kqatriya, a s Vaisya through the (divine) Vaiiya, ad GHdra throilgb t b e (divine) &dm. Therefore, people wish for their future state among the Devas, through Agni (tbe sacrificial are) only ; and among men through t h e Brfihmrlaa, for in these two farms did Brahman cxist. Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, a s if the Veda had not been p a d , or as if a good work had not been done. Nay, even if one who does not know t h a t (&If) should perform here on earth some great and holy work, it will perish for him in If the end. Let a man worship the i t m a n only, a s the World (Lokam) or (Brahmapura.) man worships t h e Atman as the Lokam (the citp of Brahman) his work does not perish, tor whatever he desires that he gets from t h a t Atman.

This text clearly shows that the Lord is the Lokam. Texts like these describe the Supreme Self as the Loka, and the Loka as the Supreme &If. Thus it proves that the Loka and the Atman are interchangeable. Tlie Supreme Self is the heavenly region called Cokula, Vaikun~ha, Sawvyoma, Mahim&,etc., and the heavenly region is the Supreme Self. This is like other descriptions of Brahman. As in the Gopala Tkp. Up., the Lord is
8

566

V E DN ~T A - S ~ T R A ' ~TI1 . ABH Y&YA.

[Qovinda

described as having eyes like full-grown lotus, etc., as being above Prakriti, showing that the body is the Lord and the Lord is the body, so hereaalso the Lord is the Heavelily World and the Heavenly World is the Lord ; both are equally adorable. So it follows that Hari, whose form is blise and knowledge, through His inconceivable power, Himself appears as the Heavenly World, with all its various objects, as B e Himself is various in His nature, and this He does to His devotees and not to others. Therefore, the Heaven World should be worshipped equally with the Lord.
Note.-The Heaven of the Lord is visible only to the ECleots. Othere csnnot see itthey can go up to Bvarga only.

Adhdkarana XVII.
The author now commences tbe present section in order to strengthen the teaching above given. (Visaya.)-All the texts that describe peculiar attributes of the Lord are Viwya texts in this Adhikarana. In the preceding sQtras it has been taught that the Lord has the qualities of omniscience and the rest, that the great ether is His dwelling plaee, and that He muat be meditated upon as such, possessed of these attributes. (Doubt.)--Admitted that the Lord Hari has all these attributes, yet it does not follow that these are the real attributes of Brahman, but that they are phenomenal and do not constitute His essential nature ;becauee the texts say that Brahman is nirguna or without any qualitiee. The doubt, therefore, arises, are these qualities of Brahman phenomenal (M6yic) or the essential attributes of Brahmam? (Pdma-paha.)-The texts like thoae of the Brih. Up. IV. 4. 19. (By the Mind alone it is to be perceived there is in it no diversity. He who perceives therein any direisity, goes from death to death.) and 11. 3. 6. [Next follows the teaching (of Brahman by it is not so, i t ie not so ! for there is nothing elue higher than this, if one says): 'It ie not s o . ' Then colnes the name ' the True of the True,' the senses being the true, and He, the Brahman, the True of them], shoq that Brahman h a no and that the so-called qualities of Brahman are phenomenal only. (Siddhiinta.bThis view is set aside in the next eQtra, which ehows that the attributes of Brahman are not unreal.
S~TRA 1 1 1 . 3. 8s.

mqq, Saeva, she verily.

(truth) and others.

?hRprmm:rq~q
e, Hi, because.

1
Satya-adayah, Satya

a=:,

._

Bhka.1

f?T PADA, X V l f

ADHTRARASJA, Sd. 39.

567

39. Because she Herself (the Par& S'akti of the Lord) is the Truth and the rest (these attributes are real)-400.
COMMENTARY.

In the dvet. Up. VI. 8., it is declared that the power of the Lord is inherent in Him and is known as Parldakti, and is different from the M&yAdaktiof the Lord.

~imd3iCQferf$Phammmdhxt@1

~ '*

"

There is no effect and no cause known of Him, no one fa seen like unto Him or better ;His High Power (Par%dakti) is revealed aa manifold, as inherent, acting as fome and knowledge.

This and texts like Vi+nu daktih par&, etc., show that the Lord has this High Power, different from MbyL and that this is an attribute which constitutes the essential nature of Brahman, as heat is the essential quality of Fire. This is called the Parbdakti or the Svarupadakti of the Lord. Because this very power becomes modified as truth, omniscience etc., hence they are not m&yicor phenomenal attributes, but on the other band, they belong to the essential Self of the Lord. These attributes of truth, omniscience, etc., are modificatiolls of the Pargdnkti, and the two reasons for i t will be mentioned in the next ~ d t r a . Therefore, the $rnti ays, " there is no diversity here ;" meaning! thereby that all these attributes are modifications of the Parhdakti and ParLdakti Herself. The text " Neti neti," quoted by the Parrapakpin, has already been explained ia sdtru 111. 2. 22, and those arguments need not be repeated here. The word " fidi," " and the reat," in the SQtra implies that attributes like purity, compassion, forgiveness, etc., as well as omniscience, omnipoMnce, all-blissfulness, all-beauty, etc., are also to be included. Parbdara has explained the word Bhagavat as the Therefore gr~ 8upreme Self having the attributes of Isolation, as well as of great glory (Mah&vibhuti.) ~ a ; i n mentioned ~ this, he goes on to say that the Lord every possesses also the attributes of complete LorJlines~,supporti~~g one and the rest, both collectively and separately.
Note.-In the Bhlgavata Purapa, I. 16.27, the Goddess of earth, in addressing Dharma, the king of jnstioe, enumerates certain attribute&, such aa truthfulness, purity, oompaasion, forgivenees, generosity, contentment, rectitude, control of mind, control of senses, austerity, impartiality, forbeannoe, indifference, learning, knowledge, dispassion, government, prowess, energy, strength, memory, independence, dexterity, beauty, patience, wftneas, ma~animiby,humility, good-natuwdness, mental clarity, intuition, perfection of senees, physical, ethical and mental enjoyment, depth, steadiness, faith, adorableness, glory, non-selfishness. She says that these and other great attributes must be prayed for by the strivers after greatness, from the Lo@,for they all exist in Him.

568

V E D A N T A - S ~ T R A S .TTI ADHYAYA.

[Qo&nda

Since these qualities are inherent i n the Lord, therefore, the Risi Parldara has defined the word Bhagavat as meaning the Supreme Self, who though pure (isolated from all attributes) yet is possessed of all glorious attributes arid powers (see Vicnu Yurbna, VI. 5. 72.) ~ ~ ~ d g t Q;m wr9-: T3&mmP% I 1
" 0 Maitreya, t h e word Rhagavat is applied to t h e Cause of all causes, to t h e p u r e Supreme Brahman, possessing Mighty power and Glory."

-fh

mwcrf m r t r 1 I

h - w d * :
wdwdWd3-m-1

%d-Wmmah~:hl

*mq&-1
Bg

m ~m;ndF&SWl:

-(Visnu

I( Purlna, vi. 5. 73-75.)

He is t h e nippovter of all, and tho protector of t h e universe. This is t h e two-fold meaning of t h e syllable " bha" Y (Bhartta and Sambharttl.) The syllable "ga " rl denotes the saviour (he who brings the pure souls t o himself, gamayitl) t h e leader, (he who causes his devotees to attain purity of Self) and creator (he who unfolds manifold bliss to his devotees.) Therefore, t h e word " bhaga " means t h e collection of t h e six attributes, Aigvarya (lordliness), Virya. (energy), Yaias (fame), S'ri (fortune), Jiiana (knowledge), and VairPgya (dispassion.) The syllable '' Va " q means that in whom all elements and living beings dwell (Vasanti), the Great Self of all, possessing all energy, and who dwells (vasati) in all beings, Himself unchangeable and immutable. Thus thc word " bhagava, " consisting of three syllables, means knowledge (omniscience), energy, power (to create the universe), strength (to support the universe), Loi-dl~ness (to control all), and t h e rest.

'

Therefore, these specific attributes like truthfulness, etc., exist in the Supreme Lord, and are not diffeient from Him and must be meditated upon by the devotees.

A dhikarapa X V I I I .
Now the author comn1ences a new subject, in order to indicate that the Lord l~lust be meditated upon as having 6ri or Fortune as His constant companion. ( Vi8uya.)-In the White Yajur-veda, Chap. XXXI, verse 22, we find the following :-

*'az*m*dm-%mq#
Beauty (Bri) and Fortune (Lakqmi), a r e thy wives : each side of thee aw Day and Night. Tho constellations are thy form : t h e Asvins are thine open jaws.

Some say that Sri means here Ram& Devi, and Lakpmi mealls Divine Fortune (BhGgavatP Sampat.) Others say $13 meaus the Goddess of speech

and Lakgmf means Ram& DevP. I n the Atharva Biras (GopWa Tfipani) also we find the I a r d addressed as the husband of KmnalB, in the followi n g verse :?R: 6lE?4mT w* w3RmlH I

m: w F m w 7 ~ s m I1 :
I--

mTmiemmiiihml
"Salutation to thee whose eyes are like lotus, who has garland of lotus, from whose navel grows the lotus, and who is the husband of Lak~rni. Salutation to Qovinda, the beloved of Ram&, he who is adorned with the crown of peacock feathers, and who possessea unobstructed intelligence."

Similarly i n the RLma Pfirva Tkpani Up., t h e Lord is called Ramldhara, the supporter of Ram&.

? r i t r ~ ~ - ? l r i f m T m * a ~1 :
rwmmTrnm-@~ (Doubt.)-Here arises the doubt. Is Bri a phenomenal Being, made of PrAkritic matter and therefore non-eternal, or is she eternal, representing the Paradakti of the Lord ? I n other words, does 61.1 represent here the Prakyiti-the non-eternal energy of the Ilord, or doe8 ehe represent here the Higher Energy, called the Parldakti? (Pdrva-pakga.)-The Pitrvapaksin says, Bri is a non-eternal attribute of the Lord, and she consists of pure F8itvic Prakriti, and is the XiLyB, energy of the I A ~ . The Supreme Self has not 3rl and IJaksrnP for his wives in tlie literal sense of the term, for the Upanisad texts repeatedly prohibit all such attributes with regard to Him, by the wordg Neti neti, " He is not so, H e is not so." Moreover to think of the Lord as having a wife constantly near Him, is a degrading idea of Godhood, for it makes Him subject to passions, etc. (SiddhBnta.)-The above objection is answered i n the next sfitra, is the Parldakti of the Lord. where i t is shown that
SUTRA 111. 3. 40.

&-WIT K~mBdi,desires and the rest. Itaratra, i n places other than Samvyoman : elsewhere. m Tatra, there. I n the Sal;nvyoman. -q Cha, and. wmrfw: Ayatan8dlbhyab, the word means all-pervading. means spreading out of bliss and release for the Bl~aktas.?'he word gRfi means the statement of the unity of the Paraiakti with the Lord appfies to gri also. The whole word means " because of being All-pervading, All-spreading and

570

V E D A N T A - S ~ T R A S .IIT ADBYBYA.

[Qodndo

40. (Srf is verily the ParBQakti and) there (in the highest Heaven), and elsewhere (in the PrBkyitic world she creates all) objects of desire and the rest (for the Lord), (and this is so) because she is all-pervading, the giver of Mukti and the rest-401. The words " S& eva," " she even," are understood in this sCltra from the last. " She even, na~nely,the Parddakti even is she. " lrr that,
"

"

namely, in the Supreme Etlier, called the Samvyoman, which is untouched by Pralryiti, and " in. the other," that is, in the world of Prakriti whenever the light of the Lord manifests, she is ever ready to create all objects of desire, for her Lord, the Suprerne Self (in the shape of various modifications of her own self.) Therefore, $rl is ever attendant upon the Lord, and hence He is called the eternal consort of $r2. The word " desire" he;e means a wish for all ohjects of beauty b;ud erotic sentiment. The words "and the rest" mean all the sentiments subordinate to the sentiment of k8ma : such as the service of the Lard. Tllerefore, dri is verily the par& dakti. Why ? Because she is all-pervading, and she gives release and bliss to the worshippers of the Lord. The word " Bya " means all-pervading ; and " tana " means spreading out of bliss and release for the Bhaktas. Because of these two-fold reasons (all-pervading and bliss-spreading), $13 is just like the Parldakti and has the attributes of truth, etc.' And as the Lord is not different from His attributes, though His attribute8 in conventional usage are described to be separate from Him, so 6d is not separate was separate. By the word from the Lord, thougli we talk of Her as if s l ~ e '' bdi," " and the rest," is meant unity with the Parldakti, namely, the statement of the unity of the Parldakti with the Lord applies to 6iri also. Thus the text of the Sevt. Up., " His Parldakti is inherent i n Him," showe that she is non-diflerent from the G r d . Therefore $ri is the Parldakti and all-pervading. And as the Pariidakti is de~cribed as the giver of knowledge and release and whose essential nature is all-compassion, Sd also possesses all these attributes, and is not different from her. And so it is mentioned in the Viqnu P11rti.qa :gri, the eternal, is the mother of the universe and as Vienu is all-pervading, she is also like Him imperishable and undecaying, 0 Briihmansa ! In another place it is said :0 Goddess, thou art the science of the Self which gives release. If $ri and Vignu were not identical, and if there existed any difference between them, then these t~3 attributes, namely, all-pervadingness

and giver of salvation, could not have been attributed to Her, because those are the essential attributes of the Lord. And if it be admitted that there are two all-pervading substances and two givers of salvation, then me are landed a t ApasiddhBnta or a conclusion unwelconle to all parties.

Sd is identical with the Paradakti and this is mentioned in the same V~snu Purlna :He who is called Para~neda, who is pure (without difference), is so called (Parameda means husband of the Parbdakti) figuratively; may that Visnu be gracious to us who is the Self (the motive power) of all embodied being. The word Parameda is a compound of three words, namely, par8 (Supreme), mii (Lakcjmi or Bakti) and ida (Lord or husband.) The whole word means the Lord or husband of the Parhdakti.
The qualities of all-pervadingness and the rest do not belong to Prakriti and are not possible in the case of the latter, therefore it is clear that Sri is different from Prak~iti. The conclusion, therefore, is that Srl is the Parldakti indeed, and consequently she is eternal. If Srf be the ParLdakti, then Her devotion to the Lord would be i~npossible, because Parldakti is identical with the Lord and none can be devoted to ' His own Self (not even an egotist.) This objection is answered in the next satra.
S~TRA 111. 8. 41.

~
-q

N II : 3 I

S t II

Adarat, because (of her) inte~~ae love. The word hdara of the text must be translated here as love. Alopab, non-omission, non-cessation.

m:

41. The devotion of Srf to the Lord does not cease to exist because of her intense love for Him-402.
00MMENTARY.

Though there is no difference between $rP and the ParBdakti, which to the Lord does not vanish, because of Her great love for the Supreme Lord, Who is Her root of existence, and Who is an ocean of wonderful attributes. The branch cannot but love the tree, nor the rays of the moon their lord, the moon. So $ri cannot but love the Lord Vi@u, who is her very existence. Her devotion to the Lord is established by the Snitis (of the Yajur-veda) quoted above. !Chat firuti S ~ O W Sthat she is the most devoted

in her turn is identical with the Lord, yet the devotion of

of all wives, and possesses all the attributes of a loving spouse. I n the Bhhgavata Purhga also the Gopipk, addressing the Lord Krigna, say :He tvllose selvice is constantly craved by $1.1, who is ever anxious to obtain the dust of His lotus feet, he whom TulasP though ever resting ou his breast, is ever anxious to serve, etc. The erotic sentiment is possible only where there is difference between the two, the lover and the object of love. But $ri being identical with the Lord, such a sentiment is out of question i n the case of the Lord, for no one is self-enamoured. Therefore, Kdma cannot exist iti the Lord and 6ri cannot give rise to that sentiment in Him. This objection is met in the next siltra.
S~TRA 1 1 1 . 8. 42.

mm Tad-vachanat, from the staterncuts about Htni. 42. (The erotic sentiment arises in the Lord), when they are near to each other. Hence this sentiment exists, because there is the statement (to that effect in the Sruti) -403.
COMMENTARY.

e &Upasthite, betng present, being near.

*S"(iIl

I 3 I8Sll
m:Atah, hence it is proved.

The word Upasthita is a past participle, with the force of condition. I t means that though the dakti and her support (the Lord) are identical,. there being no difference between them, yet the Support of gakti being the best of the nlales (Purusottama) and $akti being the best among all females, when these two are present (Upasthita) near to each other, the erotic sentiment nnd the rest arise between them ; and thus is fulfilled the saying that the Lord is Self-enjoying, Self-enamoured. Therefore, the existence of that sentiment is possible in the Lord. But have yon any authority for this statement? Yes, the text of the Gopala Uttara Tapani :-

(9)~*st;mm*t

%rfh@m3swmmm%-rlirdt &I

h~gamsh wm

" H e who, through Kbrna &lust)desires the objects of desire, he is called kfimi. He who, without K&ma (but through love), desires the objects of d e i r e , he is called akbtni."
"He who, through KBma (lust) desires the objects of desire, he is called kbmi. B e who, without Kbma (but through love), desires not the objects of desire, he is called aklmi." Note :-The reading in the printed text of thd dnand6irama series, is q qqqz@ in the w n d se~tenoe :which, however doee not appear to be appropriate.

This text shows that the Lord has enjoyments of the objects of desire, though not moved thereto by kAmn or sensual desire. The word a k h a means something like klma, but not klma. The force of the negative particle is to indicate similarity, and not absolute negation. Akfima, therefore, is emotion like khna, but on a higher level When lust is transmuted into love, klma becomes akbma. The Lord, therefore, enjoys the objects of desire through aklma or love, not through klma or lust. Such desiring of the object of desire, namely of Brf, who is His ownself, and in whom He realises the completion of Himself, is not in conflict with the Lord's being Self-enjoying and full. The intense bliss resulting from contact with 81-4who is His own Self, \nust be understood like unto the joy which one feels at looking on his own beauty in a mirror. Therefore the sense of the above is this. The Lord is qualified as possessing two Saktis called Par& and SvarGpa. The highest substance is thus described in the Srutis. When He manifests Himself in His Svarapa Gakti or essential nature He is called Purugottsma or the highest male. But when His aspect of Parldakti predominates then such manifestation gets the name of Dharma and the rest. This ParLdakti verily manifests in the shape of sweetness, lordliness, compassion, jay and knowledge and is called Dharma or virute. dri in the shape of sound is called the word. 8ri in the shape of earth and other planets is called the abode and when manifesting as giver of gladness, joy, expansion of consciou6ness, she is called Sr?, Rldhii and the rest, the highest of all women. All these are various manifestations of the Yarfidakti of the Lord. Therefore, thongh there is no difference between the Lord and His Parldakti or SvarQpa Sakti, yet for purposes of conventional usage they are spoken of as different. And Parfidakti is said to satisfy the emotional desires of the Lord. These manifestations of the Yarkdakti, like Dharma and the rest, must not be thought of as temporal and transient, but they exist from beginningless time, though they come into play with the coming of man on the earth. Thus there is no objection from any consideration. Therefore, the followers of the Ilord firi Krigqa must meditate upon the highest trutli, namely, the Lord as always accompanied by $rf .

Adhikurancz X I X .

w-w Therefore Kliqpa alone is the highest God ;one should meditate on Him, recite His
name, adore Him and worship Him.

In the Goplla TBpani it is further stated at the end :m m , WFW w q t r @d*q.Ci rChtii*d&&d

(Doubt.)-Here arises the doubt. Is it necessary that the worship of the Lord Hari must be done in the form of the worship of Srf Krigna or may He be worshipped in any other form ? (Pdrva-pkga.)-As the above verse ends the whole Upani~ad, i t is more harmonious to interpret it as laying down a restrictive rule that the worship of $ri Hari must be always in the form of drf Krigna. (Siddh6nta.j-This view'is set aside in the next stltra, where i t will be shown that there is no such restrictive rule

a : 8 -

~OTRA 1 1 1 . 8. 48.

Tmpfh=w % T llqlqloqll i
m:

I
t
t

T a d , of Him. Nirddharana, of decision, determining Aniyamab, t h e r e is n o rule, o r restriction sr: T a d , that. $: Dlistaih, through t h e s t a t e m e n t s seen. w q P l i t h a g , separate. fa Hi, because. * : Apratibandbab, non-obstruction. Phalam, fruit.

43. There is no restrictive rule, determining the worship of the form of Srf Qisqa alone. Because this is seen ; for there is a separate fruit, namely, non-obstruction404.
COMMENTARY.

There is no such restriction that the Ilord God should be worshipped i i t h the attributes of $1 KrLjqa only, and with no other attributes like those of $ri R&ma and the rest. The form of drf Krigga is generally understood to be that of the infant suckling at the breast of Jadodfi. That i s no doubt a form of the Lord, who is all-pervading, omniscicnt and all-bliss. But there are other forms aJso. Why do we say so ? Because we see so in the Scripture (Gophla Uttara TlpanP) :--

mhT**-,mmt
mllkmdh-el
The Lord Krisga resides there surrounded by t h e three, namely, by Balarlma, Aniruddha, and Pradyumna. And He has H i s Energy also Rukmigi. The one syllrble Om manifests in these above-mentioned four forms. (Vasudeva= half mPtr&, a,= d m d d h a , S= pradynmna, a = Bankwpna).

w**-gmn(**~:)

Bhbsya.]

IN PXDA, XX ADHrKARAvA, r96.44.

675

This text shows that fir? Krirjqa has these forms also, and therefore, Baladeva and the rest are to be worshipped equally as 8ri Kriena, for they are not different from IIirn. But then the word eva or "alone " occurring in the above text (Krisna alone is the highest God) would become useless! The word eva is not a redundancy, and the satr; allswers this objection by saying " the result is separate." What is that separate result? The removal of the obstruction which is caused by worshipping any other deity ae the Highest. The worship of K r i ~ u a is the unobstructed means of eelvation. The worship of other deities is the indirect means. The word rw, therefore, serves a useful purpose, by removing this obstruction or r~~odiateness, which is the natural consequence of worshipping other deities, witllout the idea of t,l~eirbeing dri K r i g ~ a . Therefore, this being so, a ],orson who has a love for the worship of Baladeva and others, may do so, provided he conlbines in his meditation all the attributes of Qri Kriena, if ],o is capable of doing so. Such worship is the direct cause of Mukti, \,rlt if he is not so capable, then he must worhip 6rt Krigqa ,alone, and . hot any other manifestation of Him, like Balarhina, etc.

Adhikarapa XX.
Now the author commences a new topic, in order to teach that the ampirant n u s t possess also the attribute of devotion to his guru, for one of the attributes of the Lord is that He is reached through the Guru. In tlro description of various Vidyls or methods of Bbakti, it is mid that (luru Bhakti is one of the conditious of success. In tlle $vet. Up. VI. 23, i t in said: -

ar;rpr;h~@r~
If these truths have been told to a high-minded man, who feels the highest dev* tlon for God, AND F O R HIS GURU AS F O R GOD, then thoy will shine forth, then they will rhlne forth indeed."

Bimilarly, in the Chhlnd. Up. (VI.14.2.) i t is said :- WTl&q. fin& the teachers, obtains knowledge."

iCp

" a man who

So also in Mundaka Up (I,. 2. 12.) it is said :-

Let a seeker of Brahman, after he h a s examined (and thoroughly mastered the forces 01 the worlds, that are reached by the occult) works, acquire freedom from h i r e s for them. For the uncreate world of Brahman, cannot be gained through t h e created worlds. Therefore to knew this, l e t him approach with folded hands, the Guru, who is inspired m d dwells constantly in the eternal,

(Dmbt.kHere arisee the doubt. Does the fruit accrue by merely studying the Scriptures with the Guru, or does it result from such +owledge accomp?nied with the grace of the Guru. (Pbm-@kaa.)--The fruit re~ults from the mere knowledge from the etudy of Bcriptures. What is the use of the grace of the Gum ? (Siddh6nta.)-The grace of the GUN is necessary, as is shown in the next slitra. 1 6 m 111. 8.44.

~m+@iqpjqrq~p~otln
q a ~ Pradanavad, ~ p just a s

favour to his disciple.

pf

the gift of learning given by a teacher, through Eva, exactly, Tad, that. -4 Uktam, it is said.

44. It is said that the attainment of Brahman is exactly as much the gift of the Guru, as the attainment of learning Scriptures - from him-405.
OOMMENTARY.

According to the extent of the favour of the Guru in imparting the means of obtaining Brahman, namely in imparting teaching which is the cause of attaining Brahman, to that extent depends the fruit of such attainment. It is not by mere study that Brahman is reached, but the kindly glance of the Gum I# absolutely necessary for that purpose. The word Pra in the sQtra indicates this grace of the (3uru. The Inrd E!r$ Kri$va hinlself has said so in the GltA (XIII. 7).
WEBR,

Humility nnpretentionsnean, harmlessnean, forgivenem, reotitude, purity, stedlaatnescl, eeli-oontrol.

EEBVICR 08

Therefore the attainment ofuthe Brahman is the result of that study which is accompained by the grace of the Guru.

Adhikarapa XXI.

(Doubt.)-Is one's own exertion stronger or the grace of the G u m ? (Pd~m-paha.)-Without exertion the grace of the Guru will not be able to accomplish anything, hence one's own exertion is stronger. (8iddhiinta.)-The above view is controverted in the next sittra.

kl

mlnkdh~&tl sI 3 I

Bhcyastvat, on account of the LibgFof iof~dicatory marks. f& Hi, because. Balfyah, stroager. q Tad, that (proof). plurality. Tad, that or this. w& Ani, also.

c l r0

m:

45. Owing to plurality of indicatory marks, the Grace of Guru is the strongest, but the others also (study, meditation, etc.) should be continued to be performed-4b6.
COMMENTARY.

In the Chhlndogya Upani~ad tbare is the story o E a disciple of Uautama, called Satyaktima. Satyakitma was taught Brahma-vidya by certain Devm, r h o had assumed the forms of a bull, the fire, a flamingo, and a water-bird. Though he was taught by these Devas, he still prays to hiu Guru to teach him Brahma-vidyii (Cllhlr. Gp. 1V. 9. 1-3.)

" Thus he reachel the house of his teacher. The teacher said to him :'Satyakllma I' He replied ' Lord! "The teacher said : 'Friend, thou hiuest verily like one who knows Brahman. Now who ban taught thee, a man or a Deva ? ' He replied 'Beings other than men, (have taught me.) But, Lord, for my good, you should teach me.' "Because even I have heard from exalted ones like you, that only such knowledge M is learnt from a regularly accepted Teacher leads to the highest good.' Then he taught him t h e very same thing, and Satyak4ma sufiered no harm, (though he had learnt from wings other t h a n a teacher), yea, he suflered no harm."
Similarly in the story of Upakodala, who was s disciple of this S a t y a k h a , we find the same fact reiterated. Upakodala wm taught by the sacred fires, the mysteries of Brahman, but still he prays to his teacher to explain to him the doctrine of Brahman. (Chhlndogya 1V. 10. l., the end.)
"Upakorisla, the eon of Klmalllyana, dweltaa a religious student in the h o w of && yakima JLbLla. He tended his fires for twelve years. But though the teacher allowed the other pupils to depart, he did not allow Upakoiala to depart." "Then his wife said to him, 'This student is quite exhausted with aasteritiw, because he has diligently tended your tires. (But you have not taught him), m d your 5m even though so well tended have not taught him. Now (at, least) teach him.' But Satyakhma, however, went away on a journey without having taught Upak&la. Then Upakoe'ala, from sorrow took into his head to leave off eabing. Then the wife of the teacher a i d to him, ' student, eat. Why do you not eat ?' He said, 'There a r e many desires in this man here, which go in different directions. I am full of sorrown, (and so have no room for food), so I do not take food." Thereupon the 5res said among themselves, 'This student has become exhausted through austerities in serving us properly. Now let IIE t a c h him.' Then they said to him. K A (Infinite Power and Joy) is (higher) Bmh6' ' Pr4oa (power) is (lower) Brahman. man; KHA (Infinite Power and wisdom) is (also higher) Brahman." ' I He said, ' I understand that PrPna is Brahman ; but I do not understand KA or KHA. "They said,'That which is K A is indeed KHA: that which is KHA is indeed a . They, therefore, taught him that the (lower) Brahman wan PrA$a, and that (the higher) Brahman w w the All-luminous (Vig~u)."

ELEVENTH KHAypIL After that t h e GBrhapatya Pire taught him, "Brahman is Vaat, the World-Omae, t h e Destroyer and the Eternal. AE subjective -Antsryllmin (He is) the SPIRIT who ia seen in t h e Solar L o g q (by the illumined sage.) He is the SUPREME I AM,' He indeed is the ' SUPREME I A M ! " He, who knowing this, thus meditates on Him, has his sins deetroyed, becomes a dweller of t h e world of God, obtains life eternal, liv- resplendent, and his dependante do not perish, because we guard him in this world and in t h e other, whonoever knowing this thus, meditates on Him. TWELFTH KHAWDA. Then the AnvAhBrya Fire tunght him, " Brahman is t h e Protector of all, t h e G n i d ~ , the Sopreme Ruler, the Joy Eternal. (As Self He is) the Spirit who is reen (by the illumined sage) in t h e Lnuar Logos. He is verily the ' SUPREME I AM." He indeed is the ' Supreme I am.' " He who knowing Him thus, meditates on Him, has his sins destroyed, becomes a dweller of t h e world of God, obtains life eternal, lives resplendent, and hie dependants do not perish, because we guard him in this world and in the other, whoever knowing Him thus meditates on Him. THIRTEENTH KHAYQA. Then t h e Ahavani~a Fire taught him, " Brahman is All-powerful, All-pervading, t h e Luminous, t h e Sentieucy." (Ae Self, He is) the Bpirit who is seen (by the illumined mge) in the Deva of lightning. He is the ' l am.' He indeed is the'J am.' " He who knowing him thus, meditates on Him, has his sins destroyed, beoomer dweller of t h e world of God, obtains life eternal, lives resplendent. Hie dependante do not perish, because we guard him in this world, and in the other, whomever knowing H h thas, meditates cn Him. FOURTEENTH KHANPA. Then they said, "Friend Upakosala, (thus have we taught thee theoretically) t h e two doctrines about God, namely, that God is t h e ' I ' (the inner ruler of all souls) and that God is the ' Atman '(the All-pervading cosmic agent.) But thy teacher alone will tell thee the (practical) mode (of realising this teaching.)" I n time hi teacher c a m .back, and said to him " Upakodala I" He answered "Lord." The teacher said, "Friend, thy countenance looks bright as that of a person inspired. Now who has taught thee (a Deva or any lower entity) ? " Upakoiiala said : "What (lower entity) can dare teach me, 6ir ? Men and asuras hide themselves before thoe. The (presiding Devas of) these (ares) verily taught me. They were (refulgent) like these, but unlike these (as they had hands, feet, &c.)" Upakoiala rpoke about the Fires before his teacher. The teacher arid. "What, my friend, have there Fires told you ? Upakos'ala answered, "This (repeating all that t h e Fires had told hlm.)" The teacher said, "My friend, they have taught thee the knowledge about the World-supporbps, but I shall tell thee (the goal, the path and the method of meditation). Aa water doe0 not cling to a lotus leaf, so no sinful act olings to one who knows Him thu." '6 He said : U Lord, b l l me." Be said then to him. FIFTEENTH KHAIQA. (He said). This person who is seen in the eye is the Self (called Vimanr.) This is t h e Immortal, the Fearless. This is Brahman. Nothing clings to this. Because (such a person residea in the eye) therefore, if any one drops melted butter or water on it, i t rune away on both sides (and does not cling to the eye.)

The wise call Him the BamyadvLma (the Most Beautiful) because all objeots of beauty enter i n t o Him. All beautiful objects enter into Him who knows Him thna. He verily is called VBmani (the Giver of beanty), because He alone gives beauty to all. He who knows Him thus gives beauty to all (beings inferior to himself.) He is also BhBmani (the Resplendent), for He shines in all worlds. Re who Emowa this thus, shines in all worlds. Now when such persons die, whether (their relations) perform their death ceremoniw or not, they go to the plane of the Ray, from the Ray-plane to the hy-plane, from the Day-plane to the Bright-fortnightly plane, from the Bright-fortnightly plane to the Northern six-monthly'plane, from the Six-monthly plane to the Annual plane, from the Annual plane to the Bolar plane, from the Solar plane to the Lunar plane, from the Lunar plane to t h e plane of Sarasvati, (from that they reach to the plane of the chief VPyuj who is her Lord and beloved of God. He leads them to Brahman. This is the path guarded by the Devas, the path that, leads to Brahman. Those who proceed on that path, do not return to this round of humanity, yea, they do not return.

These texts show that there a r e many authorities to prove that the Grace of the G u r u is the strongest element, in bringing about Mukti. " But if this be so why should a man exert at all? The grace of the Guru is all-sufficient." One should, however, not fall into tbjs mistake. For the texts also say tbat a nlan should hav.e supreme devotion to God, (Yasya deve p a r ~ b h s k t i h )and that he should study and meditate (&rotavyah, mantavyab) and the rest. All these are necessary for attaining perfection. Hence says a Srnyiti text :-

gsru&mer;liwnairrpmm~q~

r n ~ t i a " * ~ l l
The grace of the Guru is the strongest. There is nothing stronger than that. Still rtudy, mediation and t h e reat must also be performed in order to accomplish that ( %lease.)

Adhikara~a XXII.
I t has been established that the fruit is obtained by worshipping the 1,ord as qualified with attributes accompanied with the Grace of the teacher. Now the author reconciles those texts which are an apparent conflict with the statement above made. In the Goplla TLpani the sages asked Brahmk, the lotus-born, about that being who is the object of adoration to all, from whom death is even afraid, etc. I n reply to their question Hrahmb teaches that $ri Kyivna possesses those all attributes and that the method of reaching Him is devotion to Him, which BrahmG teaches to the sages. I n the U ttar Gopbla Thpani he further says :-

m W

s t t - & ~ ~ + d W ~ ~ U ~ ~ P & W & T B

m q ~ & & ~ ~

I I

Since this is so, let him meditate on Him who is beyond w a s with the idea " I am he," " I am OopRla." He obtains Moksa, he gets the state of Brahman, he bemmes a knower of Bnhma.

(Doubt.)-Here meditation with non-difference is apparently taught by the phrase " I am he." Therefore arises the doubt. It this meditation " I am he " based upon the teaching that the supreme Self and the individual Self are identical in essence, or i s it only a particular kind of meditation, a particular manifestation of devotion taught above and in which state the Bhakta identifies himself with the object of his devotion ? (Pdm-pak$a.)-Tlle opponent holds the view that the first alternative is the right one, for t h e words of the TJpanisad naturally lend themselves to that view, and that Makes is caused by meditating on the G r e ~ t truth, that the individual Self is identical with the supreme Self. (Siddh6nta.)-The view is set aside by the next sQtra, where i t will be shown that Soham is a form of Bhakti only, and is not to be taken literally.

# :

S~TRA 111. 3. 46.

q$ Pllrva, of the former ( i e . , devotion.) fa;m: Vikalpah, an optional

wmmw%rn~(i

II

.p I p 2% 11

form. Prakaracat, on account of the subject matter. Syat, there may be. fikn Kriya, the acts of offering in piijjsl. Mgnasavat, like the act of meditation.

46. This " Soham" meditation is a form of the former (i.e.r it is a kind of Bhakti), because of the context, just like the mental forms of meditation and the physical acts (offerings in Pfijt3 and the rest, are but modes of Bhakti)-407.
COMMENTARY.

This mental idea " I am He " is an optional form, and nothing more than that, of the "former," namely, of Bhakti. Why do we say so ? Because of the context. Tlie opening sentences of the Goplla Tiipanf, after describing meditation and japa of Srl Kriena,. thus defines Bhakti or Bhajana :
Bhajana or worship means Bhakti or devotion to the Lord. It consists in having no desire, or rather in renouncing .all desires of enjoying the fruits of good work, either in this world or in the next : and in firing the mind31nThat &ri Krisga.) This is indeed true Naiskarmrya or Sannyisa.

This Bhakti being mentioned in the previous portion of the Upanigad, and being also mentioned in tbe conduding portion of it also (Sachchidanand-aikarase bhaktiyoge tipthati) the middle portion " Soharn" cannot but refer to this Bhakti. Hence this text must be interpreted in consonance with the opening and the concluding portions of the whole

Upanitad ; and when so interpreted, it is found to be a peculiar mode of lshakti, and not a different statement altogether, teaching the identity of jhe human soul with God. The Siitrakiira illustrates this by an exwple, " Kriyll-rniinasa-vat." It is like acts of services and pQjds, and mental meditation. As t.hese acts of PClj?i and meditation are but modes of Bhakti, so also the cry of the devotee " I am He," is also a particular mode of that very Bhakti previously taught. This mental condition " T am He " arises from the intensity of love, as weil as from the extremity of fear. (As the GopPnis'from the intensity of love cried out " I am Krisna.") Or as a man attacked by a lion, from the extremity. of his fear 'says " I am the lion." The sense, therefore, is this. In the PQrva Tiipani the question asked is '.'Kah paramodevab, etc.," Who i~ the highest God, etc. ? The sages asked Brahmii about the nature of that transcendental substance, who possessed the attribute of beiug tlie object of adoration to all, who destroys the cycle of birth and death for His devotee, who is the refuge of all and the cause of all. Brahma being thus asked, replies by saying SrZ Krigqa is the highelst God, who possesses all these attr~butes,which the sages have enquired after ; and then he further teaches that he who meditates on 6rl Krigna, recites His mantra and worships him, becomes immortal, and by such Bhakti the man loses the fear of the world. On being so taught, the sages again asker1 Brahmii what is the form in which Srt Krigqa should be meditated, what is the particular mantra which should be recited, 'and what mas the mode of worshipping Him ? Here the question evidently relates to an object of devotion and the method of that devotion. Being thus questioned BrahmB teaches the form of 614 K~igna which the devotee must meditate upon in the verses beginning with "The cow-herd of the colour of cloud standing under the kalpa tree, etc." Having thus described His form and essential nature together (the cow-herd, the cow-mates and the cow) Brahtna with His con~panions next describes the mantra that one must conetantly recite i n his japa, and then he says that tlle worship of Krisna consists in devotion to Him, by which a man discards the fruit of all wwks to be enjoyed here or in the next world, and which consists in renonciation of all sucll fruits ; and such fixing of the mind on the Lord is true SannySsa. In other words, Brahmct teaohes three things tc the sages in answer to their three questiom. (I) The form which must be meditated upon, (2) the Mantra which muat be recited in the japa and (3) the most important of all, he gives the definition of Bhajana, as Bhakti in these memorable words :'

# f $ i T i P J
~
6

Bhajana or worship means Bhakti or devotion to t h e Lord. I t consists in having no desire or rather in renouncing all desire of enjoying the fruits of good work, either in this world or in the next. And in flxing the mind in That (6% Kpisga.) This is indeed trne Naiekatmya or Elannyasa. This defines Bhakti and dmcribes its nature. After thus defining t h e nature of Bhakti, t h e Upanigad teaches t h e silent recitation of the Mantra with the syllable Om prefixed to it, and states that the result of such Japa is Mukti, in t h e shape of attaining Brig na.

a&dr&?qmd a ~ = M h r r n d
R e who recites this Mantra, consisting of five words, prefixed with the nyllable Om, is shown by the Lord Hia own form ; therefore let t h e person desiring Mukti recite it always. Note.-With the syllable Om, the mantra would become Om Kiim KrisgCya, Om ( 3 0 ~ indlya, Om OopijanavallabhLya, Om svPhk Om.

Having thus shown the result of this japa, the Upanigad goes on to say :-

* * q

m pp4w&

~ md

um$mf--l

" I worship with the highest praise that one Govinda, whose form is existence, knowledge and bliss ; whose mantra consists of five words; who in seated under the heavenly tree in BrindOban, along with the Marnts."

Having thus shown that a man by meditating on Kyigna gets knowledge and happiness, the first part of QopSla Thpani ends with the statenrent " Therefore K y i g a is the highest God, let one meditate upon Him, let one recite His mantra, let one love Him, yea love Him. Om tat sat." Thus an analysis of the whole of Gop$la PGrva Thpani Upanigsd shows that it begine with declaring that Xyipna i s t,he highest God, and ends with that decla~atioh. The whole thesis of this Upanigsd is to , His worship, as the only means of teach the greatness of K l i ~ a and getting Mukti. I t does not show that the JPvas who have to worship Krigna are identical with Him. An analysis of the second -part (i.e., of) Croptila Uttara Tfipani . !in which occurs the phrase " 1 am Be "), would lead any reasonable man to the same conclusion as above, in spite of this stumbling block of Soham Asmi, I am Be. We now proceed to analyse this Upanigad. Once the cow-maids of Byindlban asked drl Kyigna, Who was the fittest person whom they should feed with alms? Kpgga replied that Ilurv8sas was such a person, who lived on the other side af the YamunP. They asked Him " How are we to cross it?" Krigna said " you will walk over it by saying tp it, " Krigna is a celibate." The cow-maids

11

Bhbpa.1

I11 PADA, X X I I A D R I K A R A N A , 5.12. 46.

583

did so, and 2rossing the river, went to the hermitage of Durvlsas, and p r e wnted all the delicious dainties that ihey had brought for Him. And the sage did full justice to the viands. Heing highly pleased, he blessed them, and then they asked him " How are we to return ? " He said, "walk over the waters of the river saying that Durriit.6 is a fasting sage." The cow-maids perplexed, making RBdh6 their spokesman, enquired from him the meaning of these dark sayings--how Kyitna mas a celibate, and how Durviisas was a fasting sage. Then DurvSsL explained to thein the mystery of the Great Self of Qri K l i ~ g a , beginning with the following about whom you have asked, who words:-" This verily is $ri X ~ i q a , is the cause of the subtle and the gross body, etc." He taught them, that $rl Kyipea was the cause of all, that His nature was to willingly submit t o those who loved Him with sincere and disinterested affection ; and that H e is t l ~ eeternal beloved of such souls. Then the cow-maids aslted him about the birth, deeds, the Mantra and the various places of manifestation of 8ri Kriena And the sage tells them these, commencing with the following words :-

'

" In t h e beginning was God ~ 6 r l y a ~ a . h l o n e in . Whom these worlds are interwoven. From t h e lotus of his heart arose BrahmP, the Creator of the world BrahmS snkod Him who is t h e highest and best of all avatPras with whom all t h e worlds and the Devas a r e satisfied, by remembering whom they cross the cycle of births and deaths, and how is thin avatzira, t h e ~ r a h m l n ? To him replied the God NgrPyana, 'L As there are seven cities on t h e summit of t h e Meru hill where dwell those who have performed good deeds, with the desire of getting reward ; so there are seven other cities above these where dwell those who perform works without any desire of reward. Among them t h e @st is t h e city of Gopala, the manifested Brahman. This city i s Madhura.
Then Niirtiyana describes this sacred Madhurl, surrounded by various groves and gardens, forests and bowers and protected by the Chakra of .the Lord. And then h e says, " d r i Krigna dwells in this city, accompanied by His three powers, and four glories (Balarlma, Aniruddha, Pradyumna, a n d Rukmini) who represent the four letters of the syllable Aum. Then H e adds :-

m37m&Gm**drd*m-l
Binoe He i s m, salutation to Him, who is above Rajas. Let a man thinking t h a t "I am He," meditate " I am Qop6la."

This teaches a form of meditation-the meditation of unity between the worshipper and the worshipped, and shows that such prayer of union is also a cause of Mukti. T h u s this teaching " Soham, Gopaloham " does not declare tho a4solute identity of the individual soul with the Supreme Self, but that a more reasonable iuterpretation of this text is that i t teaches

684

V E D A N T A S ~ T R A S . TZI ADBYAYA.

[Qovinda

,t

a particular kind of devotion, similar to those taught in thepreceding portions of this Upanisad. As in the state of ecstasy, a man weeps, rolls about, becomes catalyptic, etc., so also there comes a stage in devotion, when the saint cries out " I am He," " 1 am Brahman." All these expressions are occurrences of God-intoxicated souls, and are not to be taken i n their literal sense. Expressions like these, found in other Upani~ads,like the Taittirfya and the rest, declaring non-difference, must be understood i n this sense, namely, as expressions of persons saturated with Brahman and possessed by Him. Tliis is possible only where there is difference, and not where there is absolute identity. Tliis has been explained before also. The author now gives another reason for holding that statements like " I am He, " are merely expressions of particular mental modes of the devotees, and they should be so understood ;and that they do not teach the absolute identity of the human soul with the supreme Lord.
BUTRA 111. 3. 47.

~ I I p l p I l l \ s I I
P f i i m Atidedat. on account of comparison.
q Cha, and.

47. And on account of comparison (made in the Gopbla Uttara TBpani between the Lord and His Bhaktas, as that of a father and his sons, the human soul is not identical with the Supreme Self)-408.
In the same Upanisad (GopBla Uttara TLpani) the Lord addressing Brahmg, says :-

~ ? a ~ * m * ~ ~ l
u m h ~ ? ~ a m ~ Ir m h

As thou art surrounded by Thy sons (NBrada and the rest, and art happy in their cornpany), as Rudra is norrounded by his hosts, as I am consta,~tly accompanied by &, s o verily My Bhaktas am dear to me.

This verse may also be translated thus :A s Thou with Thy s o n ~ art dear to Me, as Rudra with His hosts is a constant object of My solicitude, as driisever jmpartible from Me, so is M y devotee dear to Me.

This shows that as the lotus-born BrabmB and the rest are accompanied by their sons, etc., so the Lord is always accon~panied by His Bhaktas and He loves them very dearly. The word " and " implies that the next verse also should be considered in this connection.

Bh4ya.I

1 1 1PADA, X X I I I A D H I K A R A ~ A Sd. , 47.

585

" Let My beloved meditate constantly on the esoteric meaning of My form as described above, such as My crown is kutasths, etc. Thus he attains release, becomes free and I give myself to Him." Thus this Upanisad shows that the devotee is the eternally beloved of the Lord and that as he has entirely given himself to Him, the Lord has also given Himself to him. Now this eternal loving and reciprocal. gift is impossible if the devotee were ider'tical with the Lord. Therefore expressions like " 1 am He," " I am Gopiila " (Analhaq), " I am the true " indicate that they are different modes of Bhakti. Thus should be explained the " Soham" expressions found in other Upani9ads like R.&maTiipani, etc. Thus it has been established that release is to be obtained from the worship of the Lord accompanied by the Grace of the Guru. There can be no objection to this proposition.

---

Adhikarana XXIII.
Vidya of meditation preceded by the study of Scriptures. The author now tries to show more clearly that the release is to be obtained by such Vidyii. Expressions like "Knowing Him verily one goes beyond death," "There is no other path to walk uponH-(dvet. Up. 111. 8). 8imilarly, in Pnrasa sukta, "knowing Him verily one becomes immortal here." Such expressions show that i t is by knowledge that one gets immortality. (Doubt.)-Here arises the doubt, What is the direct cause of Mukti ? Is it the performance of the ritualistic acts which lead to Mukti ? Or is i t the performance of such acts accompanied by Vidyii as defined above? Or does it depend on Vidya alone, independently of Karma or ritualistic acts ? (Pdrm-pakga.)-The ~ ~ r v a ~ amaintains k ~ i n that Mukti depends upon the due performance of the ritualistic Karmas, and he refers to the six apl~orisms commencing with 1 1 1 . 4. 2-7. On the strength of these aphorisms, he maintains that Vidya is secondary or rather it stands to Karma in a supplementary relation. The Parvapaksia further says, if Karmas alone are not the cause of Mukti, then Karmas plus Vidyd lead to Mukti, and that none of them singly has the power of giving release. Thus he takes his stand on the first two alternatives. I n support of his proposition that the combination of Vidyh and Karma is the cause of Mukti, he refers to the following dloka:-

~ s F m S i u m d r ~ * * l
* * m r m a : w

As the birds move in the sky with the help of both their wings, so a man becomes Mukta by the conjoint help of Karma and JBQna.

The PQrvapaksin further fiays that Mukti may depend upon Vidyg alone, because of the text above quoted. For all these reasons he affirms that the true cause of Mukti is indeterminate. I t may be Vidyii, i t may be Karma or i t may be a combination of both. (Siddhbnta.)--The following sQtra refutes this view.
sOTRA 111. 3. 48.

fimr V ~ d y a ,the devotion accompanied by knowledge.

g Tu, verily, undoubtedly.
asserted.

qq Tat, about.

-r

Eva, indeed. NirdhAra~at, being

Vidyd alone is verily the cause of Mukti, because Scripture mentions i t exclusively--409.
UOMMENTARY.

48.

1
1

The word tu is used in the eatra in order to remove the doubt Above raised. The Vidya alone is the cause of salvation and neither Karma nor the combinatiotl of Karma nnd Vidya. Why do we say s o ? Because of the assertion in the Scriptnres:--($vet. Up. 111. 8.) By knowing Him alone one gets Mukti. In the above, the particle eva "alone " indicates that the Vidya and Vidpii only leads to Vukti. By the word Vidyii is meant here devotion preceded b y knowledge. The word Viditvii of the above text, therefore, means " by being devoted to Him, having fully known His essence." That this is the true meaning of the root Vid, to know, when nsed in the Scriptures, we find from other paesageu also. Thus the well-lmomn passage of Bpih. Up., Vijiiiiya prajiiam kurvfta " after knowing, let him practise wisdom," where the word wisdom means the same thing as Vidyii, and the sentence means after knowing Him "let one practise devotion." The Smliti also uses the word Vidyii in both these senses of knowledge and devotion. Thus in the sentence, Vidya kut.\i&renasitena dhirah " the wise one with the sharpened axe of VidyA." Here the word Vidyh e v i dently means knowledge. Sin~ilarly in the GitA IX. 2, the word Vidya is used in the sense of devotion. (Ritja vidyL, rdja guhyam, etc.) In fact the word Vidy$, when used as a general term, denotes both knowledge and devotion, but when used i n a restricted sense, it means devotion only. I t is like the words Kaurava and Mirnalpsaka. When used in a generic sense, Kanrava includes the sons of L)hlitarlstra and of Plndu, but when used in a restricted sense, it means only the first class

v,

and not the Plndavas. Similarly, a MimLlvsaka in a general way means whether i t be the YilrvamfmiimsR of Jaimini, one who knows the MPmiLm~s, or tbe Uttara MirnAmsb of Bldarbyana. In this generic sense a Vedlutin is also a Mtlimlmsaka ; b n t ill the restricted k m w i n g the Vedtinta ~ B t r a sense, the followers of Jaimini, who study the Karma XPIJ&~DB$ are only called Mimlmsaka and not the Veditntins who study the B r a h d a Mim&msL. This Moksa, moreover, is brought about by the direct perception of the Lord as an external object, namely, by tlie perceptior~ of the Lord i n the same way as one sees an object which is exterior to himeelf. So long as this external visual perception does not take place, there is no salvation. Therefore, the author says in the next satra :-.

SOT=

111. 3. 49.

~
49.

~
q

q & q Dardan~t, it being seen in the srriptures.

Cl~a, and.

And this Makti takes place by seeing the Lord

COMMENTARY.

-410.
In the Munaaka Up. 11. 2. 8, we read as follow :-

AmhrqmfWhdtwhm~
~ ~ R ? ~ ~ ~ ~

Tlie fetters of the Jlva are cut asunder, the ties of Lihgadeha and Prakriti are removed, (the effects of all) his works perish, when Be is seen who is Supremely High : (or when the Supremely High looks at the Jiva.) This clearly shows that Mukti is the result of the direct vision of the Lo1.d. T h e word " seeing " is not used here i n a figurative sense, but means seeing the Lord like any other object of perception. If this be so, then it contradicts those Scriptural teachings which declare t h a t release is from Karma ; or those teachings which assert that Mukti is obtained from the c o ~ ~ j u n c t i o of n knowledge and action, Jfi&na and Karma. Thie objection is answered in the next s8tra.
86~R.4111. 3. 60.
C\

qaln~uw~q

m: II

i 1 3 1 ko I 1

q f & m q t i - a d i , of the Vedas and others Bafiyaitvat, on account of the stronger force. +7, Cha, and. ?, Na, there is no. m:,Badhab, refutation.

588

VEDAN T A - S ~ T R A S

A DHYA PA.

[Gomnda

50. The texts quoted by the Pfirvapaksin are not competent to set aside the texts which declare that Mukti is by VidyP alone, because the direct texts of the sruti together with those passages which are indicatory or which give some reason, are more powerful than the texts of the PQrvapaksin-411.
COMMENTARY.

By the two texts quoted by tlie P i t r ~ a p a k ~ i n it, is not possible to set aside the operation of the texts which declare that it is by Vidyi? alone that Multti is obtained. (The two texts of the Parvapaksin are given in si3tra 111. 3. 48.) Why do we say s o ? Because the texts of the Vedas are stronger in force than the S ~ n r i t itexts quoted by the Piirvapakgin. Such weaker texts cannot set aside the stronger texts of the Sruti. The Sruti uses the exclusive particle eva, (tam eva viditvl) to indicate that it is by Viditvl or Vidyl alone that Mukti is obtained. This strong text of the Qruti overpowers the weaker texts. This text is the strongest by reason of the word ' eva ' in it. The word ' adi ' in ths sCltra indicates that reason and characteristic marks are also in favour of Vidya being the cause of Mukti. The scriptures give characteristic marks or suggestions indicating that VidyP alone is efficacious. Thus the following text :-

**w

*=-=q@nsrr-qdmm:l

; r d i f i d d -

" The king Indra though He had offered one hundred Advamedha sacrifices, yet he was not satisfied with himself and approaching the adorable Brahml, said to Him--" Neither by sacrificial works nor by riches, nor by any other means like these can oue see the highest joy, therefore tell Thou unto me the great truth." ( This shows by suggestion that VidyO alone is efficacious and not Karma.) Another text says, Nasty akritah kritena, the eternal is never to be obtained by the transient means. This gives the reason why Vidy& alone is efficacious. A111kti is an akritah or non-manufactured or eternal thing. And, therefore, Karmas which are kritas or products can,not give Mukti. 1 1 . 4. 2-7, quoted by the ParvapakAs regards the six sQtras 1 *in, they do not represent the view of Bldarayaua but of Jaimini ; and the Satrskirra himself refutes the opinion of Jamini in his subsequent ~ Q t r abeginning s with 111. 4.814.

BMfya.1

III PADA, XXIV ADBIKARA??A, Su. 51.

589

The word ' cha ' in the sQtra indicates that all those passages which expreee that Vidyb destroys all Karmas must also be included here. 'l'lie text quoted by the PQrvapaksin, namely, Tam vidyh karlnani "by Vidyb and karmaconjointly Mukti is obtained" is explained by the Shtrakbra in 1 1 1 . 4. 11. Therefore, it is proved that VidyL alone is the cause of Mukti.

Adhikaranu XXI V.
Now the author shows that Mukti is to be obtained with the euxiliarg help of holy men. In tlie Tait. Up. I. 11. 2., i t is said-1

Let the guest be a God to Thee. (Doubt.)-Is the worship of the holy men a cause of getting Mukti or not 1. (Pilrva-pakta.1-The opponent's tiew is, What is the use of worship ping the holy men when Mukti is to be obtained by the Grace of the Ouru added to the worship of God ? The good men or Sat are not mean0 of Mukti. ISiddh8nta.)-This view is set aside in the next sfltra.

Anubandha-Ad~bhyab,from the corresponding injunction (to warrh~p the great souls) and from others

w * : v :

&TRA 111.8.61.

Il q 1 q I k

!I

51. Froln the express injunctions (for worshipping t,he great souls it follows that that also is an auxiliary to
Mukti)-412.
COMMENTARY.

The word " anuhandha " means the injunction about the worship of the 'Great Ones. That is to say, worshipping them as if they were nevae. By such worship also they become gracious and Mukti is obtained. If the worship of the Holy Ones was not an auxiliary td Mukti, then the Sluti would not have said "Worship the guest a R a God," Atitlli devo bhava. The word " guest " here means the Holy and the Great One. In the Bllhgavata PnrLna also we find the same teaching given by Ja?abharat8 to RahQgana V. 12.12.

q y h q a m ~ m i % i i ~ ~ q e r q m ~

~
6

Tbis attainment of ti cannot be had without t h e service of the Great Ones (lit., xvlthont anointing one's self with t h e dust of the feet of t h e holy ones) for this knowledge is not to be obtained by austerity, 0 I l r h P g a ~ a 1 Nor by sacrificial offerings, nor by gift of food or houses, nor by t h e study of the Vedas, nor by t h e worship of water, fire o r t h e Snn.

The Lord has Himself said so to Uddhava in the same (XI. 12. 1-2) :

I am not constrained so much by t h e practices of Yoga o r the study of SRikhya, o r by the recitation of the Vedas, o r by t h e performance of penances or by renunciation, o r by acts of sacrifices, charity and public utility, or b y alms, o r by fasts o r worship of devas, o r recitation of secret mantras, or by visiting sacred pilgrimages, o r by t h e rules of restraint and religious observance^ ; so much a s I am o o n s t r a i r d by t h e company of t h e Good which destroys all other evil companionship.

Here the Lord, even after revealing Hie own mystery to Uddhava, ends by saying that the company of the Good (Satsafiga) is the highest means of constraining God, namely, of reaching Him easily. Therefore, S a ~ f i g is a one of the secrets of s ~ d h a n aor practice by which a man may reach God. The word " Rdi," " and the rest," means that going to sacred pilgrimages and not abusing worshippers of Gods other than Hari, are also to be included, in the meaning of the word Sataafiga, aa we find from the following Smyitis :-

*--' me
&m g q md

w (Bhagavats PurBna.)
(Padma.)

I -

m aqe~d H

A person who serves (the Masters) and has faith gsts a taste for t h e narrations of
t h e life-history of Vasudeva. This t a s t e iB acqnired, 0 Brahmanas! by serving t h e Great, by visiting sacred places of pilgrimages. Hari should be worshipped alone as t h e Highest God, Supreme over all l k v a s and Rulers of Devas. Nor must such a one look *ith contempt upon gods like BrahmR and Rudra, etc. Note.-See N&rada Bhakti Sdtra S. B. H., Vol. VII, p. 18 and 19.

The Parvapaksin says, it is through the grace of God that one gete a Guru and the companionship of the Good ; therefore. why not say that the grace of God alone is the cause of Mukti. Even the good luck (Adrista) is also caused by the Lord, and cannot be usid to be the cause of getting s inclinations are caused by the the 1,oril. In fact, all human ~ o t i v e and Lord, as has been proved in the previous Satra TT. 3. 39. Therefore, to imagine that the grace of the Guru and of the good men is also a cause

Bl~iieya.1

1lf

PBDA, xxv ADRIKARANA.

591

of Nukti i s a redundancy, for when the grace of Cod is obtained, there is no necessity of any other person. To this objection we reply, it is perfectly right that God Hims~lf is the cause of the grace shown by the Guru and the Great Ones still these persons must also be considered a s causes, thougl* mediate ones. Ttris has been explained in GQtra 11. 3. 40 and tlle liest. The fact is that the Lord Hari, who is a slave to His devotees, confers His power of granting grace to such persons ; therefore, such persons (the Guru and the Great Ones) may be considered as independent agents in showing grace to others. When a man has the good fortune of obtaining the grace of these Holy Ones, then tbe Lord also shows grace on such a person. Thus all texts are harmonised and conflict removed.
Note.-The following sPtras of NCirada show the same :But love of Qod i s possible on the abandonment of all sensible objects and 4 every attachment t o them-86. (That arises also) from i t s cultivation without remiss, or from unllinching adoration of Qod-88. (That springs also) from listening t o and singing of t h e virtues and attributes of t h e Great God in 6ociet.y-37. But that i s obtained, principally and surely, by t h e grace of t h e Great Ones, or, in other words, from t h e touch of divine eompassion-88. Companionship of t h e Great is, again, difficult of attainment. It i s hardly possible to assign how and when men may be taken into the society of t h e Great. But once obtained, association with the Great Ones i s infallible in its operation-8s. And companionship of the Great is gained by the grace of God alone--40. Because tbere i s no distinction between Him and His man-41.

Adhikamna XXV.
(Doubt.)--Now arises tlie doubt with regard to the text of the Chhlncl. Up. 111. 14. 1.

w ~ ~ p , r l w ~ * # a f X , * mi& h
-3-*
1
Because a man is a creature of faith, 88 i s his faith in t h i s life, so will be his oondition in t h e next after death. So l e t him generate in11 faith (in t h e Lord.)

This worship of Brahman is of diflerent modes, according as it is pure worship of Brahman, or is accompanied with meditation on the Guru and tlie Great Ones. The question is, do these different modes of lneditat,i~nlead to the same fruit or are their results different ? Is it the cause of the different perception of Brahnian iu. Mukti, by the devotees who had come through different paths? (W~vapak.ra.)-Tlie Parvapakgin says, there is no difference in the perception of brahman, by the devotees, in Mukti. Though they 11ad come

592

V E D A N T A - ~ T R A S .III ADWA PA.

wind^

by different paths, their perception of Brahman is uniform, just like the perception of travellers coming to the same city, through different directions. Though they come by different roads, they see the same city. They do not see different cities, merely because they had come through differeut roads. That their conception is uniform, is proved by the druti also. We have in the Mupdake Up. (111. 1. 3.) that on attaining Mukti all the Jlvaa get similarity.
When the Jiva sees the golden colonred Creator and Lord, as the Person from whom Brahmb aomes out, then the wise, shaking off virtue md vice and becoming free from Avidyb, attains the higheat similarity.

Therefore, you cannot say that Mukti is different for different people, according to the paths on which they have ccime up. (Siddh6nta.)-This view is set aside in the next sGtra, which shows that the vision of the Lord, obtained by the devotees in Mukti, differs according to the paths on which they have come up.

S~TRA 111.

8. 52.

~\ETP~T-II

3 I

rq 11

Prajha, cognition, pe~ception. Antara, the other, the different. Ppthaktvavat, according to the variety of, or the difference in. Dristib, the direct seeing of Him, by the devotees. T Cha and. Tad, that. Uktam, 1 s stated.
I

e:

52. Like the difference between the two sorts of knowledge mentioned in Brihad. Up. IV. 4. 21, there is difference in the perception of the Lord, by the different devotees, in the state of Blukti. And this has been expressly mentioned in the Chhiindogya texts-413.
COMMENTARY.

In the sentence Vijiitiya prajiiitm k6rvPta (after knowing Hiin let him practise wisdom, Brihad Up. 1V. 4.21), we find two sorts of knowledge, one called Vijfibna or knowledge and the other is called Prajiia or wisdom. The first is intellectual knowledge obtained from the study of the words of the Scriptures But the other called Prajiib or wisdom means devotion. This differs fro111 the first. for the one is a mere intellectual conception, the other is an intuitional realisation. As there i s this difference between the intellect and the intuition, so there are different kinds of intuitions also,-beatific vision obtained by the worshippers of the Lord is not same for all. Visions differ, according to the attitude of the worshipping souls. This has been asserted in the text of the Chhand. Up. Illentined above ; namely, there is a difference in the state of Mukti,

according to the Kratu or faith of the devotee. Thus i t follows that the vision of t h e Lord differs according to the nature of meditation on Him. And that, after such vision, there comes final Mukti. The similarity apoken of i n t h e Munaaka Up. consists in this, that all have the vision of the same Lord, though He appears in different aspects to different devotees. Tn other words, all see the Lord called Niranjana, free from all veils of May&, b u t that does not mean that Lord does not appear in different aspects, to the different devotees. (Objection.)-Admitted that this is so, your argument is still faulty. You say that without VidyA or devotion, the1.e is no vision of the Lord ; and without such vision, there is no final emancipation. Both these propositions are untenable, because during the time of the manifestation of the Lord on earth, as an Avatiira, He is eeen by persons who have no devotion ; and even after such seeing, all who see Him d o not get Mukti. All who saw Krigna or Rbtna did not get Mukti. This objection is next answered.

~OTRA 111. 8.

6s.

q Na, there is not (the power of liberating.) Samanyat, due to rimilarity. M Api, even. Upalabdheh, of the seeing, or perception. qn~q Myityuvat, just as in the case of every kind of death. q Na, not. fa Hi, Loka-Bpattih, the reaching to the other worlds. because. as-mh:

m:

53. As death, common to all, (does not mean Mukti) but only attainment of any particular region of enjoyment, so Mukti is not attained by an ordinary or common vision of the Lord, obtained by every being (when the Lord incarnates on earth as an Avat8ra)-414.
COMMENTARY.

The word " also " has the force of exclusion. That vision which is obtained i n a general way, namely, which is connnon to all, a t the time when the Lord descends on the earth and assumes a physical form, is not the cause of Mnkti. As death, which is conimon to all, is not the cause of Mukti, though to the Jivanmukta, death means Mukti. But is then tilere no good result even in this ordinary seeing of the Lord, when He comes as an Avatars ? Do those persons who see the Aratbra get no fruit gt all? Yes, they do. I t is not blukti, but attainment of higher spheres of heavenly joy. Thus as the Vidybdhara Sudarkana saw tlie Lord in general way and got heaven, or just as the king Nirga also got heaven

[Qovinda by such seeing. If you say that getting heaven is Mukti, then the sGtra replies " Na hi," not so. Getting of higher spheres is not Nukti. The Smriti is also to the same effect. In the Nlrlyana Tantra, we also find the following :I - -

"From the ordinary perception of some one form, difierent celestial regions are reached, but flnal release comes from the perception to which he is specially entitled; and there is no doubt as to this, that the soul attains Mukti (release) on obtaining the perception of Brahman, for which he is eligible."

The sense is tliis, the vision is of two sorts-the vision of the Lord as enveloped in Mkyii, and vision free from such Miiy&. The first sort of vision arises when there is great merit of Punyam. Through such vision a man reaches heavenly regions : but the second sort of vision, which is obtained only through theosophic knowledge or Brahma-Vidy$ the subtle body called the Lihga deha is destroyed, the tnan becomes the beloved of the Lord, has His vision and sees Him as consisting of intelligence and bliss, free from all MAYS. I t is this vision, so produced, which causes the final Mukti. Thus every thing is reconciled. I t is said, that even the enenlies of the Lord, killed by the Lord, get Mukti a t the very moment of their death, when they are just killed by Him. How is this? such persons get final Mukti, because their Lifiga deha even is destroyed, by the mysterious toucll of the sacred weapons of the Lord, a s they strike a t Him. When the Lihga deha is once destroyed thus, a t the very moment of death, his attitude of mind instantly changes from hostility to Him to love for Him, and he a t his last xr~omer~t sees ille Lord, as the object of greatest endearment and love, and because he sees Him RO, he gets Mukti. (The Mnkti is not obtained, because he is killed by the Lord, but because his Lihga deha even is destroyed, and lie sees the Lord in His true glory, wit11 uuclouded vision, full of love.) If this were not so, i t would contradict many texts (declaring that love of God and not hatred of Him leads to Mukti.)

This seetion is commenced, in order to strengthen the view, that Mukti ia obtained by the vision of the Lord, through devotion. In the 3lundaka and Katha Up. we find (Mun?. 111. 2. 3.) :-

wmmnm*;rM7q;rr?hl
* * ~ ~ ~ ~ ' a r q l l
This 8eli cannot be gained by dissertations (devold of clevotion), nor by (mere keen) intellect, nor by much hearing. I t is gained only by him whom the Self cho~ses. TOhim this Belt reveals Hie form.

(Doubt.)--Here arises the doubt, does the beatific vision depend upon the choosing of the Lord, or is i t tlie effect of devotion joined with dispassion and knowledge ? (P4rva-pakga.)-The opponent maintains that it depends merely upon t h e choosing of the Lord, as tlie above text shows. This is set aside in the next sfitra.

BOTU

111.8.64.

Parena, by the statements immediately following. B Cha, and. $abdasya, of the word. mfiFqq 'radvidhyam, being i n reference to it, having the same import, namely, denoting the attaii~ablenessof the Lord though Bhakti. -6Bhayastvat, due to pre-eminence. g Tu, also. m: Anubandhab, the corresponding injunctions : the exclusive mention.

54. When read with the verse immediately following, the words here also denote the same. The exclusive mention of choice ?b because of its pre-eminence-415.
(The worde expressing that the Lord can be seen only by him whom He chooees, when read with the verse) immediately following it, (mean one and the same thing, namely, He is obtained by Bhakti preceded by knowledge.) The ohoioe is given pre-eminence, becanee i t ia t h e last in the chain of causation, and is the predominating factor.

COMMENTARY.

The words of the above texts, though apparently meaning that Lord is to be obtained only by him whom the Lord chooses, yet they really mean to teach that He i s obtained through devotion, arid this is show11 by the next verse immediately following it, and by other texts also. The above verse, therefore, does not mean that the vision of the Lord depend8 upon the arbitrary choice of the Lord. I n the immediately following verse it is said :-

This Self is not to be gained by one who is destitute of power, nor by the heedleas, nor by one who performs penances not countenanced by scriptures.' But the wise, who strives after Him by those means (by iravaca, manana, etc., coupled with Bhakti, while praying always for grace) obtains Him and then for him (these become helpful.) To Him this Suprehe Self manifests in the home of Brahman (reveals Himself through Vbyu.)

This ahows that the methods o r uplyas or seeing Brahman are power, heedlessness, etc., tzlentiolied here. Bala or power here means Bhakti or devotion. As is said i n ahother sverse :-" They control me by

596

VEDAN T A - S ~ T R A S .

IIT ADHPA PA.

I&vinda

devotion as faithful wives control their husbands." (VIlI. 22.) :-

Similarly, in the G i a ,

-mi3q~t&%r~~mqr
He, t h e highest Spirit, 0 Partha, may be reached by unswerving Zevotion to Him along, in whom all beings abide, by whom all This is pervaded.

Similarly, in Katha Up. 11. 23 and 24 :-

m u m ~ d ; r i t P m s ~ * l *@h;r&ar?srrRrnqwrqs
The h t m r is not t o be obtained by many explanations, nor by the intellect, nor by much learning. He whom alone this Atmh elects, by him is He obtained :for him this ktm$ reveals His own nature.

=tnm*&*~~wr-

He who has ceased from evil deeds and is controlled (in senses), <oncentrated (in intellect) and controlled (in mind) obtains this litma through the knowledge (of Brahman.) Note.-This shows that s'ama, dama sam8dhdna, &c., a r e also means of knowing t h e Lord : for His grace would naturally fall on such a person.

This second verse of the Katha, immediately following the first, that practices of devotion are not ueeless. I t lays qualifies it, and ~ h o w s down a graduated series of practices for obtaining Brahman, or rather for obtaining His choice. They are (1) cessation from evil deeds, (2) control of the senses, (3) concentration of thought, (4) control of mind. Thus the s in the Mundaka and tho Katha verse about choice, which ~ c c u r both upaniaads, must be read with the immediately succeeding verses in each *f these Upanipds ; alld when so read, it will appear, that the choice of the Lord is not an arbitrary and capricious thing, but a well regulated selection of Jivas, having regard to their devotion, etc. Therefore, the choice here means selection made by the Lord, owing to the devotion of the elected, for thus can the two verses of this Upanigad be harmonised. Moreover, the first \-em means that the Lord i s to be obtained by election alone, no one can get Him whom He does not elect. And He does not elect any one who does not love Him, but only those who are His beloved, and who love Him in return. Those are the beloved of the Lord, who have devotion to the Lord, and not those who have no such devotion. Thus ultimately devotion is the cause of Lord's election. The L ~ r d Himself has said so in the Oltl, VLT. 17 :-

atd@?m??-p-~ fMrRwrWtr*u~rnM~
Of these, t h e wi8e constantly harmonised, worshipping the One, is the beet ; I am ,upremely dear to the wise, and he dear to Me.

Baya.1

1 1 1 PADA,

xxvrr ADETKARAPIJB, &. 54.

597

So also in the Kaivalya Up., verse 2, Brahmil mys to Advalilyana :draddhbbhakti-dhph yoghd avehi, " try to know Him by the combined practice of meditation, devotion and faith." The texts like these show that the knowledge of Brahman is obtainf this. were not so, and if only those could know Him able by Bhakti. I whom Brahman chose to reveal Himself, then the Lord would be open to the charge of partiality and favouritism. If thisis so, why does the text say "the Lord reveals Himself to t h w only whom H2 cllooses so to reveal "? The answer to this is given in the last words of the SQtra, bhayastvgt tvanubandhah. The exclusive mention of choice is to indicate ita greatness. The choice is the immediate cause of Divine vision. It is the last in the link of causes that lead to Divine vision, and it is the greatest of such causes, and therefore, it is mentioned as the exclusive cause of the Divinevision. The gradation of cauees is as follow: fimt comes keeping the company of the righteous 6nd good men, and serving them. By such company and service, there dawns the knowledge of the essential nature of one's own Self and of the Divine or Supreme Self. Then comes Vaidgyam or a total disgust for every thing of this world, and of the next ; with a yearning to reach the Lord. This is Bhakti. When the Bhakti becomeg strong, the man becomes the beloved of the Lord, and because of mch dearness to Him, h e is chosen by Him. Then cdmes the direct &ion of the Lord. Thus choice comes as the last in this chain of causation% and hence the Sruti says "He only sees the Lord, whom the Lord ch0088s to see."

Adhikarana XXVII,
I t has been determined before that the devotees, who worship the Lord with the attitude of a servant or a friehd, from the very beginning of their worship, meditate on Him in the highest ether and see Him there. Bat there are some who do not see the Lord in this aspect, but whew attitude is one of quietnegs, and who worship the Lord not in the supreme ether, but in the various parts of their body, such as stomach, e k . Thus in the Aitareya Up. it is said that the $brkar&ksas worship Brahman in the stomach, that the Amnayas worship Brahman in the heart, etc. Here these words, stomach, heart, ek., give risg to doubt. (Doubt.)-Is Hari to be wotshipped in the stomach, heart, etc., or not ?
L

598

VEDANTA-MTRAS. ZIT ADEIPA PA.

[Gouinaa

(Pdrva-pakp.)-The PClrvapakgin says, Brahman is not material, and so should not be worshipped as stomach, heart, etc. He does not manifest His glory in these transitory objects, but He exists in the nonmaterial highest ether, which is itself eternal, and in which the Lord is eternally manifested. (8iddhiinta.)-This view is set asitle in the next s6tra.

wamn.nfitwrqrq I q I r r r
& Eke, some. m :Atmanah, (the worship of and the meditation
on) the Lord. darfre, in the body, or in the heart, or in the Brahmanic because He is (there.) hole. qmq B h a v ~ t ,

55. Some Sakhins hold that the Atman (Vieu) should be meditated upon as various members of the body, because He exists there also--416.
COMMENTARY.

Some 8 i i k h ~ hold s the view that the worship of Vignn, the Supreme Self, should be done in the body, namely, in the stomach, heart and top of the head, etc. Why ? Because the Lord exists in these places also. They say, that if a thing is to be obtained near a t hand, why one should search for it in a distant place, if honey is to be found in house-tree, why should one go to the hills in search of it. They mean to say, when the Lord is so worshipped in stomach, etc., R e being pleased with His devotees, must necessarily give them the highest region or Mukti. I n the Bhegavata Purhna (X. 87.18) also it is said :The Ei'firkar~k~ae worship t h e Lord fm stomach, following t h e patha of t h e Bisis. The ArnSlayas worship Him as t h e ethcr of the heart, a s t h e easiest road of reaching Him. But higher than these two, 0 endless One I is Thy abode in the head. T h w e who worship Thee in t h e head, rising thereto by Sosnmnl from t h e heart, they never fall into the jaws of death again : (for head is t h e Vaikuptha.)

Thus in the Aitareya Aranyaka, 11. 4. 1 :&w*m----ml

YThe d l r k s r l k p a worship t h e stomach as Brahman, t h e i r n n a p the heart a s Brahman, &c." meditate on

Bhdsga.]

111

PADA, X X V 1 I i

ADBTKA RANA, 522. 56.

599

I'

Adhihrana. X X V I I I .
I n the text of the Chhind. Up., 111. 14. 1, it has been said " as is the faitli of a man in this life, so will be his condition in the next." And in the succeeding verses of the same Khancja, it has been taught that Brahman should be meditated upon as possessing the attributes of Lonlliness and a~ well as those of Beauty atid Sweetness. It has also been shown above, that there is no conflict in these two forms of meditation, the Lord as Majestic and the Lord as All-beautiful. The Jivas follow one or other of these modes of meditation, according to the will of the Lord, and the training obtained by them in the company of the Good and Holy men belonging to that particular order of devotion. By any one of these two methods the Lord is reached, as has been shown in the SGtra 111. 3. 29.
(Doubt.)-Now arises the doubt, does the man reach that particular aspect of the Lord, possessing those particular qualities, which he has been meditating upon, or does he reach the Lord as possessing every qualin other words, will the ty, over and above that so meditated upon? T devotee or the Lord, the Beautiful, see the Lord in Mukti as Beautiful alone, or as Majestic a160 and vice-versa ? (Pilrva-pakya)-The object of meditation being one, the devotee, when he reaches that object, will see I t in the fiilness of all fts qualities, and not only possessing those qualities which he had meditated upon. I t is something analogous to meditating on the Lord with a few qualities or with a combination of all qualities. (Siddhr2nta.)-This view is set aside in the next sGtra.
S ~ T R 111. A 8. 86.

I
i

i
: & $ i t

Il 3 l q l k4 11

~ ~ a t i r e k a difference. b; i(r Tad, of the meditation. Bhava, of the qualities. m l i ~ Bhavitvat, _ because of the existence. 3 Na, not. g Upalabdhivat, a s i n the case of knowledge. T u , surely.

56, There is not the perception of the Lord having other attributes than those with which He was meditated upon in life. It is like the realisation of the Lord, according to the nature of one's conception or knowledge-417.
COMMENTARY.

The word ' t u ' is employed in order to remove the doubt. The shtra declares that in release there is not perception of qualities other

than those meditated upon, because the devotee having meditated with certain qualities as belonging to the Lord, the Lord appears to him 88 possessing those qualities only. For in Heaven, one sees the Lord as baving those qualities only, with which he had invested Him in His meditation. It is like knowledge. When a person meditates with a particular kind of knowledge, in obtaining that object he obtains i t with that particular knowledge. Namely, in the state of Mukti, his conception of the Lord is realised in the particular form of kuowledge with which he had conceived Him on earth. Though the knowers of the Lord are fully conscious, that the object of their devotion has attributes other than those with which they meditate, but as they do not wish to see their Lord with those attributes, so when they reach the Lord in Mdkti, they see Him only as they had meditated upon Him, and not otherwise, because they had hot so meditated upon. And thus the above &ti of the Chhand. Up. ie justified, for as is the-faith of the man in this life, so will be his realisation in the next, otherwise this text would become invalid. In the next satra, the author ehows by an illustration that people have different kinds of faith, and reach the Lord in his different aspects, because the Lord so wills it. The illustration is taken from that of the Yajamiipa and his officiating &itviks or priests.

SOTRA

III. 8. 67.

but.

Ailga, parts. : Avabaddhab, appointed to, connected with. a Tu, gakhasu, in all the dakhas or branches. ft Hi, because. Na, not. Prativedam, according to the Veda.

57. But they are appointed (or restricted to) particular parts, and not to all branches of a sacrifice, because of the Veda-418.
Note.-Like the priests to whom separate functions have been allotted by naming them t o certain posts, so Jivas follow one or bhe other path of devotion, because it ham been so determined by the Lord. And as the priests when holding a particular o 5 c e rxmnot perform any other function but what is appropriate to them, and cannot perform the other parts, because the Vedas are definitely prescribed for eaoh priest, so the Bhak- do not follow the paths other than their own, in their devotion t o the Lord

COMMENTARY.

The Yajamdna, when performing a sacrifice, chooses several priests to perform it. Every one of these priests knows all the parts which constitute the full sacrifice. But the Yajamlna allots to each priest, the particular pert which he must perform in ~acrifice. Thus he binds them
I

BhGya.1

I I I PADA, XXVTZI ADHTKARANA, Sd. 58.

601

down, as it were, by giving them particular names, sucll as :-" I select you to do the part of the Adhvaryu priest, I choose you to take the seat of the Hotar priest, I ask you to do the duty of the Udg&tBrpriest in this sacrifice. And so on." According to the particular office assigned by the Master to each of these priests, they are restricted to that particular office. Thus, one elected to the office of the Hotar, though equally dexterous in performing the duties of other offices also, is yet confined to the work of the Hotar alone, and has no right to do the work of ally other priest. That being so, he cannot perform all the other acts, taught in the various dhkhGs, because the parts are legulated according to each Veda. Thus the Hotar perforins his part mith the verses of the Rig Veda, the Adhvaryu mith the sentences of the Yajur Veda, the UdgGta with Slma Veda, and the Brahml with the Atharva Veda. Here the particular office which any priest has to fill, is determined by tlie will of the Master alone. No priest has a right to say that he will do all the work, or any other work than that to which the Master appoints him. According to the nature of the ofice filled by the priest, ib the nature of the fee also (Dak3il?&) received by him. Similarly, it is the will of the Lord which determines the particular mode, in which particular JPvas must worship Him, whether they worship*Him rts Lord the Beautiful, or Lord the Majestic. The author gives another illustration showing how Uddhava and the rest worshipped the Lord with mixed sentiments of love and fear, worshipped Rim both as Majestic and BeautiEul. And though this mixed sentiment is not so pleasing to the author, yet, he tries to explain it.

qi;rl+q Mantra-Ddivat, as in the case of Vedic verses and others q Avirodhah, there is no contradiction. Va, or. m:

58. Or there is no conflict, as in the case of certain mantras and the rest--419.
COMMENTARY.

The Lord willed that men like Uddllava and the rest should have this mixed form of devotion, in order to evolve their Bhakti on both these lines. I t is like the mantras of the Vedas. As sometimes one and the same mantra is employed in many ceremonial acts, and as other mantras are etnployed in two acts, while there are others which are confined to one act ut~ly, according to the directions given in the ritual, so some men are employed to worship the Lprd in one, way only, others in several

602

V E D A ~ T A - ~ T R A 111 S . ADRYL~YA.

[Qo&nda

ways. The word " hdi," "and the rest," is employed in the sGtra in order to include time and action. J u s t as one and the same time is the cause of producing in one tree, leaves and flowers ; i n another it is the cause of the tree shedding all itu leaves ; in one person i t produces youth, in another infancy and so on: so there is no contradiction, if the Lord inspires different sentiments, in different people, a t one and the same time. Therefore, with whatever attributes, and with whatever essential form, the Lord is meditated upon, with that attribute and form, He appears to the sight of His devotee in release. Thus it is demonstrated, that the Lord does not appear in Mukti, with attributes inore than those meditated upon by the devotees.

Adhikarana XXIX.
Now we shall dkccnss the followittg texts of tlre Goplla Tlpani :Eko'pi sau bahudhl yo'vabhliti. Though one he who appears as many. Ekam santam bahudhh dtidyam$nain. Being otle who is seen as many. Atha kasmld uchyate brahma. Why is he called Rrahtna? Like the Vaidurya getn (lapis lazuli) there exist mang forms in the Lord. Thougll possessing all these, He is still one, though called by many names. Similarly, though tile Lord has many qualities and has manifold modes of manifestation yet His essential attribute and form is one. (Doubt.)-Now arises the doubt. Should this manifoldness, taught in of His attribute and of His the Brnti, and depending upon the mai~ifoldness essential forms, be arl object of meditation or ]lot? The question arises, should a person meditate on the manifoldness (bahutva) of the Lord or not 1 (Pdma-pakga.)--This Bahutva or manifoldness sl~ould not be meditated upon in every devotional exercise, that is to say, that the attribute of the Lord as appearing manifold (His Bnhutva attribute) should not be meditated upon in every uplsanli, because there is conflict in such meditation, as has been explained in SGtra 111. 3. 12. Attributes like bliss, etc., may be well combined in all meditatioils on the Lord, but the attribute of multiety is incongruous with the iden of unity. When meditating on the Lord as one, it is impossible to think of Hinl as many. Unity and plurality cannot co-exist in the same substance. The Lord should not, therefore, be meditated upon with the attribute of plurality. (Siddhdnt0.)-This view is set aside in the nebt satra.

Bhbya.]

III PADA, XXTX AL)BTKARAh7A, Sd. 59.

603

m r BhOninab, of the plentiful : the rnultiety, manifoldness ;infinity. Kratuvat, as in the case cf sac1 ifice. mqcq JyLyastvam, pre-eminence. Tatha, thus. ft Hi, because. qdmf?~Darkayati, the scriptures show.

~ : ~ ~ ~ I T % 3 V I 3& I r i IR I I

59. The universality (bhfimk) of the Lord must be meditated upon in every up8san8, because of its pre-eminence, like the Kratu sacrifice. The text also shows this-

420.
COMMENTARY.

Plurality or manifoldness of conditions, being the highest among all the attributes of the Lord, and like the sacrifice, i t being always and everywhere co-existent with God, i t must be thought upon in all meditations upon Him. As the Kratu like the Jyotietoma sacrifice, is a aacrifrce even in the beginning when the sacrificer undertakes it and is initiated into it, and l.emains a sacrifice when the sacrificer has finished it b y taking his final bath, and as this conception of Kratu is the most important ingredient in every sacrifice and is present in every one of them, si~nilarly in all tbe attributes of the Lord appertaining to His essential nature, this quality of bahutva or much-ness is inherent and every attribute of the Lord has it. I t must he meditated upon in every w o ~ s h i p of the Lord. 'In other words, every attribute of the Lord is infinitely great and manifold, thus bahutvs or manifoldness runs through every attribute of the Lord ; thus as Kratu-ness runs through every sacrifice, beginning from its very inception called DiliqL and ending wit11 the final bath called Avabhritha. This is illustrated by the text of the sc~iptures also. The druti sl~owe in the well-known BhGml passage of the Chhand. Up. that every attribute of the Lold has this quality of RhGmL in it ; for BhGmL or much-ness is an invariable concomitaht of every attribute belonging to the Lord. See Chhrind. Up. VII. 23. 1. :-

'

* + v m l T P ~ ~ ~ * ~ q l l
" That which is RhGmL that is haypihess. There is no happiness
i n the finite, etc." The text further teaches that BhGmh lrlust be rneditated upon everywhere, for without such meditation, the eternity of Karma could not be established.

604

V E D A N T A - S ~ T R A S .IIT ADRYAYA.

[(fooinda

Adhiknrana XXX.
(Doubt.)-Now arises the doubt. Is meditation on these mauy forms of one nature or of different nature ? (Pdrva-pakga.)-The object of meditation being the same in its essentiai nature, all meditations must be of one kind. (Siddhbnta.)-This view is set aside in the next sfitra.
sOTRA 1 1 1 . 8. 60.

mm-w&mq
B

l l ? l ~ l ~ I l
Babda-adi, of the terms and others.

qm Nana, of different sorts

Bhedat, due to the variety.

60. The meditation is separate and diverse for each form of the Lord, because of the difference of the words and the rest-421.
COMMENTARY.

In these forms the n~editation is indeed of various kinds. In other words, it is different for every form. Why do we say s o ? Because there is a difference of words, etc. Thus the meditation on Nrisimha is different from meditation on 6ri K r i ~ n a , because the words Nrisimha and KrisI?a are different, because the mantras of Kriena and Nrisimha are different, because these forms are also different, and their ritual of worship is also different. do also we find in the Smriti :-

&iimHrncsa-ml
?rnr

a$ibmr?r ~WIWWII

Keiava is worshipped in di5erent modes, with different rituals, in the Elit., TretL DvLpara and Kali ages. He agsumes different colours, according to the Yuga, and h w different forms and names. Therefore, the ritual is not the same in meditating on the di5erent forms of the Lord. The pQj6sare different.

Adhikarana. X X X I .
I t has been eaid above that meditations are of differerlt sorts, according to the nature of forms meditated upon, such as whether it is the form of Nrisimha, etc. (Doubt.)-Now arises the doubt, whether the worshipper of a particular form, should combine with his worship the meditation o r other forms also, or i s such combination optional to him. (Pdma-pa1cga.)-There is no reason why meditation on all these forms should be optional. They must be combined. (Siddh6nta.)-The next sGtra sets aside this view.

Bl~&yn.]

IT? PADA,
n

X X X I I ADHTKARANA, Sd. 61.

605

& i + t m n a ~ d l I g l ? l % pIl
m: Vikalpab, there is an option, i.c., restriction to one particular Avidista, not special, similar. form, which once chosen must be stuck to. the same. Phalatvat, because the fruit is ......
61. There is option (to choose one form and stick to it), because there is no greater excellence of fruit obtained by meditating on all-422.
COMMENTARJ'.

There i s option in their nieditation and pQjB. There is no such latitude allowed that one should worship Nrisimha for some time, Ramchandra for a few days after t,hat, and Krigna then. One n ~ u s tm a k e his option a n d stick to that particular form of lipffsanl and pCij8, which has been taught to him b y his Guru, and which belongs to the order of Good Men with whom h e is brought up. For Guru and the Good Co~npanyare the environments i n which the soul is placed by the Tlord, and he cannot change the partictilar mode taught. to him. W h y ? Because tile fruit of all meditations is the same, namely, all worships lead to the realisation of Moksa. If pcrfection is obtained through one form of pQjB, lvllat is the necessity of constantly changing the forms of p a j b ? Though in a previous sfitra it has already been mentioned that one must follow one mode of worship, yet the same statement is made here again, in order to show that, the Ek61itin Rhakta is the highefit, and thus there is no tau~ologyhere.

Adhikaranu XXXII
I t has been ~nentioned just ilow, that necessary pQjBs, a s tl~ose of Nris,mha and the rest, the fruit of which is Mokea or release, must be b y the man, during the whole period of his life, for sucll is the duty of Ekkntins. l'liese Nitya ptljls must not be changed, but should remain uniform th~.oughoat one's whole life. But there are Kitrnya pajits or worships made with the object of gaining some particular fruit, s11ch as fame, victory, fortune, etc., a n d such modes of uphaan& of Brahman are tanglit i n the U p a u i ~ d s like the Brihad Aragyaka, e b . I n the case of such Icknunya p6jfi.s there arises the following doubt. (Doubt.)-Shoold the meditation on Brahman vary with the particular desire to be gained, o r must one pray to his tutelary Deity alone for the :~cqnisitionof any particular object.
8

606

V E D A N T A - S ~ T R A S . I?? A D I l Y f fYA .

[Govindn

( P & r ~ o - p a 7 r ~ a ) - T h emeditatiorl must b e of one particular form in order to obtain all desires : and the folm must not change. Because as there is no distinction in the various Nitya n l e d i t a t i o ~ ~on s Brahman, all lead to Mulcti, there being no l~ecessity at' changing from one to another, so the w o ~ s h i p of one form can confer :dl desires also. There i s no option to change. (SiddhiZ~tto.)-With regard to KBn3ya ptijfis, the] e is no such etrict rule and more latitude is allou,ed.
BOTRA 111. 3. 62

WTTWd

T !&?TGTW~, 11q1114Sll

6m: Kamyab, aiming at objects of des~l e. 3 T u , but. q m q Yathakamam, according to one's I~king. a g ~ h y S;lmuchchfyeran, may curnulate 3 Na, not. q Va, or. grf Pfirva, the f o ~ m e ~sg . Hetu, reason. B Abhavat, on account of the absence of.

62. Rut in the case of KPinysl devotion, one may,

accordillg to his fulfilment of that even his Jsta deity here of the reason wish, worship m y other deity for the particular desire, or he may T V O I ' S ~ ~ ~ for getting it. Because there is absence which existed in the case of the frstCOM IIENTARY.

423.
I n -KBnlya ~netlitations, where the object to h e gained is not t l ~ e rr;tlisation of Brnhn~anbut the attainment of fruits, like fame, etc., one is tit l ~ b e r t g to worship a n y folin, o r one form, from which lie can gain his object. T h a t is to say, n worsl~ipperof Nrisipha rnay worship other forms of t11e I .ord in order to obtain some particular fruit, like fame, etc., the p Niisiwha form itself, even for the purposes of getting or lnay ~ v o r s l ~ i Iiimya fluits. I Y I I ~ ? Because the. reason of the last aphorism does not l~oltl good Ilele. As the fruits to be obtained ale different here, different f o r n ~ s may be morsllipped ill order to gain those fruits. 80 long as tllere exibts a desire to get the particular fruit, all those meditations a t ~ d pGj& must be p e r f ~ r m e d which are calculated to give tllilt fruit more erpeditioubly. B u t if a man has no such desile, he need not perform any other ~voiship,b u t that of his particular ptijfi. l l l e sense of the ~\.llole is this. A person striving after release, a Muii~ulipu, n u s t always stick to t l ~ e rvorslllp a n d meditation of one particular form, b u t if lle is ever in need of getting some lover object, even then also lle must ask his God for that object. He must never worship any lower deities

in order to get any lower object, for Hari can give every object to His. worshipper. As mys the Smriti :-

r m f f * ~ ~ ~ J q r c g f : l

8lhdb%hd8@W3l.~
The wise, broad-minded a s p i w t attar relepse, muat always worship the Higheat P e w n alone, with t h e intense yoga of Bhqkti, whether he desires nothing or deairea every tbing.

Thus has been explained the meditation on the various forms of etc. All KAmya the Lord, with various mantras consisting of ten ~gllables, pGj8e may be performed either optio~,allyor collectirely.
I

(See Oop61a Pdrva TOpaoi for the va:ious m g n b ~ deduced from tho 18syllabled mantra, Klim K y i y ~ l y aGopfjanavanabhlya bvihb. The 10-syllabled mantra is Qopijanavallabbaya &&ha. This i8 the favonrite mantra which h d r a recites. The 16syllabled mantra b Om nama) Krisniya Devakipntr6ys hum phat svhht, &c.

In the previous part there has been explained qeditation on the spiritual attributes of the Lord. Now is commenced the- topic teaching meditation on the various members of the body of the Lord. In the Gopila Pilrva Tkpani Up. towards the end, Brahma says :" I propitiate with highest praise that one Govinda whose form is existence, intelligence and blim, whose lnalltra consists of five words, who is seated always, under the Kalpa tree in B~indirbana and ia snrrounded by forty-nine Maruts. " (Theu follow twelve verses of praise) reciting the various attributes, mostly bodily, of the Lord.

mavwdra-:-~
Mm-dRr@mq~

*iwwm-al
fzrpaoan9.f$oam3hfa;gms(aTfc:n 1 I

* R @ r m m ~ l u m l

~ % % m r ~ S r f $ ; g r n ~ r i t r f~c : P 9% f l w: ~ s d lm
mwmm-mwqn

a m f W m Tmlwpha I n r m n e m i M a i e l m 9 * f c : nu w
I -

qmwmmm+~;m:rw~ ?rrumutWfb I

--atw

1. All hail to Him whose for111is the universe, and who is the cause of the sustenance and diaaolution of the nniversc : who is t h e Lord of the universe and r h o is the universe. hsil, hail to Govinda !

2. All hail to Him whose form is Intelligence, aud consists of lrighest Bliss I Hail to Kpisps, the Lord of Gopi, hail, hail to ~ o v i i d ! a 8. All hail to Him whose eyes arc like lotus, wlro has a garland of lotns ; hail to Him from whose navel grows the world-lotus, hail t o t h e Lord of the Lotus-born (KamalH)!
4. A11 hail to Biul who is adorned with the diadem of peacock feathers, t o Rims of the unobstructed Intelligence; hail to the Heart's delight of Rami (dri), hail, hsil to Govinda 1 5. All hail to t h e Destroyer of the brood of Kapsa, to $he Slayer of Kes'in and Chbnunr ; hail t o the Adored one of the Boll-bannered &va :hail to the Charioteer of Pbrtha (Arjuna.) 6. All hail to t h e Player on the flute, to the Cow-herd, the Bruiser of t h e head of t h e make, to the Sporter on the banks of the K.ilindi (Jtunna), hail to t h e Wearer of the dancing ear-rings 1 7. All hail to the Beloved of the cow-maids (of Brindlbana), the Master-Dancer : hail t o the Protector of His devotees, hail, hail to Lord Kris!~a! 8 . All hail to the Destroyer of sin, to thc Uplifter of the Glovardhana, to the Ender of t h e life of PtitanJ, to the Killer of Tj-i?Pvartn ! 9. All hail to the Partless, t o the Delusion-less, t o the Pure, the Enemy of the impure; t o the Secondless, to t h e Great, hail, hail to Lord K ~ i s ! ~! a 10. Be gracions, 0 Sopreme Blibs 1 be gracious, 0 Supreme Lord ! Have n ~ e 0 , Master ! me, bitten by the serpent of Desire and niqeasc. 11. 0 Sri Kj-isga! 0 fieloved of Rokmit~i ! 0 Stealer ot the hearts of the cow-maids 1 0 World Teacher :save me from being drowned in the ocean of SaysRra (world). 1%. 0 Kes'ava ! 0 Remover of pain ! 0 NQriya!la ! 0 Janirdana ! 0 Gorinda! 0 supreme Bliss ! 0 Madhava ! save me,

In the above verses, the various members of the body of the Lord are described as having certain attributes ; sac11 as His eyes are like lotus with a compassionate gaze in them, the 111outh is smiling and sounding a flute, His head is adorned with a crown of peacock feathers, His

Bhbp~a.1

IZI

PADA, XXXZZZ

ADHlKARANA, & 64. I .

609

nlovements are slow and dignified, Ilis intelligence is uninterrupted, and He is a n expert in singing and dancing. (Z)ouht.)-Here arises the doubt,, are these attributes of snii)ing face, ompassionate gaze, etc., to be separately meditated upon or n o t ? (Pdrva~pa1cga.)-They should not be meditated upon separately, because there is no 11igl1erreward in such meditation, and because the highest end of lnan (namely, Mulrti) is obtained by meditating ou the univel.sa1 attributes of the I,ol.d, suc-h as His omniscience, olnnipotence so the charnts of His pel.sonal appearance, costume, and the rest ; gestures, moremerits, etc., need not be meditated upon. (Sidd1zriritn.)-T11is view ix set aside in the next sfit1.a. SOTRA 111. a. as. Aligesu, In the limbs of the Lord. Yathadraya, according to the fitness of [he place, or tile Kmb. m: Hhdvah, the assuming of the mood, t h e meditation OII the aspects.

63. Meditation appropriate to each member of the body should also be pel-firmed-424.
COMNERTARY.
I n the various ~nembers, such as the month, the eyes, etc., the quali-

ties a n d gestures appropriate to them, must be thought of or meditated upon T h e particular member, described as ha:ing a particular quality, must always be meditated upon with that quality. I n forming the mental image of the Lard, the face must be thought of a s smiling and speaking sweet words ; the eyes as l i a v i ~ ~ a gcoinpaesiot~ateand benevolent gaze, and so on. BUTRA 111. 3. 64.

i-2: ~ ~ s t a iby b , those who are taught. 7 Cha, and. 64. Ahd because BrahmG taught such meditation to His disciples in the GopBla T9pani Upanisad-425.
COMMENTARY. At the etlcl of His verses of praise i n the OopAla Yfirva Tfpani, Brahrnii says " with thefie verses I praise and worship the Lord " :-

n
& P I '

&

t : @ m :a

r+&X n

* 1propitiate even now Kri.?a, with these verses. You also follpw my advice, and os 1 always recite the Eve-worded rnant.r, so you also reciting that five-worded manta

and meditating on dri Kriqpa, will verily cross over this ocean of worldly existence, the oycle of births and deaths!' Thos .aid Brahmb to the esges.

Thus BrahmB Himself teaches tlie sages to meditate on the attribute8 of the various menlbers of the Lord's body. Therefore, the personal charms of tlie Lord must also be meditated updr~. (0bjectio)t.)-In the Chhknd. Up., 1. 6. 7., o111y the compassionate yuze of the Lord is described, no other me~nbers are specifie(1 therein :-

1 I
I

mmwdr' ardt%fhm~w m e~ ~fp ~ s t F k u ~ n r ~ ~ g n e n

Bis two eyes are like fresh lotus. His (mystic) name is Ut 35 for he han risen (udita) above all sins. H o also, who knows this, rises verily above av sine.

This description of the ChhBnd. Up. is defective, because i t mentions only the eyes of the Lord, and ie silent upon other parts. The objection so raised is answered in the next sGh.a.
S~TRA 111. 8. 66.

Samaharat, 011 account o f expressing collectively ;all-comprehenrive.

65. (There is no discrepancy in the statement of the Chh4pd. Up.) because the description there (is collective and) all-comprehensive, (meant to include other members also)426
COMMBNTARY.

'l'he word Na, "Not" is to be drawn into this sGtra from 111. 3. 67. namely, from the third sdtra from this. I t is to be read not only in this sfitra, but in the next also. Since the description of other men~betw of the body of the Lord must be supposed to have been described in a single description of the eyes in the Chhhnd. Up., there is no defectiveness in gaze lne~itioned in this Chhdnd. Up. that Upunitad. Tlle compassion~te i s illustrative of 811 the otlier attributes, such as, sweet speaking, etc. A kindly look is an all-comprehensive attribute, i n c l a d i ~ ~ the g rest. 111 the next siitra, the Pfirvapnkrji~l ~.tiises all objection to the effect, why should a particular member be thought of with a particular attribute, and wliy not every member be imagined as having every attribute. The next ditra, therefore, ie a Piirvapak~a aatra, and will be refuted u later on.

BhBp~a.1

fIIP~DA,XXX~ZIADHIKARA~A,8tt.67
~OTU
111.

611

s . 06.

gWJFmm@%r I1 3 1 6 4

11

gm G u ~ a of , tlie qualities. Wwrm Sadharapaya, about the common-ness. @: druteh, from the statement of the Vedas. q Cha, and. It includes the con~hillationot all gunas.

66. (Every member of the Lrird's body must be meditated upoil as pos~essing the attribute of the other member), because of the text which says that there is a common-ness of attributes, (with regard to the members of the Lord's body) -427.
COMMENTARY.

The texts like " everywhere THAT bath bands and feet, etc.'L-(Giti, XIII. 14.) show that every member of the body of the Lord can discharge the function of every other member. So every member may be meditated upon with the attribute of any other member. (Such as His eyes may be meditated upon a s grasping the whole world, and His hands as seelng the whole universe.) The Srnriti texts, like the foHowing, also declare that every niernber of the body of tbe Lord has the power of discharging ail the functions of ail tlie senses :-

Whoae every member of the body possesees the iunction of all the n e w such an meeing, drinking, hearing, moving, holding, eto.

I
I

Therefore, there is no restrictive rule that any particular member of tlie Lord's body should be meditated upon with any p a r t i c ~ ~ l a attribute. r The word " c h a " indicates that all gunns may also be ao i ~ i c l ~ ~ d e d . (Siddh8nta.)-The objection raised i l l this d t r a is anawered in the next.
sOTRA 1 1 1 . 8. 67.

* n m g w v @ :W ~I I Va, rather, surely, only. (m Tat, their. Sahabhava, about being together. m:AdruteQ, there being no declaration of tlris druti.
q Na, not.

67. It is not so. (A particular mernbei. should be meditated upon with its own peculiar attribute), because there is no text declaring that it may be meditated upon with (the at-tributes belonging to the other members)-428.

812

VEDAN T A - B ~ T R A S . 711 A DHYBYA.

COMMENTARY.

[Gomnda

The force of v& in the sdtra is to indicate exclusion. The unirer.

~ality of attributes must not be meditated upon in any particular member. Why? Because there is not any text describing attribute8 other tlinn those appropriate to those particular members. Therefore, qualities belonging to other members not being described with regar8 to any particular membor, must not be meditated upon when meditating on tha particular niember, Tho text like " every part of His body is a hand, every part a foot and eye and ear, etc." only declare the omnipotence of the Lord, and that all the powers of the Lord exist ill every portion of His body. It is not meant to teach incongruous meditntioii.
S ~ ~ T R111. A 3. 68.

q&qq Darianat,

because i t is so seen

in the world.

g. Cha, and.

68. And because it is so seen (and it is more natural meditating in this wag)-429.
COMMENTARY.

It is more natural to think that the eyes see, ears hear, hands grasp, and so on. (It is not natural to conceive that the eyes are hearing, the are seeing and the feet are talking. Though in the case of the Lord all these things are possible, get ther'e need not be any unnatural meditation even i n the case of the Lord.)

a 7 m i t m w 4I dmmdha d q r &
~W-WII

-~=w3

In t h e temple of faith, carpeted with good conduct and good thoughts, adorned with the throne of knowledge, produced by VairPgya, qurmunded by the rampart of religion, behold there shines this Divine Goddess called VidyB, the best belotedof Vispu and the giver of all deaires.

I n the pre17ious phda, Vidyb and her concomitants appertaining t~ Brahman and denoted by the words like meditation and worship, have been described. In the present chapter it will be shown, that Vidyh is independent of Icarrnan ; and that the latter is subordinate to her, and that the followers of VidyL are of three kinds and so on. According to the difference of determination (Icrato), the seekers of Viclya areof bhree sorts. The first kind is called Sani?tha, namely, those who discharge with faith, the duties of their stage of life (&drama)and class (varna) with the E different worlds (such as those belonging to desire of seeing the varieties o Indra and other higher Devas). The second class is called Parinisthitas. They also perform, with e q u d devotion and faith, the duties of their v a q a atid ararna ; not with the object o E going LO the different worlds in order to see the wonderful working of the Lord therein, but merely for the sake of the society in which they live, and to uphold its traditions, and to maintain its continuity. Both these classes of devotees belong to the order of householders. The third class are called Nirapeksahs or SannyC cis. Their minds have been purified by truth, austerity, prayers, etc., performed in their past life ; and hence in the present life, they do not belong to any order (&drama). Such are those who are totally indifferent to worldly life. Thus devotges of VidyL are classified into these three divisions. The author first establishes the independence of Vidy; from Karman or formal religion. (Vi?aya.)-U'e find in the Upanigads texts like the following :? M & i Ia (Chh. Up. VII. 1. 3). (Taitt. IJp. 11. 1. 1).
64 The knawer of t m a n crosses over ail griefs." the highest." 9

"

The knower of Bmhmaa

614

VEDBN T A - S ~ T R A S .'IU ADHYAYA.

So also in the Ratha Up., 11. 16 :-

' - [Bovislda

c m p ~ m r s r ~ ~ r n r m i ~
"Knowing tkie Ak~lrgaraveribane obtains w h t e v e r he deairee."

(Doubt.)-LHere arises the doubt. Is Vidyb the aause of release alone ? Or of heavenly vorlds also ? (Pdma-fl~.)-The wise, free from all dedres, do not wish for hearen-worlds, and consequqntly Vidyl),is the cause of release alone. (8iddhanta.)-In the next sfitra it will be shown Bat through Vidy4 one can get Swarga also, if Yle so desires.
BOTRA 1 1 1 . 4. 1.

!gpvffm:aq$&~mqmq:vq~o~r II
-4: Purusa-arthah, the object of man's attainment, a man's benefit, $abd&t, i.r , knowledge of God. m:Atap, from this, from this Vidya. because the scriptures state so. lti, so. t r n n a r r B ~ d a r ~ y a ~ a B~darah, yapa holds.

1. B&dardyapaholds the view that from this Vidyd, a

man obtain5 all the objects of his desire, because there are words to that effect in the Scriptures-430.
COMMENTARY.

All the objects of man'r desire, namely, Dharma (religious merit),

Arth* (worldly prosperity), Keiina (enjoyment), Mok* (release), are obtained from this Vidyl done. This is the view of BAdarl),gaqa. Why 7 Sabdht. Because of the word. Because of tfhe texts like thoee quoted above, which show that through Vidyii (Po yad ichchhati tasya tat) whrttever one desiha that he gets. The Lord Hari, being plewed with the devotion (Vidyii) of His Bhaktaa, gives even his ownsblf to his devotees. Like Kardama or othera, though havirg desire for other fruits, the Lord gives them that Fruit, on account of Vidyh alone, which serves the same purpnae as if it was a formal religious karma. Here Jaimini cornea forward with his following objections.

. -

Adhikarana II.

I
1
4

m:

Besatvat, because of the remaining pf the Karma,i,e., the perq Purusa, about a man. m: Arthavadab, an formance of the duties. s arthavada. g m Yatha, as. *$ Anyesu, in the case of others. fl lti, so. Jaiminih, Jaimini ljolds.

2. On account of Vidyb standing in the supplementary relation to Karma, ihe statements as to the fruits of VidyB are glorificatory only, regarding, the person performing Karma. They are like other glorificatory passages. This is the opinion of Jaimini-431.
COMMENTbRY.

The JPva himself enters on the performance of Karmas in the shape of worshipping the Lord, as taught by the Lord, after he has understood the essential nature of V i g u , the object of worship ; and of His individual self, the worshipper. Through these works he becomes purified of all sins, and obtains the fruits in the shape of Swarga or Molqa, the enjoyment of heavenly pleasures or the attainment of release, through the unseen principle called Adrir)t,a Vidyh being, therefore, subordinate to Karma, standing to i.t i n the relation of a complement, the fruits mentioned regarding the results of VidyB in the Scriptures are to be considered as mere descriptive pasaages, glorifying karma, and showing its relation to Puruga. Such texts, therefore, which teach special results of VidyL, are Inere arthavhdas, like other arthavhdas relating to the substance, (dravya), or to the purification of the substance (satpskara) or to subordinate acts themselves (Karma.) These arthavBdas or glorificatory passages are not to lm taken in their literal sense. Jaimini in his satras (lV. 3. 1)thus propounds this doctrine. Dravya-salpsk&ra-kar1~1agu parhrthatviit phaladrutir arthavhdah sglt,

IV. 3. 1.
Bemuse materials, the operations performed upon them, and subordinate acts, sabserve other acta, t h e description of a fruit in connection with any of them is a mere arthavlds or glorification. Note.-In performing a sacrifice materials are used, their purpolle being deecribed. The nacrificial materiah are operated nksn, and the purpose or the fruit of this ie d-oribed. Glubordinate acts are performed in the course of a sacrifice--a main act ; and their fruit 10 a b u d e a c r i v . The descriptions of such frnits are mere rsstatementa ; b e c a w t h e materials, the way in which they am operated upon, and subordinad M& s n b s ~ r v th6 e main act. Thus, t h e following are arthavkdas relating t o sacrificial materials. "He whose sacri.ficia ladle i s made of the wood of Acacia catechu h k e s for his offerings the juice of met-, ~b offerin@ a r e juicy. He, whose sacrificial ladle (Juhu) is made of the wood of BU& frrondosa, never hears bad tidings. He, whose sacrificial ladle (Upabhpit) is made of the wood of Ficus Religiosa, secures fruit by means of knowledge. He, whose sacrificial v 1 for clarified butter is made of the wood of Vaikankata-his offerings are stable then he obtaina children. These are the forms of a sacrificial ladle (Srucha.) He, who has a ladle of this form, obtains cattle of this kind, and his children are not born ngly."-Tnittifiya BaqhiM, I I I . 6. 7. 8.)

The following extracts show the glorifications.or Sarpskilra.

He covers the eye of his enemies by means of that collyrium which he puts in his eyes (Ibid. VI. 1. 1. 5.) "He cleans his teeth. He gets his "beard and head shabed. He gets his nails pared. The hair on the head " and the beard, being dead skin, are unfit for sacrifice. Then removing " this dead skin unfit for sacrifice and being qualified to perfom it, he "begins it. H e bathes." (Ibid, VI. 1. 1. 2.) The following extract shows glorification of Karma :-" When he makes the offerings called Prayaja and Snayaja, he makes a coat of ,nail for sacrifice. He makes this coat for the sacrificer to overcome his eneiuies."--(Ibid, 11. 6. 1, 5). Thus a person performing t,hroughout llis whole life the duties of a householder, such as sacrifices arid the rest, and who is endowed wit11 the moral virtues of t1.e control or conduct or thouqht, etc., is mentioned in the scriptures as attaining Brahman, in the texts like the following :-

should learn the Veda in t h e famiiy of his teachers and making presents t o his Guru, according to law, and doing his works fully, one should return home and e n t e r into household life. In a sacred spot he should recite the holy scriptures, and perform good deeds concentrating all his senses on the Supreme Self, he should not injure any living creature except in sacrifices. He verily thus as sing his life attains on death t h e world of Brahman and never returns therefrom, never r .urns therefrom."-(ChhPnd. Up., VIII. 16. 1.)

" One

So also in. the V j q u Purdga, 1 1 1 . 8. 8, we find :-(See below) :-

111. 4. 35.

amf.mmvmy&mm:grrnC~
-T
"Vigpu, t h e highest Person, should be wershippcd by a man who is devoted to t h e duties of his castes and stage of life. There is no other way which can cause his satisfaction."

m m . f i

These passages show that Karma or pGj& of the Lord is a lifelong duty, and should never be renounced. Karma being thus the rnain duty of linmanity, all passages describirlg the fruits of Vidyd must be understood as glorificntvry only in t l ~ esense that VidyB only fits a inan to perforni these works better and hence it is subordinate to Icanna. There are other passages like those qtxoted above, showing the pre-eminence of Karma. No doubt, there are texts teaching the renunciation of Karma, but they mnst be explained as applying to blind and cripple, and such like persona, who are not entitled by law to perform pQjbs ahd sacrifices. FOI. such persons renunciation is the best means of reach1.1g heaven.

Tile next siitra gives auother reason for holding that the knowledge of the Self is a subordinate member of Karma or PdjL.
S~~TR III. A 4. 3.

m A c h ~ r a - d a ~ d a nsucll ~ t , conduct

b e i n g seen.

3. Because the practice of the best of the wise men shows that VidyB is subordinate to K a r m a 4 3 2
COMMEYTARY.

The following texts show that great men like J a n ~ k a and the rest, used to perform sacrifices, thougli they had acquired i t m a Vidyi. For example, Jarlaka is described iri B!ih. Up., 111. 1.1 as perfornling a sacrifice :P II P & q q f @ ~~'$3 ~ m8 3 e m t maw ahFlhr = t q ? $ F mK m m q *w R i F m wq,q W i : fe&4 m m m -

e % r

" Janaka Vaideha (the king of t h e Videhas) sacrificed with a sacrifice at which many presents were offered to the priests of (the Gvamedha.) Brlhma!las of t h e Kurus and the PaiichFtlas had come thither, and Janaka Vaideha wished t o know, lwhich of those BrFthmapas was t h e best read. Y o h e enclosed a thousand cows and ten padas (of gold) were fastened t o each pair of horns."

s a ~ z h ~ g r l w ~ ~ ~ * q r n mn m r

Si~nilarly in the Chhiind. Up., we fiacl. Advapati, the king of the Kekaya, performing sacrifices, thougll he was a master of Brahma Vidy$ and taught Br211manas, who had gone to him to learn the Brahrutr VidyL (Chhind. Up., V. 11. 5.)

hf;tr~ariiw:gmi$%wwiamuem:Wm?
F%IT PWT$9 u;*f F/ m ? r w;rrRafk+f.ham $33 $ awr&t~s@q msr$&mw &?a% u* m m R m

& wmmr

e qmfh

&

"When they arrived, the King caused proper honors t o be paid to each of them separately. I n t h e morning, a f t e r leaving his bed, he said to them : (What makes you eome here ? Are you troubled by bad men 7 But there a r e no such people in this land.) In my Kingdom there is no thief, no miser, no drunkard, no irrcligious, no illiterate person, no adulterer, much less an adulteress. (But if you have come t o g e t wealth, then stay for) I am going to perform a sacrifice, Sirs ; and I shall give you, Sirs, as much wealth as I give to each Ritvij priest. So stay here please."

Tliis shows that the best arnong the learned and wise men of old used to perfornl Karma, in spite of their possessing the lrnowledge of the Self. Had mere lrnowledge been sufficient for acquiring the final end of man, nanely Release, they would not have exerted themselves uselessly

in the p6rformance o E Karma. They would have actetl on the maxim "when honey is to be found in the tree of one's own court-yard, why should one go in search of it to difficult places like mountains ?" SOTRA 1x1. 4. 4.

Tat, about that. ment.

H:Sruteh,

there "being a direct scriptural state-

4 . Because of the scriptural statement that VidyB is a subordinate member of Karma-433.

COMMENTARY.

I n the ChhLnd. Up., there is a direct statement to the effect that Vidyil is subordinate to Karma (I. 1. 8.) hM@r&h@i21qwaq%qsrm 3 fgPn @ma*

m q h q r a*
-#

@ h wdrRr i

m % i -

"By t h e command of that Bull and Supremely High Lord called Om, perform ye both His worship, whether ye understand Him thus or ye do not." " But t h e knowledge and ignorance are different (and opposed to each other).' The man who worships the Lord, with knowledge, faith and piopriety (to t h e utmost of his capwity) verily, his worship alone is conducive to endless reward, (not s o t h e worship of the ignorant, mhose reward is limited.) This is t h e full explanation of t h b Ever-preeent Imperishable Om."

I n the above the word VidyayO (with Vidyii) ehows that VidyA i s only a subordinate metnber of Karma, because i t is used in the inetrum e ~ t a case, l and a i l inetrumental case always denotes something secondary, juat as the words draddhayil and Upanigadil.

SOTRA

1 1 1 . 4.6.

q q ~ - ~ aSam-anu-arambhapat, q q ~ on account of their taking hold together or being together.

5. Because the Upanisad also declares that both VidyB and Karma take hold of the inan after death, and carry him to heavenly regions ; therefore, Vidya is not inI dependent of Karma-434.
COMMENTARY.

I n the Brillad. Up., 1V. 4. 2. we find that when a man dies, his Vidyil and his Karma take hold of him and carry him forward :-

s r m w p r m m t d ~ l l r nM r ~r~# B f i C u w d * M W * q t

Bhbsya.]

IV PADA, I I sDBTlKARASJA, &. 7.

619

'' And when he thne departs, life (the ohief pr4na) departs after him, and when life thas departs, all the other vital spirite (pr4;las) depart after it. He is conscious, and being conscions he follows and departs. Then both his knowledge and his work take hold of him, and his'acqnsintance with former things "
This shows that Vidyii and Karma both co-operate in producing the results, and, therefore, Vidyii i s subordinate to Kaima. ~ D T R A1x1. 4. a.

m: Tad-vatab, of such a one.

tion.

~ ~ ~ ~ ~ R T I I \ I ~ I
Vidhanat, there being an injunc-

6. Because there is the command that a person having Vidysl muet be appointed to perform ~ a r Gtherefore , Vidysl is subordinate to Karma-435.
COMMENTARY.

In the Tait, sacphiti%we find :--

m r r r m d m l
He chooser nHh Brahma priest, to perform the full moon and new moon oeremoniw, one who k n o m Brahman.

'i

Thie shows thst performance of the aaorifices requires Brahma Jfiana. Otherwise the Sruti would not have insisted upon the condition that the Brahmb priest must be a Bruhmajfia. Therefore, the knowledge of Brahman is subordinate to Karma, for such knowledge only entitles a man to become a priest.
sOTRA 111. 4. 7.

Niyamat, there being a rule. v Cha, and.

7. Because there is the restrictive rule, that Karma should be performed throughout one's whole life, therefore, Vidya is subordinate to Karma-436.
In the Idlvhgya Up., verse 2, we find :-

* a r ~ * ~ m I,
q ? i * ~ s R a ; r 5 4 W*W?I
b
Performing worka even here, let a man live his, allotted hundred years ;t h w is it right for thee, not otherwlre than thi8; karma will not bind that man.

This rule lays down an injunction of lifelong performance of karma with regard even to that man, who has obtained the knowledge of Atman. Some hold that conflicting texts,-(some insisting upon the performance of karmas, others enjoining their abandonmenti-can be reconciled by the view that the performance of karn~ais optional for one who has got knowledge of the Self. But this view also is set aside by the above Bruti. The texts, therefore, which teach the abandonment of karma, have for their scope those persons, who from some bodily defect or other cause, such as blindness, lameness, etc., are not entitled to perform karma. In fact, abandonment of karma is strongly denounced in the scriptures. Thus in the Taitt. BrLlimana we have :He who stops sacrifices to the gods by not maintaining the saared ares, verily becomes a killer of his children. Therefore, karma must always be performed even by the wise.

Thus VidyA being complementary to karma, is riot independent in its action in prodi~cingthe fruit. Tn other words, Vidyk alone cannot produce Release. I n the preceding eix stitras, Jaimini has advanced his reason for maintaining that VidyA is subordinate to karma. All these sQtras form the pfirva-pakta. 'J'he author now advances his reasons for differing from Jaimini.

Adhikara?aa I I I .
SOTRA 111.
a h Adhika, more, different. ing about. 3 Tu, but. q Tad, about that. Evam, thus.
text.
4. 8.

Upadedat, owing to the teacbBadarayanasya, of Badarayana. epq 5% Dareanat, because of the 6astric

8. Vidyb is greater than karma, for such is the teaching of Biidariiyaqa, and because such is to be seen in the scriptures-437.
COMMENTARY.

The word " t u " (but) sets aside the ptlrvapakva. It must be understood that vidyA is greater than karma, because all karmas are performed in order to acquire vidyfi ; and vidyfi is the pincipal, and karma is subordinate to it. Why? Because such is the teaching of BPdar6yana.

Bhhyn.1

IV PADA,

IIT A D H I K A R A ~ A ,M.

9.

622

Nor is his teaching without authority, because we see scriptural testa as authority for the same. For example, in Dlihad. Up., IV. 4. 22., we read :-

rritri mm & R E Pw ~h ~ q 6 h m s m & h fg%ar@&--hftim:&mwn

BrPhmar?&sseek to know him by the study of the Veda, by suoritice by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (of Brahman) only, mendicants leave their homes.

w?

The above texts sliow thac vidyl is the result of karma ; and they enjoin karma not for its own sake, but because karmas lead to vidyl. When once the vidyl arises by the strenuous performauce of karmas, then these lrarmas themselves are abandoned, because no longer necessary, after the vidy5 has been obtained; and because it is a well-known fact ' that the end is greater than the means. When once the end is accomplished, the means become no longer necessary. I t has been said that excellent men possessing Brahma-vidyl have been seen performing karmas, men like King Janaka and Advapati-and that, therefore, vidyL is complemeutary to karma. This argument ie next being refuted in the following sGtra.
S~TRA III. 4. 9.

~ ~ * I I ~ I O I I I
Tulyarn, the same, similar, equal. g Tu,but, or entirely. Dardanam, the ~ a s t r i c texts.
&q,

9. But there is equal authority against the view that VidyA is subordinate to karma in the lives of other eminent men-438.
COMMENTARY.

The word " tu" is used in order to remove the idea that vidyl is subordinate to karma. There is equal authority in the scriptures for the proposition that vidyb is not subordinate to karma. Thus there are scriptural passages, sucl~as "knowing this tlie rigliis descended from Kavaga said : " For what purpose should we study the Vedas, for wkat purpose sl~ould we sacrifice ? Knowing this indeed the Ancient ones did not offer the Agnihotra," and " n;hen Br$hmanLs know that Self and have risen above the desire for sons, wealth, and worlds, they wander 1 1 . 5.) about as mendicants."-(Brie Up. 1 Thus the sages called TCizvaseyls did not care for karmas, nor did Ybjiiavalkya, who abandoning all karmas, weut to forest. Thus we find
10

622

VEDANTA-S~TRAS. 111 A D H Y ~PA.

[Qdnda

exonples of eminent men devoted to vidyil, renouncing all ceremonial karmas. Therefore, scriptural bxts are not all one-sided in favour of karmas, but there are texts to the contrary also. The examples of pereons like Jaaaka and othere show, that these men followed karma, either for the mke of purifying their self or as an example to mankiild, and that the social order may be preserved. The author next answers the objection raisect iu the s6tl.a 4. sOTRA 111. 4. 10.

II i l (d I t o II Asarvatriki, (the Vedic text) is 1101 applicable

**

to all

(the V~dyas).

10. The scriptural declaration, Chhhnd.' Up., I. 1. 8., is not of universal application, as supposed by the opponent -439.
-COMMENTARY.

The above text of the Chhbnd. Up. (I. 1. 8), is non-comprehensive. It does not refer to all knowledge, but to the vidy6 connected with the subject-matter of the text. The subject-matter there is the Udgttllavidy&and the text ways that if this Udgltha-vidyii is recited by a pelson with knowledge, then it is more fruitful than if it was recited without euch vidyB. laherefore, vidy6 is not an auxiliary to work in every instance. . 5. The author next answers the objection raised in 111. 4 sOTRA 111. 4.11.

W ~ ~ ~ : P ~ ~ T * I I ~ I ~ I ~
fjqm:

V i b h ~ g athere , is a division (of the fruits of Vidya and Karma; Batavat, just as in the case of a l~uodred (coins.)

11. The distribution of VidyB and Karma is to be made in the above passage of the Bri. Up. (IV. 4. 2.) like the distribution of a hundred coins-440.
COMMENTARY.

The fruits of Vidyfi and of Karma are different and the above p w wge of the Bri. Up. must .betaken in a distributive sense. Vidyh produces one fruit, while Karma produces another fruit. This is like the distribution of a hundred coins. A man by selling a cow and a goat obtains hundred coins. It does fiat luean that both sold for equal amounts of 50 coim each, but ive must distribute the hundred wills according to the dud value of these animals ; namely, that the cow fetched 90 coins,

If

Bhh~a.1

IV PADA, 717 ADH?KARANA, M. 18.

623

and the goat 10 coins. Therefore, when the scripture says that both Vidyd and Karma take hold of the man ; it means that both produce their results according to their innate qualities : but the fruits of bot,h are not equal. The author next answers the objection raised in ~ Q t r 111. a 4. 6. ~ O T R A 111. 4. l a .

vl=mmmm:
the Vedas.

Il

qI
"

u I ? ? II
merely studied

q s r q q q m W Adhyayana-matra-vatah, : of him who has

devoted to Brahman, " as used in the passage quoted by the Pbrvapakri;in, does not meal2 one who has realised Brahman, but one whqhas merily read the Brahman (the Veda)-441.

12. The word Brahmistha

COMMENTARY.

IVllen the Taittirtya druti says that s Brahmi&a is to be chown as priest to fill the office of Brahmik, it does not mean that the one who knows Brahman must be chosen for that office, but it means that one who has read the Vedas and studied them well, must be selected for the office of Brahrril. In other words, it says that Brshln&'s office must be held by a leartzed Brahman, and not merely by one who is dexterous in doing the ritual or chanting the hymns. That text, therefore, is not in favour of the proposition that Vidyri is subordinate to Karma. I n fact, the word " Brahmktha " in the shove passage, is to be translated as " one who is well-versed ~c Brahman, " where the word Brahman meanr the " Vedas, " m d not the highest Self. Because a person who has realised Brahman, the Supreme Self, .is described repeatedly in the scriptures as being above all karmas (Naigkarmya.) Therefore, one who has mastered the Vedas ; namely, knows the words of the V e d a exactly aa they are and who constantly recites them without any selfish object, not wishing to gain money or wealth by such learning, ia called a Brahmigtha. The force OF the affix " isthaw in Brahmistha, has this significance here. Others explain the above passage as merely glorifying karma. Carma3 are sn important,, they say, that for its due performance one must be a knower of Brahman. According to this explanation, it is merely a glorificatory passage, and must not be taken in its literal sense. I t has been said above that a person who has merely read the Veda ie entitled to perform karmas, and not one who has got the knowledge of the Supreme. A man who has no knowledge of the Vedas cannot

possibly perform karmas ; and studying the Vedas does not mean to commit them to memory by rote, but to understand its purport also. The Upaniwds are part of the Vedas ; a man who has read the Vedas, must be supposed to have read the Upanigads also. And by reading we mean the intelligent understanding of the text. The man who has read the Upanigads in this way, must necessarily have realised the Atman, for the study of the Upanitads produces the knowledge of the Self. Thus VidyB becomes subordinate to Karmn. This objection may be answered thus. Merely mastering the meaning of the words, merely becoming a dabda-jiihin, does not make a person a knower of Brahman. A Inan may know the meaning of all the Upanisad texts, but he would not become thereby a Brahmavit, a knower of Brahman. He alone is called t+ Brahmavit who has experienced the Brahman, felt the Eternal. The mere utterance of the words, " the honey is sweet, " " the honey is sweet, " will not give a man a taste of the sweetness of honey, but n man must actuady taste it in order to know how sweet is honey. If the mere recitation of the words " the honey is sweet" were enough, then no man would taste honey, and every one would get the eihilaration of spirits by merely such utterance. But me do not see any such results. Therefore, the mere intellectual knowledge produced by the word&of the Upanigads, is not Brahmn lznowledge, and such a person is not a Brahmvit. Therefore, when Nlrada goes to Sanatlrumbra and asks him to be taught Brahlna VidyA, he is asked to recite all that he already knows, in these wo~ds. "Tell me first what thou knowest already, then come to Me and I shall tell thee what is beyoncl that." Then Nlrada nnswera " I know, Sir, the Iligveda, the Yajurveda, the Sbmaveda, and the Atharvaveda, the fourth, the Itihitsap u r b ~ a which , is a fifth book among the Vedas ; the science of ancestor^, the science of numbers, the science of Devatls, the science of treasurefinding, the undivided original Veda and its twenty-four branches, the superhuman Deva-sciences, the science of Brahman, the scierlce of ghosts, the science of politics, the science of stars, the science of serpents and Deva-officials (Gandharvas) ; all this I know, 0 venerable Sir." Therefore, upfisana is different from verbal knowledge. Mukti, tho highest end of man, is obtained by Vidyl, which means knowledge, direct and intuitive, resulting from devotion. And this me find in the Taitt. Ar. (Mahlnfirfiyqqa Up., X. 6., Munaaka Up., 111. 2. 6.)

Raving well asoertained the true object, through the knowledge obtained from t h e rtudp of the Veda, and having purified their nature by renunciation of fruits of action and due performance of duties, the pious dwell in t h e worlds of Brahml. And when t h e porlod of BrahmB's life approaches to i t s close, they abandon those lokas (like Mahar, ko., and orossing t h e tattva.sphem, a t t h e end of BrahmC's life) throw away the bondof Prakriti and attain all t h e Highest Mukti

The verbal knowledge, on the contrary, is, like Vairitgya or indifference, a handmaid of Vidy& or enlightened devotion. As we find in the IMgavata PuriLna :=!,gPCFsrnr?m-Q-3-1 -&-N
The sages having A r l o faith in t h e Lord and being endowed with wisdom and dispurlon, sea the Self i n t h e Self, through t h e devotion arising from studies of t h e sacred Mlriptures.

Says an objector: devotion or Bhakti lias the form of activity producecl by body, speech or mind. With regard to mental activity, namely, meditation, it is possible to have experiences ; or intuitive perception. In otlier words, dhylina may be said to be an immediate cognition or anubhava. Ilot how can the activity of the body and speech, such aspGjb or the silent repetition of the sacred mantras be called an anubhava, or expwiencing of truth. To this objection, we reply, that Bllakti or devotion has the form of consciousness of a collection of the essence of the light-giving energy of the Lord (HliLdini h k t i or gladdening power.) In other words, Bhakti rbieans consciousness of intense joy. As it has been said i n the Goplla Tiipani :Sashchid-finand-aika-rase bhaktiyoge tisthati. "Bhakti consists in the union through love, with the Lord, who is one inass of existence, intelligence and bliss." If it were not 60, it cot~ld not be the cause of bringing the Lord under the control of His devotees. This being so, the activities of tlle bodily functions of the duvotee, who is united in identity wit11 the Lord, is a cause of intense joy, just like the hair and figure of the Lord causes joy. Every bodily activity of the devotee-His pCljit and Archad, etc., becomes a source of interlse joy, and hence these also become anubllava or immediate experience or perceptiou of the Lord. Thus it follows that it is not only in meditation alone, that spiritual anubhava takes place, but hhakti being anubhava, pure and simple, arises from pQja and silent rqetition of mantras for they also give rise to intense joy.
Note.-As
the body of the Lord, whoso essence consists of pure bliss atla i,ltelligence,
la all joy, throughont ; His nails, His feet, His hair, etc.. are made up all of joy, so every

activity of the Hhalcta, his dancing, his singing, his ptlj.i, his japa, is all an anubhava o r lmmediato perception of the Lord ; because the Sruti declares i t so. There is no scope for

626

V E D A N T A - S ~ T R A S .TTI AD RYAYA.

[Oooinda

zeasoning here, we cannot say how physical activity can become anubhava? Bnt the fact is, that i t is so, in the case of the bhakta, and the maxim to be applied is that contained in 11.1.27. of the VedAnta Sdtras. In matters of i r n t i or direct statements of the scriptoree, there is no room for reason. Because thme are matters which are transcendental and inconceivable. The author next refutes the sdtra 111.4.7.

q Na, not

SO.

Avidesat, on account of non-specification.

13. There is no specification that a man should perform karma throughout his whole life, even though he has got enlightenment through anubhava-442.
COMMENTARY.

The $ruti of the fdlvlqya d ~ e not s lay down any such restrictive rule that even the illumined sage milst perform karma throughout his life. Why so? Avideglt. Because there is no specification. The verse 2 of the l d ~ v i % ~is ya very general. It does not particularly specify that even an illumined sage must perform karma. All tliat it says is "Let one perform karmas throughout his life." There is nothing to show to whet class of people that particular rule is addressed. On the contrary, there are express texts of the drutis, which sllow that immortality is not to be obtained by Karma, but by knowledge alone. Such as the followillg :- (MalllnilrAyana Up. of the Taitt. Ar. X. 5.)
;rdqajmr*&-l
~ oby t karmas (sacrifices) nor by children, nor by wealth can one obtain immortality. It is by renunciation alone that some great-souled beings have obtained i~~~mortality.

Thus we have two drutis, fd8viigya says " Perform karmas throughout your life ";the Taittiriyaka says " Karma does not lead to immortality." Their apparent conflict is to be reconciled by giving them different scopes. One is addressed to the Sanigtha devotees, the other to the Nirapekgs gives the real meaning of the Pd&vasyaverse. devotees. Now the s u t l ~ o r
SUTRA 111. 4. 14.

qG$.&?id

II

o I ro

II
d: Anumatih ,

@:Stutaye, for t h e purpose of glorification or praise permission. Va, or, indeed.

14. Or the permission to do work throughout one's life, is for the sake of glorifying Vidyii--443.
COMMENTARY.

The force of " v$ " is to denote exclusion, namely, it n~eans "only."

The permiasion given by P d ~ v ~ to perfort11 ~ ~ a karmas throughout one's

life has the object of glorifying'Vidy&. The context of the Upaniead shows this. VidyA has such a great power, that if a man were to pel-form karmas always throughout his life, he would not be tainted by them, because hie Vidj?& counteracts the evil effects of Karma. Thns instead of enjoining karma throughout one's life, i t merely praises vidya. Even the second line of that verse also shows the same. I t says " thus working, karma will not bind "; which shows that karma always has a binding effect. But vidyh nullifies that effect. Thus i t follows that the theory of Jaimini that vidyl is subordinate to karma, has no legs to stand upon, and has been ref 11 ted.

Adhikarana IV.
Having established i r ~ the previous apl~orisn~s the independence of Vidy& from Icarma, the author now describes fnrther the supreme greatness o E vidyl itself. 111the Vajasaneyaka druti it is thus declared (Brih. Up. 1V. 4. 23.' IWMI~RILIWV~F$~&%*I
This haa been told by a verse (Rik), " This eternal greatness of the illnmined devotee of Brahman does rrot grow larger by work, nor does it grow smaller. Let a man tw t,,~ &nd (know) its trace, for having found (known) it he is not nallied by any evil d W

(Doubt.)--Such being the glory of Vidgii that one having it neither grows great by the performance of Karmas, nor is lessened by its non-perforn~ance,there arises the doubt, mnet such a persori act as he likes, or must lie confor111still to the convelltionalities of ordinary life ? (Pilrva-pak9a.)--1f Ile acts as he likes, and abandons the pel.formance of the duties enjoined on all men, it is possible that there may be some sin arising from such abandonment; and SO it is not desirable that a Brilblnavit sllould be a Y a t h e ~ t b h l r i n or , one acting as he likes. (Siddh6nta.)-The next sbtra refutes this view, and shows that a Bi-ahu~avitrnay becollie a Yathe~t,lch&rir~, for he has risen above all social and religious bondage.
L 1

YOTRA

1 1 1 . 4. 15.

Kamakatepa with the actio~l according to one's desire. o r . psi Eke, sonle declare or hold.

pl Va

15. Some hold that a Brahmavit mag act as he

028

V E D A N T A - S ~ T R A S . I I I ADRYA Y A .
COMMENTARY.

[Govinda

According to one text of the Byihad. Up, rescension, a Brahmavit is not touched by the good fruits of the good acts, or the evil consequences of a bad act. He may perform karma, if he likes, only with the object of giving the rewards of such karmas to the world in which he lives, for he does not require any karma for himself. This is how they explain the text ' I SOgreat is the glory of this Brahma-devoted sage," etc. Therdore, a Brahmavit may act as he likes, for no sin can taint hirn. The word Bdhinaga used in the above text means " one who has realised Brahman." It follows, therefore, that if a Brahmavit performs a karma, ordained by B~stra, he does not get the reward of that karma, and if he omits to do any such karma, he does not get tb6 sin of omission of such karmas. I n fact, he has cut off all relation between him and Karma. So that, the effects of karma do not touch him. Like the lotus leaf in water, he is not wetted by karma. And in the burning fire of his Vidyb,, all evil effects of the non-performanck of karma are reduced to ashes instantaneously, as a handful of grass thrown into fire. Tbeefore, this power of acting as he likes, is the great glory of Vidyil. This sense is further enlarged in the next satra.

~OTRA 111. 4.

16.

&llpItaI

& Upamardam, destruclion. q Cha, and. 16. And there is destruction (of a11 karmas through Vidy$), (therefore Vidyh is pre-eminent)--445.
COMMENTARY.

gcII

The following texts of the Mundaka Up., and of the Gitb, show that Vidy& is only not subordinate to karma, but the destroyer of it.

The fetter of the heart is broken, all doubts aresolved, all his works (and their effeota)perish, when He has been beheld who is high and low (cause and effeot). (11. 8).

m l f m whnla aw?mqwrm 11 Re 11
& the burning flre reduces fuel to ashes, 0 Arjuna so doth the flre of wisdom reduce all sotions to ashes (GitO IV. 37.)

h
~

l
~ ~ ~ I I

These texts show that VidyrZ destroys all karmas ; therefore the majesty of Vidyb, is pre-eminent. Wlien she can destroy the effects of the half-enjoyed prarabdha karmas even, then where is the wonder that after

Bhdeya.]

TV PADA, IV

ADHIKARAVA,

Sit. 17.

629

acquisition of vidyii, a man may renounce all karmas ordained by the ecriptures, and yet incur no guilt. How do yon say, (objects the Ptlrvapaksin), that vidyl deatro~ls Prlrabdha karmas even, for all authors of dastras are agreed in the view, that PrLrabdha karmas are destroyed only by suffering, and there is no other method of their destruction admitted by the Theologians. To this v e reply, that tliougll the Vidyb has the power of burning to ashes all karmas, yet the illumined sage, who has harmonised his will with that of the Supreme Lord, allows the Prlrabdha karmas to continue to produce their effects, in order to carry on the will of the Lord, and to spread His glory in this world. The sage allows the Vidyb to singe the PrrZrabdha karmas, but not to reduce them to ashes. The Prbrabdha karmas of such a Rage are like a half-burnt cloth, which retains its texture, a d looks like a cloth ; but which at the slightest touch, falls into pieces. The wise sage is dressed in such a Prlrabdha karma, and carries on the activities generated by such karma. This is what is meant by the phrase that the Prbrabdha karma is destroyed only by enjoyment The author of the stltra will hinlself explain this further in IV. 1. 15.

SOTRA

s p * t ~
Cha, and,

ma @ I1 q I 0 I p.9 I1

111. 4. 17.

Urddhva-retabsu, of those who observe perpetual celibacy. 7 dabde, i n the Upanisat text, fi Hi, because.

1 .

17. In the case of the celibates, the scripture itself describes their freedom from all karmas, when thty get Vidyb. Therefore, vidy$ is superior to karma-446.
UOMMENTARY.

I n the case of those particular kind of parinigthita devotses, who observe the vow of perpetual celebacy, and who are possessed of mighty Vidyl, the scriptnres mention that they are tibove the bondage of k a r m , and may perform actions or renounce them at their will. That also shows that we must admit that Vidyg is independent of karma. The scriptural text referred to in this sQtra is the Brihad. Ar. d'p., 111. 5. 1.

&

* & n u m a ip-m~su k v di l rn tit~1 mtrrr &h m Rdwr m & h i & 3b w b w w B m q WUI:

wmpm
11

w ? M r * m ~ i t ~ i r ~ d

P mm

ir mmHm a mar dm

~ : R* wmm ~ Q - b -

3-

Then Kahola Kausitakeya asked, " Yljfiavalkya." he said, " tell me the Brahman which is visible, yet invisible, t h e Self (Itman) who is within all !" Yljilavalkga replied : " This, thy Self who is within all." "Which h l f , 0 YBjiSavrlkya is wibhin all." YIjiiavalkya replied, "He who overcomes hunger and thirst, sorrow, passion, old ege, and death. When Brlhmapas know tbnt Self, and have risen above the desire for sons, wealth, and (new) worlds, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires.

'' Let a Brdhmaga renounce learning, and become a s a child, and after renouncing learning and a childlike mind, let him become a quietist ; and when be has made an end of quietism and nou-quietism, he shall become a Brlhmana, a Brlhmapa indeed.
"By whatever means he haa become a BrIhmana he is such indeed. Everything e l s ~ is of evil." After that Kahola Kausitakeya held his peace.

T h i s shows that crossing the stage of learning and childlilte simplicity, a knower of Brahman goes above all karmas, and remains as he likes. 1 1 . 25 :Similarly, i n the Gitb 1
~itilr-:&*ml

! p R m h m ~ *II 39 HII ~
A s t h e ignorant act from attachment to action, 0 B h l n t a , so should the wise act without attachment, desiring the welfare of the world.

This ait& text applies to the householder who occupies a position of authority and responsibility in his comlnunity, and to whom men lock forward a s their ideal. Such a parinisthita devotee, even after acquiring vidyb, ought not to renounce karma, for his example mould mislead society. I t is rrnly Yatis, or Urdharetas, or the perpetual celibates, who on getting vidyA may safely renounce allkarrnas; for they, not being i n the society, their exalnple is not likely to mislead the ignorant members of the society. Thus such is the glory of vidyfi that even when one acts as he likes, no sin totlches him. The author next shows a different exI planation of the above text, given by Jaimini.
S~TRA 111. 4. '8.

d M d ? ~ d f i ; n q 1 e 1 9 e : ~ ~ Paramardam, (the $ruti has) a favourable reference to (karma.) m: Jaiminih, Jairnini holds. Achodana, absence of injunction. B
Cha, and.
m q q f i $ Apavadati,

forbids.

Hi, because.

18. Jaimini holds that the scripture not only enjoins karma to tae wise, but reproaches those who renounce

Bh&ya .]

I V PADA, IV A D H I K A R A N A ,

m.

18.

631

karmas, and does not expressly prohibit karmas (therefore tht? text about KjmOchBra refers to injunctive karmas only) -447.
COMMENTARY.

The meaning of the text quoted in 1 1 1 . 4. 15, is that the wise sage has full liberty of doing as he likes tllose lcarmas only which have heen ordained as a rule. (The sageis not at liberty to do karmas which have been prohibited.) He has option to do in any nay he likes the enjoined karmas. I t does not mean that enjoined lcarmas !nay be omitted altogether. Thusone of the enjoined karmas is mor~lingprayer or Sandhy& The ordinary men must perform Sandhyg strictly, at the proper time, but an illumined sage may perform i t at any time he likes. This is the meaning o,f K&m&ch&ra. Because the scripture itself shows that even the wise sage must perform karmas, and it denounces those ~ 1 1 01 1 a abandoned ~ ]carmas, therefore, there i s no express text enjoining the renunciation of karmas. The reason is this. Because the scriptures have reference to the wise with regard to karma, and because it, reproaches those who renounce karmas, therefore, it follows that the true ~ p i r i of t the scripture is not to teach the renunciation of karmas nor we cannot infer the existence of any such let the wise renounce karmas." The sense is this. The second verse of the ld$v&gya. Up. which declares that a man must perform karmas is an authority which enjoins karmas even to the wise. Similarly, the firuti ,f heTaittiriyas which declares that " a mad who renounces kalmas loses his'progeny," is an authority reproaching those who have abandoned karmas. Reading these texts together, it ie not possible to infer that there should be any text enjoining the abandonment of karmas. Because, enjoining and prohibiting the same act simultaneously, is the contradiction not contemplated by the scriptures. Nor can you say that there will be no scope for texts which declare the renunciation of karmas. In O U view, ~ tllose tests will find their scope in the case of cripples, blind men, etc., who tllrough physical or mental infirmity are incapable, of performing kamas. Therefore, the wise sage must undertake the performance of the hauta and Sliz$rta karmas, the various ceremonial worships taqght in the Vedas and Smritis, and in this case latitude is given to him toperform them anyAr. how. This is the meaning of the text kenasylt, yenasyet of the B~ihad. above. That text does not mean that a wise sage can renounce Up. Rarlllao or perform them at his option. This is the opinion of Jaimini.

Thus according to the opinion of Jaimini, the abo-qe text of the Hrihad. .Ar. Up. is au authority enjoining the performance of karmas and observing the rule of good conduct for all men. The author now shows that in his opinion the above text gives pernlission to do asone likes. H. gives this meaning in the next siltra. SOTRA 111. 4. 19.
s@sq Anustheyam, (Karnia) should be practised. W ~ I W :BQdarLya~ah, Badarayana holds. r n Samya, ~ of equality. @: druteh, account of scriptural

Sl&m:FRW@:

l d ' l ? E II

statement.

19. (According to) B$darfyaqa (the obligatory duties only) may be performed somehow or other, because there is equality according to authority (between the God-intoxicated devotees, who partially perform karmas, aud ordinary men who fully perform karmhsF448.
COMMENTARY.

According to BfidarAyana, it is only those karmas which are obligatory that a wiseulan may perform according to his option ; that is, he sllould perform some part of it and omit other parts. Why do we say so ? Because there is statement of equality. The text " kenasygt yenasykt tenearisah " shows that the illumined sage performing works in any way, somehow, is equal to him who perforlns them fully. The above Brihad. Up. text clearly shows that there is an equality between a sage perfornling actio~ls partially and between any other person performing them fully. How can a partial performer of obligatory karmas be equal to the fill1 performer of them ? According to the opinion of Jaimini, this statement of equality is merely glorificatory, for unless a man perform karmas fully, he cannot be said to be equal to one who scrupulously performs them all. If he leaves any one of those karmas unperforined, he cannot be said equal to him who performs them fully. Jaimini explains this equality by saying that both ale equal inasmuch .as both perform the obligatory karmas, though one petforms it partially and the other fully. The full performance of ltarmas is ordained for svanistha devotee, such a wise man must perform the renoullcement of karmas applies all karmas. The text reproacl~ing to those men who have not reached illumination, but have renounced karmas too early. Thus both texts are reconciled. And so far a truly illunlined sage, belonging to the order of parinitthita the performance of karmas need not he entire. The law is fulfilled by him by the partial f the obligatory karmas. performance even o

Bhiigya.]

I V PADA, I V ADHIKARAPIJA, Sd. 21.

633

Nor can i t b e said that the texts teachirig the renunciation of karmas are confined to physically incapable persons, because there are no such restrictive statements in those texts. Those verses declare that release is not to b e obtained by karmas or by offsprings, etc., b u t by the abandonment of all karmas alone. This general statement cannot b e restricted i n the way that J a i ~ n i n would i have it.

k
?

M - r q ~ r

&TRA 111. 4. 20.

hfp: V ~ d h i h ,an injunction. q case of taking (the Vedas) with, or as in the case of carrying, &c.

1 3 0 11 VB, or, w % Dhara~avat, as is the

20. Or the above text may be an illjunction like the text about the study of the Vedas-449.
L

T h e above text " kena syLt yena syBt " may be construed as a n injunction regarding the illunlined sage, just like those injunctions which declare that a B l d l l m a ~ achild lnust be initiated a t the age of eight so that he may be able to study the Vedas. In this view the above text is an injnnction teaching that a sage belonging to the order of parini~thita should perform all karmas according to his will, but persons other than parinigthitas should not do so, as says the Bhkgavata P u r l n a :-

OOhlMEKTARY.

ttmTdIhqs-1
* m d 9 M * ~ l
" The wise do not perform the purificatory acts, the sippil~g of water, the bathing and other acts required by the law according to injunctions of the Scriptures. They p e p form it according to their will ; as I, the Lord of the universe, perform all acts according t~ my will, a s a mere sport."

This view is objected to in the next stitra in the first part, and then that objection is answered.
S~ITRA 111 4. 21.

~$f3mrqwrnWRiBmg&arq a3
rgj3mqq

I 9 I

Stuti-matram, praise merely, m l q r q Upadanat, on account of refe~ence. nfi Iti, so. % Chet, if. q Na, not so. a$i?.rq Aparvatvat, on account of the newness.

11

21. If it be said that (texts such as the one about the performance of karmas according to one's will are) mere glorifications on account of their reference to the performance of karmas, we deny that because the texts lay down a new injunction (for the ~erformance of karmas according to one's will)-450.
\

634

V E D A N T A - S ~ T R A S .III ADHYAYA.
COMMENTARY.

[Qovinda

An objector says, the above text ia not an injunction but a mere glorification of the illumined sage. As a person may tell to one whom he merely his regard and loves " Do as thou likest," and by so saying sho~vs love for that person, so when the Lord says " a wise man inay do as he likes," i t is not an injunction to the wise man to go and break all the laws of God and social conventions, but it only shows that the Lord has so mucll confidence in t h o ~ e persons that He tells them to do as they like, knowing full well that they will never do anything against His will. The statement. therefore. that a wise man may do as he likes, is a mere glorification. More so, because there are express texts to the effect that a wise man must also perform karmas. To this objection, we reply that the above text is not an arthavilda but a vidhi or injunction with regard to the God-intoxicated sage to do as he likes. I t teaches something new not already taught before, and is therefore, an aparva vidhi and not a stuti.
Note.-The argument of the objector may be thus put. The sentence "Let a Jii6nin do as he likes " is a glorification only, and not an injunction. Because the Jrianin also is required t o perform karmas by t h e injunction contained in the verse ' Kurvan eva ' etc., of the ii&v&sya. To thls objection the mply given is that there is no other text declaring the performance of karmas according t o one's will for t h e JiiPniu. Therefore, when the Bpihad. Ar. Up. says " a JBOnin may perform karmas as he likes," i t must be construed a s an apQrva vidhi. All the vidhis are of three kinds, namely aphrva vidhi, niyama vidhi and parisapkhya vidhi aa defined in the followiug verse :-

"An apdrva vidhi is one which makes an original statement not t o be known by any other means. A niyama vidhi or a restrictive rule enjoins the performance of one of the enumerates cases to which certain rule applies." For two alternatives. 'IA parisa~khy& example, " l e t him worship daily with the SandhyO worship " or "let a person desirous of acqniring heaven, perform the sacrifice called Jyotistoma." These are aphrva vidhis, because a man would not have found the necessity of performing &ndhy& or Jyotistoma, merely by his reasoning or his natural inclination, but for the teaching of the scriptures. BYno other means he would have known that the Jyotiston~ais a means of procuring heaven. Therefore, these are Apilrva vidhis. That which ordains or restricts a man t o one of the two alterllatives is a Niyama vidhi. Such as. " a person must approach his wifein the season." This restricts a man t o a particular time. A man by natural inclination, would approach his wife ; but if through want of it, he neglects his wife, this rule enjoins him not to do so. Similarly, "let him cleanse the rice of its husk by poundi~lg it," is a Niyama vidhi. For t h e husks may be removed by processes other than potilidi~~g ; but the rule confines one t o pounding. Similarly, " Five-toed animals may be eaten " is a Parisa9khy& vidhi. I t does not lay down any injunction a s to the eating of five-toed animals, but if one wants to eat such animals, he is confined to such of them a s a m mentioned in Manu, V. 17 and 18.

BhBsya.1

I V PADA, I V ADHIKARAVA, Su. 22.

635

9-mfbml
~ ~ r f l B t ; p s g trSI ~ l l

e :

*m?Niq-m~

e tc ,I

"Let him 11ot eat solitary or unknown beasts and birds, though they may fall under (the categories of) eatable (creatures', nor any five-toed (animals)." The porcupine, the hedgehog, the iguana, the rhinoceros, the tortoise, and the hare, they declare t o be eatable; likewise those (domestic animals) that have teeth in one jaw only, excepting camels.'! Thus all Bve-toed animala, like monkey, &c., are prohibited foods ; but an exception is made in h v o u r of six. The ~ a r i s r ~ k h is $a~perm8ieaire rule, than an injunction.

vFvm?msCII~I(al39\1
devotion, love, absorption. m d a b d a t , on account of words.

q~q Bhava, T C h a , and.

22. And because of the text (of M q d . 1 1 1 . 1. 4) declari n g that there is absorption in the Lord-451.
COMMENTARY.

*$s q: ~ f B 5 1 1 m f i o m m d h h r @ I % m a w ! m * m d @ nu ; 11 t *
par the Lord shines forth in all beings and s e m i , knowing this t h e wise ceases from useless controvemy. He contemplates on the Lord, e n j o p the bliss of is company, (and when out of trance) is active in performing works of the Lord-such a JPvan-mukta is also the teachea of those who are seekers of the knowledge of Brahniau.

In the Mundaka Ut.111. 1. 4., we have the following :-

In the above text me find words denoting bhllva, such as Atma-krlda, gttna-rati, etc. The word bhllva means intense love, and words rati and prema are its synonyms. The sense is this, the parinigthita God-absorbed devotee, has not the time to perform karmaa, because of hie contemplation 01 the Lord. Therefore, such a person may perform karmas only partially, and somehow or other, for the sake of society, and not because it is necessary for him to perform it. This also shows that Brahma-vidyP is inda pendent of karma.

In the next sEitra the author hinlself raises the doubt whether the
stories related in the Upani5nds about Clod-absorbed persons and other seekere of Brahman are not mere pllriplavas or episodes to be recited a t stated intervals during the year occupied by tho Advnmedha sacrifice. Having raised the doubt in the first part of the sQtra, he answers it in the

636

VEDANTA-SGTRAS.
S~TRA 111.

111 ADHYA PA.

4. 23.

[Qovinda

d + m d $ ~ f M % % ( i ~ ~ q ~ a ~ ; c q
qf$$af: Pariplava-a~thab, for the purpose of filling up the time; pasChet, if. T Na, not so. m m Visesitatvat, ~ on times. @ Iti, so. account of their being specified.

23. If it. be said that the stories told in the Upnuisads are f o r the purpose o f pilriplava, we reply this is not so, because the piiriplava stories are certain s p e c i f i e d ones-452.
COMMENTARY.

I n the Upanigads like the Brihad Ar. and the rest we find stories like the following :-" Ybjfiavalkya liad two wives, Maitreyiand KittyayanP " (Bri. Up. IV. 5. 1.) " Bhrigu, the son of the Varuna, approached his father Varuca and said, teach me, sir, Brahma-vidy&."--(Taitt. Up. 111. 1.) " Pratardana, forsooth, the son of Divodbsa came to the beloved abode of Indra. "-(Kau. Up. 111. 1.) " There lived once upon a time Janrtdruti Yautrbyana who was a pious giver, giving much and keeping open house " -(Ch. Up. IV. I. 1). These and similar stories are related in the Upanisads with regard to Brahma-vidyl. The doubt arises, are these stories told in the Upanigads for the purpose of pariplava, to fill up the time occupied in the performance of ASvamedha ceremony or are they meant to establish the glory of Rrahma-vidyb ? The Parvapakgin says, they are pdriplara stories, because all st,ories are enjoined for the sake of pdriplava, and in storytelling, the literary skill is the chief point kept in view ; the story-tellers attach more importance to the words of the stories and a minor importance to the teaching contained in those stories (in othar words, the stories are meant to amuse and not to instruct.) Therefore, the Brahma-vidyit taught in these stories, are merely arthavadas, like other mantras which stand in a complementary relation to sacrificial perlormances. There stories are, therefore, of no importance in.theniselves, except as complementary to karmas. Therefore, tvheu their intrinsic importance is thus totally in such stories becomes set aside, consequently the Brahma-vidyl t a n g l ~ t much less iniportant. To the above objection, raised by the pQrvapakgin, tlle author of the sfitra says, " it is not so, because (Viie~itatvbt) certain stories only are specified in the Scriptures as pbriplava and the Upanisad stories are not among them." The Scriptures specify certain definite stories as pbriplavas : the Brahma-vidyii stories are not included in them. Thus under the heading " He is to recite the pbriplava," tlie Scripture mentions " tlie stories like those of Manu, the son of Vaiv.lsvat, the king." Tlie

1 i

Scripture says, " on the first day the story of Manu Vivasvat's son should be day, the story of Indra, the son of Vivasvat recited ; and on the ~econd the king, should be recited ; and on the third day the story OF Yama Vivasrat's son the king, should be recited," and so on (See $atapatha Brhhmana, XIII. 4. 3. 3). Thus tlie particular storles which are to be recited in the pbriplava are specified in the Scriptures. Every story found in the Brbhmanas is not pariplava. Had every story been a pariplava story, the Scripture would not have specified that on the first day the story of Manu should be recited ; on the second day the story of Indra; and on the third day, that of Yama. Since all tales were alike, the injunction about these particular tales would be useless. Therefore, when the Scripture says , I ' ( Sarvbny Akhybnbni pbriplave samsanti") " all stories are recited in the pbriplavas," the word " all " does not mean every story in general, but only all those stories which are mentioned in the Chapter of Piriplava. Therefore, the stories mentioned in the Vedbnta portion of the BrBhmanas are not pbriplava stories.

SOTRA

111. 4. 24.

l ~ e l c n q ~ -11 w 181?OII Tatha, similarly. g Cha, and. panamr Ekavakyata, unity of construction or of statements, or that of sense. a m Upabandhat, because of the connection.

A "

24. Therefore this being so .(the VedBnta stories teach Brahma-vidyS) ; because of their cohereat connection (with the statements about the Self, and the vidy&s)--453.
COMMENTARY.

Since the stories of Vedbnta are not for the purposes of the pbriplava, i t is therefore, proper to construe them as corroborating the Brahma-vidyS, in the immediate connection rvith which they are recited. Their object is to make it clear to our understanding in a concrete form, tlie vitiyks taught in -other portions of the Upanisads, in the abstract. Wily do we say so ? EkavbkyatopabandhLt. Because of their syntactical connectioll with the vidybs taught in the succeeding passages. !t'hus in the story beginning wit11 I' Yfijiiavalkya had two wives, etc.," we find im,nediately following, in that very section, tlie vidpb taught abont the Rtrnan in these words (BFiharl. Ar. IV. 4. 22.) " Tlie Btman is verily to be seen, to be heard of, to be rneditatetl upoll." Since these stories are immediately preceded or succeeded by instructions about Rrallrnan, we infer that they are ~neaut to glorify the vidyb and are not pbriplavn stories. Just as the story abottt " He wept " standing it1 proxllriity to karma is

638

VEDANTB-&TRAS.

TII ADHYBYA.

[Qovinda

rightly interpreted as glorifying the illjunctions about sacrificial performance in relation to which such stories are related. As those stories, glorifying karmas, are not piiriplava stories, so also the Upanisad stories are not pariplava stories but, on the other hand, standing in proximity to injunctions about vidyii, they milst be interpreted as glorificatiotl of the vidyh ; because t h rule ~ of construction is the same here. The sense is of producing (or causing this. The vidyh is verily an independent mea~ls the fulfilment or attainment of) the highest end of man, namely, of producing or bringing about the final release. And because it is so great, therefore, great souls like Yhjiiavalkya and the rest have devoted themto its cultivation. The stories are told selves, with great effort and migl~t, in order to facilitate the understanding of these abstruse subjects, and they are eminently fitted to suhserve that purpose. In fact the Scripture itself says, " He who aerves his master understands the vidya." The stories, therefore, sorve the purpose of teaching reverence for the master. Thus also the vidys is indep3ndent of all karmas.
S~TRA 1 1 1 . 4. 26.

1
1

acrW

*.CIU* C

I1 2 I 9 l 3 k I 1
g Cha, and.

w : p g Ataeva, for this reason.

Indhanadl, kindling and performing sacrifices, &c.

Agni, fire. m f a AnapeksA, no need.

25. And, therefore, there is no need for the lighting

of the sacred fire and so on,for the sage who knows Brah-

man-454.
COMMENTARY.

For this reason, namely, because it has been established that vidy& is independent, therefore, she does not stand in need of the lighting of sacrificial fire and other ceremonial works, in order to manifest her fruits. The theory, therefore, that knowledge and work must be combined in order to produce ~nukti,is hereby set aside. Vidyl alone is sufficient for that purpose.

-Addhiknrana Ti.
Having thus described the power and glory of vidyb, the author now begins to specify the marks which are the characteristics of the person who is entitled to get this vidyk. Unless a person possesses these q6alifications, he cannot benefit by the study of the vidyas. Thus the Bri. Up. IV. 4. 22. declares :-" Him B r l h m a ~ a s seek to know by the

study of the Vedas, by sacrifice, by gifts, by penance, b y fasting." T l ~ i e passage lays down some of the necessary qualifications. I n IV. 4. 23 of the same, the followirig additional qualifications are laid dowh :" He, therefore, that knows it, after having ,become quite subdued, satisfied, patient, and collected, sees Self in the Self, sees all aa Self. Evil does not orercorne him, he overcomes all evil. Evil does not burn hilo, he burns all evil. Free from evil, free from spots, free from doubt, he becomes a (true) BrLhmana ; this is the Brahma-world, 0 K i n g "-thus apoke YA jiinvalkya. We give the original of these two Bli. Ar.'s texts below :*m*lrrirmrfB@fWa &;rdh

R m gRb.fk. u m

h h Crrr ~*@:narfhhr mwfir-e~-*ml

m r s ; r r & m

m~h-

Now the first text shows that sacrifice (yajfia), gifts (d$na), penance (tnpas), and fasting are necessary qualifications together with the study of tllo Vedas. T h e second passage shows that gama (control of thought), dams (control of conauct), uparati (tolerance), titikgk (endurance) and ss,~n&dhbna are the necessary qualifications, and are the subordinate lnernbers of the VidyA. (Doubt.) -Now arises the doubt. Are both these sets of qualifice tions necessary for the origination oE vidyrt, or only one of them or none (Pd~va-pak~a.)-The Parvapakain says that none of these qualificat,ic,ng is absolutely essential for the attainment of vidyA. Getting the rlUllt Guru is the only necessary thing. As says tlle Chhknd. Up. (Vr. 1 4 . 2.) (&h&ryavan purugho veda) "He knows Brahmatl who has found 8 teacher. " This a n d similar texts prove that the finding of the teacher j~ the 6hieE essential in acquiring vidyl. (Siddh2nta.)-This viev is refuted i n the next sittra.
R~TRA 111. 4. 26.

F & Sarva, of ail. Apeksa, there is need q Cha, and 9711f3 Yajfiadi, for sacrifices and others. @: ~ r u t i b there , is the Vedic statenlent. ~dvavat, as in the case of the horse.

26. All these qualifications are necessary, because

the &uti mentions sacrifices, etc., as necessary qualifications. They are like the horse (which is necessary to accomplish a journey ; though on finishing it, he is no longer necessary)-455.

640

VEDANTA-S~TRA&711 ADRYAYA.
COMMENTARY.

[Qooinda

Though vidy% i s independent of all works in the manifestation of her fruits, yet for her origination she is dependent on all these works, such as sacrifices, gifts, etc. Why ? Because the two texts of the Eri. Ar. Up. given above show expressly that for the origination of vidyQ these qualifications are absolutely necessary. The author gives a n illustration of this. A s in order to accompli~ll a journey, a horse is necessary, but on i t is no longer required, RO for the origination of its acco~i~lishinent vidyl these works are necewary, but after she has once originated, tlleg are no longer necewry. If vidyil can be originated by sacrifices, gifts, penance and fasting, what is the necessity of other qualifications like dama (control of thought), dama (control of conduct), etc. 7 T0 this the author replies in the next siltra.

sfPl"l'111.

4. 27.

hama, calmness, peace. JFI Dama, control, or subjection of the senses. Adi, &c., and others.. .Apetah, possessed of. Tu, verily, certainly. Syat, he should be. m s & Tallla-api, still, all the same. g Tu, but, also. Tad, of them (dama, dama, &c.) fW: Videh, because of the injunction. Angataya, on account of their being a part. Tad, of that (knowledge.) kprq Tespam, of them, (dama, dama, LC1. Avadya, necessarily. Anustheyatvat, because they must be practised.

m -

27. But the control of thought and of conduct and

the rest, must be acquired (though vidyB may originate by sacrifice, etc., also), because there are express injunctions for these, stating that they are auxiliaries of vidyB, and must on that a c c o u ~ necessarily t be accomplished-456.
COMMENTARY.

The two " tu's " mean " verlly " and " but," respectively ; and are employed to remove the doubt above raised. Though it is true that sacrifice, gift, penance, and fasting purify the heart of man, and fit liim to acquire vidya, still the seeker of vidyit must acquire also the moral qc-~lifications of dama (the control of thought), dama (the control of conduct), etc. Why? Because these also are enjoined as auxiliaries of vidy&. The above text of tile Bri. Ar. Up. expressly enjoins the

~ q u i r e m e n tof these moral qualifications also. And since they are no enjoined, they must necessarily be accomplished. The \result is that both sots of qualifications, the physical, like the sacrifice, gift, pcmnce and fasting, and moral, like the dama (the control of thought), tlums (the control of conduct), etc., must be acquired and performed. The first set is Bahirahga or external, the second set is Antarahga or internal qualification. The word iidi (and the rest) mentioned in the d t r a indicates that qualifications like those of truthfulness, silent ropetition of the mantras, etc., mentioned in the Jijii&s&Adhikerap (1. 1.1) as quoted from Sdunaaka and Manu Smriti at page 7, must also be included anlong the necessary qualifications. Thus%theaspirant after the Brahma-vidya, muut possess all these qualificatioi~sof truthfulness, generosity, asceticism, celibacy, indifferenae to worldly objects, lasting, control of thought, control of conduct, tolerance, endurance, faith, equilibrium, compassion. etc.

Adhikarapa V I .
The author norv teaches that though an illumined sage has full liberty of action, yet he must not commit sins or do prohibited acts. Tllus there is a following druti :-

* ~ r n ~ f 9 3 : M ~ , W f t s r ~ m f $ T l
"If a knower of Brahman eats any food oooked by soybody he remains ur pure u k w n before, his lustre is not diminished." Note.-In the ChhBnd. Up. V. 2. 1, it is alao soid "To him who know thin, them is nothing which is not food" ;and in the Bri. Up.:IV. 1. 14, it is mid " by him notbing ie -ten that is not food, nothing is received that is not food."

(Doubt.--Here arises the doubt. Are these text8 an injunction, ordering the illumined sage to eat all food, or are they merely permissive ; allowing him to eat such food, if he likes? (Pdrva-pksa.)-This is an original atatement regarding tlle eating of all kinds of food, a statement not to be inferred by any other proof ; hence it is an injunction, ordering the sage to eat all kinds of food. I t is an apQrva vidbi and is auxiliary to vidyh like dnma, dama, etc. (Siddhdnta.)-This view ia set aside in the next sfitra.
SUTRA 1 1 1 . 4.28.
t

~8 4 Sarva, ~ &of all. B wTAnna, ~ food. & ~ :IAnurnatib, I I permission ~ I ? for. Cha, and, indeed. qlq Prapa, of life. a Atyaye, at the time (where there ir risk) of departure or loss. Tad, that. pbDardanat, being stated in the b r a s .
q

842

VEDANTA-S~TRAS.I11 ADEYBYA.

[Qovinda

28. The permission to eat all kinds of food, is given only under the circumstances of danger to life, because the Scripture girres only such examples-457.
COMMENTARY.

The word "and " has the force of " only " here. The texts like those given above are permissive only. They allow the wise Inan to eat food, cookad by anybody, when there is danger to his life, from not getting the lawful food. Why do we say so? Because the examples given in ihe Scriptures show that it is in cases of extreme necessity only that the rule of lawful and unlawful food is sei, aside. Thus in the Ciihtind. Up. (I. 10. 1-3) we find the following (see page 49-also).
When (the crops l a t h e land of) the Kurua were destroyed by hailstones, Usasti ChPkrPyapa lived a-begging with his young wife a t Ibhys-grama. 8eeing the Lord of Ibhya eating beans, he begged some from him. (The master of elephants) said t o Usesti. ' " I have no more except these, which are placed before me for eating." Usasti said "give me then some of these." He gave him some of those, and said "Here ia some water to drink, in this bag." Usasti daid 4* I shall drink impure water, if I drank what has already beon drunk by another." The mwNr of elephants said " Are not these beans also impure, as I am eating of them ? " U ~ s t replied i " No, (these beans should not be considered unclean) because without eating them I ccmnot live ; while the drinking of (your) water (is not an absolute nwes~ity and) depends on my pleasure (for i t can be obtained everywhere.) " Usasti having himwlf, brought t h e remainder to his wife. But she had already eaten before, therefore, she took them and put them away.

From seeing how %hikrtlyana conducted himself i n those hard timm, we infer that i t is permissive to'every one to take the food, which is otherwise unlawful, in times of distress, when life cannot be otheruyise maintained. Ch$kr$yana took the leavings of the food of the elephant-driver, because he could uot have maintained himself without SUCII food ; but he refused to take the water already drunk by the elephant-driver, because there was no water-famine, and water could hare beer1 obtained easily. The story further shows that the next lnorrling 110 ate the same food which was now doubly .unlawful, for it was not onb the uclichhista food of the elephant-driver, but it was tlie uchchlista of Chlkrlyaga liimself. The sage ChlkrLyaga eating thus the leavings of the food, mas still so sacred and holy that he was the head officiating priest in the great sacrifice which the king of that country was performing. The other passages of the Upanigad relating to food should be explained in the same way.

Abadhat, there being no harm,

Cha, and.

or

on account of non-subllrtion.

29. And because the heart of the -sage is always pure, there is no obstruction to his knowledge by taking such food-458.
COMMENTARY.

unlawful food, as a general rule, clogs the understanding and obstructs the clear working of the intellect. But in the case of the Mge, whose heart is always pure ; and intellect, keen, the taking of such food does not obetruct the working of his brain, and his knowledge remains as pure as ever.

SOTRA
Api, also.

III. 6

a .
the Smritie:

Smaryate, it is seen in

3 0 . The gm2.iti also teaches the same (thrrt in times of distress ualawful food may be eaten)-459.
COMMENTARY.

Manu in X 104. and the subsequent verses gives such permission with illustrations-

-%&-I
~ ~ ; r u ~ ~ r ? e u r

Wad:?gi-*i
9-*-r9.91 = m r @ l

wtar;r:*W*l bt(rft-Wmmmrrl-r

%m=?!--~
w

He who, when in dsnger of losing h i life, accepts food from any p e m n whateoever, Ir no more tainted by sin than the sky by mad. Ajigarta, who sufferedhunger, approached in order to slay (his own) eon, m d was not talnted by sin, since he (only) sought a remedy against famishing. Vlmsdeva, who well knew right and wroug, did not sally himself when turmented (by hunger), h e desired to eat the flesh of a dog in order to save his lifa BhlrsdvCja, a performer of great austerities, accepted many cows from the carpenter Brldhn, when he w w starving together with h i aons I n a lonely forest.

*-

Y9 . 4 1

Vi$v&mitra,who well knew what L s right or wrong, appromhed, when he . R . . tormented by hnnger, (toeat) the haunch of a dog, receiving it fmm the h a & of a Obaa$Pla

Thus the Manu S~nriti permits all men, whether learned or ignorant, spiritualar worldly, to take the food' cooked by all men, without regard to. their lawfulness or unlawfulness, i n times of distress dnly, and i o t a1ways. Therefore, when the Upanislad says that the sage may eat all kinds of food, it must be interpreted as meaning that he may eat all kinds of food in times of distress only. The text of the Upaniead should not be construed ss an injunction in favour of eating unlawful food. It is no part of the sAdhan$ or spiritual practice, that the sage should go out of his way and eat all sorts of food.
Note.-This is in answer to those who say that a Brahmavit being a lover of humanity ahould take food cooked by all men, and should not observe the d ~ s t r i o injunctions against taking such food. A Brahmavit o m no doubt counteract evil effecb of such food, but why shonld he waste his energy on i t P He may no doubt drink wine, eat meat, take all s o r b of dmgs,and not be the worse for it, but he doe6 so a t his own rink. He breaks the law unnecessarily. ~OTFU HI. 4. 81.

hence.

dabdah, there is a scriptural statement. q Cha, and. m: Atafr, Akamachare, as to non-proceeding according to liking.

m m i t s m m i t n q I 2 1 $1

11

31. Therefore, the scripture teaches that a sage should not act according to h i s will in matters of food, disregarding the Shtric infunctions. There is a text to that e f feet-460.
COMMENTARY.
Since pqrmission to take all kinds of food is given only in times of distress, it follows that in ordinary times, the wise man should not act in opposition to the scriptural injunctions. There is a scriptural text or passage to that effect also. In the Chhffnd. Up. VII. 26. 2, we have the following :-

~~-*W#afCr--h*w

e: e q
~

s m a t m h - s m \ ~ w v t ~

F & n % e r p n m ~ ~ m e * ~ ~ ~

Clean food lea& to clarity of intellect. The clearness of brain conduces to fim meditation. When meditation is drm there is vision of the Divine and all ties are unloosen4 completely.

This text of the Chhhnd. Up. is a clear prohibition of libertinism in matters of I d . Therefore, the permission to take a11 kinds of food being confined to times of distress only, it follol~s that in ordinary timm one must observe the $&stric injunctions. .

I V PADA, V I I ADBIKARAYA, t 3 t r l . 32.

645

Adhikarana V I I .
111 the opening section of this p$da, it has beell shown that the seek6rs of "idy& (Divine wisdom) are of three sorts, Svaniaha, Pariniathita and Nirapekpa. Norv tho autlior tries to anewer the question, how far these devotees must observe the rules of caste and orders and whether they can observe them or not, aftel. they have attained the Divine knowledge. 1Ie first examines a case of the Svanigtha devotee. In the h u & rava d r ~ t we i have the following :-

mw@-mvh-l
?qlww-

Even after the sage has o b B n , he must perform k a m u (ceremonial works), without raising any doubt, because he will get thereby inorease of bliss of the Self, in a well regulated order.

(Doubt.)-There arises the following doubt with regard to this Sruti: Should the Svanigtha devotee, who has obtained Divine knowledge, perform ceremonial works or not ? (Pitrua-pahgcrj.--The object of all ritualistic karmas is to obbip v i d y ~ or Divine knowledge ; and when that is obtained, where is then the necessity of performing karmas again. It is a general rule that when the result ia obtained, the previous acts are discontinued (when the food is cooked, the fire is no longer kept burning.) Therefore, when vidy& ia gained, the karrnaq sllould not be performed any longer. (8iddMnta.)-The works of the Adramas must be performed even after the attainment of Vidya, as is shown in the next satra. ~ O T R A111.4.82.

fa%ncprtTTmw?hr

I 8 1 q9 11

Vihitatvat, they being el~joined.w q Arirama, of the Adramas or the stages. &, Karma, the duties. Api, also.

32. The works peculiar to one's stage in life must be performed also, because they have been so enjoined-461.
COMMENTARY.

The force of the word " also " is to irldicate that not only the Adrama karmas should be performed, bnt also the Vaga karmas, or duties peculiar to one's caste, must also be performed by the perfected sage. It, therefore, follows that both kinds of duties must be pel.lorrned. Why ? In order to increase the Divine knowledge. Because the scripture enjoins that even after the acquisition of Vidya, the karmas must be performed to increase that Vidya.
1s

sh6

VEDANTA-S~TRAS.111 AURYAYA.

[Govindo

Now this injunction for perEorming liarmas even after the origination of VidyL, shows that Jiilna and karma, knowledge and work, must be $ways combined, and that Vidya is the combined result o E both ; and that release is obtained, not by VidyL alone, but by the cornbination of Vidy& and Karma. This doubt is removecl in the next slitra.

33. to release,

Sahakaritvena, on aceourlt of co-operativeness 7 Cha, and. The kqrmas are to be p e r f o r m e d , not as leading but as co-operative t o w a r d s Vidys-462.
COMMENTARY.

& *

SOTRA

1 1 1 . 1.93.

II g I

uI

gg ll

The Svanigtha devotee perfortns karma after the origination o E VidyA, not because karmas are cansea of Mokti, but because they are handmaids of Vidyd, and are co-operative towards VidyA. Because we find in the Upanipads t l ~ a t it isafter the origination of Vidyb that the Karma, are re-ordained. For example, the Upanisad says (tam eva viditvi) "having known that " (they get Mukti.) So i t is after knowledge that Mukti comes. Thus, what the scripture teaches is this. The Svanivtha adhikad first performs the special duties of his caste and order with the sole object of gainiug the higher Self. He does not perform them i.eligious duties with any lower motive. After per~ormingworks in this spirit, with the Supreme Self as His goal, he gets Vidya or Divine kn~wledge. When the Vidyfi is thus originated by the due performance of these karmas, he still goes on performing them in order to increase that VidyB. The Karmas perfoi-med after the origination of Vidyl are not opposed to Tidy&, and the VidyL has no tendency to destroy such karmas, because there is no such conflict between Vidyh and Karma. The karmas generally lead to Svarga. When the devotee performs karmas, even after the origination of VidyL, he does so in order to experience the varieties of Svargic delights. Though the reeult of Vidy$ is release, and that of Karma is Svarga, there is however no such conflict between these two, so that the performance of karma after vidyL shoalci efface the effect. In the B~ihad.Up., 1. 4. 15, we have the following text declaring that the karma Cor religious worship) done by a man who knows Brahman, produces imperishable result. W*KW wmjimW4 s m&&tT;r.*

a%

m * e - - * W - e r l i f f e
I

em 6 @htt mmim3r wmm3 a a &

m u t 85:@pa m m n * 3 m i g d ~ FZ

amnsrifa hqwt~ . ; r
H 19 II

Now if a man departs this life witbout having seen his true future life (in the Selt) then that Self, not being known, does not receive and bless him, as it theVeda had not been read, or as if a good worb- had not been done. Nay, even if one who does not know that (Selt) would perform h e ~ eon earth sonie great lloly work, i t will perish for him in the end. Let a mnn worship the Self only as his trne state. If a man worships the &lf only as his true state, his work does not perish,for whatever he desires that he gets from that Self.

Thus this text of the Bfihad Up. expressly states that the karma of that Inan who has obtained Divine knowledge is never exhausted. Nor can it be said that these karmas are like Kbmya karmas, performed by the ordinary worldly men in order to gain heaven. They differ from the Kamya karmas in this, that the wise svanistha dues not perform them with the E going to Svarga, but they are all performed as an offering to motive o the Lord, and his going to Svarga and experiencing its varieties is also to serve the Lord and study the works of the Lord, as found in heaven. The Svanivtlla sage reaches Brahman, and it is only as an incident that he sees Svarga and other things. As a man going to a village may touch the grass on the roadside casually and incidentally, so the Svanistha devotee, while lightly touching the joys of heaven, continually progresses towards Brahman his goal; and Vidyb with her handmaid the karma, causes the experiences of heaven and the rest, and by her own power she carries the devotee to the highest abode of Brahman. This is the sense of the Scripture where it sags Tamvidya, etc. The determtnation of the Svanistha also to experience the varieties of Svarga must be understood in this light. / Moreover, the seeker of Brahman may not have any desire of going to avarga at all ; but Vidyl carries even such a person to Svarga, in order to test whether he is really fit for divine knowledge, whether he has got the true VairSgya or not. I n such a case, Vidyl herself carries a man to Svarga. The Nirapekga devotee performs no karmas, and naturally he ought not to go to Svarga ; but even he is csrried there by Vidyd alone, in order to see whether he is a true Nirapekw or not: and whether he is fascinated by the delights of the heaven-world or not. Therefore, the scripture says, " the sage verily sees everything. " This power of VidyS does not contradict the statement that Vidye leads to Mokga.
Note.-The Bvanistha has no real Klmand or worldly deaire. Be i s mumskp or yearning after liberstion. He prays to his Lord in this way :-IL Let the Supreme Self, propitiated with my ni$kOma karmas (works performed without my seldah dwite) give

me through His grace, the (Vidyd) k~iowledge of Eis Self. And may that Tidy$ lead me to the Sapwme Self, showing me in the way, the heaven and its delights." Thus VidyB is really the giver of heaven- to Svmistha devoteea. The heaven not being the goal of the Svauipltha, but merely an incident of his journey towards God, the karmas done by the Svanisthas cannot be said to be kQiuyakarmas. The Devns examine the neophyte. VidyS tells them "0 nevas ! examine whether this devotee is a true nirapeksa or not." Thus jt is at the command of VidyA, that the Devas place all sorts of temptations in the path of the devotees in order to test the etrength of their devotion and Vairhgya.

Vidyb certainly, by llerself, neither givea heaven nor examines the devotees ; because these are things below her, and unworthy of her greatness. Vidy?, the supreme lady, whose essence consists of pu1.e existence, intelligence, and bliss, does not demean herself by giving to l ~ e r devotees heaven, etc. She brings about that effect through the mediurn of her servant, the karma; and thus the Svanistha devotees enjoy the pleasure of the Svargic regions. But there is a great difference between the Svarga of the s v e i s t h a devotees, and that of the ordinary good man. The Svarga of the Sva!i~tlra is unperishing. He never falls from it into reincarnation. Hence it is said Na tasya karma ksfyate-his work never perishes or gets exhausted. The Svarga is merely a halting stage towards the home of the Lord. But in the case of ordinary good men, the inerit gets exhausted by enjoying the pleasures of Svarga and they come back on earth after a certain period. I n the case of the Nirapektas, Vidyb herself sometimes gives then1 Svarga in order to proclaim to all the denizens of heaven, the unseifish love of that devotee, and thus is fulfilled the saying-Sarvam ha padyal~ padyati-the wise sees everything (including heaven also.) The karmas performed by the devotees of the Svanistha class, after the origination of Vidy4 together with the Prbrabdha karmas of such persons, performed before such origination, carries them to Svarga. I t is these karmas, which in their case produce svarga. Tlius two things in producing Svarga :- namely, co-operate in the case of the Svani~tha the Punyam of the karmas performed after the origination of Vidyb, and the Prfirabdham or the stored karmas of the time before such origination. ~eaving these two sorts of karmas untouched, Vidyh burns up every other karma of the Svanigtha devotee. In the case of the Pariniuthita devotee, however, Vidyi b ~ i r l ~ up s the Saiichita karmas only, but does not destroy their Prbrabdha karmas. I n . their case, she loose~ls the effect of the Kriyamana karmas. In the case of the Nirapelcga devotees, Vidyl buvns up totally all Saiichita karmas, except the Prbrabdha. Thus Vidyfi is independent in producing her results, karma is merely her handmaid and co-operator,

Now we shall examine the parinigthita devotee, just as we did in the case ~f the svanigt,l~adevotee. In the Upanigads (Mtindaka 111. 1, 4 ) we have the following :~~~I

The devotee is one who revels in the E e l f , Ibe delights i u the Bell, and having PERFORMED EIS moRKs (trubhhlness,penance, meditation, $0.) he rests, firmly estsbliied in Brahman, the best of those who know Brahman. This shows that the Parinigthita must perform the duty of his caste and order (Varpa and ildrama) for the sake of the society; because the text says he is KriyLvLn, and he must also perform the duties of devotion to the Lord (Bliagavad Dharma), because the same text says that he must revel i i z the Self, and delight in the Self ; and this he must (lo out of love for God. Tlius he has two fur~ctions. One the observance of the rules of caste and order for the sake of the society in which he is born, and secondly, to perform the duties of upbsan&, out of the love which he bears towards the Lord. (Doubt.)-Here arises the dsubt. Must the Parinitthita devotee perform these twofold duties, simultaneously ? or successively ? or must he renounce the first, and confine himself to the second set only. (Pdrva-pakja.) -The si~nultaneous perEormance being impossible, and the abandonment of the prescribed duties being also sinful, it follows that there is no certain and definite rule as to the performance of these duties. (Siddhdnta.)-The sound conclusion, however, is that the Parinip thita must always discharge the duties of love, the Bhhgavata Dharmasand do somehow or other, the Vaqa and adrama Dharmas, during his upare moments. He may even omit them altogether if he 6nds no time. This is shown in the next sfitra.

SOTRA
qcfqr

III. 4. 84.

v h & r n - ~ q ~ ~~ o ~ p a n
SarvathA, under any circumstances. Api, indeed. qq Tatra, in Ubhaya-liiigat, on account of twofold inferentheir case. w Va, or, 8-iq tial signs.

34. The Parinitshita devotee must always perform the duties of the BhBgavata Dharrna, (even to the exclusion of his caste and order Dharma), because there are twofold indications, (namely, that of Revelation and of Tradition to that eff ect)-463.

650

V E D A N T A - S ~ T R A S . 171 A D H Y APA.
COMMENTARY,

[Qovinda

1
!

The word " api " iu the sctra has the force of " irideed," " even." Tile words " Sarvaths api " are equal to " sarvathL eva," meaning :"Even not regarding the general duties of one's .&drama anri Var~a." The pnrinigthita has the, primary duty of performing the BhBgavata Dharma. That 11e can never omit. Tlie Dharma of his Adramrt may be perloruled in the interval of leisure moments. Because that i s secondary with him. Why do we say so? The SCitra answers it by saying, because tliere are 11.'2. 5.)twofold indications. The druti or Revelation says ( M u ~ d a k a *cft:m-~ii:~*&:l s m q mmmmr &r f a g ' n

In Him the heaven, the earth, and the sky are woven, the mind also with all the senses. Know Him alone as the Sell, and leave off other words I He is the bridge of the Immortal.

Tllis shows that according to the firuti, the highest duty of man is to know God and leave eff all other book-learning and ritualistic religion. The Smliti also says the same. Thus GitB, 1X. 13.-

h . antmm-

mq@%u=wqn 13 w

Verily the MahLtmEs, 0 PBrthq partaking of My divine nature, worship with anwavering mind, having known Me, the imperishable source of beings.

e-*mr;mmrn:l
~w~~rri~RPrgm Wr nm & ~ ~
Always magnifying Me, strenuous, firm in vaws, prostrating themselves before Me, they worship Me with devotion, ever harmonised.

These two verses of tlle GltL describe the nature of the Bl~ffgavsta Dharma, which consists i n always singing tlle praises of the Lord, striving after doing His will, etc. If after discharging these duties, the devotee finds time, he inay perform his regular sandhyb, etc. The author in the next sGtra gives additional reason in support of this view.
8frTRA 111. 4. 85.

mhqq Anabhibhavam, not to be overpowered, Dardayati, the hastras declare.

Cha, and.

W a

35. And the scripture shonls (that a Yarinisthita devotee) is not overpowered (by the faults of not performing the acts of his A~rama,when imyersed in the meditatioti of the Lord-464.

BhaSya.1
*
1

TV

PADA,

VTII ADHTKARAVA, S11. 35.

(IOMMENTARY.

651

In tlie Brihad Up., 1V. 4. 23, it is thns said :-

mf$T*

%man&,dmarrsi&itsi h a R i 2 & mtiTa!l*

war mi% d w d l * whx:u5rM * m itmx

Evil does not overcome him, he ovorcomeb all evil. Evil does not burn him, he burns all evil. Free from evil, free from spots, free from doubt, he becomesa (true) Br&hma!~a ;this is the Brahma-world, 0 King, thus spoke Y&jGavalkya.

This text of t h s B ~ i h a d ~ U declares p. that a Parini~thitadevotee is not overpowered by the evils caused by the lion-performance of the if such omission is due to being duties appropriate to one's own adra~na, absorbed in the hearing the praises of the Lord, etc. Therefore, it follows, that the worship of the Lord, hearing Ris praises, singing preference over ritualistic pQj&s. Hymns to His honour, etc., h ~ v e In the previous portion nnder sQtra 111. 4. 2., the PGrvspakgin, Jaimini raised an objection to the effect that one should never abandon karnlnu, and he quoted the Vi;nu P u r a p to the effect that Vignu was the highest person and that the best method of propitiating Him was by the due discharge of the duties of one's own adralna That verse ia repeated here.

Viqpn, the Highest Person, should be worshipped by a man who is devoted to the di~ties of hie caste and order. There is no other way which can cause His satisfaction."
H

That verse does not mean that the Lord Vignu requires a man to perform the duties of one's ow11 adrama to the exdusion of worshipping Him. On the contrary, it means, that a person leading a household life and following the rnles of good conduct laid down for his caste and Adrama, must worship also the Lord, because such warship is the cause of satisfaction of t ! l e Lord. I t does not mean that Ka?-ina is the. cause of satisfaction,' but worship. The emphasis in that verse is not on the \v+ords" the lnan devoted to the duties of his caste and Adrama," but on the word " Ar&dhyate" (" should be worshipped.") That this is the proper meaning of that verse, we find frola a preceding passage of the same PurAna. I n IT. 13, verses 9-11, we find the follolving description of the God-immersed King Bharata :m m a qwirar -mlmm-m: I wmaf$i~**h lI\sII

--

wIlbmmm*ygm;r,l
-waq*qm

wf&T@wQ?$q*C~~:l
aammffim-m~l~ll

7. 0 Maitreyal that mighty King, with mind axed on t h e Lord, dwelt for a long sime in Salagrbms.
8. That best of all the virtuous men obtained great excellence in virtues like those of harmlessness and the rest, and in controlling his mind.
9. He always used to recite the natnes of the Lord, such as 0 Yajiie$a 1 (Lord of sacritlce) 0 Achyuta ! (immutable) 0 Ooviuda ! 0 MBdhava! 0 Ananta (endless)! 0 Keiava 1 0 Kris9a I 0 Vignu ! 0 HrisEkeia I 10. Maitreyal IIe did not utter even in his sleep, any name but that of t h e Lord. He did not think on anything but on the Lord, and t h e attributes of the Lord, and the meaning of His names. 11. That Yogi and ascetic King, free from attachment, did not perform any ritnalistic karmas oxcept bringing fuel-(for sacrifice), plucking flowers and Kuk, for offering to the Lord.

These verses of t l ~ e V i s ~ ~Puriina u shorn that the King Bharata was so absorbed ill the worship of the Lord that he did not perfonn any ritualistic Irwrmas. Consequently, when in the same P u r L ~ a we find a statement in 1 1 1 . 8. 9, that V i g ~ uis worshipped best by that mall who discl~arges the duties of liis caste and order, we must construe that verse in consonance with the preceding verses of the same PurLna. Thus i t is established that a Parini5thita need not perform the duties of his Adrama and Vaqa, if lie cannot find time for them otring to his being employed in the worship of the Lord. For the Lord Himself says that if His Bhaktas omit to perform ritualistic karmas they incur no guilt. I n the Padma and the a d i Purlgas i t is thus said :-

~~ g ' d h a * * sft. Wmt&~M:&&&n

Pnf;am9e3~1&a~gifim1

itBi**&~-mr:

1 I

If men devoted to ma and doing my work, omit to do the ritualistic work, that omission is rectified by the three hundred millions of great R i ~ i s .

Those who renouncingall other karmas, constantly recite My name, their ritualistie work is done by great %:is devoted t o the Lord.

Bhbya ]
,

'L[

F~DA 1X , ADEIRA RAPIJA, & 36. I .

$63

A d h i b r a p a IX-The

Nirapekga devotee.

Having t l i u ~shown the effect of Vidy&with regard to the devotees who lead a household life, and having also shown that they may, after the rise ~f VidyB, perform karmas at their option, the author now shows the same two facte with regard to those devotees who are not householders, who are not in any Idrama, and who are called the Nirapekga. In the Brihad$rar2yaka Upani9ad we find the account of a great female mge called GBrgi Vbhaknavl who was a knower of Brahman, but who wes not a householder, for she' was an unmarried lady. In the Bri. Up. we find (111. 8. 1.)GC&rgt asking the following questiou from YAjfiavalkya:-

tam@rq b w r ~ ~ ~ & u ~ ~ d ~ R r yt wa s ~ , S r n
Then VBchaknavf said: 'Venerable Brbhmapab, I shall ask him two qaestions. If he will answer them, none of you I think will defeat him in any argument oonoerning Brahman,' YLjBevalkya mid : 'Ask, 0 GBrgi.'

a ~ u ~ ~ a r r r r r w ~ ~ M ~ Qh d t s m

(Doubt.)-Now GIrgi was a person who was in no adrame, a d atill we fiud her examining Ybjiiavalkya. The question then arises, can Vidy$ be acquired witliout following any particular adrama? (Purua-pakgac.)-VidyI cannot be acquired without following any particular Idrama, becauee the due discharge of the duties prescribed for cn particular Adrama, ie the cause of the origination of VidgB ; and if a p e m n has no &drama, he cannot discharge any duties, and horn can Vidy$ arise in such a person ? (8iddhlZnta.)-The next satra answers this doubt. ~ O T R A 111. 4 . 86.
Antar&, withyut (doing the duties of the Adramas), standing outride, q Cha, indeed, verily. WR Api, also. g 'I'u, but. qq Tad, that. & Dristaih, from seeing (the hstric statements about it.) Because it is so

uen.

36. (The VidyA originates) verily even in those who stand outside (of all Airamas) because it is so seen-465.
OOMNENTARY.

The word ' tu ' is employed in order to reflite the Parvapakga that karma is necessary for the origination of VidyQ. The force of the word ' cha' is to indicate certainty. Antaras (who stand outside) are those persons who do not belong to any order or &drama, and co~lsequentl~ do
1

654

VEDANTA-S~TRAS.111 ADBYAYA.

[Qovinda

not perform the duties of any Idrarna; but who, owing to the performance of such duties in their previous incarnation, are born in this life with discrimination and dispassion, and whose mind has been purified by truth, austerity, prayers, etc., (performed in their past lives.) I n such peraons Vidyg has its origination, even when they do not perform any karmas in their present life. Why ? Because we see so in the scriptures. OZLrgi VIchaknavf is a standing example of one not belonging to any order, and yet a Brahmavid. The senae is this. If a person has duly discharged the duties of his ddrama in his previous incarnation, but owing to some reason or other, the origination of Vidyl did not arise in him in that life and he dies before sue11 origination, then in his next incarnation, his mind being already purified hy the due discharge of the Bdrama duties in the past life, he is born ripe for VidyB, an11 in the present life, by the mere corning in contact with holy men, he bursts forth into a full Jiilnin possessed with all the attributes o E discrimination and dispassion, and- Vidyb, manife~ts i n him with all her glory. The spark of the holy sage is enough to lighten up such a soul into a conflagration of wisdom and love. Therefore, such a person does not perform, or rather stands in no need o E performing, any &drama I harmas. All that be requires is Satsadga (the company of the Good) i n order to recall to his mind all that he had acquired in the past lives. I n the next sfitra, the author shows that the Vidyl originates in those whose faults havo b e e l wasbed away by the mighty force OF Satsahga. Satsahga has independent power of destroying all faults and originating Vidyb.

1
1

SOTRA
p& Api, also.

111. 4. 37.

37. The Smriti also declares the same-466.

COMMENTARY.

In the BhPgavata P u r A ~ a (IT. 2. 37.) we find the following:-

Those who hear the life-giving words from the m O U G h S of good men, who are as if the Self of the Lord, and who 011 the cups of their ears with the nectar of those words, they purify the hearts tainted with evil, and ultimately they reaoh the lotus feet of the Lord.

f*

Smaryate, it is met~tiol~ed in the Smritis.

%m r 3Im;T: ad,v ; ~rng%J wq?qI H a b f8srqRand aak~ mnm&m&q w

This shows that the words of the good men have the power of purifying the sou1 and carrying it +othe feet of the Xaster.

Bhhya.1

TV

PADA, TX A D H I K A R A & A ',

& 38. I .

655

Similarly in the Bhsgavata P n r & ~ (V. s 12. 12), we have the follawing :-

&m~;i,9*a$P;Tr9~ml
0 Rahugaaa ! this state is not t o be obtained through austerity, nor through pbjas, nor through feeding the poor or honsing the homeless, nor through the study of the V&as,nor by the worship of the Devas of water, Pre or t h e sun, but through the anointing of the body with the dust of the feet of the Holy Ones, the MshBtmlls.

This also shows that the dust of the feet of the MahCttmhs, the service of the Holy Ones is the unfailing means of acquiring VidyA, and that the company of the good has greater effect than one's own exertion. The word ' api ' also indicates that moral qaalifications like truthfulness and the rest are also necessary. Strdnger than all ritualistic works, are the moral qualities of truthfulness, prayer, service of the Masters, celibacy, etc., as mentioned under (I. 1.1., page 7.) The Nirapekgas, who have the good fortune of getting the company of the Holy Ones, easily acquire VidyB, because on them there is the special grace of the supreme Lord. The next sEltra mentions this fact.
SOTRA 111. 4. 88.

m: Anugral~ab,h o u r . q Cha, and. 38. And on such Nirapeksas there is the special grace of the Lord, and they easily acquire V i d y Q 4 6 7 .
f@qVidesa, special. COMMENTARY.

WmTggbII

I F I I

In the G i a , X. 9, we have the following :* I -

wwm~a&Mm'~&s tr n
Mindful of Me, their life hidden in Me, illumining each other, ever convening about Me, they are content and joyful.

w n n c r y m r . r r 1
~

i1.1

To these, ever in union with Me, worshipping Me in love, I give the yoga of discrimination by which they come unto Me.

This shows that Nirapekgas are the special objects of His grace. apply to the But how do you say that these verses of the aft& Nirapeksas, and not to devotees of every description ? The words " Satatayuktb~llm " in the above, which literally mean " those who are in conatant union with the Lord," "those who are in constant meditation on the Lord," indicate that these verses apply to these God-absorbed souls, and not to ordinary men.

In the preceding aphorisms it has been sl~own that householders like Yi%jiiavalkya and the rest, and non-householders like Gitrgi and others, had acquired Vidyl. (Doubt.)--Now arises the doubt, who is higher among these two classes :-Whether the householders or the non-householders ? (PzZm-pakp.)-The opponent's view is that the householders are the better of the two ; because not only do they discharge all the duties laid down in the Scriptures for the householder3, hnt over and above that, they find time for the worship of the Lord, and are devoted to Brahman. The scripture also shows that their condition is higher than that of the non-householders, for in the Brih. Up., LV. 4. 9, it is said :-

1
1

a f $ c ~ ~ i ~ ; 7 r m g : ~ & wwrmnmi M ~ 1

- d 3 ~ * 1
On that path the7 sax that there i s white, or blue, or yellow, greeu, or red ; that path was found by Brahman, and on it goes whoever knows Brahman, and who has done good, and obtained splendour.

+ T h e word pnnya-krit (who has done good) means who has duly discharged the duties of his order and is a good householder. Such men, the gruti says, reach Brahn~anvery quickly. (Siddh2nta.)-This view of the PBrvapaksin is set a s i ~ l ein the next satra, which declares that the Nirapeksa devotee is higher than the householder.

~ O T R AIII.

4. 39.

m: Atab, fiom tll~s (from the hdramadharma condition). 3 Tu, undoubtedly. mim?r Itarat, the other (the non-idrama condition). sqn: Jyayah, superior, better, greater (means to acquire knowledge.) cm, Liigat from indications, signs, inferences. v Cl~a,lodeed.

39. The other (namely, the Nirapeksa) is undoubtedly superior to this (namely, the householder), as there is a mark for the same-468.
COMMENTARY.

The word " tu" is employed in order to remove the doubt. The word " cha" is used in the sense of exclusion. " From this," namely, from the condition of the housellolder ; " the other," namely, " the condition of the non-l~ouseholder"is a " superior" or a better means of acquiring the Vidyl ; (because the facilities are greater in the latter conbecause of the mark," hecause of the scriptural dition). Why ? Ling&-''

I
I

indication. I n the above passage of the Brihad. Up., we find that Ohrgf, who i s a non-householder, is greater than Yhjiiavalkya, a householder, a n d she settles the disputes of the Rrhl~ma+as by examining Yljfiaralkya. This is the indication of the Scripture. T h e sense is this. The scriptures enjoin various Adramas or orders of life, in order to contract the current of the outward-going natural propensities (propensities inherited by erery man, from his human and animal ancestors). I n other words, these are beginningless propensities mith which every mall is born, and the scriptural injunctions, the legal obligations a n d duties are meant to contract, slowly and gradually, these animal propensities. The Scriptu~es, when they lay down these rules, do not mean thereby that the Adramas are good in themselves, but that they are goocl only inaslnucli as they help to contract this current. But they in thier turn become positive obstacles at a certain stage. Those whose out-going current has become checked, by having passed through the discipline of the Adrainas in their previous lives, and who are born in their present lives wit11 no out-going current, but mith their hearts turned to God alone, d o not stand in need of the discipline of the airamas ; and , the condition of for such souls, the law is useless. Thus it f o l l o ~ that a Nirffdlarrri or a non-hon~eholder i s superior. Therefore, in the Jbvrila I1p., it h a s been said-

m t + s f e w m i a R f t r I l q
m*11*aatm~na*.mrasrare
~ ~ ~ 1 ~ w ~ f W

uhrnm:~d~mrEgt~~l~ift~B;it~ifa

m;rrzr&w m u h m

Then Janaka, the king of t h e Videhas, approaching YBj6avalkya, said " Lord, teach me Sannyssa." To him replied Ygjiiavalkya :-" Having completed his studentship, h e is to heeome a householder ; having bean a householder, he i s t o become a dweller in t h e torest ; having been a dweller in t h e forest, he is t o wander forth ; or else h e may wander forth from t h e student's s t a t e ; or from the house ; o r from t h e forest." "Afay h e have taken vows upon himself or not, mag he be a Snhtaka o r not, may he he one whose fire has gone out or one who has no fire, etc., the moment that he gets dispassion, l e t him at that v e r v moment wander forth a s a SalinyBsi."

This text lays down, in its clue order, f i ~ sthe t three Adramas, namely, that of the student (Blahmacharya), that of the householder (Grihastha), and that of the hermit (Vknaprastha). I t enjoins Sannybsa for any one of these stages, b u t as an e x c e ~ t ~ i o to n this general rule, and for persons who are born as Sannyhsis, like Bamvartaka and t l ~ e rest, who are solely devoted to Bl~ahman,it enjoins Sannyksa a t once without passing through the various grades. I n other words, the taking of Sannybsa depends upon the evolution of the soul ; and for a fully evolved soul, the Adramas are not at all necessary.

658

V E D A N T A - S ~ T R A S , 111 ADHYAYA.

[Qovinda

As regards the text " Let not a twice-born remain for a single d a y without being in the household order or in some Adrama," a n d texts similar to this, they are meant for ordinary men, and not for tlie revolved souls.
Note--The other passages are like these : - I 6 A murderer of the gods i s he who removes tbe Sw. After having brought to the teacher his proper reward do not cut off the line of children ; (Taitt. Up., I. 11. I). Tohim who is without a son the world does not belong ; all beasts even know that!'

1
I

(Objection),-Let it b e admitted for arguznent's sake that the Nirapekga, belonging to no &rama, is superior to the other two who belong to an A~rnnia. But tlieic is this danger in these noa-ldramas (Nirapekfias, that in course of time they may fall down froi.ri their high position, and enter into family life : and t h u s lose their condition of Nirapek9atva. T h a t being so, when such N~rapeksas, once having renonnced the ,household _life, according to the rules laid down i n the Bristras, when they again talie i t up, they become blameworthy, accordi n g to that very Bastra ; and their coliclition becomes lower than that of the other. If such Nirapekgas, ~vlio before were not in the household order, an& who properly renounced that order, c a n e to get faith i n the household order, because the life of the householders is praised in Scriptures a s being Vaidic life, if out of these considerations they accept the conditions of n household life, then i n their case it would not b e poshible to keep up that one-pointed immersion in the Lord, because the houseliold duties rrould b e n l~indrnnce thereto and thus the superiority of the Nirapek~nswould b e lost. The Nirapekqs, therefore, cannot be said to b e absolutely superior to the other, became in the case of t h e Svanistlias and the rest there is no such danger of fall, but, on t h e contrary) they by the due discharge of the obligatory duties of their Rdrama, get their hearts purified and rise liigher and higher in t h e path of righteousness and have a n unbroken line of love stretching fronl their heart to the feet of their Lord, a line wliicli constantly grows smaller and smaller till they a r e drawn to the very feet of their master. Fm this reason also Nirapelrsas cannot be said to be superior to the others for their condition is that of i~iost dangerous, unstable equilibrium. T h e objection above raised is answered in the next SGtro. ~ C I T R A 111. 4 . 40.

of one who has become That, who has realised Brahman through desirelessness or nirapekaa. g.Tu, but. q Na, not; o t it i~

~1918011 wwtq Tad-bhotasya,

Bhaayn]

IV PADA, X A DHIKARAVA, Sd. 40.

659

not. -3: Atad-bhavah, the absence of that condition : the falling away from Api, even. concentrated devotion to Hlrn. qS3: Jairnineh, of Jaimini. R q q N~yarna (niyamat) because of the rule (that their senses do not go to other objects), by restraining (the senses by the intense desire for Brahman) q + q Atad-rQpa (atadrapat) because of the destruction of the desire for other than Brahman by not desiring anything else than Brahman (RGpa, desire). m: Abhavebhyah, and because of thc absence o f that, and from the absence of any other (Adrama dharma).

40. But of him who has become that (that is, who has become a Nirapeksa devotee) there is no becoming not that (there is no falling froin that state) according to Jaimini also. For three reasons : (1) Because of the rule that their senses are restrained to thirst of God only ; (2) Because of the destruction of desires for any objects other than God ; (3) Because of the cibsence of household life i n the case of persoils like GBrgi and the rest-469.
COMMENTARY.

Ttle wilrd " tu " is used in theabove satra to remove the doubt. Of that peraon who has become that, namely, who has realized Brahman through the meditation of a Nirapekua, there is not falling away from that state, namely, such a Nirapekga never is in danger and actually never does lose his concentrated devdion to the Lord. There is 110 fear of such a person being attracted to household life again. For Jailnirii also holds the same opillion on this point as I, Bitdariiyana, do. On this point there is 110 difference of opinion between us two. Because of the rule that the senses of such persons are devoted towards Brahman and do not go to anything else than Brallnian. And because all desires other than that of Brahman are destroyed in them such as we find in the case of Gitrgi and the who always were God-devoted and never arcepted the household life. In the BhLgavata Purlna (VII. 15. 35.) we also find the same :-

w m m &3*

fka' m?p?pEaarklij~ daq I1

q pI

"That heart which i s once touched by the love of Brahman (and has once enjoyed that bliss) never can leave that Brahman and be pierced by lusts and desires, for it i s always calm and all such desires have become finally quiet i n Lbem."

Though Jairnlni lays stress on Karma k'dnda, yet he also is forced, by the strength of those texts which describe the Nirapeksa devotee, to adinit that such a devotee never falls into the world again. He admi&

680

V E D A N T A - ~ T R A S .111 ADBYAYA.

[Obvtnda

that such a person need not perform Karma, because he has already performed i t in his past life and is born a perfect being. The next sGtra shows that the Nirapekga devotee i s superior to the Svanigtha devotees. The Svanigtha devotee is in danger of falling, not so a Nirapek~a. The texts like " the Seer sees everything," etc., show that Vidyl can leatl the Nirapekga to 9varga and other higher regions, and there such N i r a p e k p may enjoy the delights of Indra's Heaven, etc. Is theye no danger of their losing their love for Brahman in the midst of such delights ? The next sfitra answers that.
S~TRA 111.4. 41.

; r * M ~ - e l l q
9

I Y I 99 i t
m

hdhikarikam, the rulership, the position of the status ol Indra. &c., the authority such as that of Iadra, &c. m,Api, also : It includes the worldly pleasures also. mq Patana, of fall. Anurnanat, from the inference. w Tad-ayogat, by not thinking of that : by not desiring that.

Na, not. q Cba, and : only.

41. The Nirapekw devotee does not desire even the cosmic oEces ; because there is fear of fall in it ; and because they have no wish for those posts-470.
COMMENTARY.

The word " and " in the s a t m has the force of " only." The word " also " means the i n c l ~ ~ s i o of n the worldly happiness also. The word Adhik&rikam means the office df world-rulers like Indra and the rest. The Nirapekw devotees do not desire even sdch high offices. Why ? Because there is danger of fall from such offices ; as we find stated in the Oft& (VIII. 16).

mlgqW&m+*l

-5*-9rn~

All the worlds, below the world of BrahrnB, come and go, 0 Arjuna; but h e who wmeth unto Me, 0 Kaunteys, h e knoweth, birth no more.

Pan

The reason of their not falling from the heavon-world is that they had even i n the beginning of their entering in the heaven-world no strong desire for enjoying that world. The Pur&nicauthority tbe reader can find out for himself. Note--Sooh, for example, as w e find id the Bhhgavata Par&pa,XI, 14. ld : 9Mw9-

wdhia-I
a a lrdhimk-ll.

He who hacl resigned himself t o Me do- not wish to get anything other than Myself, not even the Elupreme rule of a Brahma or the pomp and glory of an Indm or the ststus of the #ole monarch of the whole world, or the rulership of the ocean or the spiritnal poftrers of an Occultist, nay, not even the Mukti consisting in non-re-birth. The only Mukti that he wanb is the eternal freedom to serve the Lord of Eternity.

Thus though through the glory of Vidyh a Bhakta may get these lleavenly enjoyments, yet since these enjoyments come to him unsolicited, o they do not cause any cessation in the one-pointed current of His love t wards the Lorct. Therefore, there is no danger of fali in the case of such a devotee. The next satra shows that lie is superior to the Psrini5)hits also. ~ O T R A I n . 4. 4% which begins with " Upa," i.r., I' Upasanam," worsllip. .4pi, also, only. Has the force of exclusion, g Tu, but, undoubtedly. Sets asidelthe opposite view. I & Eke, some: namely, the Atharvanikas. ql30. Bhavam, devotion, faith. Adaoavat, just as food. Tad, that, Uktarn, is explained.

m f m Upa-p~rvakarn, that

9 1 2 I 8 3 II

42. Some S8khins declare that UpBsana alone is the object of desire for the Nirapeksas, and this faith of theirs is like food to them, as has been declared in the drutis-47 1.
COMMENTARY.

The word " Api " has the force of exclusion here, the word " Tu " removes the contrary thought of the opposite view, the word " Eke" refers to the Atharvfinikas. The Nirapekga devotees wish only to worship alone and nothing else, arlrl their faith is the only enjoyment which they crave, as the starving man craves for food. This is mentioned in the Gophla Uttara Tapini in the verse. " Bhaktirasya bhajanam,' etc., sachchidiigdaikarase bhakti yoge tisthati, tttc." These verses show that love of the Lord or Bhakti is the only enjoyment which these devotees seek ; this is the only rase which they crave. Some Bhagavatas say that it means that a dcvotee of the Lord may he iu any place (in heaven or in hell, on earth or in the nether world). He, by worshipping the Lord Hari there, gets all the enjoyments that he desiree, according to his capacities, to the brimful ; because the druti says soadnote sarv$n kLmBu, etc.,-he e n j o ~ all objects of desire, eta, As the Lord enjoys all the objects, encompassed within the three worlds, by His three feet, so do His Bbaktas also,

The appropriate Purbnic texts must be found out by the reader.

Note.-The following text of a PnrPna is to the above effect.

m M T ~ = l ~ d m s h t Q m ~ ~
~mI&i?ght?i
I " His EMntin devotees do not desire anything other than Him, for they are solely resigned to the Lord. They are immersed in the ocean of bliss singing constantly the auspicious and the extremely wonderful deeds and glory of the Lord." The next sQtra shows by giving another reason that the Mukti called Sfilokya and Sfimipya is achieved by the Nirapekgns, without any effort on their part.

~ O T R A111.

4. KJ.

in either case.

Ubhayatha, both ways, the statement of the Srnyiti. m Achara!, because of custom or conduct. 7 Cha, and.

a: Bahih, outside g 'I'u, but, indeed. e: Sm~iteh,o n account of

43. The Nirapebas are indeed outside the world, for two-fold reasons given by the Smritis and the conduct of the Lord-472.
COMMENTARY.

The word " Tu " ha8 the force of exclusion. The Nirapekgas though living in the midst of the five-fold distractions of the world of sense, yet are, as a w t t e r oE fact, outside its entanglements. Why do we say 60 ? Because of the two-fold reasons, narnelg, the Lord being attsched to His devotees and the devotees being attached to the Lord. A s says tho Bhfigavata YnrBna :-

@tdw4a-mrq1
\

lEhmMmhm:~

--mm@a 6mm:nsm: II
uHsri, t h e Supreme Lord, never leavos the heart ot His devotees because He is a t &meted to i t a s if by an unconquerable force as the bee t o the flower ;and though He is destroyer of all sins, He is bound with t h e chains of love to His devotees. Similarly, He i s the beat of t h e BhOgavatm who is bound to the lotus feet of the Lord, by s similar chain el love."

This verse shows that Ile is the best o E the devotees who has bound the lotus feet of the Lord with the rope of His love, and whose heart i s like a flower in full bloom attracting constantly the LQrd to live in it. This

1
1

verse further shows, that as a precious stone gets its glory enhanced by being inlaid in a golden setting, or a s a master gets his glory enhanced by being surrounded by faithful servants ; RO is the mutual relation of the Lord and His devotees. Such is the teaching of the Sq-qitis and the practice of the good men. , 14. 16 :So also the Lord has said in the Bhdgavata P u r l ~ s XI.

di

'

&

qgmrlmiMm-ll
I constantly follow My devotee who is a Nirapekga, a meditative saint, peacefnl, hating none and hated by none, who treats all equally, sanctifying with the dust of My feet the places that he treads upon.

1I
I

These two-fold reasons show that the union of the Lord with His devotees is both internal arid external, that the Lord is in the heart of the devotees, as well as constantly follows the footsteps of His lovers. These verses also sllom that the cause of worldly bondage consists in turning one's face awiLy from the Lord and Xukti is the constant state of having the Lord before one's eyes both in his heart and outside of it.

Adhikara?aa XI.
God 1 . the puPveyos of the Nisapekea Bhaktam.

In the yrec'eding SQtrss it has bee11 mentioned that the Nirapekgae are superior to other devotees, because tlrey are constantly devoted to Hari and have no deuire for the joys of heaven, even tliough that heaven )nay be the highest heaven OE RrahmB. Now the author describes that these Nirapekgns have not ollly no desire for heavenly joys, but that they ]lave no anxieties for their wordly wants, etc. In the Tait. asanyaka (IIT. 14. I), me find the Lord described as the purveyor of His devotees.

rmfmmMl*mwmll
Being the supporter (of all) Be specially supports His devotees who worehip Bim with love. He, the one W, exiats in manifold forms.

(Doubt).-Here arises the doubt, are the worldly wants of the Nirap k g a devotees supplied by the self-exertion of the devotees themselves or by the Lord Himself. (firw.pakya).-The opponent maintains the view that the devotees must supply their worldly Wants by self-exertion, because they love th8h Lord so much that they do not wish to put Him to the trouble of exating ta supply their manta. (Siddhdnfu).--The next satra shows that the Lord Himeelf supp]im the wsntsl of Hir Nilapekge devotees.

664

V E D A N T A - S ~ T R A S . I I I ADHYAYA.
~ O T R A111.4.44.

[Govilda

* : : * * ; s

113

19 l

tau

ll

* : Svaminah, from the Lord. qq Phala, about the fruit. git: Grutep, because of hearing. I t i , so. a % q :Atreyah, Atreya holds.

44. From the Lord come all supplies of the wants of the Nirapeba devotees, because of the Sruti texts about fruit quoted above. This is the opinion of DattBtreya-473.
COMMENTARY.

1
I
i

The bodily and worldly wants of the Nirapekgas are fulfilled by the Supreme Lord Ilimself. Why do we say so ? Because of the Sruti texts-BhartAsan bhriyarnitno bibharti-being the supporter of all, He supports His devotees who worship Hinl with love. Because the text calls him BhartL or supplier, Dattatreya is of opinion that the Lord supplies all wants. we-find this in the GPtit also (1X. 22.)-

a-*rriit~l;rr:v@wi&r
r n ~ Q l W & i ~ ??I~ l t
I purvey all objects of worldly livelihood and their preservat~on for those Bhaktsa of Mine who am always thinking of Me and who worship Me alone, thinking of no other.

So also in the Padmlr Pudna, it is said :I : -

w m r R g s m R r ? m l l x r r i a ~11*
0 lotus-born Brahma I maintain my children (devotees) as the birds, tortoises and fleh nourish their young ones, by looking after them, by thinking of 4nem and by touching them, respectively. Note.-The Pshes nourish their young by looking after them. The tortoises do so by thinLing on their young oues and the hirda actaally feed their young oues by physical oontact. The Lord nourishes 111s clevotees by all these threefold processes.

To say that the devotees do not wish to put their Lord to the trouble of supplying their tiivial worlclly wants is a wrung conception of the relation betweeu the Lord and His devotees. The devotees never entertain any such notion as " May the Lord Hari nourish us by supplying our worldly wants." So they cannot be said to put the Lord to trouble. Moreover the Lord being Satyasabkalpa, true-milled one, His very thought supplies all the wauts of His devotees ; and so it is no exertion to Him to supply the wants of His devotees. The fruit describconsists in getting all one's wants supplied by merely ed in tile d ~ r t i s worshipping the Lord, without praying H i p to supply such wants (without asking Hilu " Give us this day our daily bread "b In fact, the &uti says " bhriyamAna," by being worahipped. He supplies. It does not my

"by being prayed to He supplies,"'for the maxim is " Worship the Lord and ask for nothing, and you mill have everything." Tile author in the next satra shows by an illustration t,he invariable nature of the Lord's providence and purveyership in regard to these Nirapeksa devotees,

SOTRA 1x1. 4.

45.

* * w t ~ ~ - l l
m

l o l ox

ll

q Artvijyam, the priest's work. ~3 Iti, just like. +=+fi: AuduIonrib, Audulomi th~nks. Tasmai, for that @ Hi, because. gfTiftq3 Parikriyate, he is eniployed. He is pu~ cllased.

45. According to Audulomi, the Lord sells himself to His devotees like the sacrificial priest to his Yajamlnas. -474.
COMMENTARY.

The word " iti " in the shtra has the ~ n e a l ~ iof ~ l" g like." The supporting of His Nirapekw devotees by the Lord, is like the supporting of his Yajaruhnas by the sacrificial priest called Iiitvij. Because the Lord is purchamd by those Bhaktae, in order that He may supply all their worldly wants. As says the Viciqu Dharma :-

The Lover of His devotees sells His very self to those Bhaktas ot His in exchange of a mere Tulasi lest or a handful of water.

The sacrificial priests are as if purchased or engaged by the Yajanfiina to perform all his sacrifices in their detail in lieu of the fee which he gives them. Audulomi being a believer in impersonal God, his Bhakti is a sort of barter, and is wanting in that higher element of Bhakti which consists in doiug all acts in order to please the Lord and not from a spirit of exchange. But the Nirapek+ss are higher than Auaulomi Bhaktas because they do not cherish eve11 the desire t l ~ a t the Lord should supply their worldly wants. &TRA 111. 4. 46.
'

%%: hruteb, hccause of the Vedic statement

P Cha,

and.

46. And from the Vedic text also the same is learnt.
-475.

666

V E D A N T A - S ~ T R A S .IZT ADHFA PA.

COMMENTARY.

[Govi?zda

In the Clll~andogyaUpanisad it is taught that the prayers of the

sacrificial priests are potent enough to procure all the desirea of the Yajamina wlio engages the priest. Thus in Chhand., 1.7.9., it is said :-

Now through this alone (i.e , through the grace of t h e Lord dwelling in t h e eye) he obtains all the lower worlds and the desi es of human beings. Therefore, the Udg6tri who knows this should say (to his Yajamlna) " To accomplish what particular desire of yours, shall I sing out!' For he, who knowing this, sings out the Sbman, is able t o accomplieh the desires (of his Yajambna) through hie song, yea, through his song.

~m~rTrnRrmrrmftr 11 9 1 1

Wmah B htrdwa &ma&ftr m u c n a h

wpmmm mq ~ +wdaq*

This text of the Upanipd clearly showu that the fruit of the work performed by the priest accrues to the client and not to him. Thus i t has been demonstrated that the Lord supplies the wants of His Nirapeksa devotees, because he is purchased by them, in the same may as the priest supplies all the wants of his Yajambnas by his prayers.

The author now shows the duties of these B h a k t a ~ after their having acqutred the Vidyii. In tlie Brihad Ar. Upanigad ([. 4. 23.) it is said :-

Adhikarana S I I .

?dmmfrnhmnrr*d&m
~ ~ ~ m ~ 1 ~ . i n

a--e

~ m k f a m a r ~ f g i $ sftlg;itranmaam:*e m&fg;tsr;l;qGrfft aCwFquggnmWrn

r m a d '

-& C msnmrd W ; ~ ~ ~ ~ ~
t ~ ~ m m

a r f
~ m

"He, therefore, that knows it, after having become quite subdued, satisfied, patient and collected, sees Self in the Self, sees all ss Sclf. Evil does not overcome him, be overcomes all evil. Evil does not burn him, he burns all evil. Bree from evil, free frorn spots, free from doubt, he becomes a (true) BrPhmanu; this i s theBrahtna-world, 0 King thus spoke Ytijriavalkya." In the same Upanisad (11. 4. 5.) i t is said 'I Verily, t h e Self ia to be seen, to be heard, to be perceived, to be marked, 0 Maitreyi." When we see, hear, perceive, and know the &If, then all this ie known.

(Doubt).-Here the attributes beginning with Sama and ending with DhyAna have been mentioned as the qualifications which the seeker of Brahman must build into his life (namely, the qnalifications of &ma, Darns, Uparati, Titiksh, SamadhAna, Sravana, Dardana, Manana and Dhyhna). Must all these qualifications and the actions denoted by them be perforined by the Nirapeksn devotees or must they simply meditate on the essential nature, qualities and actions of the Lord ?

(Pztruapalga). -In answer to this doubt the opponent maintains that yet it does not become stable without though Vidya might have or~ginated, the above attributes of Sama, Dama, etc. Therefore, these must be p e p formed. (SiddUnta).-The next s a t r a answers this.
B~~TRA III. E 4.47.

qgq& Sahakari, auxiliary. Antara, the other. Vidhih, the inPaksena, i n one sense. Tyittyam, the third, i.e. the junction about. Vidhi-adivat, just as mental. m:Tadvatah, of him who has that. in the case of injunct~on, &c.

m: * f%%m

47. For the Nirapeksa devotee who desires only the grace of the Lord, the mental meditation or DhyPna is the third injunction as an alternative to Sravaxp, Manana which are enjoined as helps to the acquisition of VidyP with regard to the other kind of devotees. I t is an injunction similar to the injunction of SandhyP, etc.-476. C O M M E N T A R Y .
The attributesof &ma, Dama, etc., were ~ h o w n in the stitra 1 1 1 . 4. 26 (page 639) a s beiog necessary in the origination of VidgA along with the attributes of sacrifice, a l m ~ etc. , In the present Adhikarana these qualifications are looked upon froni another aspect,, namely, not as a dahakari cause in originating Vidya but as necessary even after the origination of Vidy$. Tlie Upanisad text is in the form of a Vidhi or command, and therefore these acts of &ma, Dama must be performed. They are Vidliis or injunctions, with regard to those devotees, who are leading a household and a the Parinigfhita, because the text abo\re life, namely, the S a v a ~ l i ~ t h quoted ~ilakes an original statemelit (Aparva) with regard to thege Stdrams devotees. But w i t h regard to Nirapekga devotees the above texts are no Vidhis, because with regard to these Nirkdrama devotees, these qualifications are naturally fouud in them, and SO there is no use of their being ordained with regard to them. Tllerefore the Nirapelc$a devolees need not waste their time after fiama, D m a , e t c , which are their natural qualities but, they must constantly remember the form of the Lord, His essential attributes and deeds. Therefore the Slitra says : Tritfyam tadvatah. This is a third alternative to the two alternatives already mentioned before. To the Nirrrpekpr devotee, \vho has the desire silnply to get the grace of the Lord (and has 110 other desires), these Bama, Damat

etc., form a third method. He must perform these mentally, because the druti says he is to be reached by niind alone. Or the word third method may mean the mental metlitation as contrasted with Sravana or hearing, which is a bodily act ; and Manana or tlie recitation of mantras, which is a vocal act. Compared with these bodily and rocal acts, this mental Ilhybna is the third. In order to show, that this mental Dhysna is also necessary, the author gives n illustration by saying Vidhi bdivat "just as in the case of the ir~junctions and tlie rest." As a SBdrama devotee must necessarily perform his SaudhyB prayers, etc., for the performance of Sandhya, etc., is a complilsory duty (Vidhi) on him, so with regard to the non-householder, the Nirapekga devotee, the performance of $lama, Darna, etc., is not a necessary duty. On the other hand, the Nirapekga devotee, in whom VidyL has originated, has the duty of corlstantly meditating on the form and qualities of the Lord.
Note.-As the Sandhyl Up%san%_is the duty of the householder devotee, so the Dhyana on the Lord is a duty, or rather may be considered as a duty, enjoined on the non-householder devotee.

This does not mean that the non-louseholder devotee is prohibited from performing Japa (silent prayers) and Archanfi (or worship of the incense, etc. Because the word DhyiLna includes Japa, Lord) with flow~rs, Archana, etc. Or Dhylna is specifically enjoined on the Nirapekga devotee because DhyAna must be the predominant ncte of His worship, while Japa, erc., should occupy a secondary position. Thus has been described the three kinds of seekers of knowledge (Vidyfi) ; and the particular forin of PQj8, meditation, etc., fitted for them.

I t has been taught before, how the acquisition of Vidyl take8 place in the case of the three kinds of devotees called the Svanistlia, etc. Now are described the methods of making this Vidyb a stable quality of the mind. (Vigaya).-In the Chhand. Upanigad at the end (VI11. 15-I..) we fifid the following :-

d ~ ~ ~ ~ ~ a r a a n m f t r f r ~ a ~ ~

u r f a m *
L4 Verily this doctrine Vi??u taught to the lour-faced BrahmB. Brahmi taught to $vayambhuva Manu, Manu to his people. One should learn the Veda in the family ot his teaohers, and making presentg to his Gur6 according to law 4nd doine his work8 fully,

a c s a Q & w m ~ r n ~ ~ gm&t ~ ~ H ~ ~ I@ I t ~

one shonld return home m d enter into household life. In a sacred spot, he should ?mite the holy soriptures, and perform good deed, concentrating all his senses on the Supreme Self. He should not iujnre any living creature except in sacriEces. He, verily, thus passing his life, attains on death the world of Brahman nnd never returns therefrom, never returns therefrom."

Here the Upaniyid conclude8 by describing the householder condithe highest. (Doubt).-8ince the Upanigad winds up with the householder, it appears that persons other than householders connot get VidyO. The doubt is: Does Vidya originate in adramas other than that of a householder. (P~lruapakga),-Since the Upaniaad ends with the householder, it follows that Vidyh does not originate in any other stage of life. No douht there are certain passages in the Upanisad which praise renunciation. They are merely ArthavAdas or glorificatory passages and must not be interpreted as ordaining SannyLsa. They mean that the Brahman is such a great object that one must renounce everything for His sake. The Upanisads teach however that Brahman is acquired only by the householder who follovs strictly the rules of the Upanigads. This is the proper interpretation of the concluding passage of the Chhand. Up. If the Upanigad did not mean to teach this, then why should it conclude in glorif$ng the householder 3 (Siddhdntu).-This objection raised by the Parvnpakgin is answered in the next shtra. tion
;IS

~ O T R A111. 4.
ftw Kyitsna, of all
(duties)

48.

qf~til Hhavat,

8 Tu, but, indeed.

Gyihipa, by a householder,

owing to the existence. m m : Upasahharab,

the conclusion, the goal, salvat~on.

48. The Chhandogya Upanisad concludes with the householder's stage, because of the fact that this stage includes all the others. -477.
COMMENTARY.

The word " tu " is used in order to remove the doubt. The object of the Ohhand. Upani~ad in concluding by describing the Gri'hastha .%drama is not to teach, that the Glihasthas alone attain Mukti, by the due discharge of the duties of their &drama ; but it nleuns to inculcate that the @ihasths admma includes all other Adramas, and the duties prescribed for the Grihasthas include the duties prescribed for other Adramas also. The Scriptureu teach several duties as incumbent on the householders, and which are to be performed with great effort and exertion. They have
0

to perform the duties (Dharmas) of other hdramas also, according to their power, such for example, non-injury, (harmlessness, control of sensee, etc). of a Sannylsl, yet a houseThough these latter are the specific Dl~asrnas holder is also required to perfor~n them, according to his power. Since the Grihastha .&drama iricludes the Dhnrmas of all the other Adramas ; therefore the Upani sad properly winds up with the household order, So also we find in the Vienu Purlna :-All who eat the food of begging, whether they be Senny$sins or Brahmacharins, all of these are established in the Grihastha hdrama, therefore, the stage of the householder ie the best of all.
Note.-Manu also praises the Gp~hastha order (VI. 88 & 90) :"And in accordance with the precepts of the Veda and of the Syriti, t h e h o w keeper is declared to be superior to all of them ; for he supports the other three." "As all rivers, both great and small, find a resting-place in the ocean, even so, men of all orders Bnd protection with householders."

Because the Upanigads mention other Adramas also (and because they teach that those who perform properly the duties of their aildramas get Mukti), it follows that when a particular Upanisad winds up with the household order, it must be understood to mean that the household order contmns Dharmas of all other orders and hence it has been mentioned in the epilogue. This fact is mentioned in the next Siitra.
48.

11 9 I 2 1 2 I I
% m q Maunavat, just as silence. Itaresam, of others. Api, also, -11 Upsdedat, because they are taught, or enjoined.

In the TJpaniaad other Adramas have also been taught as leading to Mukti, just like the condition of a (Maunf) who keeps the vow of silence-478.
49.
COMMENTARY.

The last passage of the Ckhnnd. Upanisad follows the passage in which the Mauna has been taught. In Chhand. Up. CVIII. 5.1-2) we find d l the three orders described as leading to Mukti.
"Now, that which the wise call Yajfia (sacrifice, t h e charactemtic mark of h o r n holdorder) is verily the Divine Wisdom ; through Divine Wisdom the knower obtains the Lord. Similarly, that which the wise call Iq$am is also the Divine Wiedom. For having desired the Self, he obtains the Self. "Now what the wise call Sattrbyana is also Divine Wiedom, tor throughDivine Wbdom alone, he obtains froln the True, the salvation of his self. Bimiiarly, what the wise call (Mauna) the vow Of silence is really Divine Wisdom, for through Divine wkdorn done, one after knowing the Lord, becomes absorbed in meditation and becomes silent." Note.-These two verses show tha' Yajiia, 8attrQana an4 Maana ere all equally means of mahation,

This fact is referred to in a preceding passage also of the same Upaniead (Ch. Up., 11. 23. 1).
There are three branches of (the tree called) Dharma. Saorifloe, rtudy and charity aonstitute one branch. Austerity is another, and to dwell as a Bmhmach4rln in the house of one's preceptor, always mortifying the body while so dwelling, is the third. All these a r e blessed and obtain the worlda of the blwed. I But the Qod-abeorbed alone obtain8 immortality (Release)!'

Similarly in the Bri. Up. (1V.4. 22. See page 621 of the Vedtlnta SBtra.) we find :" B d h m a p a seek to know him by the study of the Veda, by sacriflce, by gifta,
by penance, by fasting, and he who knows him, becomes a Mu$. world (of Brahman) only, mendicants leave their homes." Wishing for that

The above texts s11ow that the Upanisads teach that the highest end of man (namely, Release) can be realised in any of $lie fonr adramas, if the i = Chl~. Up., therefore, man discharges rightly the duties of his d&aman T when it winds up with the Qrihastlla a d r m a , refera to this particular Adrama because i t ~ w l u d e s all the othera. (Objection).-"fhe sCltra uses the word ltareglm in the plural number, while it ought - to have used the word Itarayob in the dual number : because two other Adramas are only left and not more than two. This objection is answered by the fact that as these two Adramas contain many sub-divisions, so tthey are spoken of in the plural.
Note.-Thus the Brahmachhrf hirama haa four sub-divisions, called BBvitra, BrBhma, PrBjBpatya and Brihad. The VBnaprasthas have also four subdivisions, viz., Phenapa, Ugambara, Vaikhanasa, and V41akhilya. The SannyBsa has also tour sub-divisions, viz., Kotichaka, Bahudaka, Ha&. and Nigkriya.

The Cllhltndogya and other Upaaishds mention the Brahmacharya and the VLtwprastha adramas also, in the same may as they mention the SannyAsa (Haona) and the Grihaatlla Adramas. A Inan can attain Makti in any one of these four adramas. He may be a Naisthika Brahmachhrl who never marries. Or he mny be a Svanisthn Grihastha or he lnay be a VLnapras~haor a Sannybsin, and get Mukti. Mukti is not the special privilege of any particular Adrama. Thus in the J&bLlaUpanisad the four &dramas are ordained (and it is expressly taught therein that Mukti is attainable in any one of those stages).

'

a a F l r a m m m s w d ~ ~ m a b t ~ ~ ~ a ; e & q y a a 3 q w dVmmacrasfaa m r ~ m a m II as
~&urmCnaa;rmdirmm&d;rm
U L e t a person after finishing studentahip (Brahmacharya) become a householder; after flnlahig the householder stage let him become a hermit o r foresbdweller, and after flnishing the hermit's stage, let him wander forth (become a Sannybin). Or he may be. oome a wsnderer after tlnihing studentahip (Brahmacharya) or after the householder'#

RRhq&q

life o r after t h e foreat-life (if he has excess of Vairkgya). Or again whether h e has taken a degree or not taken a degree, whether he is an untdarried graduate, or a solitary widowei grcaduate, whether his household sacred tire has beer exticguibhed, or he has never lit a t y sacred Ure, the day he gets the world-weariness, let him on that very day wander forth renouncing the world."

This shows that all men of all Adramas are entitled to enter the SannyAsa a r a m a . In a later passage of the same JBbLla Upanisad, the Nirapeksas are also described in the sentence beginning with " Tatra paramahamsanam," &c., as given below :-

FEN m
urn

m & m m & & i - v

~ ~
~

34-fW*sd6-----'=3
~
-11
~

raw a r m u r ~ ~ & r a m i rRg+? D -Uqvm?m

ammw: T gm mmmh et~

. e ! F w M * h m * T J 4 mmgh ocra'mrswrs~g>sg~7ifrRfmc: v;im& &mi &fir a wa3r

w m i x -

~ M ~ I F I I
Among t h e ParamhaGsas are Samvartaka, (PrajBpati), Aruni, dvetaketu, Durvksk, Ribhu, Nidhgha, Jirdabhanta, Dattktreya, Raivataka and others who had no external marks of caste or Adrama, who had no particular mode of condnct or discipline, whose eonduct was opposed to caste rules, and who though not insane, acted as If they were bane. Let a man, therefore, uttering the words Bhu SvOhB, throw into t h e water his staff, d e Eamandaln, his vessels, his water-strainer, his sling for carrying t h e load, his sacred tuft of hair and his sabred thread. Having thrown all these caste-marks, l e t him go out in search of Hie-Self. Wearing t h e form in which he was born (namely, perfectly nude), above all pairs of opposite (such as heat and cold,etc.), renouncing all books, studies, renouncing acceptance of alms, having obtained full knowledge of the true Brahman, pare in heart, begging alms only to maintain hia life, oniy cn flxed hours of t h e day in t h e vessel of his stomach (that is, keeping the food into no vessel but putting it into his stomach), oonstantly thinking " 1 am God," free from gain and loss, dwelling in erbpty temples o r hate or an anthill or under a tree or where the cooking earthen vessels a r e thrown, o r where the sacred flre is kept, on the bank of a river or in a mountain, f o m t o r cave or in the hollow of r tree, o r near a waterfall o r on an open plateau. Without any house, or fixed residence, without any effort to collect anything, withont t h e idea of proprietorship about anything, always meditating on t h e pure Brahman with his gsm turned inward, constantly trying t a ' destroy ,past evil Karmas, he en& his life in Sam n y h - s a c h a man is mlled PararnahaGsa.

Therefore the Chh. Upanigad very rightly concludes with the h o u w hold order, because in that Adrama the duties to be performed are man9 : and i t hss been well said :-" the day he gets the world-weariness, on that very day let him wander forth." The above passage clearly shows tbat the momeut one geta the world-weariness, he should renounce the world. The condition precedent

for entering into the order of the Sannylisine is such world-wearipeas. Tbe argument b a d upon the last mantra of the Chh. Upaniwd where it winds up with the household order, namely, that the condition precedent to entering the SannyAsa &drama is the passing through the howhold a d m a , therefore, all8 to the ground. The reason why a man enters into the household life is because he baa une&aueted worldly propensitiee :the reason why' he renounces the world is because such proclivities no longer exist in hiin and the norldweariness takes their place. This is the only. criterion to judge whether a person i s ready to bke SannyBsa or ]lot. Thus this also is e~tablished that, when a man is endowed wit11 the qualitications of &ma (mindcontrol), Dams (sense-control),Uparati (tolerance),&c., whether he bein any Grams or in no Adrama, Knowledge (Vidyh) is sure to originate in him.

Adhikarana X I V .
The author now teaches that Vidy&or Divine Wisdom is a mystery, n the Qwetiidvstara it is written~d should be kept secret. L

nyc 11 w I(

awad?lu.maantaal, & -

This higheat mystery in the VedOnta, delivered in a former age, should not be given t,a one whose passions have not been sabdued, nor to one who is not a mn, or who hs not a pupil.

(Doubt). -Now arises the doubt, should this VidyA be imparted to every one or to a select few only? (Pd~mpkgo).-The Masters of Wisdom are also Masters of Compas' 0impart knowledge to the fit and withold it from the unfit, to sion. 1 discriminate who ie fit and who is unfit gow against their compassionate nature which loves all ; and consequently, the VidyO must be revealed to all indiscriminately. (SiddGnta).-This view is set aside in the next s6tra. sOTRA III. 4. SO.

Anavi$urvan, not making it manifest. eausc of the connection.

~ r p m tAnvayat,

be-

50. Let the Master teach the disciple not to reveal the doctrine, for such is the ancient usa~e--479.

COMMEh'TARY.

Let him instruct the pupil not to reveal the teaching. Why ? Atb vayiit Because in the above text of the dvet~dvatara, the instruction is. expressly &that effect. So also ~ a y sthe Lotus-eyed Lord K ~ i g g ain the Gita (XVIII. .67).

; r ~ ~ ,= * v a r r t % ~ q y f & n q \ s e
Never i s this to be spoken by thee to anyone who is without asceticism, nor withoat devotion, nor to one who desireth not to listen, nor yet to him who s p e d e t h evil of Me.

The teaching becomes fruitful when given to the worthy, and beam no fruit, when it falls on un\vorthy soil. For the Sruti says ($vet.

VL 23) :-

w~qu&h~arn*~
& ~ r n ~

amn;h ~ m ~imdh : nqqw i

they will

If t h e w truths have been told to a high-minded man, who feels t h e highest

devotion for God, and for his Guru as for Ood, then they will shine forth,-then ahine forth indeed.

So also in the story of the two pupils of Prajbpati, given in the Chh&n&wa Up. we find the same thing. The Asuxa king. Virochana and the Dew king, Indra, both heerd avoice proclaiming. (Chh. Up. VJII. 7-1.)

P w m lf$& FlaqFm *salm FlwhurRlGmm@m-e-n

Prsj8pati proclaimed :-"The

Rwg$&ms-**
?f&\a~

i3mmMl& w ,
PI1

w m -

Atman, who is free from uins, free from old age, fiee

imm,derth, tree from grief, free f m m hanger, free from tl~i~.st, he whose desires a r e tme. whose will is true, he oaght to be searched a t , he ought to be understood. Re who has
L;eown that i t m a n Indirectly and has also r e s l i d Him, attains all worlds and a11 desires!'

Both went to Prajbpati to learn the meaning of this parable. Both were taught equally in the same words. But Virochana, deduced from thoee words, through his perverse intellect the doctrine of materialiam, and Indra the doctrine of life eternal. Virochana failed to get the realisation of the truth. Therefore, VidyB must be taught to the fit only and not to the unworthy. The lit are those who are devoted to the Lord as revealed and established in the world-scriptures, and who are endowed with faith.

Adhikarana XV.
[The time of tho origination of Vldya.] Now the author discusses the question what is the proper time ?hen Vidyil becomes ripe and originates in man. (VGaya).-The stories of Nachiketas, Jbv&la, etc., as well as of VLmadeva are the topics which constitute the subject of discussion here. (Doubt).-Here arises the doubt : Does the VidyL, as the result of the above-mentioned practices, arise in this very life or in the next life ? (Pdruapk@).-When those practices are rightly performed, VidyB originates in this very life, becauue a man i~nder takes anygiseat object with the desire " let me accomplish this in this very life." The cnthuaiasm is liable to flag, if one were told that his efforts will bear fruit in the next life. (SiddhBnta).-It is not an invariable +rile, <that ViRyFi originatea in one life, as is shown in the next sfitra.
EUTRh 111.4.81.

'QWa;lt Aihikam, the present life or birth (in which we obtaid knowledge.)

that.

Aprastuta, not being present Pratibandhe, obstruction. Dardanat, being declared by the scriptures.

((r~ 'Tad,

51. Vidya originates in this very life, provided there

are no obstruct?ons at hand ; as this is seen (in the case of some) -480.
COMMENTARY.

When there is noobstrilctiotl to the rise of Vidyti then she originates in this very life ; but when there is any such ohstrnction then she manifests in the next life. Why do we ssy so ? Because we find it so described in the case of Nachiketas, rvllo got VidjrQ in one life, while there are oihers who did not get it but in the next life. As in the Kath. Up. VI. 18.

~ ~ s u e rrrmriirm-*%f2rgsm?2la

~I

n 14 n

Nachiketas having then obtained all this knowledge and practice imparted by Yam attained Brahman, became free from Rajas and beyond death ; another who thus knows the Spirit certainly becomes so.

The above and the texts like these indicate that VidyiS can originate in one life also. But there are tekts which show that she originates sometimes in the next life, As thus VAmadeva got Vidyii while he was in the womb of

his mother. (See Bri. Up., I. 4. 10). The fruition is not always in the same life in which the effort is commenced. If the obstruction is small and the energy put into the practice for the acquisition of Vidya is great, then VidyEi is acquired in that very life. The effort is sufficiently strong to overcome the weak resistance, as we see in the ease of Nachiketas and' the King if the Sauvtras called Rahugana. But if the obstruction is strong, then though Vidya originates owing to the performance of wrifice, charity, austerity, thought-control, etc., she remains latent, covered up by the obstructions (85 the chicken inside the shell), and she awakes the next birth, for the breaking of the shell and for her coming out i n all her glory. It is thus said in the GttA (VI. 37 and forward up to 45) :~ :

aa~pQm!rfkwrFiid%wul*~q*y
M W d l

i m ~ m
F .

*
I

-1

n qq n
W

d&~-ml % 3 f t i m?r e u.
mcp!pWm+hm-a~litt

m a f t f f c ~r i ~ s m & n u l w

- - * * ~ ~ I
e*ad
sr;a-Hu?ll

rnii$WWr&bR@sqt
d ~ ; c r i h u 2 p : ~ r ~ ~ t t ~ 3 ~

* * w m * w ;

wih?Fci-lw~
m l

-*&w*n*H

He who is unsubdued but who possesseth faith, with t h e mind wandering sway from Y q a , failing to attain perfootion in Yoga, what path doth he, tread. 0 Kripna ) Fallen from both, is he destroyed like a r e n t c l o u d unsteadlsst, 0 mighty-rrmed, deluded in t h e path of the Eternal ? Deign, 0 Kpigpa t o completely dispel this douut of mine ; for there is none to be found save Thyself able t o destroy this doubt. 6d gritqa said :0 eon of Prith4, neither in this world nor in t h e life to come is there destrnotion for 1Jm ; never doth any who worketh righteousness, 0 beloved, tread the path of woe,

BhdKYa.1

TV PADA, XVI ADHIKARAYA, Sd. 51.

677

Ehving attained to the worlds of the pure-doing, and having dwelt there for im memorial years, he who fell from Yoga is re-born in a pure and blessed house. Or he may even be born into a family of wise Yogis, but such a birth aa that is most dlfEcult to obtain in this world. There he recoverth the characteristics belonging to this former body, and with these he again laboureth for perfection, 0 joy of the Kurus. By that former praetice he is irresistibly swept away. Only wishing to know Yoga, even the seeker after Yoga goeth hoyond t h e Brahmic world. But the Yogi, labouring with assiduity, purified from sin, fully perfected through manifold births, he reacheth the supreme goal.

The above texts of the Gtth clearly show that Vidyd someti~nes does originate in the next life. Nor is it an invariable rule, as is asserted by the Pfirvapaksin that no man will undertake a thing the fruition of which will not take place in one and the same life. There are tnen (wiser and more modest) who say " let me do the effort and leave the success to come, either in this life or in the next." Thus it is proved that success in the acquisition of Vidy8 and her manifestation depends primarily on the renloval of the obstructions, whether this takes place in this life or in the next.

Adhika~*a?aXVI. , The acquisition of Vidyl invariably leads to release. Now the

ailthor shows that when Vidyh is acquired, Mokga invariably and necessarily follows such acquisition. In the Upanigad (Bri. Up., IV. 4. 1 7 and ,$vet. 111. 8) we find it clearly mentioned that the knowledge of God is immortality. Zrfmm!--Ilfhf$TTt 11

"He in whom the five beings and the ether rest, him alone I believe to be the Self, -I who know, believe him to be Brahman ;I who am immortal, believe him to be immortal. (Bci., IV. 4. 17.). "1 know that great person (pumga) of sunlike laetre beyond the darkness. A man 1 1 1 . L) who knows him truly, passee over death ; them is no other path to go.'*-(dvet.

(I)oubt).-Here arises the doubt. Does the Mokga take place on the falling off of the body in which the Vidy8 was acquired, or does it take place in the next life ? (Pdrvapakga).-Vidyi3 being the cause of ~ u k t i ,there is no reason, why the man, who has got Vidyl, uhould take another birth to get Mukti, For a cause is invariably followed by the effect. (SiddhBnta).-This view is set aside in the next sutra,

678

F'EDANTA-S~TRAS. I I I A DHYA YA.

&TRA 111. 4. 6%.

[Qovinda

vi@~mfhavwm+~n~: rqlcalrsa
Phala, *bout the time of Evam, thus. $ 5 Mukti, of salvation. obtaining the fruit. &qq: Aoiyamab, there is no rule. qq Thd, of that ji. e., salvation.) r r m Avastha, the condition. Avadhliteb, being detemined. mt Tad, of that (i.e., of salvation.) Avastha, condition. Avadbriteh, being dete~ mined. *

m:

m:

52. Similar is the case with the Mukti. There is no invariable rule of the time of its fruition, because it depends upon well ascertained conditions, because it depends upon well ascertained conditions-481.
COMMENTARY.

As in the case of the time for the origination of Vidyii, there was 110 invariable rule, whether it sllould ol~iginate in one life or in the next, though the n~ati had aiquired all the necessary qualifications for its origination, and as its manifestation is delayed owing to obstructions which require to be removed and which are removed in the next life ; so also i s the case that a man may have acquired Vidy5, yet Moksa wliicll is the c h a h t e r i s t i c fruit of VidyL is delayed till the next life because the Prfirabdha Karmas require to be worked out. Of course, if there ore no Priirabdha Icartnas which require to be worked out, then the Mukti takes place in that very life. But if tl~ere are Prarabdlia Karmas mliicli are not exliausted in one life, then the tuan must take another birth in order to get Mukti ; for Mukti can never be partial. Why do we sag so ? Tad avasthh avadhriteh, because the conclitiori of hlukti is a definite coridition, fully ascertained in the dastras. Thus in the Clih. Up. (Vl. 14. 2) it is laid down that a man who finds the teacher obtains the knowledge ; but there is delay in his getting Mukti so long as his Prhrabdha Icarmas are not exhausted. WTaaWTPhq* mr@fMwmRdr6tn7

& r ~ n

ern

In the same way does a man who finda the Teacher, obtains the knowledge. Ror him there is delay only so long as his Prarabha Karmas are not exhausten. Then h e reaches the perfect.

This text of tlle Chhandogya SBOWR as a well deternlirled rule of Mukti that the Inan who has got VidyQ, obtains Mukti, not immediately, but on the exhaustion of his Prsrabdha Karmas. A similar rule is laid down in the Sopriti called the Narayags AdhyLtma :The man who has acquired Vidyl gets immortality, there is no doubt in it he goes to Mukti at once, when his Pdrabdha Karmas are exhausted,

Bhbr ya.]
I

I V PADA, XVI ADBlEARAi?A, Sd. 52.

679

but if his Karmas are not exhausted then he has to take many births, and on tlie exhaustion of such Karmas he goes to that world of Hari. No doubt it is a rule that Vidy& exbauata all Karmsa, yet tha force of the PrPrabdha Karmas is not exhausted but remains active because the Lard has so willed it. This has been mentioned before also. This will be further treated of in the latter part of this book. The repetition is to indicate the end of the Adhyhya.

~ W * h % t k m g ~ l

a*-*sgla&am;lrr
May that Hari who prodacea dispassion (in the hearts of His worshippem bwardm all transitory objects of the world) bat who bin& them with the ropea of His awpiciow qualities of comparison, friendlineas, beauty, love, eto., his devoteaa to h& feet), and makea them tske pleasure In such bondage ; and who in his turn, though bound by the ropea of love by Hb devotees, still takes pleasare in such bondage, may that Hari be my beloved. Here ends the Fourth Pada of the Third AdhyAya of the V e d h t a Bbtram with the commentary of Balndeva ealled the aovinda BhQya.

FOURTH ADHYAVA.
m W # m n [ m * w l

~ ~ * ~ s f t c n s W ~ ~HF &

He who giving the medicine of VidyL to His devotees, makes them free from disease, may that Self of Joy, Hari Himself, come within the scope of my vision. This Adhygya deals with a discussion as to the fruits of VidyL or Divine Wisdom. Though in some of the sQtras in the beginning, the subject dealt with is SLdhana or means of knowledge or practice, yet ae the main topic is that of the Results of VidyL, it is called the Phala Adhyaya. (Vigaya).-ln the Byih. Up. (IV. 5. 6.) it is said:-

a m r r h a t ~ * d & m \ e & ~ m
6@rtftfasm~sl&f8Raquen
" Verily, the Self is to be seen, to be heard, to!be constantly thought over, to be meditated upon, 0 Maitregi I When the Self has been seen, heard, thought over, and meditated upon, then all this is known."
(Doubt).-Now arises the doubt, should the practices called here Sravaqa (heanug), Manana (thinking), etc., be performed once only, or must they be repeated. (Pdruapakp).-The opponent says they must be performed once only. For as the sacrifices, called Agnilgtoma, eto., performed once only, lead to heaven (svarga), &c., so the performance of Sravaqa, Manana, &c., once only gives the vision of the Self. Therefore, these spiritual exercises need not be repeated. (Siddhdnta).-The right view, however, is given in the next sQtrs.

m:A q i t t i ~repetition. ,
edly.

1. (The 8Bdhanas called Sravea, Manana and the rest require) repetition, because the Scripture itself repeats the instruction more than once.-482. ,

~BTRA rv.

I. 1 .

t I la l

Asakrit, not once, many times, repeatUpadedat, the il~structiousbeing given.

I
I

B*a-]

f PADA, I ADHIKARAUA, Sd. 2.

COMMENTARY.

681

The practices known as "hearing, meditating," &c., require repetition in order to produce aoy fruit. Why? Because the Scripture by constapt repetition of the same teaching, suggests that these practices should be r e peated also. Tlius in the Chh.Up., VI. 8. 7.. and the following, the teacher repeats nine times the ssying, " that is the essence and ruler of all, the desired of all, and known only through the subtlest intellect."

au & d axmaern avmh &rHt &yp w rrr #rlan; @mmhk~m*dhiQw=fIIWI

Here fivetaketu is taught the mystery about Brahman nine times before he understands it. The maxim of the Ritualistic Philosophg is that the dignity of the Scripture is sufficiently vindicated if its commands are carried out once only. (Scriptures say " Perform pilgrimage." The Inan fulfils the law if he makes pilgrimage once only). Why should then dravana, Manana &c., be repeated ? Does not this contradict the above maxim ? No, the maxim applies to those acts only whose fruitp are invisible and rnanifeet in the next world :and not to acts whose fruits are to be seen in this very life. Direct intuition of the Self is a visible resnlt to be gained in this very life. The fruit is visible or a t least may become visible. Such acts must be repeated, because they subserve a seen purpose. It is like the act of beating the rice, which must be repeated till the rice grains become free from their husks. When the Scripture speaking about the rice for the sacrifice says, " the rice should be beaten;" the sacrificer understands that the injunction means " the rice should be beaten, over and over again, till i t is free from husk ;" for no sacrifice can be performed with the rice with its husk on. So when the Scripture says : "The Self must be seen through hearing, thinking and reflecting," it means the repetition of theae mental processes, so long as the Self is not seen.
s ~ T R AIV. 1. 3.

f ~ ~ l l l 1911 a l ~
Lihgat, because of the indicatory signs.

2. And there is an indicatory mark (which shows the necessity) of such repetition.-483.
DOMMENTARY.

i n the Taitt. Up. 111. 2 we find that Bhrigu goes several times his father Varuna and asks him again, and again, to be taught the natof Brahman.

"Bhpigu Vlmpi went to his father Vamps, saying Sir, teach me Brahman I He told him this, via., Rood, b m t h , the eye, t h e ear, mind, speech. Then he said again to him : That from Whence these beings are born, that by which when born, they live, that into Which they enter a t their death, t r y to know that. That is Brahman.

This injunction about repetition, is meant for those only who have done some sucll ein, that a siugle performance of the act is not sufficient to give them the Divine Vision.
.Vote.-This sin is called Nhma-aparBdha. Those who are such sinners, and t h e majority of mankind falls in that category, require to repeat the d d h a n w before they can see Qod.

Adhikarana I I .
NOW the author raises another discussion regarding the sarne subject. (Doubt).--Must this worship of God be done by thillking upon Him as the Lord of all Majesty o r a the Inner Self of the Worshipper? Meditation on the Lord as fdvara is to think Him as Almighty, the All-ordainer, the Terrible, the Unconquerable, kc., while Ineditation on Him as the Self means to think of Him as all love, as the Highest Man, &c. (Pdruopakp).-The Lord must be meditated upon as the fdvara. For the $vet. Up. (IV. 7) says:-

m&@ms;ftm-gam:l
~ ' q w m p i u b m m ~ ~ l l
I' On t h e same tree man sits grieving, immersed, kwildered, by his own impotence (an-ida). Bat when he sees tho other Lord ( i i a ) contented, and knows his glory, then his grief paases away." (Siddhdttta).-The Lord muat be wo~ghipped as the Self, aa shown in

the follo~vingsQtra :SUTRA IV. 1. 8.

anafhy*m*BIIo
m r Atma, Atma, the supreme Soul, the Lord.
indeed. Upagachchhanti, acknolwedge. apprehend. q Cha, and.
qlg&

I 9 IqIl
Iti, as g Tu, but, Grahayanti, make,

3. But the Masters contemplate on Brahman as the self and teach it so to their pupils.-484.
OOMMENTARY.

The word "tu" has the force of "only." That God is to be worshipped as the Self. The knowers of Truth realise the Cause as the Self : as says the druti (Br.Ar. Up., IV. 4. 22.) " Knowing this, the people of old did not wish for offspring they said we, who have this Self and this world of Brahman."

BWa.I

1 PADA, TIT A D H f K A R A N A , Sfl. 4.

083

Not only this, they teach this form of worship to their pupils also. As in the Br. Up. (I. 44. 7);-" Let tnen worship Hiln as SelF, for in the Self all these are one." The word " Self " (Atman) here means the Entity who is all-pervading, whose essential nature is knowledge and bliss and who has the shape of Man. (The God Hari always appears in a human shape before His devotees). Others say that the G o iu called Self or Btman, because all beings get their existeuce or I-ness, because He has made then1 to participate in His substance. Be nlust be coilternplated as one's own " &It" or " 1" in tho sense that dl the functions of one's ego get their life and energy from God ; and thus God is the very Self of one's "I." Those are mistaken who my that the Jtva must meditate upon himwlf as identical wit11 Brahmsg : for when the Jtva is free imm AvidyL, i t is Brahman pure and simple. The Scriptures clo not mean to teach any such identity, as me have already demohstrated in commenting upon Satsa 11. 1. 22, page 251. The contemplation on the Lord as Self has, therefore, a different sense altogether from proving the identity of the creature with &e creator.

" Let one meditate on the Bral~manas (dwelling in the Mind and called) Mind ;this is ~icrocosmicmeditation. Next the macrocoamic (let one meditate on) Brahman as (dwelling in Ak6ia and called) hk&s'a,the All-illutnininq. By this latter both meditation6 have heen taught, the microcosmio and the macrocosmic ( b e c a m the a k b b inalndea the manas).
(Doubt).-Her6.arises the doubt " Should one contemplate on manag and the reet as atmen nu one coutemplates on fdvara as Atman." (PzZ,.vapkga).-The secrtence " Mind is Brahman " shows the identity of Miud with Brahmau. Consequently Mind must be contemplated as Self. (Siddhiinto).-This view is set aside in the next sQtra, SOTXA IV. 1. 4.

Adhikaj.ana I I I . In the Chh. and the other U l j a n i ~ d (Chh. s 111. 18. 1.) it is said : Let one meditate on the Brahman as mind. l&pm&$wkrm 81 11 1 II

* m f t & ? f % l l t a l t Itall
4

Na,

not.

Pratike, in the s y ~ b o l ssucl~ as the n~in&&c, q Na, not.

ft H i ,because,

4 . Brahman is not to be contemplated as Self in the

symbols like manas, etc., for the symbol is not God.-485.
COMMENTARY.

I n symbols like mind, ether, etc., one should not put tlie idea of Self because a synlbol can never become God. I t is always the seat of God and not God. As in the Bhbgavata Purhga we find::-

*~sftiw*mmmgin$r;r.l
*q3m*rnq@=*~Il
The ether, air, fire, water, a d the earth as well aa the oeleetial lights, oreatnrea, directions, trees, rivers, and seas, all these are the body of the Lord Hsri. In fwt, all that exists ia his body. Let him, therefore, bow down to Him alone ne existing in these. Why does the sruti then say meditate " Brahman is Mind," meditate "Brahman is Ak&da1" I n these passages the nominative case must be construed in the locative. -The sentence must be interpreted as " nceditate Brahman is i n the Mind," meditate '' Brahman is in the aklda."

I n the p-ding sQtras the author prohibits contemplating the symbols as 'Self and has enjoined that jdvara or the Lord Hari may be contemplated as Self. Now he .discusses the question about Idvara and Brahman. (Doubt).-Should the Lord Hari be contemplated as Brahman ? The texts which show the identity of f wara with Brahman are the subjectmatter of discussion in this connection. Sucll as Ayam vai Harayab, &c. (Pilroapakgcz).--The Lord (fdvara) should not be contemplated upon ss Brahman because in preceding texts it has been said : " He should be meditated upon as Self only and not as Brahman." (SiddMnta).-This view is set aside in the next sbtra. SOTIU IP. 1.6.

awdhsdqno~r~w~~
2 :
Brahma-dri~tib, the view of Brahman. Utkaraat, on account
of superiority.

5. The Lord ( h a m ) should be meditated upon as Brahman, because such meditation is the most exalted.-486.
OOMMENTARY.

J u s t as the fdvari ie contemplated upon as the Self, so muab H e be always meditated upon as Brahman. (The three terms atman, ldvara a d

Bhas?lcr-]

1 PADA, V ADRTRARANA, 822.6.

686

Brahman are identical). Why shodd this be so ? UtkargBt. Because of the exalted state, because Lord being the store-house of endless auspicious attributes. Such a contemplation is perfectly justified with regard to Him, and is an exalted sort of meditation. The 8ruti also (Brih. Up., 11. 5. 19) says the same :

M m - z - m

m ~fld@mgmt;~q llttll

This i t m a n is Brahman, Omnipresent and Omniscient. This is t h e teaohing of the Upmiqads. This text shows that the Lord is tc be meditated upon as Atman as well aa Brahman. H e (the Lord) became like unto every form, and this meant to reveal the (true) t o m of him (the itman). Indra (the Lord) appears multiform through the M$ybs (appearances) for his horses (senses) are yoked, hundreds and ten. " This (Atman) is the h o w , this ( ~ t m a n is ) t h e ten, and the thousands, many and endless. Thia ta t h e Brahman, without oause and bithout effect, without anything inside or outside this Self ia Brahman, Omnipresent and Omr~iscient~.This is t h e teaching (of the Upanisads).'

The same fact is reiterated in other places also such as Atha kasm$t uchyate Brahma, etc. --In the Rig Veda (X. 901, Puritda Sukta we have the following :QmlTm=mQFt*-l

8itWqqaarma~m11
"From His mind was produaed tho Moon, fcom His eye3 was born the 8au : from His ears, t h e Air end Breath, and fcom His mouth was produced the Fire."

Here the eyes, &c., of the Lord are conceived as causes generating the Sun, Air, &c. (Doubt).-Should one contemplate on the eyes, &c., of the Lord as the cause of Sun, &c., or should one not? cPd~~vapak?a;).-Suchcontemplation should not be made, because His eyes, &c., are very soft and tender as lotus : and the contemplation on them as geueratora of sun, &c., is against this ; and would give rise to the notion of their being very harsh and rough. (Siddh&ta).-This view is set aside in the next satra.

~ O T R AIV. m
q Cha,

s r T f 4 3 -

a Aditya-adi, about the sun and the others. qat: Matayap, ideas.

d : I 1* I g

1 . 6.

I 6 I 1

and. Abge, in the parts, or limbs, or limbs. that being proved, or that being reasonable.

m: Upapatteb,

6. The ideas of sun and the rest (originating from his eyes, etc.), should be made with regard to the limbs of the Lord, because of its reasonableness.487.
6

COMMENTARY.

The word " cha " in the siitra is employed i n order tb set aside the PQrvapaksa. The contemplation on the eyes, kc., of the Lord as the generator of the sun, &c., is a valid contemplation, and such notion does not detract from the mildness of the Lord. Why do we say so? Because it is reasonable. 4uch a contemplation exalts the glory of the Lord. The Lord is maghilied when we think of His eyes, &c., as the producers of the sun, Cc. Though they are exceedingly mild and soft, yet they are the generator3 of such strong and hard objects as the sun, &c. : this must be believed, because the Revelation says so, and because it is a transcendental myetery.

Adhikarana V I .
In the gvetldvatara we read as follows (XI. 8) :M W F + x ~ * ~ ~ ~

P11

Let a w i s h a n hold his bady with its three erect pa* (chest, neck and head) even, . n dtam hia sensge with the mind towards the heart, he will then in the boat of Brahman oroae all the torrents which caase fear.

1
I

( ~ o u t t ) . L ~ hdescription. is of the posture is enjoined by the Revelation. The question arises : Is this posture compulsory in every jape or recitation or is it optional ? (Pbraapak~a).-The recitation of Om is a mental process. No particular bodily postures are absolutely necessary for the due carrying on of any mental process. Therefore, the Asana (posture) taught in the above Sruti is not compulsory. (Siddhbnta).-This view is set aside in the next sCtra.

~ O T Rlv. ~ 1. 7.

I
4

& : ~ 1 1 ' d 1 1 \ 3 1 1

m:&shah, sitting.

Sambhavat, on account of possibility.

7. (Let him recite the name of the Lord Hari) in a sitting posture, (for prayer is) possible in that posture only. 488.
COMMENTARY,

T'he Lord Hari should be meditated upon by the devotee, in a sitting posture. Why ? Because meditation is possible only when one is sitting.

I t ia not possible when one is lying down at fall length, or is standing ur is wal king. Meditation is possible only when one is quietly eeated. Moreover in the dvetldvatnra Up. I. 3, we read :-

mf+r*mmqgm~:n~n
" The mges, devoted t?, meditation and oonoentratien, have pe the power belonging to God Himself, hidden in its own qualities (gap). He, b e i i ooe, superintends all thoee oaam, time, self, and the mt!'

Thifc declares that those who yearu to know God should perform meditation (DhyAna). Now DhytZna can be performed only by him who is in a sitting posture and not in any other state. The next d t r a makes it still more clear.
SfJTRA IV. 1. 8.

Dhyanat,. because of the cohcentrated meditation. q Cha, and.

8. And because meditation is also possible in a sitting posture only,--489.

OOMMENThRY.

Dhy&na or lneditation is thinking on one subject continuqusly, without the inrush of ideas incongruous with the subject of thought. Such meditation is possible in a sitting posture only, and not while lying down or standing, etc. Therefore, a sitting posture should be adopted both for prayers as well as for meditation.
8OTRa IV. 1. 8.

- VW
~q
&q

II

a 11
q

Achalatvam, motionlessness, steadiness. Apeksya, referring to.

Cha, and, indeed.

9. And because the sruti has reference tomotionlessness as a condition of Dhy6na.-490.

GOMMENTARY.

The word Cha in the sQtra has the force of indeed only. In the ChhAndogya Upaniwd, the root DhyAya is employetl in the s e m of motionlessness. This shows that Dhyfina has the essential qualitys of motionlessness. Thus in Chh. Up., VII. 6. 1, we have the verb DhyOyati used in the sense of motionlessnes~.

Frnir~mwmiftarnr 4 h v ~ a v

WTdhrffssrf-

688

VEDBNTA-S~TRAS. f V ADB PAYA.

[Qobinda

q p f + T m r m r q m n r * h % m m

W m m a r U

'' Dhylno is better than Chitta. The earth is iu meditation, as i t were, and thus also t h e sky, t h e intertuediate region, the Heaven, the Water, the hlountains and Divine Men. Therefore, those who among men have obtained greatness here, on earth, seem t o have obtained a portion of Dhylna. While small and vulgar people am always quarrelling, backbiting and abusing each other, great men seem to have obtained a portion of the gift of Dhybna. Meditrte on Brahman in Dhylna"
From t h ~ indicatory s mark also, we learn that meditation should be done in a sitting posture. I n secular language also we use the word Dhyilyati in the same sense, as in the sentence Dhyilyati kOntam prositaramant the wife thinks deeply or sitting in reverie thinking over her husband gose on a distant journey

% ~ = m r m q m r n ~ % w d 111 + w ~ ~

Smaranti, it is meutioned in'the Smyitis. q Cha, and.

10. And the Smritis also teach the same (that meditation~mustbe performed in a sitting posture).-491.
COMMENTARY.

Thus in the GitA, VI. 11. 13, we have the following :~aa--l

w@gd mih%q#m!l~qll

In a pure place, established on a fixed seat of his own, neither very much raised nor very low, made of a cloth, a black antelope skin, and kn$a grass, one over the other.

~ ~ I C subdued, S

Them, having made the mind one-pointed, with thought and the functions of the steady on his seat, he should practise Yoga for t h e purification of the self.

Holding the body, head, and neck erect, immoveably steady, looking fixedly a t the point of the nose, with unseeing gaze.

The above verses of the Gft$ also teach that the persons meditating should practise the motionlessness of their bodily limbs and sense-organs. Such a motionlessness cannot take place without the sitting posture. Therefore, the meditation must be performed in a sitting posture. And the above verses specifically mention this posture by using the words Upavidya Elsane, sitting on a seat, &c.

Bhha.1

I PADA, V l I A D H I K A R A W , Sd. 11.

689

Adhikurann W I .
With regard to the Bri. Ar. Upanisad (1V. 5. 6. and other texts to the same effect) which declare that " the Self is to be seen, to be heard, to be constantly throught over and to be meditated upon," which have already been mentioned before, here arises another point for discussion. (Doubt).-In this form of meditation and prayer, is there any condition of direction, locality and time or is there no such condition? (P~Z~,vapak~a.)-In all Vaidic ritual and updsana me find particular direction, etc., mentioned. Such as the Sandhyb facing east, just before the sunrise on the bank of a river, etc. Since Vaidic rituals lay down these conditions of prayers, and the Vedhntic meditation and prayers being in no way different from the Vaidic Sandhyii, the conditions of direction, time and locality must apply to it also. (Siddhbnta).-This view is set aside in the next satra.
-

SOTRA

IV. I. 11.

47 Yatra, where. m , Ekagrata, the concentration of mind. Tatra, there. Avides~t, i t not being specially mentioned. .

+tm-mmt-~~.a~

9 I

11. Whenever there takes place one-pointedness of the mind, there let the meditation be performed ; because there are no such conditions laid down with regard to this meditation, as there are laid down with regard to the Vaidic SandhyB.--492.
COMMENTARY.

t
t

In whatever direction, place or time there takes place the concentration of the mind, then anti there let the man meditate on the Lora Eari, for there is no restrictive rule regarding it. W h y ? Avidesat, because no specific coadition is laid down with regard to such meditation, contrary to what is laid down wirl~ regard to SandhyB. In the Variiha Purlna also we find :-

miwW*dmifarrrdM?q~ ? m r ~ m f * ~ ~ t l
Wr:
"

.;rfhmfaM*m-:l rnr~a6 @ @mR%?lqq

It

That place, time and cond~tion one must resort to which am favourable for mental concentration. He should resort to that place only, seize that hour only, place himeelf in that condition only, see those comforts only, which are favourable to seooring serenity at mind. For by time, p!ace, etc., there is no peculiarity said to be wrought in meditation, but all enquiry about time, place, eta, in m3ant for maring the mind serene.'

Says an objector--but the Upanigads themselves record such specific rules. How can you Ray that that there are no such rules? For example, the $vet. Up. TI. 10. lays down the following rules :ge? v + m f $ e: I flihq* a g
10 )I Let him perform his exercises in a place, level, pow, free from pebbles, m,and dast, delightful by ibs aounds, its m t e r and bowers, not painfnl tu the eye, and full of rhelters and caves."
"

* qfmrm-ri3~u

The Scriptures, moreover, say tllat sacred places of pligrimages are causes of release. True. Places are of great help in concentration, provided there be no distracting elements there; but those very sacred places of pligrilnages become obstructions to meditation, if there are distractions there. Hence the beet test of the place is that which the mind finds favourable ; and hence the Sruti says " Manohukule," where the mind fkels favourable.

Adhikarapa VIII.
I n the Pradna Upanigad, V. 1, we have the folIowing :' 4

~rnkw-e-

Next Saibya Satyakama asked him : " 0 Master, what world does he conquer by such (rneditatlan) who amongst n ~ e n unceasingly meditates on OhkBra, u p to his death." So also in the Nrisimha Thpahi Upaniwd (11. 4) we have :-

" Whom all the devas bow do& to and all the Would-be-Free and
the Free (Brahman-established)." In another passage (Tatt. Up. III. 10-5) :-

~cirn-Ih?rrrfa~
qmcr-I

They sit down, and sing this Sama." So also ? & & & pi T.TGI -(Rig Veda.) "The Wise ones alu3ays see that highest abode of Vignu." Here we find a mention of the worship made to the Lord Hari, not only up to one's attaining Mukti, but even after getting freedom. (Doubt).-Must the worship of the Lord bc done only up to Mukti, or continued even after getting Freedom ? Pt2rvapakga.-The opponent says that since the object of all prayers and worship is to get freedom, there is no necessity of contintling the worship of the Lord, after one has obtained freedoin. (SiddhBnta).-This view is rebutted in the next eatra.
"

1 PBDA, V I f l ADlIIKARAVA, 63.19.

~OTRA IV. 1.12.

691

~alvation. q @ . h i .

liprayanat, tlll the salvation (Mokga). mq Tatra, there, in Api, even. fa Hi, because. L)ristam, is seen in *he

12. (The worship of the Lord should be done) up to the time of getting salvation and also thereafter ; because it is so seen in the Revelation.-493.
COMMENTARY.

The worship of the Lord should be done up to PrrZy3na or Mukti:

al~d" thereafter also," i.s., after getting Moksa also. Why ? Because it
is so seen in the Srutis. The a u t i texts have already been quoted above.
Note-Thus the Nrisii~haTLpani Test given above says the Mumukgus (seekers

of Mokga) and the Brahma-vfrdins (who are established already in Brahman, namely, who
has the sense of L'beingestablished." have become free) worship the Lord." The Thus the Free os well as $he Would-be-hoe both worship the Lord.

In addition to the texts already quoted, we have the following text of the Sauparqa gruti :one worship Him always till he gets freedom. Verily the Free oues also morehip Him." This ehows that the Lord must be worshipped both before getting Freedom and after getting it. As regards the objection, that the Muktas need not worship because there is no injunction to that effect, and because there is no fruit iu such worship, me my: true. There is no i~ijunction to the effect " Let the Freed Souls also worship the Lord." Yet, such souls are irresistibly drawn to worship the Lord, because He is so beautiful and attractive. The force of His beauty colllpels adoration. Just as a person 'suffering from biliousness is cured by eating sugar ; but he continues eating sugar even after such cure, not because he has any disease, but because the sugar is sweet, so is the case with the Muktas. Thus it is demonstrated that the worshipping the Lord is an everlasting act of the mule both free and bound.

" Let

Adhika~anaI X .
Having thus discussed in the preceding sections, he various means o E acquiring Divine IVisdom (Vidyb), the author uorv enters into a discussion as to the fruits of k:~o\vled,oe. (Vipaya).-In the ChllBn?ogya Up., IV. 14. 3, me have the following:

urn p i m a n mk q ~ % F T w4NR4 + wi d = I f + ~ urlf?r s 'mQitmf~rnb@m~~

" A E water does not cling to a lotus leaf, so no sinful act clings to one who knows Him thus ! He said : "Sir, tell me" He said then to him. So also in the saule (V. 24. 3) i t is said :-

i 3 a W R i q d M ~ a m d r R t F m : ~ u e
i k X m M ~ ~ n 3 1 i
" A s t h e tuft of tho Igikb reed entering into t h e Brc is quickly reduced to ashes, thus indeed a r e burnt all his sins, who knowing t h e Lord, thus offers an Aguihotra."

(Doubt).-Now arises the doubt, must the consequences of the two kinds of evil deeds, namely, those called the Saiichita (the stored up) and the Kriyalnlna (tbe deeds in the course of doingr ha exhausted by suffering their results, or do thase two become destroyed and non-adhering respectively, through the nlajesty of the Uivine Wisdom?
Note.-The Kriyambnas beqoee loosened, i.e., their efferts do not cling t o the man : the man passes through these ffirmau as thc lotus leaf through water unentangled by them. The Baachita Karmas are. bnrdt up. Such has bee11 said t o be the power o f VidyP.

!PzZrvapakga).-Neither the l<riyamELna Karmas are loose~ied, nor the hiichita Karmas burnt up by Vidy;. Tlie law of causatiori is inexorable : as says the well-known verse :--

wg5.mdmMfPl awPitaal&ibi?i~~'gwqll
"The Karma is never exhausted 01. weakened in i t s foree even after a lapse of hundreds of millions of eons. I t is exhausted only when i t s consequences are suffered. Verily one must suffer the consequences of his acts, whether they be good or bad.

Therefore, these two kinds of Karmas (Kriysmha and the Safichita) are to be exhausted by suffering only. This beiug the law, the texts that say that the Divine Wisdom destroys all Karmas, must be undelstood to glorify the wise and should not be taken to be literally ture. They are arthavbdas or glorificatol y passages. (Siddh6nta)-The uext satra refutes this view.
BOTRXIV. 1 . 18.

Tad, of him. dWi3 Adhigame, knowledge being attaiued. m Uttara, of the latter i.c., df what is being done. $ Piirva, of the former,

qJd1

!+dv&ha

~ ~ W iI h q

iI
1

ing.

stored up. m: Aghayoh, o f the sins. g w Adleua, non-cline Vinadau, and destruction. Tad, that. Vyapadebt, being declared.
is.,

or' what

is

13. On obtaining that (Vidyh) there take place 'the non-clinging of the works done in .(he present life, and destruction of the works stored up which were done in the past life. Because this is so declared (in the Upanhds) -494.
COMMENTARY.

The word "tad adhigame" means the httaiument of that, namely, of Brahman which here means Brahma Vidyb. When this Brahma Vidy&is attained, then there result two-fold effects :--All sins which are committed in the present life lose their power of clinging to the man ; while all sina which were committed in the past life and which constitute the Saiichita Karma8 are totally destroyed, Why ? Because it is so declared iu the Scriptures. The two texts declaring these have already been quoted above. They clearly show that no sins done in the present life ding to the man, because he is like a lotus leaf in water, while his all past sins are burnt up like IDk&reed. We cannot explain away or restrict the plain meaning of druti texts like these. As regards the verses which say that no Karma is destroyed, but by producing its effects, that holds good in the caw of ordinary men wh6 have not obtainod Brahma Vidy8, and who are in ignorance.

Adhikurana X.
In the Bri. Ar. Up. (IV. 4. 22) it is said : -

1.

j f t & q ~ 9 ~r n *trdh$irmmn

a b , e'

"Elm (who knows), these two do not ovemome, whether he ssp that for nome reason he haa done evil, or for some reason he has done good, he overoomes both, and neither wht, he has done, nor what he has omitted to do, barns (dm&) him."

(Doubt).-Here arises the doubt. The above text mentions that good and bad deeds are both crossed over. The question arises, does the same law hold good with regard to the virtuous deeds as it does with regard to the evil deeds of sin. In other words : Are the Saiichita good deeds totally burnt up, like reeds, and the good deeds done in the present life oeaw to cling to the man. Just as it was the ease with regard to paat and p ~ m t sins.
6

694

VEDANTA-S~TRA~S.T V A DBYAYA.

[Uornlnda

(Pdroapakga).-The PQrvapakfiinmaintains that the good deeds (whether ICriyamdna or Saiichita) are not destroyed on the origination of VidyL, because, they beiug works done in accordance with the scriptural commands, do not conflict with the Divine Wisdom or VidyL, and therefore, they co-exist to the Vidy& and are to be exhausted by enjoying their r e wards in higher worlds. Therefore, it is not a correct saying that as soon as Vidy&originates the man gets Mukti. For, if he has unexhaustsd good works ; he must pam through heaven worlds, &c. (8&3dhantu).-This view is set aside in the next sbtra.
S~TRh IV. 1. 14.

-W&:*~II
the destruction, fall, or death.
'Ju, but, indeed.

a1

I ~(III

mfrl Itarasya, of the other, i.c., of good deeds. q@ Api, also. Evam, thus. w*: Adtesah, non-clinging (and destruction). q& Pate, after

14. The same-is the case with the other (namely, the good deeds); the stored-up good deeds are destroyed and the g~od deeds done in the present life do not cling to the man. He verily gets Mukti on the falling off of his Prgrabdha Karmas.495.
OOMMENTARY.

with regard to the other, namely, the good works whether they be Safichita or stored-up, or whether they be Kriyaruana being done in the present liEe, the rule is the same as with regard to sinful works. Vidy$ produces her two-fold effects with regarfl to good works also. She burns up the store of good works and does not allow the good deeds done in hhe present, life to cliog to the man. No doubt, good deeds are works done in conformity with the law of the Vedas ; but it cannot be said thet, therefore, they are not in conflict with Vidyh. They are opposed to VidyB, in this much that t,heir result is to produce heaveuly joy and Svargic bliss ; while the fruit of Vidy&is release ; and as Svarga and Mukti can not co-exist together ; therefore Puqya, though Vaidic, is opposed to VidyL And as a matter of fact, the so-called Punyam is afto1 all not so pure as people think i t to be. In the Scriptures, the P u ~ y a ~accruing ll from Vaidic works is considered as sin after all. In the eye of a Vedhntin, all good works are PAP-. In fact, in the Chhhlldogya Upanigad (VIII. 4. 1)the term Papam is applied to good deeds (Sukritam) in the same way as it ie applied to evil deeds (Uuekpbrn). Both Sukrita and Bqkrita are evils, which are left behind when the man gets Mukti.

" This Self is a Bridge (refuge) and a support, so that theae worlds (may be kept fn their proper p l a c a and) may not clash with each other. Right and day do not p . u that v d g e , nor old age, nor death, nor grief, nor the good deeds, nor the evil deeda (of men). All evils tarn baok from Him, beoause Be is f w from all evils. He is Brrhmm, the Great Refuge."
Consequently in the Glt; (IVe37) it is stated that a 2 2 actions, whether good or bad, are destroyed when knowledge is obtained. The word Sarvakarmffniused there is a generic term and includes good deeds also.

a r r ~ ' ~ r r m &TwtT&rmha ~ W itrd;rqgP;ziq ~d qlwr6?rrshr-&m*:11 t n

;ism?&

e&rd

aThr

I
,

" As the burning fire reduces fuel t o ashes, 0 Arjuna, so doth the Ire of wiadom reduce all actions to ashes."
Therefore, it has been established thai the two kinds of Punyam also, like the two kidds of sins, are respectively destroyed, and made u~lclinging. The Satrakiira further adds P&pe tu. Tlie word "tu" has the force of verily. Verily on the destruction of the PrArabdha Karmas, the man gets Mukti. Therefore, tlie saying that on the origination of Vidyh a man gets Mukti is not a void statement.

u m k : ~ ~ a r n ~ % e w

~~*?*9*'~

Adhikara~aX I .
When through Vidys or Divine Wisdom there are destroyed both sorts of Saiichita Karmas, namely, the good as well as the bad Karmas ; then at that very moment, it muat reasonably follow that the body of the man should fall off from hirn, because the body is the effect of such Karmas; and when the Karmas are destroyed, the body naturally falls off. If this be so, then anyone who gets the Divine knowledge, must immediately pass out of this world, and so the teaching of the Divine knowledge by the knowers of Brahman becomes an in~possibility. The present adhikaw a is commenced in order to remove this doubt. The stored-up good and evil deeds are of two sorts, one which has commenced its fruition in this world, and the other which has not coramenced to produce its effects. (Doubt).-Are both these kinds of Saiichita Karmas, namely, the &rabdha-phala and the &n&rabdha-phala deatroyed by Vidyii, or only the Anlrabdha-phala Karmas are destroyed ? ( P d r ~ ~ a p k p ) . - I nthe Bri. Ar. Up. (IV. 4. 22.) already quotsd above, it is said that both these are destroyed. There is no exception mentioned

there iu favour of the Karmas wllose effect has already conllnenced ; and as the actioi~ of Vidy& is everywhere uniform (like the action of fire on every kind of dry grass) therefore, both sorts of Saiichita Karmas, mature as well immature, are destroyed by VidyL. (Siddhiinta).-This view is set aside in the next sfitra.
S~ITRA IV. I. 16.

mm-qfi$ Anarabdha-kgr)e, the effects of whicl~ have not yet begun.

pq Eva, only. 3 Tu, but.

3 Porve, in the case of the

former or stored good

deeds and sins.

u*: Avadheh, being the duration of time. 15. But only the immature Karmas of the former lives, namely, those Karmas whose effect has not yet begun, are destroyed by knowledge ; because that is the limit of the life of the Jiilinin-; (namely) the limit of the life of the wise is the period ove; which his former Karmas which have begun to produce their effects extend.-496.
Tad, that.
h COMMENTARY. The word "tu" in the sQtrais used in order to remove the doubt raised by the I?,tlrvapalcsin. The word "ptlrve" or " former works " mean accumulated good and evil works of the time prior to the present life. The word aniirabdha-kdrye " means those wol-ks whose fruit hao not commenced to originate. Only this latter kind of Saiichita work is destroyed and not that kind of Saiichita work whose effects have already begull to manifest. Why so? Tad avadheh, became that is the limit. T n the Chh. Up. (VI. 14. 2) it has been said that the man live^ on even after the acquiring of the knowledge, if his Prarabdha Karmas are not exhausted. The Bruti =YE:-"For him there is delay only as long as he is not delivered froin In the Bhhgavata Porlna, in the address of the drutis to the the body. " Lord, we find the following (Bhag., X. 87. 40):

'

who has realised Thee, does not perceive that good and bad effects are produced by Thee, on account of the virtue and vice generated by the man in his past, because he is not conscious of the commands and prohibitions of Soripture regarding good and bad deed affecting all embodied beings. (Becaaee thou willest it so.)

This shows that it is the will of the Lord, that the man who has obtained the Divine Wisdom, should go on living in this body, so long as his Yrkmbdha Karmas are not exhausted.

Note.-But the great difference in his life before t h e origination of VidyB and in his life after t h e origination of such V i d y i consists in this ; t h a t before such origination, he feels t h e good and bad effect of his Karmas, but after t h e origination of such Vidy1, his centre of consciousness being fixed in t h e Lord, he is so much absorbed in t h e Lord, that h e never perceives the effects of these Karmas. To summarise. Vidyl is verily supremely powerful. She destroys effectually, without leaving any remainder, all Ktrmas just a s a well-lit fire reduces to ashes all sorts of fuel. Though this we learn from t h e books and must believe i t also, yet we see on t h e other hand, t h a t divinely illumined sages, full masters of Divine Xisdom, are living on this earth and their bodies do n ~ fall t down as soon as they g e t Divine Wisdom. f e f ~ r r t h e r see t h a t they teach others and are not inactive, consequently, we must admit that i t is the will of t h e Lord that such men should continue to live, in order to spread his knowledge and t h e knowledge of Theosophy (Brahma-vidg1) among mankind. This does uot detract from t h e glory of Vidyfi (Divine Wisdom). The Vidyfi has the power of bnrning up all Karmas including the Prlrabdha, but she does not do so, because her power with regard t o t h e Prfirabdha is cou~rtermanded by the will of the Lord, just as the power of the fire t o burn everything, may be suspended by t h e stronger power of mantras and jewels. Thus there is no harm if Vidy8, under the command of t h e Lord, does not burn up the Prhrabdha Karmas. "Some raise another objection. They say Vidyfi cannot originate but through the body which is t h e result of t h e Prhrabdha Karmas. Their argument is :-'The nriginntion of knowledge cannot take place withoud dependence on an aggregate of works whose effects have already begun to operate, and when this dependence has once been entered into, w e must, as in t h e case of t h e potter's wheel, wait until t h e motion of t h a t which once has begun t.o move, comes to an end, there being nothing to obstruct i t in the interim. As when t h e force which moves t h e wheel isexhansted, t h e wheel stops moving of itself, so also when t h e f r u i t is fully manifested, t h e Karmas t h a t produce t h e fruit are destroyed and not before that!'

T o this objection we reply that this is not so. Knowledge is tile most powerful of all fol,ces. She destroys all Karrnas from their very root. She can destroy even the energy that moves the potter's wheel, the Prlrabdha Icarmas that makes this body to live ; but she does not do so through the will of the IJorcl. Nothing can resist her irresistible course, b u t the will of the Lord. AS a potter's wheel in motion may be instantly p u t to rest, by placing upon it a heavier stone than the wheel with its momentum, and the wheel would cease to move, so VidyP is like that heavy stone, which can stop the motion of the wheel of Pri3rabdha Karma even. That she does not do so, is in deference to the will of the Lord, and not because she has not the power. Therefore, the statement that Divine knowledge (Vidyri) can destroy all Rarmas is absolutely correct.

Tile statement that the past good deeds of a Wise One are destroyed

by Vidg$, lopcally leads to the conclusion that the effects of all the
~bliqatory duties (Nitya Karmas) are also destroyed, just a3 the effecb

69 8

v EMN T A - S ~ T I Z A BI V

A DH Y f fPA.

[Qovincla

of KLrnya Karmas (religious rites performed for the sake of getting some desireh object). This deduction is not, however, correct; and the present section is commenced to establish this fact. The proposition of the Br. Ar., IV. 4. 22,--" both the good and evil works are destroyed "--leads to a fresh doubt. s (Doubt).-Does the VidyA destroy the edecta of Nitya K a r ~ n a like fire sacrifice, bc., in the same may as she destroys the effects of KAmya karmas ? (Pr2rwpakw).-She destroys the Nitya-Karmas aleo, b e c i e e i t is the attribute inherent in Vidyi to destroy all Karmas: for the essential power of a substance can never be lost. !SiddhBntn).-This view is refnted in the next slltra.
BUTRA. IV. 1. 16.

&

&

q & @ Agnihotraq e ad^, the daily tire-offering. kc. g

Tat, in the form of that (i.e., knowledge). getting the fruit. qq Eva, eveu. qq Tat, That. &q seen. 9.

Tu, but, indeed Karyaya, to the effect of Dardaoat, because of being

the rest, produce 16. But the daily fire sacrifice ~ n d Vidy$ as their effect ; because it is so seen.-497.
COMMIONTARY.

The word "tu" is employed in the satra to remove the doubt. The daily fire sacrifice and the rest, performed prior to the origination of Vidya, produce their fruit in the sllape of VidyA herself. Why ? " because it isso seen." Namely, the Scripture states that the VidyA is produced by these Nitya ICarmas. Such as, Br. Ar. ( iv. 4.22: ) @ q ete. '?Kim they know through the study of the Vedas, through sacrifices, alms, austerities," bc. The right meaning, therefore, of the sQtra iv. 1. 14, is that Vidyd distroye all past good works, done prior to her origination, provided such works are not A7itya Karmas or obligatory works. The scriptures do not contemplate the destruction of the Nitya works, fur Vidyfl herself is their fruit. The word " destruction " is not employed in connection with the scorching up of the paddy grains, e t , . , when a house is burnt and which thus become incapable of being sown. When a house is burnt down, the seed-grains kept in it may be scorched and incapable of any fruit, but we do not say that the grains are destroyed. So that Nitya Karmas cannot be said to be destroyed. :a No doubt, there are some Nitya Karmae, which' are q u ~ s i - k i i m ~ that is to say, wbich produce not only Vidyri, but lead the performer

*m1 4
P

to Svarga, etc., also. Thus the Br. Ar, text " hy the performance of Nitya works, one goes to the region of the Pitris," shows that the Nitjra Karmas have the heaveu-producing power also. This heavenleading power of the Nitya I<armas is however destroyed, as soon as the Vidyk originates.

[The vioa~?ious atonement]

It hae been showu above that the YrLrabdha good and bad Karmaa
of the illumined sage, remain in their force, through the mere will of the Lord, who wishee that such illumined sages should remain on earth, in order to teach mankind, by spreading knowledge and instruction. Thougll this is a general rule, yet there is an exception to it in the case of sotile nirapekga devotees who, as s ~ o n as they get VidyB, enter into Mukti ; because their prirabdha good and bad deeds are immediately destroyed, without causing the111 L o experience their fruit. ( This is an exception, attd the Lord in their case does not wish that they should remain behind 011 earth to teach ~natlkind.) ( Vigaya ).-In the KaugitakP Upanigad ( 1. 4. I in descrsb~ng the passage of the soul it is written :-

dm m r m m d aftmmh n'
BUR

&s&fW@&aa-

9ifdm

m:

a amad r q :m R r @W-wm+skf8mi qsdgQ&* m f t r mm :ImQJWdh

d a r *

N V 11

Him approach flve hundred celestial damsels, one hundred carrying scented powders like saffron, turmeric, eto., in their hands, one hundred carrying dresses in their hands, one hundred carrying fruits, one hundred carrying various ornaments, and a hundred oarrying garlands. ~ h e i a d o r n him with ornaments befitting Brahma himself. The soui thus adorned with Brahm6-ornaments and knowing Brahman, sees everywhere Brahman. He approaehos the lake called, dra, which he crosses with the boat of Mind. (But those who do not know Brahman cannot cmss this lake and are drowned in it, like the voyagers in the sea when their ship is wrecked). The knower of Brahman then approaches the Hours, ailed the sacrifioial destroying. They run away from him, as soon as he reaches them. Then he comes to the river called Vijava and crosses it by mind alone. He shakes oft his good and evil deeds. His beloued reltbtiues obtain the good, his unb~lovedrekctives the evil he has dothe. 8irnilady the d&ty9yanins read:u

~ m 9 m c v4 ~i~ eons obtain inherit&=, his friends thegood, hie enemiea the ~ v i he l b s done."

m m , fm:

700

V E D A N T A - S ~ T R A S IV . A DR17AYA.

[Govinda

(Dou%t).- Tlie above shows that the good and evil deeds, which constitute the PrBrlibdha of tlie Brahmavit, are also destroyed, without experiencing their fruit. But tlie question arises, Is it possible that the PrBrabdha lcarmas inay be destroyed iu t h e case of a n y person? ( P&vuapaki.a).-The PGrvapaksin maintains that the Prfirabdha Karmas are never destroyed, in the case of a n y person, unless the man suffers their cousecluences. They are destroyed, only by .the man undergoing the suffering for the evll he has done, and enjoying t h e fruits of the good deeds, h e h a s performed VidyA cannot destroy P r i r a b d h a (SiddhBntu).-This view is set aside i n the next sQtra. SOTRA. IV. I. 17.

&wFh

*ii~@:

I1 0 I

1 9\9 11

this ~ (text which deqa: Atah, than this (declaration of the ~ r u t i )t, h a ~ clates that the Prgrabdha remains active through the Will of the_ Lord. Anya, (the declaration o f ? l ~ e 6tut1) other than that, namely, the ~ t u t i s like the ning of I ~ i k a reeds." HI, because. Ekesam, "lotus leaf in water," " b u ~ (tn the branch) of some : i n some Qakhas. m:Ubhayoh, of both ( t h e good and thaevil deed that is commenced), the Plarabdha of good and evil.

17. (In the case of some Nirapeksa devotees, there takes place a non-clinging) of both (sorts of PrArabdhas, m~hether good or evil), because in some (d$kh8s, like those of the Kausitakins and siity$yanias), there is also a declaration other than (that of the Chhiindogya, V1. 14. 2.)-498.
COMMENTARY.

11; tlie case of some Nir;ipek\as, Iiomever, \rho are extremely ardent lovers of God and are solely devoted to Brahman, there takes place the separation of both kinds of P ~ S r a b d b a Iiarrnas, narriely, the P r l r a b d h a of good and the Prlirabdlla of evil deeds ; and they have not to suffer the consequences of their Prirabdha. [,ti otlier words, in the case of some Nirapeltgas, the Prbrabdlla is shalten 'off without their undergoing the enjoYlnerlt of that IJrBtabdlia. The reason for this is that tlie declaration "the Pvzrabdha remains aetive in tlie case of the Jfidnin because i t is t l ~ e wish of the Lord that i t should so remain" is modified by the counter declaration, a s we find it in certain S i k h b ~ ,such a s those of the Kausitakins and the db&ybyenins. T h u s the two Srutis " His beloved relatives obtain the his unbeloved relatives tlie evil he h a s done," and "His sons obtain inheritance, h i s friends the good, his enernies the evil that he h a s done "show that the I'rbrabdha is detached in the rase of some. T h e sense is this, there are certain ~ r u t texts i which declare that Karmas a r e destroyed

either by knowledge or by suffering. While the texts above given show that the karma is not destro&d by knowledge, but that it goes to the friends or foes of the knower of Brahman. The conflict of $rutis, therefore, must b e reconciled by giving them different scopes. This Sruti regarding the Karmas going to friend or foe, does not relate to K&mya Karmas. Because in the Satras ( IV. 1. 13 and IV. 1. 14 ) it has been shown that all Karmas except the Prbl.abdha, all good and evil deeds are destroyed by knowledge, while in the case of evil deeds there is no element of Kamyatva. [No one enunciates such a desire (KAma) " Let me do such and such evil deed, with the desire of suffering such and such hell-fire." Evil deeds, therefore, can never be said to be Kbmya.]
Note.-The conflict of 5rutis arises thus. Two text6 deolare that the knower of Brahman performs works without the work clinging to him like a lotus leaf in water (Chh. Up., IV. 14. 8.) and all stored up works are destroyed as the fire burns up Isik4 reeds (ahh., V. 24, 5). These two texts of the Chh. Up, declare that Karma is destroyed by knowledge ;while t h e text ," there is delay for him b : , long as he does not die," (Dhh. VI. 14. 2.) shows that Karma is destroyed by suffering. These three texts, two showing that Karma, is dextroyed by knoaledge, and the third showiug that i t is destroyed by suferitig only, must be reconciled with this fourth text which declares vicarious sui4erings and enjoyments. How the karmas of one man cau be suffered or enjoyed by another man ? How can the good or evil deeds of a Jii4nin be suffered or enjoyed by his friends and foes 7 This i s the problem propounded for solution.

This special Adhikarana teaches that the Lord bestows the good results of the good Prhrabdha deeds of the6~iiftninon the friends of such Jiiftnin, and puts the evil results of the evil Prftrabdha deeds on the enemies of such Jiidnin, and bring such Jiiftnin at oiwe towards him, because he is impatient to see the Lord, the supremely beloved ; and he is not able to suffer the pangs of separation from Him any longer. Thus the rule made by the Lord that the Prbrabdha Icarmas are destroyed only by enjoyment is not broken, for the Prbrabdha Karmas of the JiiLnin are enjoyed by his friends and foes. This vicarious enjoyment thus upholds the jbstice of the Lurd and the rinchanging nature of His
13~8.
+

But, says an objector, good and evil deeds are formless, and are not like physical ornaments, etc., that they may he given away to anybody, it is not, therefore, proper to say that a friend gets the good deeds, and the enemy gets the bad deeds. Moreover it i.s open to anothei objection, namely, why should another man enjoy the fruit of deeds not done by nim? To this objection, we reply, that the Lord is omnipotent, and has full power to do against the law. Therefore, in the case of some extremely yearning souls, there take8 place detachment from Pr)rLuabdha
7

Karmas, and euch Karmas are attracted by other persons : and exhaust their force on them. I n the next stltra, the doubt how the Prarabdha Karmee of the Nirapekga devote- can go t o another person is answered. 4 0IV. ~ 1.~18.

d
Hi, because.

0 IS IGII
Iti, so.

rrpqq Yad.eva, whatever.

Vidyay~,by knowledge.

fa

18. The text " whatever he does with knowledge " intimates that the PrBrabdha Karmas may go to another.499. OOMMENTARY. The text of the Chh. Up. " Yadeva vidyayii (I. 1.10)" shorn that
works done with Vidya are very potent, even when such Vidyii is not the highest Brahma Vidyb, b i t is only knowledge related to Jlva (human soul). Since the power of Vidyb, whether of Brahman or of Human soul, ie divine in her nature, and irresistible in her energy, it follows that through the grace of this VidyB, even the Prlrsbdha Karmas may destroyed, without undergoing their suffering, through the comlnand of the Lord Nothing is too wonderful in the case of Vidy$. What does then follow from this ? The conclusion is mentioned in the last sbtra.

~ O T R A IV. 1, 18.

I
J

I
Tu,but.
K+apayitva,

Bhogena, with the enjoyments (all heavenly joys) Itare, the other two (the gross and the subtle bodies). giving up. Atha, then. m h Sampadyate, obtains, joins.

19. Having given up (the gross and subtle bodies), he joins in the enjoyment (ofall divine bliss along with the Lord).-500.
COMMENTARY.

The Nirapekga devotee having obtained Vidyh, transcends the other two, Ttare, namely, he throws off the other two bodies called the Sthula (gross) a l ~ d SBksma (subtle), He gets the body of the companions of the Lord, namely, the divine body called tbe Plrgadn-vapuh. Having obtsined this body, he gets the power of enjoying, along with the Lord, all which the Lord enjoys. Then is realised in him literally and the b l i ~ 1 . 1. 1) " He enjoys all blessing, truly, the meaning of the druti (Tait Up., 1 a t one with the omniscient Brahman." This is the highest stage reached by the soul.

uw
~ ~

v: w m
~ ~ *

r :I
U ? P J J :

May that Kj-is!la, the Lover of His devotees, be my refuge, hy reoiting whoa8 mored name are vanquished and totally destroyed the mighty obsessing elements of the senses and vitality.

I n the present Plda, the author discusses the method of the soul's leaving the body, at the time o E death, in the case of a Jiibnin ; as a prelilninary to his describing the devay&na path in the next chapter. In the Chh. Up. (VI. 8. 6.) we have the following:VFQ
WF(T

When the soul of this perspn goes forth, the Speech is merged in Mind, the Mind in Breath, t h e Breath in Bire, Fire in the Higheat God.

- Adhikarana I. WEF~WTRJ

--

m: sir31 &%

h
I I

&

(l)oubt).-b doubt arises here; whether the above passage means to teach that only the function of Speech is merged in mind, or whether. the Speech itself, together with its function, is merged in the mind? (Pdrvapakpa).-The Purvapakgin maintains that the function of Speech only is merged in the mind, because there is not found the nature of Speech in mind, and because the Speech and the other senses function under the control of mind. (&ddhiinta).-This view is set aside in the next sotra.
S~~TR IV. A 2. I.

p l i i i Viik, Speech. q;(ia Ma~iasi,in the mind. i&rq Dardanat, because of the Gastric declaration. nnqril[ ~abdgt, because of the word of the Vedas. Cha, and.

1. Speech (itself together with its function is merged) in the mind, because it is so seen, and because there is a Scriptural statement.-501.
COMMENTARY.

The speech enters the mind organically as well as functionally. Why? When the Speech ceases, the activity of mind is seen.
Note.-When This proves that This is a natural the b c t i o n 91 s the external Speech is stopped, there goes on the mental Speech. not only the organ of Bpeech, but its function also are present in mind. faot .of psychology. Moreover it is a matter of observation that while p h comes to an end, the mind still continuer to wt.

Moreover there is the express statement of the Chh. Up. " V L ~ manasi sampedyate," the speech merges in the mind. This also shows that the speech, organically and functionally, euters the mind. Any other explanation would be against the spirit of the above text. The sense is this, that there is no proof by which we can find the Speech i n the mind existing merely functionally; we have no proof that the function only merges in mind and not the organ of speech. An objector says, but mind does not possess the nature of speech, and so we cannot say that Speech itself has merged in the mind, but all that we can say is that cjnly the function of speech has entered the mind. I t is something like fire and water. The nature of water is not that of fire, but we see that fire doers enter mater functi~nally,though not organically. For water can become heated by fire, by the merging of the function of the fire in water, though the fire itself does not enter the water. To this objection we reply, i t is not so. The speech only combines with mind (in a medhanical mixture like that of milk and mater), and does not become Laya in mind (as mater is said to become Layn in air, when its constituent parts, oxygen and hydrogen, become separated and enter into air. I t is like the water entering into air, in the form of vapour and not that of Laya in air, in the form of separated gases.) The sense is this, that though the mind and speech are intrinsically different (as water and air), yet there is the union of these two a t the time of death, like the vaponr entering into the ail.

SOT-

IV. 2. 2.

~ : W * I I U I S I ? ~
m: Atah,
Anu, after. Eva, for this very reason. Sal vapi, all (the senses ). qa

2. And for this very reason, all (the other senseorgans) merge in the mind, after (the merging of speech). -502.
COMMENTARY.

In the above text bf the Chhlndogya Upanigad, there is mention t should fall into the of the merger of only speech in the mind. J ~ s one error of thinking that other sense-organs like hearing, &c., do not merge in mind, tho present sfitra declares that they also inerge in mind, and not in anything else : but subsequent to the merging of speech. It is to be understood that since the speech unites with the mind only, and not with fire (though there are some texts to that effect also such as Br Up., 111. 2. 13.) i t follows that all the other sense-organs unite also in

the mind. But all do not simultaneously enter into the mind, they follow 1 1 1 . 9.): after the entrance of speech. As we find in the Pradna Upanisad (

* a m w m ~ 1 p ~ i 7 f k & w n r rw h ta Jikm3hm
The Cosmic Fire verily is Uchna. (It helps the Uflana in man), therefore, when a person becomes exhausted of energy, he goes to another birth, with his aense-facultiw merged in t h e mind.

Similarly, in the same Upanigad ,IV. 2) me find :-znb m a H qrn sfta*sIm& mm: wd

mms&mh~~m:g?r:~m%r

6 W zmhft-

mtfWHr-

He said to him "As, 0 Cf&rgya! all the rays of the sun when going to set, become one in that orb of light, and on his rising again they again spread out in all directions, so verily these all Devas become one in that High Divinity, the mind."

These two texts cleally show that all the sense-organs enter into the mind and not into anything else.

Adhikarapa I I .
Now the author considers the same text of the Chh. Up. (VI. 6. 1.) which says that the Manae enters the PrAna (the Mind enters the Breath). (Doubt).-After the sense-organs have entered the Mind, at the time of death, does the Mind go to the Prbna or to the Noon. (PQruapakga).-The opponent says the mind enters the Noon, for the Bri. Ar. text (111. 2. 13 already given at page 429 ante), shows that Mirid enters the Moon. (SiddhBnta).-This view is controverted in the next satra.

~ O T R Arv. 2.

3.

qg Tad, that. qq:, Manah, mind. Urtarat, from the subsequerlt clause.

d ' 19 1

II

m$ Prane, in the P r a ~ a ,breath. m i [

3. That mind (in which all the sense-organs have entered, merges) in Breath (PrBqa) because of the subsequent clause (of the Chh. Up., VI. 6. I).-503.
COMMENTARY.

The word " that" means that in which all the sense-organs have entered. The mind, along with all the sense-organs, enters into the PrBna. Why ? Because the Chhlndogya text (VI. 6. 1.)snys " Manah prbne" (the ruind enters the Breath). And this sentence immediately fnllo~vs thg elause "the speech merges in the mind."

706

V E D A N T A - S ~ T R A S . IV ADEYA PA.

[QomODEnda

But, says an objector, How do you then explain the text of the Byi. Up. (111. 2. 13.), which says that the mind of the person dying enterst the Moon! If the mind enters the Breath, thcr. this text of the Bri. U p a n i ~ dsee p. 429) will find no scope. T3 this we reply that tlie venerable author of the sfitras, Lord Badarlyatla Himself has reconciled this apparent conflict, in his siitra, 111. 1. 4 :"It i t be said that the scriptural text mentions also the going of the vsriolls senses into various elemente, like 5re, etc., and therefore, the senses do not accompany the Soul, when it goes out of the body, to this we reply, that the going of the senses to the elements is metaphorical only.

Therefore, when the Byi Ar. Up. says that the mind entem the Moon, i t is to be taken in a metaphorical sense.

Adhikarana III.
Now the author considers t l ~ estatement of the eame passage of the Chh. Upanigad (VI.-6. 1.) " Prkqtas tejasi " (the breath enters the fire. ) (Doubt).-Here arises the doubt, whether this Pr&qain which has entered mind with all the sense-organs, merges into Tejas (cosmic fire), or does this Pr6na merge illto the Jfva (individual soul). (Pztrvapakga).-The opponent maintains the view that PrAna merges in Tejas, because the text of the CJl11. Up. is definite on t h a t point. Where there is a definite statement, it is wrong to assume anything else. (Siddhdnta).-This view is controverted i n the liext sbtra. E~OTRA IV. a. 4.

I
I

?fb&

e .
11 8 1 8 10 1
COMMENTARY.

a: Sab, that (Fra~a,life, or breath). -8 Adhyakse, in the president, Tad-upagama-adibhyab, bethe Jiva, the individual soul. (I~L--cause of the statements about the going of the life to the individual soul, with a11 the senses.

4. He (Pr+a) enters the ruler (the individual Soul) ; because of the statements as to his coming to the soul, (found in Bri. Ar. Up., ITT. 3. 38).-504.
That Pr&na merges into the Adhyakga or the presiding deity of the body and the senses, namely, thehuman soul itself. Why do we say so ? Because of the following statement of tlie Byi. Ar. Up. (IV. 3. 38).

BMgya.1

TT P ~ D A I , V A D H f K A R A ~ A ,Sd. 5.

707

"And as bodyguards, warriors, charioteers, and commanders of armies gather round a king who intends to go out on a march, thna do all the PrPnas gather round the Soul,

at the time of death (and march along with it), when a mm is thus going to expire."

This ahows that the Prhna, along with all the sense-organs, goes to the Jiva. Nor is there any conflict in this view with the statement of the Chh. Up. (VI 6. 1.)that the Prana merges in Tejas. PriLna, after having joined with the Jiva goes into the Tejas and thus that statement also becomes valid. It is just like saying "the river YamullS goes into the Sea," meaning thereby that the Yamunii, uniting with the Ganges, goes into the sea.

Adhikarapa IV.

Now is to be considered the statement of the entrance into th6 Tejas by the Soul. (Doubt).-Here arises the doubt, does the individval Sonl, joined by the Pr$na, take up its abode in the Tejas or in the collective elements? (Pdmopakya).-The o p p o n e ~ ~ maintains t the view that the Prlna, having entered into the individual soul, merges into the Tejab, because of the definite statement " Pl.&nss tejasi," "the Jiva enters in Tejas." in which The word P r Q a here should be explained as meaning the ~ i v a the P r h a ha^ entered. (SiddhBnta).-This view is set aside in the next satra. SOTRA IV. 2. 6.
w

% @ , Bhdtesu, in the elements.

Tad, about that. @: Bruteh, there

being a Vedlc statement.

5. (The individual Soul, with P r k a , merges into)

the elements, because there is a scriptural statement to that
COMMENTARY.

The individual soul enters into the five elements arid not merely in the tejas. Because in the Bri. Ar. Up. the Jiva is desclibed as entering into all the elements, Ether Air, Tejaq, Water, &c., (Bri. Ar. Up., 1V. 4. 5).

rn w&&

u ~ ~ a m m i m r R ~ s;its~cr:$Wrq r z ~ ~ ~ z l w m m ~ ~~ S~hh& sf ~f h m~ rr9: wdr%a%Mm&m~k~s%rm*~m~ mW f tM t r n r r a ~ r ~ ~ p r p m f t * m ~ : * ~ & m

ma;rtIvih~w~-g~~.~F ~~ tru a m &

e@@mcr;if@-ll41

m&Ti%

" That Self is indeed Brahman, considing of knowledge, mind, life, sight, hearing, earth, uwrter, wind:ether, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that, according as he aota and according as he behaves, so will ha be :-a man of good acts will become good, a man of bad acts, bad. He becomes pnre by pnre deeds, bad by bad deeds." And here they say that a person consists of desires, and as is his desire, so is hia will ; and ns is his will, so is his deed ; and whatever deed he does, that he will I eap."

The above $ruti clearly declares that the Jiva is not only Tejomaya a, &c. In fact, i t consists (consisting of light), but A k ~ d a m a ~VLyumaya, of all elements. Moreover the next sfitra strengthens this argument.
S~TRA IV. 2. 8.

q, Na, not. &q, Ekasmin, i n one, *:. (the question and the aoswer) show. @, Hi, because.

Dardayatab, they both

6. The individual soul does not enter in one element only, because the questioll and the answer both declare it to the contrary.-506.
COMMENTARY.

I t should not b e considered that the Jlva is merged in the single element of Tejas only. Because the contrary is mentioned in the question and answer between Svetaketu and Pravhhana in the Chh. Up. (Adhyhya V, Khandas 3-10, see pages 422-425 ante). This fact has been established by the author of the sfitras in his previous siitra, 1 1 1 . 1. 1 (page 426). C Similarly, the merging of the Prlna into vari-s elements, like Tejas and the rest, is not directly, but in conjunction with the individual soul, and this is the fact established by the previous sfitras.

--

Adhikarana V .
Now another question arises with regard to the above text of the Chh. Up. (VI. 8. 6) which was the subject of consideration in the preceding six satras. (Doubt).-The doubt that arises here is the following:-Does the soul of the wise, as well as tllat of the person who does not know Brahman, follow this particular method of going out of the body, or is it confined only to the soul of the man who does npt know Brahman. . (Pdmapakga).-The PBrvapalqin maintains that the ignorant only go out by the method previously described, for the wise do not follow this

BM?ya.]

I I PBDA, V ADHZKARANA, SQ. 7.

709

method of departure, as is shown in the following Sruti of the Bri. Ar. up. (IV. 4. 7.)

w d q d r m ~ m & f k m rn r

d e ammwa~

When all those worldly desires that cling to the Antabkarapa are entirely given up (and spiritnal desires sprin; up) then the mortal becopes immortal, then he enjoys here Brahman. [Thin verse describes the state attained through the special grace of God. It lwkr very much like a state of physical immortality or Jrvan-mukti].

The word Atra in the above verse shows, that the wise man enjoys the immortality here, in this very life ; and does not require to go out of the body, in order to enjoy the bliss of Mukti. !Siddf&nta).--This view is set aside in the nextsatra.

SOTRA IV.2.7.
witm Samana, common. Cha, indeed. Asriti, proceeding further, up to the way. Upakramat, before beginning. Amritatvam, immortality. ~rpCha, and. Anuposya, without burning, without dissolution.

7. Indeed common (to him who knows and him who does not know) (is the departure) up to the beginning of the way ; and the immortality (of Br. Up., IV. 4. 7) is (a metaphorical one) without having burned (the connection with the body).-507
COMMENTARY.

Of the two "Cha's" to be found in the above sbtra the first has the force of indeed. He-who does not know and he who knows, have both this in commoI1, that their rnetl~odof going out is the same, upto the point from which the path commences. In other words, up to the soul's entering into the arteries through which it has $0 go out. Of course, there i s difference a t the time of entering and onward, when they have once entered these arteries. He who does not know (Ajiia) has to enter one of the hundred arteries that proceed from the heart downwards. But he who knows (Vijiia) goes out by that artery which is one hundred and first and which rises from the heart and pierces the crown of the head. Thus the Chh. Up. declares (VlII. 6. 6):-

m
~ R P
6.

I - T ~ ~ ~ ~ * N ~ w There are a huudred and one vessels of the heart, and the chief of them (proceeding from the heart) pierces through the head. By that one

going upwards, he obtains deathlessness. T h e others are for the purpose of carrying the soul to diverse other lokas.
[It is only when the soul psssea out of Ute Brahma Nadi that there is Release].

I t is about this passage of the soul through the coronal artery that the mention is made also in the Byi. Ar. TJp. (IV 4. 2.)

a m h ~ m i t d h ~ ~ a m r r R w d 3 ~ WTsa'Ait W T 11
"The point of his heart becomes lighted up, and by that light the Self departs, either through the eye, or through the skull or through other places of the body!'

This going out through the skull, mentioned in the above passage, contemplates the ease of the one who knows (Vijfia), while he who does not know (Vijiia) goes out through other passages, such as eyes, ears etc. As regards the Bri Ar. text (IV. 4. 7.) declaring that he who knows gets the ,immortality even he?-e; that applies to the wise man (Vijiia) wllo I ~ a s still connection with the body, gnd whose such cotlnection has not been burnt up and dissolved. The immortality referred to in the Byi. Ar. (1V. 4. 7.) denotes, therefore, the ,destruction of earlier sins and t,he non-clinging of later acts, which come to him who knows the Lord. The above is further explained in the next sfitra.
IJ~TRA IV.%. 8.

Tad, that (immortality). mm: Apiteb till he has acquired direct knowledge or union with Brahman. h S a h a r a , as Sahsara. m @ q Vyapadedat, the state being named.

8. That (immortality mentioned i n g r i . Br., IV. 4. 7.,

to this sinlessness of the saint) because the Scripture teaches that the condition of the SaiisBra lasts (up to the time of the realisation of Brahman).-508.
COMMENTARY.

The " immortality " mentioned above refers to this condition of sinlessness, belonging to him who knows (Vijija), but whose connection with the body has not yet been dissolled. Why do we say s o ? Because up to attaining Brahmau, the texts describe Samslra state. Up to the time of the realisation of Brahman, tho man is in Sarhsbra, the characteristic of which is connection with the body. l'he iealisation or direct vision of Brahman takes place only when tlle man reaches, through Devlyana path, the highest heaven of Brahman called the Samvyorna. And this never takes place before the dissolution of the soul's connection with bhe body'

siiks:na, of the subtle body qqqq: Pramanatah, from the authority Tatha, thus. -3: Upalabor the means of knowledge Cha, and. dlieh, it being observed.

9. And the subtle body still persists, because of an authority of the Scripture, and because the existence of the body is actually observed even in the higher planes.-509.
COMMENTARY.

T h e connection with a body (whether gross or subtle) is not dissolved, sb long a s the Vidvbn (the mall who koowa) exists i n this world (whether the world be physical o r any higher and subtler plane). That wlrich constitutes his s l ~ b t l e body still persists and goes with the man, after his throwing off his p l ~ y s i c d body. W h y ? Because there is an authority to that effect i n the scriptures. I n the Kausitaki Upaoijad (I. 3.) there is a l the Vidv&n. colloquy wit11 the Moon and others held by the departed ~ o u of From this conversation we infer that some sort of body must persist, a t that stage, to enable the soul to hold conversation with the Moon and others. For it is a matter of observation, that no conversation can be held without a body. Therefore, when the Bri. (IV. 4-7) states that he becomes immortal even here, it means that sort of immortality which every sinless Illan enjoys, even without the dissolution of his connection with a body. SOTHA IV. a. lo.

ar.

1 Na, not.

Upatnardella, in the way of destruction of bondage.

reason. m: Atah, berause of t h ~ s

should not 10. Hence the text of the Bri. a r . Up. be taken to teach the destruction of the connection of the physical body.--510.
COMMENTARY.
I

I t thus appears that tile text of the Bri. Ar. (IV. 4. 7 ) cannot teach that sort of irn~nortality wliicl~conrists i n the destruction of connections of n~ental peace, enjoyed by all good with a body. I t teaches inin~urlality men.

SOTRA IV.2.

11.

Tasya, of that very (subtle body.) Eva, verily. Upapatteb, it being possible. j ; a ~ Ostuit, the heat.

-q

Cha, and. j q ~ a :

11. And to that very subtle body belongs the warmth (which is perceived on touch), because that is reasonable. -511. C O M M E N T A R Y .
The warmth which is observed on touching the gross body, before the man dies, belongs really to the subtle body, and is an attribute of the subtle body, and not of the gross body. Why ? Because it is only reasonable. So long as the subtle body is in the physical body, we perceive that the latter is hot, but when there takes place the separation of the subtle from the gross, we do not perceive this warmth in the gross body. Therefore, the presence or the absence of the warmth of the gross body, depends on its connection or disconr~ectionwith the subtle body. Therefore, it is reasonable to hold that the warmth belongs to the subtle body, and not to the gross body. The word cha, in the sfitra, indicates that this is an additioilal reasoll for hSlding that the Vidvbn also goesout of the body, at the time of death. Because in the case of the Vidvgn also, we find that at the time of death, his body bzcolnes cold, indicating that he also goes out of the body, accompanied by the subtle body. In the next siitra the author himself raises a doubt and then answere it.

&TRA IV. 2.

12.

Na, not

qh%qfqPrati~edhit, on accoulrt of tbe denial. Iti, so. Chet, if. 3 ~~rirat~becausedeparture from theembodied soul (is prohibited.)

12. If it be said that he who k n ~ w s does not go out of the body, on account of the prohibition, then we reply, that it is not so ; because the prohibition refers to the going out of the Priiqas from the embodied soul.--512.
COMMENTARY.

It is objected that the Vidvin does not go out of the body, because there is a prohibition to that effect in Bri. at. (IV. 4. 6) :-

But as to the man who does not desire,'who,not desiring, tree from desiras, is satisfied in hi6 desires, or desires the Self only, hls vital spirits do not depart elsewhere, being like Brahman, he goes to Brahman."

aar3rnirtm &mrr m r r& *H1 C q . m m c a f a

I

aer arar

m-

The above verse shows, by using the word Tasya Prcit.lab that the lifebreath of him,who knows, do not go ont. To this objectioi~ we reply that

the above sentence does not say, " Na tasya PrSnL dehdt utkrSmanti," [his life-breaths do not go out of the body (dehkt)] but it really means, "Na tasya Pr&n&h&+i)bt utkrbmanti " (his life-breaths do not go out from the soul,. (SBrP1-&t means sottl, or that which has a body.) Therefore, the prohibition is to the going out frorn the soul, and not from the body. For as a matter of fact, it is observed, that the lif-ebreaths of the Vidvln even go out of the body. SOTRA. IV.,a. 18.

m&ii+iqro~s rq ~n
qgt:

Spastab, clear.

fh

Hi, because

q&+qq Ekesam, of some (Sakhas).

13. And because it is clear according to some recensions.-513.

COMMENTARY.

There is no scope for controversy in this matter. Because " Na tasya Pr&nBatkrdmrtnti " is the reading in the Kanva recension of the Bri. &r. Upanigad; but i n another recension, ~iamely, those of the Mhdhyandinas, the reading is " Na tasmht Pr6gl utkrllnanti," " Prom him the life-breaths do not go out.' The word Tasmiit, meaning "from him," is a very clear term, and leaves no room for doubt that the prohibition applies to the going out of the Pdna from the soul. The Bri. Ar. text means that the PrAq&sof the wise man never leave the sottl. It does not mean that they never leave samavalCyavte" means "these Prtlnfis the body. The next sentence " At~aiua merge indeed in 111at." The word Atra, " in that," means in Brahman, the object of attainment. (Objeetiu7t).-In the previous section of the Bri. Ar, in the dialogue between a r t a h l i ~ ~ and e Ybjiiavalkya, there is a l ~ o a statement that the PrknLs d o not pass out of the body. The objector ssys, how (lo youexpialn that statement? We give the passage here below :-(Bli. Ar., 111. 2,lO & 113.

thfb8 m:4 ~ s s m 9 ; 1 ~ 4 3 'a* 11 10 II 91mdfh $mrei m d fWm ~qwrzarmr:m a r P M?T afa itrsrrsr u m m & r d q ep s h a m ~ r m ~ m u r f t r# I 1 I 19 II *' Y&jdavalkya," he said " everything is the food of death. What then is the deity to
whom death is food 7"
"Fire (Agni) is death, and that is tho food of water. Death is conquered again." '' Ybjtiavalkya" he said, " when such a person (a sage) dies, do the vital bratha (PrBpas) move out of him or No? " " No,"replied YBjdavalkya, " they are gathered up in him, he saells, he is inflated, and thus inilated, the dead lies at rest."

. ~ & m p F a m , d ~ ' f i l ~ m

w:

VEDANPA-SUTRAS, IV ADHYAYA.

[Gomnda

The abov Bhe Ka?va reading. The sense of t h e question is this. ArtabhBga asked Yljfinvalkya, w ' hen this God-knowing man dies, then do his life-breaths (Prlgas) go oat from this (Asmat), namely, from this body." In other words, "does he go out along f the head, or do- he remain with t h e PrLgas from the coronal artery, from the crown o in the body so long as i t does not fall off and then goes away." To this question, Y&jiiavalkya replies, that the PrBpBs o f such a sage remain in the body, so long as t h e body does not fall off. Buoh a sage remains in the body, and his body swells up, being inflated with the external air. Thus inflated, t h e dead man lies a t rest. Thus experieacing the Prerabdha fruit in t h e shape of the swollen, inflated body, the sage leaves such body t o hissons and kinsmen and gets Mukti a t once. This is t h e dimcult text propounded for solution t o those who maintain t h e view that t h e Prapas of t h e ,sage always leave t h e body.

'.

The reply t o this is that the above text mentions a very exceptional caae, the case of thoee ardent, impatient, loversof God. Such pereons do not pass through the above process of death, the Lord Hari himself stands near them at the time of death, and freeing them from the body, takes them at once with him to his home. The pr&n$s, of coaree, in such a m e do not follow the soul. They remain behind in the body. The followers of Adva~tamexplain the above text in the following way :-This non-departure of the Prsna from the body refers to the case of tllose who worship the unqualified Brahman. Br& that explanation is wrong. Because there are no such mords in the above text to indicate that it applies to those who Ineditat6 on unqualified Brahman. Secondly we have already demonstrated that unqualified Brahman is a fietion.
The whole argument of the Advaitins is thus given by datikar$charya in his commentary on (IV. 3.13) :d " The sssertion that also the soul of him who h o w s ~ r a h m adeparts i from t h e body, b a u m t h e denial states the soul (not che body) to be t h e point of departure, cannot be upheld. For we observe that in the aacred text of some there i s a clear deniul'of a depavture, the starting-point of which is the body. The text meant a t flrst records the question mked by Artabhhga. "When this man dies, do the vital spirits depart from him or not 7 " then embraces the alternative of non-departure, in the words, No, replied y$jfiavalkya ; thereupon anticipating the objection that a man cannot be dead ae long a s his vital spirits have not departed, teaches the resolution of t h e pr89as in the body in that very same place they are merged ; and flnaly, in oontlrmation thered, remarks, "be swells, he is inflated, inflated the dead man lies." 'Phis last clause states that swelling, &c., affect t h e subject under discussion, uiz.,that from which t h e departure takes place (the " h m 6 t of the former clause, " which subject is, in this iast clause, referred to by means of the word "Be. " Now swelling and so on can belong t o the body o n l ~ , not to t h e emhodied soul. And owing to i t s equality thereto also t h e passages "from him thevital spirlt do not depart ; "in that very same place they are resolved (have ta be taken denying a departure starting from the body, although the chief subject of the pass* is the embodied soul. This may be done by .he embodied soul and t h e body being viewed a s nondillerent. I n t h i s way we have to explain the poaaage if re$ with t h e fi&h case."

~O'TRA IV. 2. 14.

T W % T IIOISI!1)lI
& Smaryate, i t is mentioned i n the Stilritis. 7 Cha, and. 14. Smriti also declares the same-514.
COMMENTARY.

I n a Smriti (Ytijiiavalkya Smriti, 111. 167) there is a declaration that the soul of the Vidvan departs by means of the coronal artery through the head.

* * f @ e h f * f i ~ l
lt&mJ&mh*mt*ll
"Of those, one is situated above, which piemes the disc of the sun and passes beyond the world of Brahman, by way of that, the son1 reaches the h~ghest goal."

Thus the Sruti and Smriti establish the proposition that the wise also depart from the hody, accompanied by the Prtiqas.

Adhibranu V I .
I t has been mentioned above that the individual soul accompanied by the PrPna and the group of sense-organs merges into the subtle elements like heat and the rest at the tinw of departure. It has further keen established that this is the method of departure ever1 of him who knows. Now a new doubt is raised. (Doubt).-The Prlnas like the speech and the rest together with their vehicles, the subtle elemenb, belonging to the wise sage, merge in their respective causes like fire, &c., or in the Supreme Self. (Pdruapakga).-The Ptirvapaksin maintains that the organs of the Prbnas merge in their respective causes and not in the Supreme Self because of tho text, " Yatrasya purusasya" shows that the Pragas and the senses merge In their causes. We give the passage below (Bli. Ar., 111.

213.):-

-rn-p--8m'--

.
~ ~ m C

i
i l r

~
j ~

w 3 w

armhnb (h sqyg Pi6&#~zmrmw&h ?FnmtaFfg * a gob;r

&k+#pdm-nsnr~rhttim

~ m p : ~ m i t r ~ m m m r ~ J m t311 T r n n

Yljiiavalkya," h e said, "when tho speech of this dead person enters into the flre, breath into the air, the eye into the snn, the mind into the moon, the hearing into space, into the w r t h the body, into the ether theself, into the shrnbs the hairs of the body, into

716

V E D A N T A - S ~ T R A S . IV A DHYAYA .

[Gm'nda

the trees the hairs of the head, when the blood and the seed are deposited In the water, where is then that person?" YBjilavalkya said " Tske m y hand, my friend." "We two alone shall know of this ; let this question of oum not be (disoaased) in public." Then these two went out and argued, and what they said was Karman (work) what they praised was Karman," vit., that a man becomes good by good work, and bad by bad work. Attar that Jaratkarva arbabhage held his peace."

The above shows distinctly that the senses resolve into their causes, the elements. (Siddhrinta).-This view is set aside in the next satra.
S~TRA IV. 3. 16.

+ * - I I ~ ~ I rr.r ~ I
Tani, those (the Tejas, atid the speech, &c., denoted by them.) Pare, in the highest Brahman. Tatha, ttlus. R Hi, because. p~ Aha, says.

15. These (fire and the rest together with the senses) merge in the highest, because the &uti declares it to be so. -515.
OOMMINTARY.

In the Chh. Upaniaad (VI. 8.6.)is said " Tejah parasyam devetay&m," .the tejas in the highest divinity. The word Tejas here includes a11 the eer.se-organs, like speech and the rest, together with the Prknas. Thew merge in Brahman who is the ittnan of all. Because he is the material cause of everything. Why do we say so ? Because the above Chh. text " Tejah par$syam," is a very distinct declaration that the Tejas and the pAgas with the senses snrl their vehicles merge in the highest. As regard the Bri. &r. text (III. 2. 13.) it is to be explained in a metaphorical sense, as has already beeu mentioned bfthe author in setra 111. 1. 401, page 429. For as a matter of fact, no one ever sees the hairs of the body entering into the shrubs or the hairs of the head entering into the trees. The whole of the above Bri. i r . passage is a figurative stabment.

Adhikarana V 11. Now tlie author raises another doubt regarding the same topic. (Doubt).-There has been mentioned before that the Pr&qaand other life-elen~ents of the sage merge in the Supreme Self. Is tl~ntmerging, a combin%tion by juxta-position, as in the preceding instances of the merging of speech in mind, kc. ; or is it merging by r~nitgof nature, as in tbe case of thg rivere flowing into the sea (Mund., 11[. 2. 8). In other

words, do these permanent atoms retain their specific characters when they merge in the Supreme Self or do they become resolved into a llomogeneous mass, wit11 tlle Root of Matter, which constitutes the Achit-Sakti of Brahman.

(PtZrvapakga).-The Pbrvapalrsin maintains that these permanent atoms retain their specific characters, even when they are merged in Brahman : and that for two reasons. First, because this is in harmony with the preceding cases of merging. When the permanent atoms of speech, sight, hearing, kc., enter Marlas, they do not lose their specific nature ; sirnilarly, when the mental atom, in company with the five other atoms of speech, &c., merges in Yrbna, it retains its separate nature, why should then Prkqa and the rest when they enter into the Supreme Self, (or rather into that aspect of Brahman which is the &hit-dakti) lose their identities. Secondly, there is no specific statement in the Sruti that they lose their identity., Therefore, it is a merging by way of aombination and not identity. (Siddhiircta).-Thi~view is refuted in the nexts6tra. ~ O T R AIV. 2.16.
g n m s :Pvibhagah, there is no division Or separation. 1 on account of the statement. ~ Vachanat, -

16. (The merging of the permanent atoms of Pr@a and the rest is by way of identity. for) there is n'o separation, as is stated by an authoritative text.-516.
COMMENTARY.

The merging of the Prina and the rest in the S u p r ~ m e Self, or rather in that aspect of Hitn which is chit-dakti called Tamas-the Great Darkness, the Root of Matter-is by way of non-separation, that is to say, by way of identity. (The Prhna and the permanent atoms are resolved into this Root matter, losing their specific molecular nature). How do we know this ? Vachanlt -because of a text. Tn the Pradna Upanigad, VT. 5 we have the following :a* m: a3qmiI: u m p~m* mu& $ Ii w & w m m : hms~:-rnr: ?rmi.wsitagT*-J

*m
s a g s ~

rnftm-

n411

5. As these rapid ocean-going rivers, on reaching the OCoan, go to rest, lose their

. name and form, and are said " they are in the ecean ;" so indeed of the Great Beholder, thew

eixteen Purosa-going Principles, on reaching the Purusa, g o to rest, losing their name and form, and men sap, " They are in t h e bosom of the Lord,"-He then becomes above all
Principles, and the immortal. About it is this verse.-

The above verse shows that the sixteen KaLlis or portions of the body of the soul merge in the Supreme Self, called here the Puruya or the person. [The sixteen Kalfs (permanent parts) are the eleven sense-ovgans and the five Tanmbtras : or tlie eleven sense-organs and the five PrPnas]. I t further mentions that they lose t i ~ e i r name and form. Whc~i these perrnanent atoms (called sixteen ICalhs) are thus merged in the Root-Matter aspect of Brahman, then the Jiva becomes aka12 or partless, pern~anent-atomless, then he becomes immortal. So long as these atoms (Kalbs) retain their name and form, their distinctive nature, the man does not gaix immortality. The sense is this. The subtle body of the sage when he leaves the dense body, though no louger having the power to ensnare the sage in its meshes, yet follows him in his-journey towsrJv heaven, for it is burnt u p by Vidyd, like tlie hurlit up piece of coal, which retains the form of coal but is a mass of ashes. But when the sage goes beyond the cosmic Egg, then this semblance of the subtle body, whicli was following him so long also falls away from him a t the last moment. when the eighth covering of the Egg, the coveri~ig of the Pnre Pralcriti lor the Root Matter) is pierced by tlie soul. Here the subtle body drops tlown and is resolved into the matter ot the Pure Prakyiti. 'This is t l ~ emeaning OF the symbol that tlie soul bathes in the river called pirajb or Rajas-less. After this bath, the soul leaving behind the subtle body in the river Virajd, (like the Pilgriln in the famous aliegory of Bunyan leaving his burden) proceeds in all its pristine putity, in the Rody called Brkhma-Vapul~ -the Body-Divine created by the meye Will of the Lord, and away from all taints of Prakriti, unites with Brahman, and enjoys the Rliss of Heaven.

'

Adhiknrann V I I I .
Now the author commences a new topic, in order to show the diffel; ence in the methods of going out of body, in the case of the sage and of one who does not know. He had promised to show this difference i n a receding satra, and lie now goes to fulfill that promise. In the Chh. Up. (VIII. 6. 6.) as well as in tlie ICat,ha IVII. 6.) there was a mention of hnndred and one arteries by whicli the soul goes out. The wise go out by the hundred and firat artery (the Sum~mnBl. (Doubt).-Now arises the doubt : Is it right to make this restrictive

Bhbrpyo.]

II

PBDA, VILT

ADBIEARANA, Isb. 17.

719

rule that the wise alone go out by the hundred and first artery, while the ignorant leave the body, by any one of the remaining hundred arteries. (PdmaPkga).-The opponent maintains the view that there can be no such restrictive rule. Because, in the first place, the arteries are very minute ; secondly, they are very numerous ; and thirdly, they are very difficult of distinction by the soul of the dying. .'l1herelore, whether the man be a sage or an ordinary ignorant person, at the time of death his soul cannot distinguish the proper artery by which it should go out. I n fact, the words of the verse " Tayorddl~arni y a n a q i t a t v a m eti" show that by going upwards by anyone of these arteries, the man gets itnmortality. Therefore, it is not necessary that the Inan should go out by the hundred and first artery only, but that he may go out by anyone of these arteries ; provided that he goes i ~ p w a d vand , not horizontally or downwards. (Siddh&ita).-'l'his view is refuted by the-author in the next sutra.
B ~ T R IV. A 9.17.

n
?PT-

I 9 II ~ I I tat, of that, of the soul i n whrch have entered the permanent atoms

d mmhmnM * m g~& m & m ilr

*:

Agra-jvalaI C the I rest its: Okah, abode, the heart w~-v+RI "am, lightlog up of the point, tlle upper portion of tlie heart becomes iilumioed. ?at, by Him, by the Lord dwelling in tlie heart. g m Prakaiita, illutllined, shown. m: Dvarap, the door, tlie root frotii which the hundred and first artery has its origin. f a ~ l m $ Vidya-samarthyat, q by the power of its knowledge. Tat, that, that knowledge. flesa, remaioder, the element. Gati, path, the way, the carrying by the Devas called Ativahika on the various stages of tliat path. Anusmy~~i-yogat, because of the appltcation of remembrance. 7 Clia, and. Harda, (the Lord) wlio abides tn the Heart. Auugyililta~,being favoured by, be~ng ass~sted by. a a f l m , $ata-adhikay~,by t h e one hundred and first artery.
uf speeel~ ~

e:

17. Then there takes place a lighting up of the point of His abode, and by the door so illumined by Him, the soul departs through the hundred and first artery, by virtue of the power of his wisdom and by the application of the memory of the path which results from such wisdom, and t h u g h the favour of the Lord in the heart.0517.
DOMMBNTABY.

The wise goes out by the artery called f3ugumnit, which is the hnndred and first artery. Nor does this artery remain undistinguiehabib by

him. Because as soon as the soul, at the time o E departing from the body,
has withdrawn into itself, all the permanent atoms, beginning with speech up to Prtna, there takes place a sudden lightin& u p of the whole region o f the heart, and the soul c'an a t once see the SusunlnD artery, hy which i t haa to go out. I t does so primarily, through the favour of the Lord of tho heart, and secondarily, by the power of the VidyL, that it had acquired, and by vitue of the memory of the path, by which it has to travel, knowing fi-om his Vidyb (knowledgo), that the path of Devpyhna is one, on which there are various devas, who carry the soul from stage to stage. This memory of the teachiog, which was theoretical up to that time, comes to his help at that critical moment. Nor is the word knowledge or " VidyL " of this sQtra, the'dry theoretical knowledge, i t is knowledge coupled with devotion. A result or Besa of this Vidyb is the memory of the Ativbhika devas, who help the soul, to accomplish this journey. It is through the help of these three, namely, through the favour of the Lord Hari dwelling in the heart, through the might of Vidyb (devotional knowledge), and through the rnemory of the Ativfihika I)evas, that the soul of the wise experiences no difficulty in selecting the proper artery of the heart by which to go out, specially when the whole heart is glowing with the light of the Lord.
Note.-This lighting wp of the point of the heart takes plaoe in th: case of all souls, whether they be wine or ignorant, bnt the wise alone can select the boqnrnn&artery and not the ignorant.

When the wise soul is thus helped by the Lord of the heart and by his devot.io11 and the memory, then in that glomitig light, the Lord poillts out to the soul, a8 it were, the hundred and & s t artery, by which it should go out. Thus the soul comes to know that artery, and goes out by it. This is the path by which the wise go out.

Adhikm-ana I X .
I n the Chh. Upanisad (V111.6. 5) we have the following :l m T & d

m d~&gwim@Ra ~ ~ I R ~ u vlipi?w+a?maq~ ~ & q d

**:ma.~ F W
I

T I Ka S M E T dk ~ ar ~ ~

h!pd
~ ~

IlPFIC
*

iwn*?plq 1 I 4 11
~ ~ W W U ~

wsmmdm:* J ~ M & 11 GW H

amsac-

from this body, then he departs upwards by those verg rays: or he goes out while meditating on Om. And while his mind is failing, he is going to the sm. For the snn is the door of the world. Those who know, walk in ; those who

" But wheu he departe

Bhbgya.]

T I PADA, XI ADNl1IARAWA, Sd. 19.

721

do not know, are shqt out. " "There is this verse ; There are a hundred and one a r b ries of tbe heart ; one of them penetrates the crown of the head, moving upwards by it a man reaches the immortal ; the others servo for departing in different directions, pea, in d.;5erent directions.

The above verses show that the soul coming out by the coronal artery, follows the rays of the sun and thus reaches the disk of the sun. The words in the original are " Etair e r a radmibhir ".-by these uery rays. (Doubt).-Now arises the doubt, that a man dying in the day time can follow the rays of the s u n and go to the solar disk. T h e question is, does the soul of the wise marl, who dies i n tlie night, also follow the rays, when there are no rays to follow ? (P~2raapakga).-'J'he PRrvapalqin maintains, that there being no rays of the sun a t tile night time ; only that wise nian who dies in the day time, can follow the rays and not otherwise. The wise, therefore, must die at a time, when the stin is sliining. (Siddh61lta)-This view is set aside in the next siltra. ~ O T J Z AIV. 2. 18.

~ U O 19I CII ~ r Ra$lui, ? the rays, m f tAnusart, followi~ig.

18. The wise follows the rays of the sun (whether he dies i11 day or in night)-518.
COMhlENTARY

Whetl~erthe wise dies by day or by night, a t wl~atever time he dies, he follo\vs the rays of tlie sun and goes on those rays to the solar disk. This we say because tlic Scripture nowhere says that only by dying during the daytiule, the soul can follow the rays of the sun and not otherwise.

SOTRA
f i f i i Nidi,

IV.2. is.

M&f% hf@r;w~+@hwhRa

1191 r 11 cr~
-

at night. q Na, not. I t i , so. Qh Chet, if. Sambandhasya, of the relatlon. qrqq Yttvad, as long as. & Delta, the body exists. zrfirqq Bl~avitvttt, because of the existence & Dardayat~,the Sastras show q Cl~a, and.

19. If it be objected that one dying in thc night cannot follow the rays of the sun, we reply it is not so. Because the connection between the raps and the body persists as long as the body lasts. Scripture also declares this.-519.

COMMENTARY.

If it be objecteci that a person dying a t night cannot follow the rays

of the suu, because there is annbsence of such ,rays then, we reply it i s not so. W l ~ y ? Because the connection of the solar rays with the hunlan body is a permauent one, so long as the soul remains in the body. Tlie days and nights may revolve, but this connection of the human rays (aura) with the solar rays, corltim~es ; and it is not a 'fact that the connection iscut off during the night. Therefore, a t whatever time a man dies, the rays being there, the soul can go by it to the solar d2sk. The proof of this connection of the rays of the sun with those of the body is furnished hy the fact that bodily heat is perceived both in the winter and in the slimmer, both i n the night and in the clay. If the connection were cut off, then o ~ v i ~ to~ the g coldness of the winter, there should be no heat in the bocly. But the bodily heat is perceived not only in summer nights but also in the wintry nights. Nor is this a mere inferenalolle, but there is scriptural authotial proposition, based-upou reasol~ing rity for it also. Therefore the sdtra says " dardayati cl~a," " and scripture also declares this." In the C1111. Upnni$acl me find it stated i n VII. 6. 2, the following :-

rnmm-*nr9ttmt?r--m

54h*-!3=wm-+mq*m* ~ ~ ~ ~ ~ : I I P I I
''An a very long highway goes to two places, to onc at the beginning, and to an.

other at the end, so do the rays of the sun go to both worlds, to this oneand to the other. They start from the sun and euter into those arteries ; they start from those arteries and onter into the sun."

There is another druti also to the salile e ~ e h ;t

These rays and the arteries are verily connected together, and they are neser separated so long a8 this body Is alive. Therefore, through thew he sees, through these he goes out, through these he entem into different undertakinp.

Therefore, it is an est.ablished rule, that the wise follow the rays of the sun, whether they die by night or by day.

Adhikarana X.
Non- is discussed a new t o ~ i c . (Doubt).-Does the man who knows, get the fruit of Vidyh if he happens to die during the southern progress of the sun or does he not ? (Pdruapakga).--The opponent maintains the view that the northern progress is the path leading to Bral~maloka, described in both the Sruti

BhBsya.]

71 PADA, X ADRIRARAFA, & I 20. .

723

and the Shriti. Moreover, we see instances of persons like R h ~ ~ r n and a others, who waiter] for the northern progress of the sun for leaving their bodies. Therefore, the sage who dies during the southern profiress of ihe sun does not get to the Brahma world. (Siddh&nta).-This view is set aside in the next sfitra.

%T=*
m:
Atah, for this

*$

I 1 01 ? 19011

~OTRA IV.2. 20.

very reas011 q C l ~ a aud. , ~3 Apl, also. P* Ayane, D a L ~ l n e ,In cl>e southern. in tile (southern) progless o f the ~ 1 1 1 1 . ? $ &

20. For the same reason the sage dying during the southern progress of the sun gets to Brahma world.-520.
COMMENTARY.

" F o r the same reason" namely, there heing absence of partial fruition of Vidya and the exhaustion of obstructive acts by her. Vidy$ cannot h a r e partial fruit. I t mii9t produce its entire .result. Moreovel, it has the power ofq removing the effect of all o b s t r ~ ~ c t i vworks. e Fol. these two reasons also, the sage clying during the southern progress of the s u n gets verily the fruit of Vidyl and the Parvapakga is consequentIy not valid. Moreover i t will be mentioned further on thnt the words " northern progress of the sun" d o not mean any time, but denote the nnmr of the a t i v ~ h i k a Devas, whose function it is to conduct tile soul forwnrrl As regards the case of BhPgma, who put off his death until the heginning of the northern progress, it was because he had got the booll from [his father of (tying at will, and 80 he did not die during the soutlieru progress of the sun. O r it may be explained on the ground that Bhigma wanted to promote pious faith end practice and so put off his death nutil the northern progress of the sun. Therefore, his case iR not to the point. Says a n objector, but the Gits, is againqt you. I t clearly says in (VIII. 23-27) that if a man wants to get Mukti, h e m u s t regulate the time of hifi death, so that he may die during the nolthern progress of the snn. m r d m * ~ & M : l ~ ~ ~ & E l W T ~ r & 1 1 9 $ 1 1
That time wherein going forth Yogis return not, anfi also that wherein going forth they return, that time shall I declare to thee, 0 Prince of the BhBratas.

~ : ~ * - - - I ira99nrr~msURWm: 11%~ 11

724

~ ~ EN DT AA - S ~ T R A S : 1 V ADH YAYA.

[Govinda

Fire, light, day-time, the bright fortnight, the six months of the northern paththen, going forth, the men who know the ETERNAL go to the ETERNAL.

*-w:-mmql a 9 s r r ; r ; s & ~ ~ ~ ~ 1 1 ~ 1 1
Smoke, night-time, the dark fortnight also, the six months of the southern paththen t h e Yogi, obtaining the moonlight, returneth.

~ * % r n & * l

Wm ? z m T m r ng;r: iI ?F

Ii

Light and darkness, these are thought to be tihe world's everlasting paths ; by the one he goeth whoreturn&h not, by the other he who returneth again.

% * d d g m E s ~ a n l

ST~~Q~T@+IIWII

Knowing theae paths, 0 PBrtha, the Yogi is nowise perplexed. Therefore in all times be firm in yoga, 0 Arjona.

Here the topic has the subject of time as its commencement, and time the Lord propounds to teach, we infer that being the principal topic wl~ich the words day, fortnight, month, etc., are time denoting words and are not the names of Devas and that dyirig during that time leads to Mukti. The above passage further sllows that dying during the night or during the eouthern porgress of tne sun does not lead to Mukti. This doubt is removed by the author in the next siitra.

~ O T R AIV.

%. 21.

+ q : Yoglliah, those devoted to the Brahman.' qft Prati, about. Smaryate, is remembered. & Smarte, tlie two that are worth remembering, dual case. C l ~ a and. , @ Ete, these. <

21. The above text mentions with regard to the

Yogins, that these two paths ought to be remembered, (it does not say that a Yogf musL die in the one path and not in the other).-521.
COMMENTARY.

The above passage of the Git$ only proclaims this fact to Yogfns, who are persons devoted to Brahman, that they must remember that the path of the Moon is infe~.ior to the path of the Light. It further tells them that these twopatlls ale worthy of remembrance. I t says " knowing these paths, 0 Pdrtlla, the Yogi is no wise perplexad." 'l'he above passage, therefore, does riot state an injrluction for the sage to select special time of dea+h. Moreover, i t is wrong to say that the topic begins with tlie mention of time, arlcl that since tile opening sentence refers to time therefore, thew

Bhdpya.]

IZWPADA,X ADHTKARAYA, W. 21.

725

words must be taken as meaning time. Aa a matter of fact the passage opens with the - word " fire," and " fire" and " smoke" cannat be called time-names. Tt is impossible, therefore, to take these words as meGing time. Consequently " fire," " smoke," &a,mean 'here the Ativ~bikaDevas called " fire," " smoke," etc. That they are Ativhhika Devas is mentioned by Bttdarayana himself in his sQtrrs, 10. 3.4. As to the follolving statement :i&Telm-ut

~ ~ f 8 P f t c r o J * l l
t
i
' h e day time, the bright for@ght, and the nortliern progroan of the sun am stated ta be the approved timw for a man to die, while the times aontrary to them are pot appmved.

This refers to the case of those who have not got wisdom. For an ignorant man the day time, &c., is the beat. But he who has got VidyA may verily leave his body at any time, during any season, and surely he will reach the Lord Hari.

w-*-rsfanrt1 m '

11

May that Lord Krisna be t h e object of my love who is satisfied easily even with t h e show of devotion, and thns satisfled, shows the soul the path to Hia abode and t h e goo1 i t most reach.

Adhikarana I .
I n this PIda are going to be determined the Path which leads to the world of Brahman, and the Goal which ia Brahman itself. In the Chh. Up. (IV. 15) we have the following :-

(He said : This Person who is seen in t h e eye ie t h e Self (called VTmana), This i i the.Immorta1, the Fearleas. This i s Brahman. Nothing clings to this. Bacaust) (such
B person resides in the eye) therefore lf any one drops melted butter or water on it, i t

raw away on both sided (and does not cling to the eye).
The wise call Him t h e bamyadvPma (the Mast Beautiful), b e c a m all objects of h u t y enter into Him. All beautiful objects enter into Him who knows Him thus. He verily is called VBmani (the Giver ot beauty) becsuse Be alone given beauty to all. He who knows Him t h m gives beauty to all beings inferior to himself. He is also Chfimani (the Renplendent) for He shines in all worlds. He who k o w b this thus, shines in all worlds. Now when such peraons die, whether (their relations) perform their d a t h ceremonies or not, they go to the plane of the Ray, from the Ray-plane to the Day-plane, from t h e Day-plane to t h e Bright-fornightly plane, from the Bright-fornighty plane t o t h e Northern Six-monthly plane, from t h e Northern six-monthly plane t o the Annual plane, then to the sun; from the Solar plane t o the Lunar plane, from the Lunar plane to t h e plane of Lightning. There a Nothuman Person approachen them. He leads them to Brahman. This is the path guarded by t h e Devas, the path that leads to Brahman. Thcse who proceed on that path, do not return to this round of humanity, yea they do not return.

BhBSzla.1

111 P ~ D A I , A D H I K A R A ~ AS , ~ I .1.

7 n

This shows that "archis" is .the first stage on the path. But we have a different account in the Hausitfaki Upanisad (1. 3.) where Agni is mentioned as tbe first stage-

s w f & w & t u m R r d r s &B d i & & k ~ ~ W ~ ~ a d ~ 4 1 1

He (at the time of death), having reached the path of t h e gods, comes to the world of Agni, to the world of Vbyn, to the world of Varuga, to the world of Indra, to the world of PnjApati, to t h e world of Brahman.

Then there is a third passage in the Bri. Ar. Up. that V$yu is the first stage on the Uevlyana path :-

(V.10) which shows

~ ~ g s ~ r s ~ a ~ d . trr~$~h;ra&m~ ~a rn a~ i ~ 3 r m S t u m f z m rft~ ~ ~ i h u ~ ' ~ a w rnfM3r&twtr a ; q ~ % dv i hu adl B m s ~ & f r s d $ d~ R r m d h m u # : w .I 11 I 1 qmi m m q 11 10 I 1

m:

When the person goes away from thie world he oomes to the wind. Then the wind makes room for him like t h e hole of a oarriage wheel, and through i t he mounto higher. He comes to the sun. Then the sun makes room forhim, like the hole of a Lambam, and through i t he mounts higher. He comes t o the moon. Then the moon make8 room for him, like the hole of a dmm, and thmugh i t he moants higher, and arrives a t the world where there is no sorrow. Thew he dwells for eternal years,

While the Muqdaka Upanipad stage on the path:-

(U.11.)mentions the sun as the first

m~~~aw+mm%nn~b=tdYa-m:~~ ~.am~m&a~mwm 1111 r~~

11. But those who practise meditation and contemplation, in a retired place, tmqui1,wise and living on alms, reach throngh the help of the sun, being free fmm Refas, that immortal Person whono bsence is unchanging.

And there are other accounts also in other scriptures. (Doubt).-Here arises the doubt, is the road to Brahman world one, are they many (one of which being the road beginning with Archis mentioned in the Chh. Up.) (Pdruapakpa).-The opponent maintains the view that since the roads describe different natnre, and because every one says this is the only road, therefore the roads must be different(Sidd&ta).--The next sGtra disposes of thie view. 8 0I v .~ 8. '1. ~

-.ro1 t Archib-gdina, by the path e . Prathiteh, , being well-known,

a f 6 : -

t
of the rays,

r
&C

Tat, that.

1. The first stage on the DevayBna path is Archis. because that is well-known-522.
COMMENTARY.

Every sage gees to the world of Brahman by the path in which Archis is the first. Why (lo we say so ? Because it is well known. In other passages of the Upanisad, also, whenever DevBylna is described, it commences with Archis. Thus in the Chh. Up. (V.10. 1) we find Archis mentioned as the first stage of the path.
?r?.t~fQi!#d9l;k'rrn~*

-8

'F?rmam I I P II m%m a ! m w a a~$imw~wd irwxrqr&XRIm~aT R* m!gial amr: rr m ; i a

wxw&mG
"

w 3 I

,I

Those who know this thus, and those who perform works of faith and hardship (altruistically) insome secluded pleasant plaoe go (after death) to Archis, from Archis to day, from day to the light half of the moon, from the light half of the moon to the nix months when t h e san goes to the north, from the six months when the sun goes to t h e north to t h e year, from the year to t h e sun, from the sun t o the moon, from t h e moon to t h e lightning. There is the person, t h e servant of God (Manu) he leads them to Brahman. This is the path of the Devaa"

The above passage occurs in the Vidya of the five fires of the Chh. Up. It, therefore, shows that even the worshippers of other Vidyls also go by tho path beginning with Srchis. In the Brahmatarka also we find the same.

m ha r ? ' a

and well k n m n ;that which oomrnenoes with Light for t h e p-ge of t h e wise and that which commences with smoke for the passage of those who perform (sacrificial) acts.

* 6 f a * ~ W ' There are only two paths well established

This being so whenever a different path is mentioned, there also we must supply the deficiency from other texts, in the same way as we did in the case of the attributes of the Lord, for though the subject matter may be different, the Vidyl is one. Therefore, all texts must be construed as commencing wit11 Archirhdi, otherwise there would be split in the sentence.

Adhikarana.
Now the author, in order to show that the stages of Vhyu, etc. mentioned in other tests, ?re to be combined with Archis, begins a new satra. In the Kaugitaklt passage given above, we have it stated that

Bhiioya.]

TIIPBDA,

ADRTKARANB,S22.1.

729

"he comes to the world o E Agni, to the world of Vtiyu &c." The whole passage is repeated below. (Kau. Up. I. 3. ) :He (at the timeof death) having reached the path of the gods, comes t o the wbrld of Agni, to the world of VHyo, to the world of Varuga, to the world of I ad=, to the world of Prajhpati, to the worldof Brahman."

(Doubt.)-Here arises the doubt, should the stages of Vtiyu and the rest mentioned above, be inserted in the Archirtidi path, or should they not. (PdraapaRg.a).-The opponent holds the view that they should not be so inserted, becauee they are read in certain order, and because no option is allowed to make any such addition. ISiddh4nta.)-This view is controverted in the next stltra. Note.-The three texts, one from the Chh. Up., one from the Kaugitakl Up. and the third from the Bri. Up., bsgan tbe description of the path with three different words, " Archis," " Agni " and " Vlyu." In order to harmonise them, it is shown that the path really commences with Archis; and Agni and Sarya are but differet~tmodes of Archis, while Vbyu also comes in on the path, but at a later stage. To understand the discussion, we m q anticipate mattera and say that there are twelve (or according to another calculation) thirteen stage&on the path. Aftjr the soul haa entered the coronal artery it successively passes (or rather is conducted by the Devaa of) the following stages:1. Archis, the Deva of light. 2. Dinam, the Deva of day. 3. f h k l a p a b m , the h v a of the Brighefortnight. 4. Uttarlyanam, the Deva of the northern progress of the sun. 5. Samvatsaram, the Deva of the year. 6. Devalokam, the world of tho Devas : (the same as Vhyuloka. according to some.) 7. Vblyu, the world of VByu. 8. adityam, the world of the sun. 9. Chandram, the world of the moon. 1 0 . Vidyut, the world of lightning. 1 1 . Varunam, the world of water. 12. Indram, the world of Indra. 13. Prajhpati, the world of Prajbpati or of the four-faced Brahmb. No single passage of the Upanigad gives all these thirteen stagee ; but thq are arrifed at by collating different passages scattered in vatiouUpanigads. This is what the author of the eQtmhas done.
I

730

VEDANTA-SUTRA 8. T v ADBYBY&
BOTRA. IV. 3.
6 b q &
2.

[Gomnda

u e q ' q Abdad, before entering into the great Sun. (Abda, a year, hence the Sun and Great Sun, the Lord). m p Avidesa, owing to non-specification. Vi$esabhyam, and owing to specification.

W J ~ Vayum, the Vayu, or the wind.

I
I

mm

2. The stage of VPyu comes after the Year, because there are non-specification and specification.-523.
COMMENTARY.
,

I n the path beginning with Archis, the stage of V&yu i s to be inserted after the Samvatsaram, and before the aditya. Why? Because there is no specification in the Kau~itakl Upanigad, it is merely said " he comes to the world of Agni, he comes to the world of Vbyu." There is no specification where- this V4yu world comes in. The Sruti merely says " He comes to thie world, he comes to that world," without mentioning any "order of succession." But the passage of the Bri &. Up. (V. 10) gives specific succession. It shows that the world of Vbyu comes, before the world of the sun, for it says " When a person goes away from this world, he comes to VPyu. The Vbyu makes room for him, like the hole of a carriage wheel and through it he mounts higher, he comes to the sun." ~ h u ' swhile the KaugitakP Upanisad gives no specification where the Vhyuloks comes in, and the Bri. Ar. gives the specification that it comes i n before the sun, so combining the non-specification of the one, with the specification of the other, we place VByuloka before the world of the sun. This being so, the passage iu the g f i . Ar. which says that from the months he goes to the Devaloka and from the Devaloka he goes to the adityaloka should be interpreted in accordance with the above. The Devaloka there must be ihterpreted as meaning the world of Vlyu. The text of the Bli. Ar. Up. is to be found in VI. 2. 16 :-

a ~myg ndt 6 rma-& a m3 n @ m ~ ~ o r ( r

~ ~

a -

m qfa ~ i m

@&mIqr~crr*

a A m q 5 a l m a 9iP m m m* t Q m ~ hll ~ ~ ~

ri

e *

"Those who thus know this (even Qrihasthas), and those who in the forest wor&ip faith and the True (Brahman Eiranyagarbha), go t o light (Archis), from light t o day, from day t o the increasing half, from the increasing half t o t h e six months when t h e sun goes t o t h e north, from those six months to the world of t h e Devas (Devaloka), from t h e world of t h e Devas to the sun, from t h e snn to the place of lightning. When they have thus reached the place of lightning, a spirit comes near them, and leads them t o t h e world* of theBrahman. I n these worlds of Brahman they dwell exalted for age% There is no r e t u n i n g for them."

l l i

The Devaloka mentioned in the above passage of the Bri. Ar. Up. should be understood as meaning the Vlyuloka. Because we have a text saying:--"That which is Vhyu is indeed the horne of the Devas." Therefore Vlyu being the home of the Devas, is Devaloka. But others say that Devaloka itself is a stage on the path and it comes after the Samvatsara and before the Vlyuloka. This Devaloka is not to be inserted between the six months and the year, because the Uttarityana naturally leads to the year, and their connection is well-known. Therefore the Devaloka and ,the Vityuloka are both to be inserted after the Samvataaram and before the Aditya. Now the author discusses the following verse of the Kausfmki Upanisad. (I. 3) already given before :.He comes to the world of Varnna, to the world of Indm, to the world of Pmjlpsti."

(Doubt).-Whether the Varunaloka mentioned in the above, is to be hserted in the Devaylna path beginning with Archis and if it is a stage in this Archirldi path, where dees it come in ? 1s it to be inserted in this series ? If so, where ? (Pz2mapkgaj.-The Pfirvapakbin maintains that Varunaloka is not to be inserted as a stage cn the archirldi path, because there is nothing n indicate where this is to be inserted. in the text t (Siddhhta).-The right view however. is, that the world of Varul?a is to be inserted after the world of Lightning, because Lightning and water are intimately connected. And this ie shown in the next sfitm.

sO~m I V . 8.

8.

m:Taditah, of the lightning.

~ * : ~ l l o l q l g I l
Adhi, above.

m: Varugah, Varuqa.

7Sambandhat, this being the relation.

3. The world of Varrqa is above that of Lightning, because of the intimate connection between them.-524.
COMMENTARY.

1n"the Chh Up. (IV.15. 5) already quoted before, it was said that from the plane of moon, he goes to the plane of lightning. It is after this plane of lightning mentioned there, that the plane of Varuna is to be iosetted. W h y so ? Bemuselightning is oonnected with water, as we that after lightning, it generally ~aina. There is a Sruti -also to the effect that when the quick lightnings play in the bosom of clouds, accompanied by the deep sound of tbunder, then the watera fall and people say " it lightens, it thunders, it will rain."

The connection of Varuna, the king of waters, with lightnings is a well-known connection. Above the world of Varuna are to be placed the worlds of Indra and PrajBpati, because there is no other place where to insert them, and because the text of the KaugPtaki Upanisad has read them in that order. Thus on the Arcllirridi path, beginning with Archis and ending with l'rajlpati, there are twelve stages, if 1)evaloka be considered the same ss VByuloka, or thirteen stages, if it be considered a separate loka. This is the well-known DevayBna path.

Adhikarapa IV.
Having discussed the various names " Archis" and the rest, the author now takes up the question as to what are really these " Archis, etc." (Doubt).-Are they landmarks on the path, or are they persons standing on the path and watching it, or are they cor~ductors of the wise sage to the heavenly world ? (Pdmapkgaj.-The opponent maintains the view that the light (Archis), etc., are landmarks, because the text shows that they are landmarks. As in worldly life, a path is described to a man by certain laudmarks, such as " in going to such and leuch a city, you will first come across a river, then a hill, then a village where a large number of cows are kept," kc.; eo the descriptions in the Upanigads are mere landmarks, showing'mhat are the vorious things which the soul comes across, on it8 way heavenwards. Or the word " light" and the rest, may mean certain individuals, bearing those names, because the text gives the names expressly. (Siddhdnta).-This view is set aeide in the next sfitra.
sOTRA IV. 8.4.

*.

Wf?l&&TRdm II

loI 1

m i r : htivahikah, conductors, ati-best, J a r c a r r y . qq Tat, that. Lingat, being indicated.

4. The words Archis and the rest are the names of the Ativhhika Devas or conductors of the soul, because of the indicatory mark in the text.-525.
CGMMENTARY.

The Archis and the rest are divinitiecr, appointed by the Supreme Person, to conduct the soul along the stages of the path. They are
I

neither landmarks, nor individuale. Why ? Recause of the indications contained in the Chh. Up. itself. That they are conductors, leading the soul, we find from that passage of the Chh. Up. where after describing lightning, i t says " There is a person not human, he leads then1 to Brahman." Here the last person called tho AmLnava P u r u ~ ais expressly stated as the person who leads or conducts the soul to Brahman. He, or a conducting divinity. Therefore, the therefore, is expressly an Ativ~hika othe1.8 mentioned in the same series with him, are also to be understood to each one of them conducting the soul a be Ativ~hikas or conductors stage forward. Thus there are thirteen ativbhika Devas or conducting divinities. The next satrrr further strengthens the view that these are neither landmarks nor indivduals, but conductors only.
Note.-The last person is called "not human," implying thereby that the beinmentioned before are "human." Are they the different gradea of human Invisible helper. of the mbdern Theosophists ? &TRA 1%'.3.6.

3WP ow6tgmk3: II 0 I q I k l
Ubhaya, i n

untenable

both. Tat, that.

m:Siddheb, being established.

COMMENTARY.

tar-

Vyarnohat, owing to the confused,

5. That they are conductors is established on the ground of both other alternatives being (untenable, since) confused.-526.
Those who die in the night time cannot have connection with the day, etc., and conseqnently they cannot have connection with light or ~ r chis etc. Therefore archis and the rest cannot be the landmarks, more so as they are not fixed. Moroover light and the rest beiug unintelligent objects and incapablt?oE being guides, cannot be individuals. Since both these views are open tb objections, it follows that the third view, namely, that they are conducting divinities, is the right view, as established by the Scriptures.
Note.-A man dying in the night time cannot have conneation with the day, so if "day" be a landmark, then to such a man i t is no landmark. Similarly, if a man dies in the day time of the new-moon day, he can have no connection with the moon, because there is no moon visible then. To such a ma&the "moon" cannot be a landmark. Moreover, landmarka are permanent immoveable things, while these are ~0nstarltlY ohanzing, so they cannot be landmarks Nor can they be persons, because they are unintelligent objects. Therefore, they moet be taken in the sense of conducting divinities.

Adhikarana V.
(Doubt).-The question next to be answered is, whether the Amhnava Puruga, the Not-hurna'n Being appointed by the Supreme Person, comes down to the plane of Archis, to carry the soul of the devoteee upwards, or does he come down only upto the plane of Viclyut lightning^? (PzZroapakga).--The opponent holds tho view, that since there are instances of the messeligers of the Lord coming down even up to the Physical plane, to carry the souls of persons like Ajhmila, and the rest, to heaven, it is natural to suppose that the non-human conductor comes down as a rule, up to the plane of Archis, In fact, this meeeenger of the Lord welcomes the soul at the very entrance, as soon ae i t g6es out of the physical and steps into the non-physical. (Siddhbnta).-This view is refuted in tile next ebtra.
i

B ~ T R IV. A 6. 6.

w q , Vaidyutena, by

that (not-llurnan person) who has reached the

lightning.

qq Eva, indeed. W: Tatap, then, after one has reached Lightning.

q Tat, for that. $: druteh, because of the Vedic text.

6. (When the soul has reached " Lightning") then (it is carried to Brahman) by the (Arnfinavn who comes down to " Lightning" (to receive it). Because such is the Sruti-527.
UOMMEITARY.

." Then " ilamely, after the soul has r e s h e d Tightning, the sage is carried to Brahman by "Vaidyuta," namely, by the meaeenger of the Lord , who has come down to the Lightning. Why do we say so ? Because of the Sruti text. In the Chh. Up., IV. 15. 5, i t is expressly said that the souls go froin the moon to the lightning; and then a not-human person takes them to Brahman. No doubt, between the plane of lightning and Brahman there are three planee of Varuga, Indra and Praj4pati. But these three help thia Amhnava Puruga, who comes down to Lightning, and thus they also take part, though in a subordinate way, in carrying the soul.
Note.-Whenthe mu1 reaohss the plme of Lightning, the m w e n g r of the Lord oomw down to aondnat the #oul. Vamps, Indn and Pm]Opati also help raoh meeaenger.

This ie the general method. There are exceptions to it, aa we find in the cage of Ajlmila, when the messengers of the Lord came down to earth even, to receive the soul of that dead sinner. But that is not the rule.

Having thus described the road, the author now intends to describe the goal to which the road leads. (Vigayn).-The Chh. U p , 1V. 15. 5, says "this not-human pereon carries them to Brahman." On this text, the author first give^ the opinion of the sage Btidari. (Doubt).-Does this not-human person lead the souls to the Supreme Brahman ? Or to the effected Brahman, i.e., the four-faced Brahmh. (P~trvapakp>.-The opponent maintains the view that the word and not the effected "Brahman" principally denotes the Sapreme,Brahn~an, Brahman. The Scripture also says that the sage who comes by the Bufiurnnh artery, gets immortality. Therefore the word Brahman used in the Chh. Up. (V. 15. 5.) must mean the Supreme Brahman, and no inferior Being. (Siddhbnta).-This view, however, is not the opinion of tbe sage Blldari, ae is shown in the next sQtra.
S ~ T R AIV. . 8.7.

i m $ ~ : l l t a I ~ I \ s l l
Karyarn, t'he effect. q&.: of this (effect) Gati, of going

&

m: Upapatteh, being possible.

Badarih, Badari holds. w q

Asya,

7. According to the sage BPdari, the AmPnava P u w a leads the souls to the effected Brahman ; because such Brahman alone can possibly be the goal.-528.
COMMENTARY.

The sage Bldari opines that the Amlnava Puruga carries the souls oIlly to the four-faced Rrahmh, the Ktirya Brahman, the effected Brahman. Why ? Because this Klrya Brahman, being a pelsonal and limited entity, can become very well the goal of a path. The Supreme Brahman being in every place, cannot be said to be the goal of anybody.
SWTRA IV. 3.8.

m-IIolplcll
m mVidesitatvat, being specified. q Cha, and. 8. And because there is a specification as regards the Brahman (showing that BrahmP) is the goal.-529.
COMMENTAFtY.

In the Chh. Up. (VJII. 14. 1.)it is expressly mentioned that the soul comes to the home of Prajlpati, the specific mention of the word

vedma (hall or home) as well as the name Prajiipati shows that the effected Rrahlnan (the four-faced Brahmil) is the goal, to which the souls are carried by the not-human messengers of the Lord. ~ O T R AIV. 8.0.

qm: Vyapadedah, designation.

-,

Samtpyat, because of the nearness. g Tu,but.

Tad, that.

9. But that designation of Mukti is given when a

man reaches the Brahinibworld, because that is a form of SSmPpya Mukti.-530.

OOMMENTARY.

I n tbe Bri. Ar. Up. (VL 2.15), we have :-

~ s n a - ~ r l ~ ~ mWq ~ R w:r @ j
mi%^ @it;r g;nr&:-11 19 Ir
When they have thas reaohed the place of lightning, a spirit comes near them, and I d them t o the worlds of the (conditioned) Brahman. In these worlds of Brahman they dwell exalted for ages. There i s no returning for them."

The non-return mentioned here is not absolute Mukti, but release at the time when the four-faced himself gets Mukti. The w i ~ esage goes to the four-faced BrahmSi and remains in his world till the latter gets And thus there is no return, for he enters into the Suprerne ,&&ti. Brahman when Brahmi? entars in him. When is that time of the entering of the Brahmi? into the Supreme? The next sOtra gives an answer to this.
610TRA IV. 8.10.

& Karya, of the effect (i.e., the universe). p & Atyaye, at the end. Tad, of that. ~ $ a Adhyakseqa, a with the ruler president ( i t . , the fourSahq, with. m: Atah, from this. mq Param, the Highest faced Brahma). (i.c, Brahman). m m Abbhidhanat, on account of scriptural declaration.

10. When the effected world passes away, together

with its ruler, the souls go from the four-faced BrahmB to the Supreme, because the Scripture uses the word Supreme.-531.
COMMENTARY.

When this effected world, beginning with the physical plane up to the world of four-faced Brahml, and called the cosmic egg, passes away ; then the souls, which were dwelling in the wolld of Brahm6, go along

B@ya.]

IIf PADA, VII ADHTKARAQ'A, Sll. 11-12.

737

with Brahms, t o H i m who is beyond the four-faced, namely, to the Supreme Brahman. T h e reason of this going along with the four-faced is that there is a scripti~ral declaration to that effect. In the Tait. Up. (111.1. 1.) i t is said that " t h e knower of Brahman attains t h e highest," a n i i t is further said therein that such " a knower enjoys all blessings a t one with the omniscient Brahman (Saha Brahmans)." T h e word Brahman of this Tait. Up. (11. 1.) means the four-faced Rrahmb, and i t further shows that the liberated spirits get fifial Mukti, along with the four-faczd BrahmC(Saha Brahmanb).
80TRA IV. 8. 11.

;Fqitarnta~q~~~~~
-3: Smriteh, on account of tne statement of the Smriti.
p Cha,

and.

11. From the S m ~ i t ialso (the same mode of releas is learned)-532.

OOMMENTARY.

T h u s the folkwing text of a Smriti also shows the same :-

i l a r w m d M s l f m 3 ? 1
w & t ~ : ~ p i ~ l l
"All there (souls who had reached the Satya Loka by being the Sanistha devotees of the Lord), enter, on the expiry of Bmhm6, when the period of great dissolntiomomes near, along with BrahmL, !uto the Highest Abode of the Supreme-all those devoteee whose minds are flxed on the Lord."

T h u s the Siddhfinta teaching of the sage Bldari is that all Sanis(ha devotees are conducted by the Devaa called Archis and the rest, to the abode of t h e four-faced Brahm6, namely, to the Satya-Loka, the plano of Hiranyagarbha. The author next gives the opinion of Jaimini.

Adhikarna V I I .
SOT=
IT.

a. la.

~ I i\I I I\ I II O

Jaiminih, Jaimini qMukhyatvat, on account of the primariness of meaning. holds. m

qtq Param, the Highest, (is indeed Bratima).

we:

12. The sage Jaimini opines (that the Not-human Person leads the souls) (of those only who meditate on the Supreme Brahman) to the Supreme, because the word " Brahman " primarily means the Supreme Bra;hman.--533.

738

VEDANTA-S~TRA.I v ADH YAYA.

COMMENTARY.

[Qovinda

The sage Jairnini holds the view that t.he messenger of the Lord leads to the Supreme Brahman and not only up to the region of the souls tp Hiranyagarbha. Why ? Because the neuter word " Brahman " has the primary designation of "'Supreme Brahman," and not Brahma (which is masculine). objection that the Supreme Brahman Nor is this an una~swerahle being all-pervading cannot be the goal of any morement. Reaching the Supreme Brahman really means that the devotees become denuded of all conditioning adjuncts and realiee Him. The LorC Himself has declared such a state to be the meaning of the phrafie " reaching the Supreme. " Though the Lord is all-pervading yet it is His wish that His devotees must come to Rim through the Path of Archis, kc., to His abode called the Great Void. This is a glory of the Lord. ~ O T R AIV.8. la.

v m k n u t~ au
Daroanat, because of the statement of the dastras. q Cha, and.,

13. .And it is so seen in the Scriptures also-534.

COMM ENTILRY.

In the Dahara Vidyfi of the ChhPnaogya Upanigad it i s stated

(VIII. J2. 3) :-

a(saw-s-pfmq-J
Thir nerene being having risen from the body, having reached the highest light, nunlfe!da i h l f in it. o m nhape."

This alm declares that the soul p a ~ s i ~ through rg the coronal artery, reaches the Highest Brahman. The goal there also is the Supreme, , because all theattributes of immortality, &c., are ascribed to Bin]. The goal in the DaLars VidyD journey is not doubtful a t all. I t is the Supreme Brahman. I t is made clearer stiH by the statement that the goer (the soul) " manifests itself in its own shape, having reached the highest light. " These statements would not be appropriate if the goal were the effected Brahman, i.e., the four-faced Brahma. Moreover the Prakarana or the chapter dealing with the journey of the soul is not of effeoted Brahman but of the Supreme Brahman. The journey of the soul occurs in a contest dealing with the Highest Brahman. The soul's journey is meutioned in the Katha Up. also. There also the object reached is the Highest Brahman, because of the phrases " like he reaches immortality, " " it is beyond all Dharmas and Adharmas." Further, the next eQtra gives an additioqal reaeon.

not. q C h a , and. giid Karye, in the effected Brahman ; (Brahma). Omgfft Pratipatti, of knowledge, aim. -:, Abhisandl~ib,desire.

q, Na

* =f Kl3 5TRmdhfSd: II 0 I 0 I
COMMENTARY.

S~TRA IV. 8.14.

II

14. And the sage does not intentionally desire to reach the effected Brahman (and not the Highest)-535.
No sage puts i t as the aim of his devotion to go to the lower plane of Brahml, when he knows that he can g o to the higher. The Brahmh's world is not the PurusArtha, the goal of humanity. That goal i~ the Highest Brahman, and that whatever i s the aim, that he reaches, on the maxirn of YathA Kratuh (Chh. iindogya Up. 111. 14.) The SiddhOnta view of Jaimini, therefore, i s that the AmAnava Puruga leads t h e worshippem of the Lord to the Lord Himself-Him who is the Highest Person. Now the author gives his own opinion.

Adhikarana. V I I I .
L~~?TR IV. & 3.16.

wsRflmT-I 10 l p I l k I 1

3 m sh m j w

q A, those who do not. & 3 ~ Prattka, upon symbols. -Alambanan, (those who) depend. All the three taken together mean those who do not depend lipon symbols qqft Nayati, leads, Iti, so. m : Badaraya~ah, tladaraya~a holds. mwa Ubhayatha, both ways. p Cha, and, p M , Dosat there being defects. m, Tat, about that. : Kratuh, thought (i.c., he whose thought is about that). According to the maxim called Tat-kratup. q Cha, atld

15. The not-human person leads the souls of all those who are the worshippers of the Supreme without any symbol. This is the opinion of BPdargyqa, because there is defect in both the other views and because the maxim of Tat-kratub (as is one's thought so is his goal3 requires it to be so.-536.
COMMINTARY.

The worshippers of Nalue and the rest are called the P r a ~ k a PlambanB, o r those who depend upon a symbol. Devotees other than

the Pratlka-illambanLs, ~ u c h as the Sanigtha, Pariniathitas and the Nirapekeas are worshippers of non-symbolic Brahman and are called Apratika-&lamban&. The Ambnava Purusa leads these worshippers of Brahman witllout any iymbol, to the Supreme Lord. This is the opinion of Bhdartiyana, the author of these siltras. He does not accept the view either of Jaimini or of Bbdari, namely, (1)that tliie not-human being leads the souls of those only who worship the Supreme, or (2) who worship the effected Brahman. Because in both these views there arises conflict with the text. In the first view, namely, that of Bbdari, the conffict arises with the words Paramjgotis (Chh. Up., VIII. 12. 3.) That passage declares " that arising from this body it approaches the highest light." Now if the Muktas reach only the effected Brahman (the four-faced Brahnla), then it could aot be said that they had reached the highest light. In the second view, namely, that of Jaimini who holds that the wornhippers of Supreme only, are carried by the divinities, last of which is the not-humatl person, the conflict would be with that text of the CM. Up. (V. 10.) which declares that the worshippers of the five-fires alao go by the Archir2di path. Now those who meditate on Panchlgni Vidy& are not med~tatiugon the Supreme. But the text says thab they also go by the path of light.
Note.-The two passages of tbr, Chhd. Up. (VIII. 12. 3) and (V.lo.), a r e given below for faaility of reference :Thus doe8 that serene being, arising from this body, appear in i t s own form, as soon a s i t haa approached t h e highest l i g h t . " Those who know this (even though they still be Gpihasthas, householders) and those who in the forest follow faith and austerities (the Vinaprasthas, and of t h e p a r i v r h j a k ~ who do not yet know t h e Highest Brahman), gd toiigke (Archis), from light to day, from duY to t h e light half of the moon, from the light half of t h e moon to the six months when the . sun goes t o the north, from t h e s i x months to t h e year, then to the sun, from t h e sun to the moon, from the moon to t h e lightning. There is a person not human. He leads them to Brahman (BrahmL). To avoid these two-fold contradictions Bidirayapa takes the middle course, and says t h a t all worshippers of Brahman without any symbol, go by t h e path of light.

His second reason is based upon the famous maxim contained in the Chh. 111. 14. " According to what his thought is i n this world, so will he be xhen he has departed this lije." This is called Tatkratuh maxim. A man who thinks of the Supreme, and meditates ou the Supreme must go to the Supreme after death. But the worshippers of Name and the rest, as described in the Chh. Up. (VII. 1. 3) and the remaining IChal?das, namely ; those who meditate on Name as Brahman, on Speech as Brahman, on Mind as Brahman, etc., do no not go by the Archirbdi path to the Supreme, because they do not meditate on the Supreme, but on names, speech

etc. The element of thought (Kratuh) which determines the goal of after-life is absent in them. On the other hand, they worship name, etc., namely, science of words, eta., and so reach perfection in words, eta. Their reward is described in the same Upanigad Chh. (VII. 1. 3).
'He who meditates on the name aa Brahman, IR, as i t w q e , lord and marter as far u the name reaches!

And so on with the other worshippers. T h e case of those who meditate on the Paiichlgni (five fires) i~ however different. They go by the Archirkdi path to Satyaloka, because their meditation is primarily connected with tlie Self, and not with any symbol. T h e fires there are not symbols of anything, b u t she Self of the worshipping devotee. Though the worshippers of PaiichBgni have not realised the Supreme Brahman, and cannot a t once, therefore, reach the Supreme Brahman on their death, they still go to Satyaloka, and in that Loka they are taught the true doctrine of Brahman, and by such knowledge they reach Brahman. In sGtra, I. 3. 26, lord Bbdarhyana has declared his opinion, that even the denizens of the higher worlds are entitled to meditate on Brahman, and do so rueditate. If the worshippers of the five fires did not ultimately reach the Supreme Brahman, then the statement that " they never return " would not be correct with regard to them.

Adhikarana IX.
Now the author teaches that as regards certain Nirapekgas the Lord Himself cornes to take them to His abode and does not leave that task to any of His messengers. (Et7aya).--In the GopOla Phrva TLpani we have the following :-

qaq-wd~%M@iir:Marnmqr

h d P l l w : ~ - & ~ ~ ~ % a p & ~ d
*-m-a;r,-ll

1. They who~constantly harmoi.ised and without heedlessness fully worrhip the Bupreme state of Vl?!iu, not with the desire of getting rewards, to them that Caw-herdshaped One verily then carefully reveals his own state. 2. He who repeats silently this five-syllabled prayer of Qoviada with the Word Om preceding it, him verily that Lord Himself shows His own Form, :herefore, lot the aeeker of freedom always recite this mantra in order 60 get eternal Peace.

(Doubt).-Are the N i r a p e k ~ a worshippers of the Lord carried also by the AtivLhika divinities to the Lord, or are they carried by the Lord Himself. (P81.uaZMhga).--The opponent maintains the view that the Lord
1

Him~elf carries no one. T h e scriptures mention only two paths, the path of the Devas and the path of the Pitris. All kuowers of Brahman have to go by the path of light, and are to be calried by the divinities of that path. T h e scripture also declares that t h e Lord is the causal agent in everything, for He never directly does anything. H's agents work out His will. (Siddhbnta).-This view is set aside in t h e next stitra.
~ ~ T R IV.A8. 16.

~ I !(I1

@&qq V~desam, difference. declares.

Cha, and. &sri( Da~sayati,the scripture

16. And the Scripture itself shows the special case with regard to some Nirapebas.-537.
COMMENTARY.

T b e general rule iB no doubt that the conducting divinities carry a11 the knowers of Brahman to Brahman. But with regard to those Kirapekca devotees who are extremely ardent, and much suffering in their yearning, in their case the Lord Himself comes to fetch them to Himself; because I l e Himself feels impatient to bring such souls a t once to Him. T h l s is a special case only. T h e scripture also shows this. The two verses of the Cfop&laT l p a n i quoted above a r e an authority for this proposition. 6. and 7.) we find that the Lord Himself comes I n the Gite also (XI[. to carry His ardent devotees to Himself.

Q3FmMm?ar*hm:1 d*rri-3m*ue11
Those verily who, renounoingall aotionsin Me and intent on Me, worship meditating on Me, with whole-hearted Yoga.

m
t

#arfk;rsrmd ~

J ~

d
1 1

~ ~

l
1 1

These I speedily lift Up from tho ooean of death and existence, 0 Pllrtha, their minds being fixed on Me.

T h e word " C h a " "aria" used in tile sdtra means by implication that as soon as such devotees die and sllake off final hody or Lihga Deha, the Lord gives thern the celertial or Aprbkritic body a t once. These devotees get rid of their Lihga Deha along with their physical body, a t the time of death. Other devotees have to remain in their Lihga Deha for some time after death. / Nor is it correct to say that there are only two paths and n o third, and that all the knowers of Brahman must pass over the road of Archirldi,

Bhasya.J

fII PADA, IX ADRTKARAVA,

S z Z . 16.

743

to the abode of the Lord. For in the Varjha PurAha we have the following :-

;mrftrmrimlr a f ~ W ; n l

wivmvm?~~ d w a T m i ? ? r I1:
I.bring him seated on the shoulder o l Qaruda, without hinaranoe and aooording to my awn will, to my Supreme abode, by a path other than Chat of Archiridi.

Therefore, what the author has said is perfectly correct. The above passage is to be found at the end of the VarLha Puraga.

a ? i r s m * * : a

e:, wq k

q r ; r e \I

Let that God, whose body consists of intelligence and bliss, give u s always contentment. He who is always pleased with the guideless love of his devotees, and in returti who offers Himself as the servant of his devotees, and being thus gratiaed by their devotion, gratifies all their desires.

Adhik&q.ana I.-The

form of the S o z ~ l s i.h Mukti.

I n this cl~apter is determined the enjogmeut of lordliness and the rest which the freed souls experience, as well as the nature of such souls. I n the Chh. Up. is heard the following (VlIJ. 12. 3.1 :-

wa 3 3 mq: ggsl: w m G&

m-grum

w-xm:

" He through whose grace this released soul, arising from his laat body, and having approached the Highest Light, is restored to his own form is the Highest Person. The Mukta moves about there laughing, playing, and rejoicing, with women, with carriages, with other Muktas of his own period or of the past Kalpas. (Sogreat is his ecstasy) that he does not remember even the person standing near him, nor even his own body. And as a charioteer is appointed by his master to drive t h e carriage, just so is the Pr&paappointed to drive this chariot of the body.
(Doubt).-Here arlses the doubt, does the soul, in getting Mukti, get a shape and body which is a result accomplished, and which is to be brought about then as, for example, the body of a Deva; or that it only manifests its own natural character. In other words, wliat is the nleaning of the phrase " siena ropena abliiniqpadyate," "appears in his true form "? Iloes this " appearance in true form " mean getting a Pzezu body, like that of the messengers of Visnu, or manifesting its own nature ? (Pzirvapakga),-The opponent maintains the view that the soul assumes a new body, to be brought about then. Because the meaning of the word ' abhirlizpatti' is accomplishment, so the body is one which the soul accomplishes or makes. I F it were otherwise, tllen the above word mould have no meaning at all ; and the scriptural texts relating to releasg would declare what was of no advantage to man. If the word "abhinispatti " meant .'manifestation of one s own natural character," then since this natural character already exists ill man, it cannot he said to be sonlething

m;ra wtfirPia m a a war wim gm: 11 a I\

V t dermha ?* &wrM?RqqlM &TW W & I gm m ~ q q h f f t

&M

ueeomplished, and it can be of no advantage to man. Therefore, the phrase "manifests itself in its own form " meal18 that he assumes a hetV body, to be brought about then. (Siddhiinta).-This view is set aside in the next s6tra. ~ O T R AIT. 4.1.

m & w f i r *: w Q I i

8 I0 I

I II

q s q San~padya, ~ of the person who has reached Brahman. 6 : Avirbhavab, rnanlfestation. Svcna, " by one's own," m q r q Gabdat, inferred from the word.

1. The phrase 'accomplishing one's own form,' means manifestation in one's real form, because the word Svena, " in its own," indicates t b a t . 4 3 8 .
COMMEWTARY.

When the soul approacliee the Highest Light, through the force of its devotion, accompanied by knowledge and dispassion, then there is release for it from the chain of Karma, and there is manifestation in it of come into manifestathe eight-fold superior qualities, which frorn late~lcy tion then. I t is then said that there has taken place the manifestation of its natural character. This particular condition, charackrised by the rise of one's natural condition to the surface is called Svarfipa abhinigpatti. Why ? 'Because the word Svena in the above text requires this explanation. This word is an adjective qualifying the word Rfipa in the above. I f the soul assumed a new body, then this word would have no force, BeEause, even without' that, it would be clear that the new body belonged to the soul. The other meaning of Svena would be " belonging to i t " and Rfipena would mean "in a form belonging to it." This would be purely a useless expression, for the body, which the soul takes, must ips0 fdcto belong to it. Mereoyer the word Niapatti d m not always mean accomplishment, but manifhation also. As in the phrase " Idam &am ~unigpannam.." T o the objection that the soul's own true nature is soniething eterof that nature cannot be the nally accomplished, and hence the manife~tation end of inan (Purugbrtha) we reply ;true, it is the eternal nature of the soul that manifests in Mukti. And yet such manifestati~ncannot be said to be useless, because the very object and end of all humall exertion is to bring about this manifestation. Consequently all such efforts are not useless because they subserve the purpose of bringing about this manifestation. The School of Yatsnjali holds the view that the mere cessation of pain

746

VEDANTA-S~TRAS.

I V ADRPA PA.

[Govinda

which arises through the super-imposition of Prakriti, constitutes t h e wellbeing of the son1 wliich h a s approached the Highest Light, a n d that N i q a t t i is nothing more than this condition of tlie Self-luminous, p u r e intelligence. This however is not the Ved8nta view. The "release" of the Vediintn i s not a state of negation, not a state in ~vhichthere is merely a n absence of all sufler~ngs cansed by Prakliti, b u t it is a positive state of enjoyment of bliss, as we find in the Tait. Up. (11. 7) "For having tasted a flavour o E the Supreme, 1 1 1 3 expe~.ienceo bliss." This shoms that i n the state of Mukti there is experiencing of intense bliss and r ~ o t merely a cessation of pain. But, how do we know that approaching t h e Highest Light is X u k t i ? T o this question the nest stitra gives a reply.
Note.-To understand the argument fully i t i s necessary t o know the context of t h e whole passage of t h e ChhBn?ogya Up. in which the above t e x t of "approaching t h e Highest Light " occurs. One must read t h e whole of t h e history of the teaching given by PrajPpati t o Indra and Virochana Os we find in the Chh. Upaniqad. (VIlI. 7 to 12). It i s in these Khandas from 7-12 that Prajbpati teaches t h e n a t u r e of t h e soul in t h e waking s t a t e a3 well in the dreaning and draamless sleep. When, however, Indra is n o t satisfied with these partial truths, PrajOpzti finally promises "I shall explain him further t o you, and nothi~tgmore than tltis." I n fulfilment of this promise, h e teaches t h e condition of t h e soul in Mukti. 8UTRA IV. 4.1.

3 5 : MuktaP, the i~berated one. m?q.nq Pratijfianat, on accoutlt of t h e pronilse.

2. Manifestation in its own form mentioned in Chh. Up. (VIII. 12. 3) is the condition of the Mukta, because that is what Prajbpati has promised to teach in the opening part of the Upanisad.- -539.
COMMENTARY.

I t is vorily the Mukta who manifests itself i n its own form. W h y 7 Because of the prornise. In the opening sentence (VIII. 7. 1.) Brahms describes the condition of the Mukta J i v a thus :The Sell which is free from sin, free from old age, hunger and thirst, which desires nothing but what i t nothing b u t what i t ougnt t o imagine, t h a t i t is which which we must t r y to understand. H e who has searched it, obtains all worlds and all desires." f r e e from death and grief, from ought t o desire, and imagines we must search out, t h a t i t is o u t t h a t Self and understands

This shows the condition of the Mukta JPra, a n d Prajapati promisea to teach Indra tliis Mukta condition, by saying " I shall explain t h e true Self further to you." T h i s promise is given several times. It ie first given when I n h a , dissatisfied n i t h the making Self, comes back to

Bhisyn.]

IP P A D A , I A L ) H I ~ - A R A N A~, 2 2 2. .

747

Prajlpati, again to be taught, and Prajipati says (VIII. 9. 3) " I shall explain it further to you. Live with tne another thirty-two years" to him the Self in dream, and rvlren It~dra is not satisThen he expl~.ins fied with that, he teaches him the Self in dreamlew sleep; and when Ittdra 19 not satisfed with that even, PrajBpati at last describes to him the troe SelF, free from all the three conditions of waking, etc., and teacl~esthe condition of the Self in the state of M u k t i in these terms :
"Maghavat, this body is mortal and always held by death. It is the abode of t h a t Self which is immortal and without body. When in the body (by thinking this body is I and I am this body) the self is held by pleasure and pain. So long a s he is in the body, he cannot g e t free from pleasure and pain. Rut when he is free of the body (when he knows himself different from t h e body), then neither pleasure nor paiu touches him. "Tho wind i s without body. t h e cloud, lighting, and thunder are without body, (without hauds, feet, &C). NOW a s these arising from this heavenly ether (space), appear in their own form, as soon as they have approached t h e highest light. "Thus doea that serene being, arising from this body, appear in ita own form, a s

soon a s i t approaches the Highest Light. He (in that s t a b ) is t h e highest person (Uttama
pfirnya). He moves about there laughing (or eating), playing. and rejoicing (in his mind), be i t with women, carriages, or relatives, never minding t h a t body into whibh he was born."

This final teaching of Prajslpati is in accordance with his final promise givenbin (VIII. 11. 3). where he' says " I shall explain the true Self further t o you and nothinq more than this." Thus, because of this promise, the teaching about " the Self appearing in its own form " must relate to the condition of the Muktas. Therefore, Mukti is indeed the manifestation of one's own form, which consists in remaining i n one's own natural condition, free from the body, &c., which are produced through the effect of Karmas. This bodiless condition, free from pleasure and pain, is Mukti. This condition is described in the text as coming subsequent to the approaching o E the soul the Highest Light. After the Bigllest Light is reached, there appears this manifestation. (Doubt).-But on this point a further doubt is raised. What is this Righest Light ? Is it the solar orb, for light generally means the sun, or is it the Supreme Brahman ? (Ptlrvapakpa).-The oppouent maintains the view that the Highest Light reFera here to the solar orb. Because in the Mundaka Up. i t is said that it is aftetreaching the sun that one gets Mukti. The present t one passage also says that it is after reaching the Highest L i ~ h that manifests his own pature. Therefore, the Highest Light of the Chhlndogya paamge is the solar orb luentioned by the Mundaka Up., L 11. And

748

V E D A N T A - S ~ T R ~IV S ADRYAYA.

[Govinda

it is the same solar orb which comes as the &dityaloka in the Archirfidi path already mentioned before. (Siddhainta).-This view is set aside in the next s6tra.

!'

~ O T R A IV. 4.
ww Atma, soul.

8.

~ ~ 1 4 1 ms 1 211 r 11
Prakaragat, on account of the subject-matter.

3. The Atman ie that " Highest Light ; " because of the context.-540.
COMMENTARY.

I
1

That "Highest Light" mentioned in the Chh. Up. is indeed the atman (the Supremv Self), and not the Solar sphere, because the topic under discussion, where that passage occurs, refers to the Supreme. Though the word Jyotib is a common term, meaning both the sun and Brahman, yet this word here, on account of the topic under discussion, denotes the Supreme Wf. As in the sentence " Devo jknati me manah," the word Deva is used in the sense of "You." The sentence means " you know my mind." The ward atman, in this sQtra, refers to an All-pervading substance whose essential form is knowledge and bliss. The word atman is derived from ,the root Jat meaning " to go continuonsly, to obtain and to illumine." Thus Atman means that which illumines, secondly, that which is reached by the free souls, third, that which is all-pervading. So it applies both to the human soul as well as to the Supreme Lord. It has aeveral meanings, like the word " Upanigad." And this entity atman must be admitted to be a person. Because the description of it, given in the passage under discussion is t,hat of a person, it is called there " U;tama Puruya, " the Supreme. (See Chh. Up., VIII. 12. 3). Therefore, the Highest Light, which the freed soul attains to, i~ this Uttama Puruea, the Supreme Person, the Lord Hari : and is not the solar sphere.

Adhilcarana II.-The sou2 of the Mukta is united with the Lord.

On this very subject, another doubt is reised. (Doubt).-Does the freed soul, on reaching this Highest Light, which in the town called Samvyoma, the great void, dwell in the same plane with the Great Light, or dwell in union with i t ? In other words, does it remain, in the state of Mukti, separate from the Lord, though in
i

the same sphere in which the Lord dwells, or is it united with the Lord? Or to use the technical phrase of the books ol theology and theosophy, in the same heaven with the Deity), or is the Mukti Sblokya. (~~esidence Shyujya (intimate union with the Deity), (absorption into the Deity) ? (Pdrvapakba).-The pilrvapaksin maintains the view that the Mukti is a Sblokya one. As when a person enters the city of a Iring, he remains in the same place where the king lives, but is not absorbed in the king ; so the freed soul, when it enters the city of the Lord, does not get absorbed into the Lord, but remains separate from Him, though in the same locality with Him. (SiddhGnta).-This view is refuted in the next satra. SOTRA IV. 4. 4.

w h m h g m w d ~ ~ o ~ - o ~ a ~ ~
wfiigltn Avibh~gena,by non division, by union, being seen i n the scriptures

DristatvAt,

4. The freed soul exists in a state of non-separation from the Lord, because of a Scriptural text.-541.
COMMENTARY.

When the soul has reached the Highest Light, it remains in a state of non-division 'from that Light, in a state of absorption in that Light. Why? Because it is so seen in the Scripture. In the Mundaka Up. (111 2. 8) we have the following statement :"As t h e flowing rivers disappear in the sea, losing their name and their form, thus afwise man, freed irom name and form, goea t o the Divine Person, who is g r a t e r than the great!'

The word Siyujya means intimate union, as we find it used in the following passage of the Mahbnbrlyana Up. (XXV. 1) :-

~~4-3b ~ ~ w d $ m w x ma@ &m q h qf@ did afaM m a ; q m m r s h i 4 h tr qgkw*fgffB d b r & m f h mmmr& rr%sr;rm e ?@mq ll 40 11
"The wiee one, who knowing i t thus, dies during the northern progress of the sun, attaining to t h e glory of the gods (i.e., going by the ~ r c h i r l d inevlyana path) gets Slyujya with the sun. But he who dies during the southern progress of the sun, attaining indeed t h e glory of the Pitpis (going by the Pitriylna path), obtains theslyujya with the moon, in the world of the moon, The wise knower of Brahman conquers these two paths, t h a t of the Sun and the Moon, and because of this (oonquest), he obtains the glory of Brahman, yea the glory of Brahman."

But if Sbyujya be the only from of Mukti, what becomes then of the other three Corms, for the Scriptures describe four kinds of Mukti, i . e . , Sfilokya, (residence in the same sphere with the Deity), SOr&i,
8

(possessing the same power, station or rank as the Deity), Siimipya (proximity to the Deity), and SOyujya ? To this we reply, that the other E Siiyujya. Tbe Sayujya Mukti three kinds of Mukti are but modes o includes all those.

If Siyujya be the con~tantstate of union with the Lord, then, h o w is it that soul feeis the sentiment of separation from the Lord, in the state called Viraha. The soul which is in constant union with the I m d , is incapable of feeling this sentiment of Viraha. But the books describe, that in the bighest heaven even, this sentiment is felt ; and Ihe Mukta souls appear, now and then, as i E lamenting their separation from the Lord. To this we reply, that even while feeling this sentiment, which though painful is yet pleasant, the freed souls feel their union with the Lord internally, for the Lord is never absent from their hearts; and because they are in the world of the Lord called Mahim&, and the world o E the Lord has beell shown to be identical with the Lord. Therefore, the Mukta Jivas, dwellcng in Vaikugtha, are in three-fold union with the Lord, nameIy, they are in the world of t l ~ eLord, which is the Lord Himself; secondly, the Lord is in them, so they can never be unconscious of the presence of the Lord ; and thirdly, they are in union with a n external form of the Lord. It is this separation from the external form of the Lord, that gives rise to the sentiment of Viraha, in the heaven world.
The illustration of the rivers entering the sea, callnot be utilised in maintaining the doctrine of absolute identity with- the Lord. The Mukta Jivas, thocgh in intimate union with the Lord, are not identical with the Lord. Though we Say, in ordinary parlance, when one water enters another water, that it has become one, yet we know all the while, that the two waters are different inter~ially. If they were not so, then there would be no increase in the bulk of water.
Note.-When a cup of water is put into a reservoir of water, the water whioh was in the cop does not ceose to mist, does not become iderrtical with the other water, because it adds so much water to the reeervior, and increase.. its bu1k by that quantity. Thus in the %!ha Up. (IV. 16) it is said :<&As pure water poured into pure water beoomes like that, 0 Oautama, so the i t m i of the Muni, who knows, becomes like that (with Brahman)!' Similarly, in the Skanda PQrP9a also it is said that the union of water with water does not mean absolute identity, but intimate connection.

Bhdafya.]

TV

PADA,

IIT ADEIKARAP1JA, St2. 5.

751

Adltikarana III.-The attributes of the Mukta Soul.

Now the author is going to determine what are the blessiugs which the freed soul enjoys. But before-doing that, it is necessary to determine the divine attributes such as true resolve, (the instantaneous flrlfilment of every wish that the soul entertains), and qualities like the same ; and the soul's getting a body of celestial texture: F o r tbefie are the causes, that bring about the eujoyment of blessings. Therefore, the author begins with the determination of the attributes, which the soul shows forth. (Doubt).-When the soul reaches the Highest Light, does i t manifest itself with certain group of attributes, o r is i t merely pure intelligence? O r is it both pure intelligence, plus other attributes, because there is no necessary contradiction between them ? (Pd~~oapakga).-As a Piirvapak$a, the author gives first the opinion of the sage Jaimini. ~ O T R AIY.4. a.

m&~&&~xm+q:

IIQII,I~II

&q Brdhlneqa, by what is accomplished by Brahman: the gift of Brahman. Jaiminip, Jalmini (holds). Upanyasa-adibhyah, by suggestion, etc., by reference and the rest.

m:

5. According to Jaimini, the freed soul manifests with all the attributes given by Brahman, because of the refer'ence and the rest, (as contained in other passages of the Upanisad).-542.
COMMENTARY.

The word " Brghma " of the S a t r a means, accomplished or completed by the Brahman. [It is a word formed by the affix w T An, under P2nini (1V. 2. 681.1 The hlukta appears with the divinely given attiibutes, mentioned in tile Chh. Up. (VIII. 7.1) beginning with " who is free from sins," and ending with " whose will is true." These a1.e the eight &*as or qualities, which he then possesses. N a r ~ e l y , ( 1 ) he is free from sins, ( 2 ) free from old age, (3) free from death, (4) free from grief, ( 5 ) free from hunger, (6) free from thirst, (7) he has desires which are instantly (8), a will which accomplishes i b resolution spontaneously. realised, a ~ i d Why d o we say s o ? Because of the reference and the rest. I n the above passage of the Chh. Up. (VIII. 7. 1.) PrajLpnti suggestR that freed souls also come to possess the eight attributes of Atman, w4ch

752

VEDANTA-S~TRA~ IP ~ . ADBYAYA.

[Govinda

he has prmlaimed so widely : and which reaches the ears of the Devas in the nether world. in heaven, and t h e ' ~ s u r a s o f the Satra indicate that the soul The words " and the rest" * not only possesse'8 these eight attributes, but that it acts in the way mentioned in the same Upani~ad.

" The Mnkta moves about there laughing, playing, and rejoicing, with women, with arriageu, with other Mnktae of his own period or of the psst Kalpss. (90great is his e w ~ b y that ) he d w not remember even the person standing near him, nor even his own body."
Therefore, Jaimini is of opinion that the Mukta soul manifests these eight-fold attributes and acts as mentioned in this Upani~ad. In support of his view there is a Sariti passage also :-

rn?fgU%*
Yath~ na hriyate jyotsnd, etc. (1). Ae a PQrvapaksa, the author next gives the opinion of Audulomi, who holds the opinion that the Mukta soul possesses only one attribute, namely, that of pure intelligence.
S~TRA IV. 4.16.

firi? Chiti, in Intelligence, in Brahman. Tanlhatrena, with solely t h a t nature of intelligence). Tad, that (intelligence). q,~lqiir?p Atrnakatvat, being the essence. tlq 1t1,SO. -3: Audulomih Audolomi thinks.

6. The Mukta Jjva, when it has entered into the Allas that (intelligence) ;because intelligence, manifests me~ely (of the statement that it is) essentially that alone, thus F opines Audu1omi.-543.
COMMENTARY.

The Mukta, whose nescience has been burnt away by meditation on Brahman, when it enters into Brahman, whose essence is intelligence, manifests as intelligence only. Why ? Because there is a statement that intelligence is its essential and only form. In the B!.i. Ar. (IV, 5. 13) we have the following :-

w usr ~ ~ s w m WFCT : 3na:m:aanal-W:~-sr$r*a--:

a a~ *~tlmm~il*~
?h *s-

4 931

"As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mtrsa of knowledge, and having risen out from these elements, vanishes again in them. When he has departed, there is no more knowledge (name), I say, 0 Maitreyi, thus spoke Yfijfiavalkga.

BEsya.J

I V PBDA, III ADBZKARAWA, rSd. 7.

753

This passage shows that intelligence only constitutes the true being of the soul. Thus we know that the essential nature of the Jlva is intelligence, pure and simple, unqualified by any attributes. According to Audulomi, therefore, the Chh. text attributing sinlessness and the rest to the soul is to be interpreted as not meahing to predicate of i t further positive qualities, but only to exclude all those qualities which depend on Avidys or nescience, such as change, pleasure, pain, and so on. After thus giving the opinion of Jaimini and. of Au&ilomi, the author gives next his own opinion.
SOTRA 1V. 4.7.

-7i?$hM
q q Evam, thus.

mwlwr:

O l O 1\ 3 11

Api, even : though the soul be mere intelligence. t w y Upanyasat, because of the suggestion, reference: authority of the f Prajapati. $ PGrva, of the former (i.c.. Jaimini). words o Bhavat, on Avirodham, non-contraaccount of the exister~ce(of the statement). P d~ction. m : Badarayagab, Sadarayapa, (thinks).

7. Even (though the soul be) thus (pure intelligence), yet on account of the authority (of the words of PrajBpati), there is no contradiction in the existence of the former (eight qualities also in it). Thus thinks BPdarfiyap-544.
COMMENTARY.

Though the essential nature of the soul be pure intelligence, aa proved by Audulomi, yet there is no contradiction, if the eight qualities also exist in it. This is the opinion of the Lord BBdarSpga. Why? Because of the authority. The statement made by PrajPpati is a n authority for holding that the former opinion held by Jaimini is right ; since those qualities also exist in the soul. The settled conclusion, therefore, is that since the $rutis give unqualified both these statements,the BrihadPranyaka mentioning that the soul is pure idtelligence, and the Chlldndogya that it has the eight qualities-and since both these statements are of equal authority, the nature of the freed soul consists approves the view that the of both these sets of qualities. BAdarSya~a is, unqualified intelligence soul is "even a Inass of i tttelligence "--that only. For though it be unqualified (Nirguna) intelligence only, yet there is no contradiction, when it is said to possess the eight qualities ), also. The word eva "only" used in the Bri. Ar. ( " a mass of intelligence only "-does not prevent the soul pwessing other

754

V E D A N T A - S ~ T R AI~V. ADEPA YA.

[Qooinda

attributes also. Ebr the above paesage of Br. Ar. purports to exclude all and every kind of irrationality (Jadatva) from the soul and to teach that the self is .pelf-luminoca Though the Jive be thus self-luminous, pure intelligence, there is no contradiction if it possesses the eight qualities, knowu from another equally authoritative text. Thus though a solid salt-crystal be a maes of mere taate, and nothing but taste, yet it has a form, hardness, etc., also, and these qualities do not contradict its being a mass of U t e . Therefore, it follows, that in Mukti, the Jiva mauifests as pure intelligence, endowed by the Lord with the eight qualit.iee.

Adhikarana V.-The Mukta is a satyu-sankalpa.

Now the author discusses the question of the Mukta being a SatyaSahkalpa, one whose -will spontaneously becomes resolved into the accomplished act. (Vifaya.)--In the Chh. Up. (VIIT. 12. 3) it is stated " He moFes about there, laughing, playing, rejoicing, be it with women, or chariots, or relatives." (Doubt).-Here arises the doubt. Does the soul's meeting witn tlre relatives and the rest presuppose an effort on its part, or does it come about by its mere willing? (~drua~ak$~).-Th opponent e maintains tlle view that there is effort on the part of the soul. For in this world, even such great persons as kings kc., who are said to be Satpa-sahkalpas (those whose wishes are Lever frustrated but ever accomplished), have to exert in order to have their wlshes realiaed. Therefore, the Muktas meet with their relatives by willing, accompanied by some effort to get the will realised. (Siddhbnta).-This opinion is refuted in the next satra.

'

SaAkalpad, by the will QT, Eva, indeed. q, Tat, about it. grutcfr, there being a scriptural statement.

t-q,

e:
-

8. (The Muktas meet their relatives and the rest) by their mere vill : because of the text of the Sruti.-545.

BhaJ

TV P A D A , V I ADBIKARANA, Sd. 8.
COMMENTARY.

755

The Mukta meeta Itis relatives and the rest by his mere will. Why? Because the Revelation says so. For in the same Chh. Up. in a previous passage (VIT1. 2. 1)the Scripture says :w h & m i t r a* &m~@arw ha71 W e r P a h;r fbq-

*emam&aII

1 II

1
1

"Thus he who desires the world of the fathers, by his mere will, the fathers come to receive him, and haring obtained the ~ o i l dof the fathers;.he is happy." Thus this previous passage shows that the meeting with relatives, &c., takes place by mere will, and by no other effort. If any other effort was also necemary,then the particle "Eva," "mere," would become useless. Thongh there was similarly the word ' Eva ' in the description of the soul , there we added the as "mere mass of intelligence" ( ~ B ; I W ) yet eight clualities, becau~e of the complementary text of the Prajlpati's declaration. But there is no such complexnentary passage with regard to Satya-sahkalpa, which would require us to hold. that some other that the will does not accomplish attributes nus st be added here also ; ar~d itself, but requires something else. But this kind of Mukti, in which one's own expalision of power is the pretlominant element, is not liked by those who are the true servanta of the Lord, and have tasted the sweets of service. They look down those texts which deprecate upon this sort o ! Nukti. This explains ~ l s o such Mukti.

--

Adhikarapa VI.-The Mukta is under the control of no one, but the Lord.
Now, though the Mukta is one whose wish is eyer true (Sstya-aah- > kalpa,, yet he is dependent on the Lord and on the Lord alone. The author shows this fact in the next s6tra. (Daub).-Is the Mukta under the governance of anyone other than the supreme Person or not? (P.it?uapak~).--Heis under the governance of Beings other than tile supreme Person. Just as the man who goes to the p a h e of a king comes under the control of the o5cials of the king, so also the Mukta who has entered the home of the Lord, comes under the jurisdiction of the companions of the Lord. (Siddhiinta).-This view is set aside in the next siltra.

Eva, indeed. v Ct~a,and. : , Ananya-adhipatih, having no other master (except God).

& Atab, for this reason.

9. And for this reason, indeed, he has no other Master.-546.

COMMENTARY.

"For this reaeon," namely, because of the manifestation in the Freed Sonl, of the attributes of True-Resolve, &c., through the grace of the Supreme Person, the Mukta has no master over him. That is to say, he has no ruler over him except the Supreme Person Himself. He shines forth and sports about, dependent on the Supreme alone. Were he under the control o E any other person, then his case would not differ from one being in the bondage of the Sarpdra, though that bondage may be of a different sort. ~ h o u the ~ h True-Resolve possessed by the Mukia Jiva is the essential nature of the Soul, yet it has become manifest owing to his meditation on the Supreme Person. Hence He out of compassion constantly gives joy to His protege-joy which is endless and infinite. That the Lord gives joy to the Freed will be shown further on under Pfitra 1V. 4. 20, and the rest. The Mukta also is equally happy in getting the privilege of eternally serving the Lord of eternal blivs and Protector of His proteges. The Jlva being a portion (awds) of the Lord, his agency anfl enjoyment all depend upon the Lord. This has alrmdy been shown previously. The sdtra is explained in another wag also by some '"For this reason," namely, because h e becomes a Satya-Sahkalpa, one whom wishes spontaneouely realise themselves, the Mukta "has no other master," is not under the law, rises above all commands and prohibitions of fi~etras. Were he still under the rule of the law, his trueness of resolve would become obstructed thereby. [No one who is under the law, can to have a FreeWill or Satya-Sahkalpa]. be

Now the author shows that the Mukta gets a new Divine body. (Doubt).-There arises the following doubt. Has the Mukta who h m approached the Higheet Bight got any body, or has he not? Or has he a body whenever he desires to have one ? Or can he not get any body ? (Pitnxrpakga).-On this point, the autbor first gives the opinion of Bldari.

Bhba.1

T V PADA, VZI ADRlKA RAVA, Sd. 10.

757

~OTRA. IV.

4. 10.

Abhave, as regards the absence. rift: B~darib,Badari. , m p Aha, says. ft Hi, because (of the Chbandogya, YJ11. 11. I). Q - Evam, thus.'
q d

%nd m

gb q 11 taol

lo

1 0 . BPdari (opines that the Mukta Jfva) has no body, because thus the Scripture declares.-547.
COMMENTARY.

Bldnri holds that there is an absence of body with regard to the freed. The body is always the outcorne of one's good or bad or mixed Karmas. It is Ad~igta-made. In the state of Release, all Karmas beiw destroyed, there exists no Adristtr, so there is no possibility of the origination of a body. Why ? Because the Scripture declares thus : because the text 01 the Chhfindogya, Vlil. 12. 1, says RO. M i ~ ~ m . - r ~ g ; i r a 6 q R r & ? & p 1 1~

v s t m a * 3 K 2 G E Z 2 n w *--e*h--u~a~t
g4mwm9iih-m

m a l d s r~mr&w*

era-

Maghavat, this body is mortal and alwaye'held by death. It ie the abode of wt Self which i s importal and without body. When in the body the Self Ls held by pleasure and pain. So long as he is in the body, he curnot & free from pleaenre and pain. Bat when he is free of the body, then neither pleasure nor pain touches him. "The wind is without body, the cloud, lightning andthunder are without body. Mow as these, arising from this heavenly ether (space), appear in their own form,.rr soon as they have approached the Highest Light. " Thus does that serene being, arising from this body, appear in its own form .~l soon as it has approached the Highest Light. Be is the highest pereon (Uttam p q h ) He movenabout there laughing (or eating), playing and rejoicing (in his mind), $it with women, carriages, or relntivee, never minding that oody into which he wne born.

dtwid 8rfXfiTsrf h w m mh p n w t m a m ~ ~ ~ 9 . b r m a f ~ i r cn lt * ;t~ * q~~

The above passage in the first verse shows that wherever there is a body, there must be pain. It, therefore, Says further on " when the soul goes out of the body," &c., then it is above all pain, kc. Thus the ChhOndogya Up. clearly says that the soul in the atate of Jdukti ie bodiless. The Bh8garata Purina also says :'&Thedwellen of G h e city of Vaikuathr, devoid

I -

Of

life-bmabhs. sense-organ8 a~,ad

body!

This is fie opinion of the sage BAdari. The author next quothe opinion of Jaimini.
4

m: Vikalpa, 0~ti0n. m;rw Alnallanat, by thinking abou

Aha, says. ft Hi, because

plq

Evarn, thus * f R : Jaiminih. Jairnini. mentio~ling.

declares 11. Jalmini holds that, because the scripture thus, therefore the Mukta has a body, as the passage declaring the optional possession of many bodies.-548. C O M M E N T A R Y .
Jaimini holds the view that the Mukta has a body. W h y ? Becanse of the declaration of option in the scripture. I n the Chh. Up., VII 26. 2, where the Bhiiml Vidyl is described, there is the following :-

1
I
l l ~

*m9*eM'~w*a9:BrnTadag9~:9&

%r+zKit&*~h~-mhm-m Wmlh!p
~ ~ ~ 5 ~ h i W ~ ~ ~ f a u l n f f t
"There is this verse, ' The Eleleased doe8 not see death, nor illness, nor pain. The e l e a s e d sees everything and obtains everything everywhere. "He is one, he beoomes three, be becomes flve, he becomes seven, he becomes nine, then .gain he is called the eleventh,and hundred and tan and one thousand and twenty.

T b above shows that thesoul can assume varioua bodies sirnultaneously, and as the soul is atomic in its essential form, its becomiug many can be only by its assuming; diverse bodies. Nor can i t be said that the above description of t h Chh. Up. is pot a fact, but an Arthavhda. Because the description comes under the @pic of Release, irud is a bare statement of truth, not a figurative expree sion. This being so, the statement of the CLh. Up. (VIII. 12. 1)regarding the soul being bodiless, i n the state of Mukti, means that it has no body dependent upon Adrigta or Karmas. That the soul has a body, not of Pdkritik matter but of celestial essence, is proved by the Smriti text also : Vasanti gatra purusiih sarve Vaikuntl~a ruurtayah, " where d w d l released souls, a11 having celestial bodies (Vaikuntha Murti)." Now the author gives his own opicion in contradistinction to that of BIdari and Jaimini.
~ O T R A .IV. 4.12.

'

1
I

lX=I
~vadada,twelve. Ahavat, like days ;just as the twelve days Ubhayavidlnarn, of both kinds. M : Badarbyanah, B~darasacrifice. :,Atah for this very reason. yaga (thinks).

12. For this reason, Biidariiyqa holds that Muktas me of both kinds (they are both bodiless and have bodies),

just as the twelve days ' sacrifice (is both an AhPna and a Sattra).-539.
COMMENTARY.

"For this reason," because the Mukta is one whose wish becomes spontaneonsly realised ; therefore, the lord Bridardyaea opines that the Mukta has both these natures : because the Scripture describes,hirn in both these ways. In other words he maintains that the Mukta is both bodiless as well as has a body. It is like the twelve days' sacfifice which becomes a sattra on the wish of the YajamPna, when it is looked upon as a sacrifice having many Yajamsnas, and becomes an Ahina when it is looked upon as having a single Yajamsna. As this Dviidaddha ceremony becomes a Sattra, or a 3 Ahina on the mere will of the Yajamdna (whether he joinsothers with him or not), so these Mukta souls have a body or l ~ a v e not a body, on their mere will. The real truth is this that the Muktas, through the force of Brahma-vidyil, have torn off all corporal vestures, and have become Satya-sahkalpas or beings whos mere will is action. Of these Muktas, there is a class who wish to have a \ body and they assume a body by the force of their mere will. And with regard to these is the verse of the Chh. Up. (V1I. 26. 2) " he becomes one, he becomes three, he becomes five," e t ~ . But those who have no desire to assume a body, do not get a body, and with regard to them the verse, VIII. 12. 1. of the Chh. Up. becomes 'appropriate, and i t is said that he is without a body. Those Muktas, who through their celestial bodies (Qe Brghmic bodies) always wish to carry ont the will of the Supreme Brahman, i n their acts the Chit dakti of the Lord, and with that dakti they work simultaneously in different places. The Muktas always possess this Chit Sakti, and always follow the will of the Lord. In the Bfi. i r . (11. 4. 14) it is said :-

~ f h & i k a w a R r @ m ~ i 4 $ a h i T ~ ~ ~ *@ mha~m vfam qmcrfiwqha & gat n @ ~t a t RmmRr m BT IFP &-

STiQwh*-ieqaw

~a

-h

* ~ T q t s t f m m q Pu l ~ w
For when there is as it were duality, then one seas the other, one smells the other, one hears the other, one salutes the other, one perceive6 the other, one knows the other, bat when the Self only becomes all this for the Mukb, how should he smell another, how should he see anuthec, how should he hear another, how should he salute another. how should he perceive another, how should he know another ? "

The above verse shows that when, in the state of Mukti, the Supreme Self has become the direct worker through the Mukta Jlva, w h ~ ~

760

V E D A N T A - S ~ T R A S .IV ADHYAPA.

[Gozn'ndu

Hari pervades the Nukta Jfva, with his form of bliss, intelligence and all-pervadingness, and when He has become, as it were, all the senseorgans of the Mukta Jfva, his eyes, ears, etc., then how sl~ould such a Mukta Jfva see another, nnd with what lle should see another, ctc. Verily through the energy of Hari Himself, he sees Hari, through the sense-organs which the~nselves are Hari. Thus the Muktn sees Hari with tlie organs which are Heri and the life-energy which is Hari. Hence the Sruti says "when the Self only has become all this for the Mnkta, how ~ h o u l dhe smell another, how should he see another, how should he hear another," etc. Thia idea is more explicitly expressed in the Sruti of the Madhyandinayanas wl~ich is to the following effect.

a
***-I

mf% ~wm~ aumrMirsrmr

mortal body, and having reached Brahman, seas through Brahman, hears through Brahman, yea porceivea everything through Brahman. The Smliti also says the same :---"where dwell these spirits all of them having celestial bodies." This Sahkalpa or will, which blooms out in the Mukta, is to be cultivated from the very time of his earliest practice, and must be understood to be the same will, which he was cultivating during his period of 8iidhana. Because the druti says "Yatha kratub," " a s a man wills in this life, so h e gets in the next." In fact, the Mukta even before he gets the stato of Mukti, has been constantly willing " Mag I walk through tlie feet of Vilggu, or rather I am walking through the feet of Visnu, { am seeing through the q e s of Visnu," etc. Since this had been his aspiration, even before Mukti, it becomes realised in the state of Mukti.

That Brahmanigtha-patting o f f this

';
-

.
I

Adhikarana VIII.-Thc hlukta enjoys objects i s n o t quiescent.

1 1 1the preceding SQtras have beell described the attributes which the Mukta possesses, in order to enjoy heavenly blessings, and his getting a divine body thro~xih which he enjoys then^. That there are enjoyments to be experienced in Mukti, we find established by texts like tile following of the Tait. Up. ( 1 1 . 1. 1.):-

*~e-k-wmwml
"He enjoys all objects of desire along with Brahman." Now the author mentions that this enjoyment may be problematic and hence arises the following doubt.
4

(Doubt).-Is it possible that a Mukta may have enjogme~lts or is it not possible ? (Pdrvapa~a).-The Parvapaksin maintains, that eince the Muktd is devoid of body and sense-organs, it is not possible for him to enjoy any object. If it be said that being a Yogin, he has the cleatire power of making a body for himself in order to enjoy objects, to this we reply, that being full of divine ecstacy and bliss, he will have no hankering for sensations, and mill not create 3 body to enjoy external objects. The Mukta, therefore, does not enjoy objects of desire. (Siddhbnta).-This view is set aside in the next adtra.
&TRA IV. 4.18.

q s q a n h m m :11 9 1 8
just as in a dream, Sandhya means dream. 3

1 9 4 1.

q Tanu, of the body. atria Abhave, in the absence. wsmqq Sandhyavad

~ Upapatteh, 1 ~ i t being possible.

13. Even in the absence of a body, the Mukta enjoys objects as in state of dream ; because of the reasonableness of such enjoyments.-550.
COMMENTARY.

The enjoyment is not impossible, even in the absence of a (selfc+eated) body. As in the condition of dream (where the objects of enjoyment and the subtle bodies through which those objects are enjoyed are cleabd by tho Lord Himself), so in the state of Mukti ; (though the Mukts may not desire any such enjoyment, the Lord out of His ftlllness bestows such enjoyments on him). Therefore, as in a dream, where there is no body, but still enjoyment, so in the state of Mukti, there is enjoymet~t even without the body. ie Of course, when the Mukta creates a body, then his e~ljoylnent more full and intense. As is mentioned in the next sGtra. ~OTRA IV. 4. 14.

I 9911 I I

BhAve, in the existence of (the body). waking state.

Jagradvat, just as in the

14. When there is a body (then theenjoyment is more intense) as in the waking state.-551.
COMMENTARY.

When there is a body, then the enjoyment is, of conme, as full as in the waking state. As to the objection of the Pdrvapakgin, that the object8

702

V E D A N T A - S ~ T R A S . IV ADHYAYA.

[Go vinda

t
4

of enjoyment have no attraction for the Mukta, it is perfectly correct. But as these objects, like sentiments arising on the experiencing of a work of true art, are looked upon by the Mukta as gifts of God, his Prasdda, he does not discard them, but on the contrary accepts them eagerly. Hence tho objection is not valid. As the Lord Hari Himself is ever full and self-satisfied, yet enjoya the offerings made to Him by His devotees, in order to satisfy the wish of His devotees ; and the desire for enjoyment of the Lord is but a response to the wish o E His devotees ; s a there arises a even, to enjoy the objects of desire as the sacred gift desire in the M u k t ~ of the Lord, as His Prasatla ; and this is iudeed not an ordinary desire but Bhakti. And it should be so understood.

<

Adhikarapa IX.-The

Mukta is Omniscient.

The author now shows that the Mukta is omniscient. (Vigaya).-In the Chh. Up. (VII. 26. 2, see sutra IV. 4, 1 1 . 1.) We have the following :"The released soul does not see death, nor illneas,nor pain. thing and obtains everything, everywhere." The released sees every-

This shows that the released has knowledge of every object. (Dbubt).-Is it possible that the released should pQSSeSSsuch ornniscience or is it not? (PzZrvnpakta).-The Parvapakgin maintains that the released soul has no omniscieoce, because the scripture says that it is embraced by the Prbjfia Self, Bri. Ar. (1V. 3. 211. m.

"This indeed is his (true) form, !tee from desires, free fmm evil, tree fmm fear. Now a s a man, when embraoed by a beloved wife, knows nothing t h a t i s without, nothing that is within, thua this person, when embraced by the intelligent (Prdjiia) Self, knows nothing that i s without, nothing that is within. This indeed i s his (truo) form in which his wishes are fulfilled, in which the Self (only) is his wish, in which no wish is felt, free Prom any sorrow. "

(SiddhBnta!.--This

view is eet aside in the next satra.

SOTRA
eqqp

IV.4.

is.

1
I

Avedah, : entering. Pradipavat, just as i n the case of a lamp. 6 ~ am Tatha, thus. @ Hi, because. Dardayati, declares (the scripture).

<

IV PADA, I X

ADHIKARAV, & I 16. .

763

15. The pervasion (of the soul of the Mukta in every object, and his thus knowing every object), is like that of a lamp ; because the scripture declares it to be so.-552.
COMMENTARY

As a lamp, though remaining in one place, enters into many places through its rays, so the Mukta enters into many objects through the spreading out of its PrajaL (the aura of consciousness). To this effect is the Sruti of the ~vetildvatara.Up. (1V. 18).

P m F rQ r 4 -t

? a i s t u r w m q r n !c ~ ~ II ~
"When the light has risen, there is no day, no night, neither existence nor nonexistence, i i v x the blessed alone is there. That is the eternal, the adorable light of Favitri,and the ancient wisdom of tha Jlva (Prajiia) proceeded from That (Lord Hari)."

The above shows tliat " tasrn&t,"-"from Him," from the Lord Hari, the ancient wisdom of the Jlva, so long under obscuration, spreads forth then. Says a n objector: I t is not reasonable to hold that the Jiva becomes omniscient in the state of Ilukti. The Br. Up. (IV. 3. 21 ante) says the JPva is then i n the embrace of the Lord and is ul~conscious of every discrete knowledge. The next stltra gives a reply to this objection,' and explairis that verse.
S~TRA IV. 4.16.

~ ~ Svapyaya, g q deep sleep. -81: Sampattyop, and union : the deathswoon. 'The moment just before the departure of soul from the body is called Sampatt~. q;gm Allyatara, either, any one of the two. e % q q Apek~yan~, to be referred, havit~g regard to. pffi-q Avisk!itam, manlfest : declared. R Hi, because.

16. (That verse of the Br. Up., I V 3. 21) refers to either the state of deep sleep or to the state of death snroon (it does not refer to the condition of the Mukta); because the scripture has made it clear.-553.
COMMENTARY.

The above Br. Up. text is not enough to prohibit the possession of discrete consciousnese by the Mukta, because it has reference either to the condition of deep sleep or of death swoon. In the Clhhlndogya Up. (VI. 8, 1) the word Svapiti is thus explained :-Svam aptto bhavati tasrnld enam Svepiti ity iichaksate : svam by apito bhavati : " He has reached the &lf

(sva), therefore, they say SvapPti (he sleeps), because he has gone to his self (Sva)." Further in the same section (VI. 8. 6 1 i t says " when the man departs, speech merges in the mind, tlie mind in breath, &c." Thus the scripture describes the states of deep sleep and death (Sampatti) as states of unconsciousness. On tlie otlier han 1, it reveals the state of Mukti as that of all-knowledge. I n the same Cilh&o?ogya Up. (VfII. 11. 1.) India addressing PrajLpati thus deprecates the condition of deep sleep :-" I n anytruth he thus does not know himself that he is I, nor does he ktio~v thing exists. He is gone, a s it to utter annihilation. I see no good in this." Thus showing the utter uncorl~cioust~ess of tile Jiva in deep sleep, the same Qruti, in the speech o E Prajdpati, describes the state of Mukti, unlike that of deep sleep, as a state o E most vivid consciousness, in these words (VIII. 12. 5.) :-" He, the Self, seeing these pleasures through his d ivirte eye, i.e., the mind, rejoices. T b Llevas who are in tlie world of Brahman meditate on that. Therefore all worlds belong to tl~ernand all desires." Thus the Chhsndogya-Up. clearly draws a distinction between the deep sleep and death which is that OF unconsciousness, and the state of Mukti whioh is a state of exalted consciousness. 'rhe word ' annihilation ' used in the above means ' non-perception of any object. ' Thus it is proved that the released soul is Omniscient.

Adhikarana X.-But

the Mukta cannot create a world.

I n the Chh. Up. we have the following (VIII. I. 6.) :-

acr msiu33R3 ~w+trrSa;l B mrrrS~FPrsd g & h r mmtr m r l q ~vmqqRo aw&rrSre iri.lm;lc wurQ~hrS wib~
wpirrmrhxmF?~~~a~~
"Those who depart fmm hence without having disaovered the Self and those t r u e desires, for them there is no freedom in all t h e worlds. Rut those who depart from hence, after having discovered the 8elt and those true desires, for them there is freedom in all the worlds.' '

As an example of KBmact~aryaor freedom in all the worlds, the same Upanisad mentions'VTII. 2. 1, &c) :-

e m i t J T @ PII~ p II uq P@

a ~ f Wq3msrar h a#r

hm-

m & m ; r i t r~aRrM

Rav m h rb s k W m z i mm p~g-

f+ssPahmz&*-sW11?11
"Thus he who dadires the world of the fathers, by his mere will the tathera come t + receive him, and having obtained the world of the tathers, he is happy. " "And he who desires the world of t h e sothers, by his mere will the mothera come to r-ive him, and hoviilg bbtained the world of t h e mothers, he is happy."

(Doubt).-Here arises the doubt, does the released soul become the world-creator or not ? (Pitrvapakga).-Since the Mukta has reached the highest equality Up., 1 1 1 . 1. 3), and since the scriptures mention with the Lord (Mu~dalza that the Mukta has the power of realising all his thoughts (Sattya-sahkalpa), he liitlst have the power also of creating the universe. (Siddh6,ata.)-This view is set aside in the next sfitra.

q, Jagad, world. a q r q ~ , Vyapara, energy, creation. without, excepted. g ~ f Prakara~at, q ~ from the subject-matter. Asaonihitatvat, on account of non-proximity.

qaam,

Varjyam,

17. (The Mukta has all powers) with the exception of creating the universe ; because the context and the nonproximity (debar any other view).-554.
COMMENTARY.

The Mukta no doubt creates the Pitriloka and Mltriloka, etc., as we learn from the Chh. Up. (VIII. 2. 1. &c); but his creation has this lirnitation, that it is a local creation only, different from the creation of the Supreme Brahman, who creates the whole universe, consisting of spirit and matter, snstainel it and dissolves it back ioto Himself. This power belongs Jiva, as we find from the Tait. Up. to Bralima~lalone and to no M~tkta ( 1 1 1 . 1. 1.)

qge m a :11 ahG Fmqvm 11 w--m$rdf$f 11 ? R U Temzbtm11msw5aiq%?biharai3rftt11 a ~ & m ~ ~ I m a r m R ~ R m d t II 8q smTa 11 mwuWfgnRr II afaftrsrrm 11 &ifh 11
44Bhpigu V%ru?iwent 4 0 his lather Varu!la, saying: "Sir, teach me Brahman." He told him this, viz., Food, breath, the eye, the ear, mind, speech. "Then he said again to him : 'That from whence these beings are born, that by which when born, ihey live, that into which they enter at their death, try to know that. That is Brahman!'

With the exception of Jagatvylpara, the released soul has every other power. How do me know this? Froel the leading subject-mattel and from uon-proximity. The leading subject-matter in the above passage of the Taitt. Up., is Supreme Brahman. The son asks llis father to tewn him Brahman, and the father define8 Brnhmail as "that from wheilce these beings art; born, etc." The topic there is of Brahman and not the released soul. Nor can the released soul, by any method of attraction and
4

766

VEDANTB-S~TRA~S IV . ADH PAPA.

[CoGnda

imitation, get this power of world creation. I n fact, that Upanisad in 11. 6. 1, expressly sags :-

mslwmfa~ I ~ ~ R I B P ~ I I ~ R h4q11 I F & WRH * f B g m 1 1

"He who knows Brahman as non-existing, becomes himself nou.existing. He who knows the Brahman as existing, him we know himself as existing."

Moreover, the Muk ta being not the subject matter under discussio~l in tlie immediate proximity of the Tait. verse, he cannot be aid to acquire this power of world-creation by any means. IF i t were otherwise, then the author of the sQtra wonld not Iinve defined Brahman as he does in I. 1. 2, as the Creator of the universe, for all definitions presuppose some special individual attributes. Moreover, if every Mukta became a God, with the god-like power of cl.estioo, then there would b e many gods in this universe, and instead of this being a cosmos, i t w_ould be a chaos. Therefore, the Mukta $ 6 not equal to God, and has riot the power of world-creation. Bays an objectos, b u t Taitt. Up. and C l ~ h Up, . both declare tllat a released soul becomes the object of adoration to tlle Deras even, and since they teacli that lie possesees such lordliness, it is natural to suppose that he has the power of world-creatiou. Thus Taitt. Up., 1. 5. 3, says :Serve asmai deva balim tlvahai~ti, " (all Devas bring offerings to him.)" So also the Chh. Up., 7. 25. 2, says. S a s v a r l d hhovati tasya sarvegu lokeeu ltfflnachlro bhavati." (He becomes a self-ruler, hc moves ill a l l the worlds according to his wishes.) This objcctioll i s raised in the fiist half of the next SQtra, and answered therein in tlie next half.

BOTRA IV. 4.18.

~ ' & d 4mRwhnw h FPM:II~I~I

m q P~atyaksa, direct. a g m Upadeiat, 011 account of (direct) teacl~irlg. Na, ~ ~ o CR t . l t i , so %q Chet, if. q Na not. ~ r k t i ~ f fAdhikarika, : ~ those eullusted with the special function, a world-ruler, office-bca~ er, l ~ k e Brahma, &c. 9 ~ 9 Mandalasya, spheres (i.e., of those abiding in the spheres, of those entlLsted with the special functions. a t : Uktel!, 011 account of the stateme~lts.
q

18. If it be objected that this is not so, because there is direct scriptural teaching (to the effect that a Nukta becolnes a world-creator), we reply, it is not so : because those texts declare (that the Mukta enjoys pleasures) in the spheres cf world-rulers.-555.

Blzd~ya.1

Z V PADA X ADHIKARAFA, 84.19.

COMM I NTARY.

767

If an objector say " t h e Si.uti itself directly teaches that the Mukta
can create a world ; and so it is uot proper to deny to him the power of world-creation," we reply to hlm thus " T h e texts are wrongly interpfeted by you. T l ~ e y refer to t l ~ epower of every Mukta, to g o to the spherel of cosmic rulers like Bral~mfiand the rest : and there enjoy all the pleasures of those spheres, through the kind permission of the Supreme Ruler." Tlius the Muktas, like the Kumfiras, Nfirada and the rest, hare unobstructr ed power of ~novement in every sphere, and this is what is meant by th; word "KBn~achfira," "freedom of movement." The ruler* of those spheres moreover, honor such august visitors with all reverential offerings; and this is what is meant by the phrase " sarvodevb baliln asmai Zivahanti " -all Devas bring offerings *o him. Those two texts are not a n authority for holding that a hilukta can be a world-creator. They merely show that a hlukta participates, through the most merciful kindness of the Lord, in all enjoyments to be found in those phenomenal spheres which declare His glory. Says an objector -if a Mukta enjoys all the pleasnres to be found in the various worlds of phenomena, then h e i~ no higher than a n ordinary world-current-driven soul (Sarnsffr! JPva), for all phenomenal pleasures have an end. The next sGtra answers this objection.
S~TRA IV. 4. lo.

hwd3amf&Mhq

I I I I I I I I

Avarti, not existing: Vikara.avarti= Brahman, that in which change does not exist. Cha, and. ratha, of that kind. @ H i , because, Sthitirn, ab~ding, position. Aha, says.

R m VlkRra, in the wordly life : the changing.

19. (The Mukta ever abides in) That who ie changeless, because the Sruti also hae declared such abiding.-556.
COMMENTARY.

" T h e changing " is this world of phenomena, for it is the six-fold

modification, which every being in this world undergoes. That which does not exist in the changing is celled Vik6ra-avarti. It is tbe changeless Brahman and the abode of Brahman, which also ppssesses all the attributes of Brahman. T h e blukta dwells in all spheres, fully knowing all the laws that govern those spheres, and all the attributes and nature of the Lord, who has created those spheres. Through the plight of his Vidy6, he

knows both the nature and the attributes of the Lord, free from the twofold covering. Thus the dwelling of the Mukta in thefie spheres, differs from the dwelling of the Samd14 Jivas in them. "The Bruti aIso has declared such abiding." Thus the Kath. Up., V. 1. declares :- l l v ; ~ - m f 8 ~ Z q I' ? II
There is a town with eleven g a b belonging t o the unborn Brahman, whose thoughts

are never crooked. Be who meditates on Bim (in the lotus of the heart) grieves no
more, and being liberated (from Avidyl which covers the essential nature of Branman) becomes free (from the MQy& which veils the attributes of the Lord.) This i s that.

The above verse shows that the sage becomes free from the two-fold veils and being then free, he comes face to face with the Lord, and ever remains enjoying the highest end of man. This covering or veil is really no covering on the face of. the Lord : i t is like the clouds covering the sun. As a matter of fact, the clouds do not cover the sun, but it is from the point of view of the observer on earth that the clouds appear to cover the sun. Similarly, these two coverings of the Lord (the SwarGpa Avarik8 and the Gu*a Avarikb) are not real coverings, existing in Brahman, but veils existing between the JPva and Brahman, and existing in the vision of the Jiva alone and not in Brahman. This we find clearly stated in the Bhlgawata PurBna :

wymqmkMbrWrcl?s;hmmMq$h~~
The men of perverse intellect deluded by this MlyA of the Lard, which stands shamelessly within the scope of their vision (putting a veil on it) mistakenly assert this is " mine " this is " I." For as the cloud cannot really cover the sun, so this sl~an~eless &f&y&cannot cover the Lord, but only throws a glamour on the vision of the befooled man. Says an objector :-Since the highest end of man is to realise the nature of the soul, as intelligence and bliss, and as possessing the attributes of true resolve (Satya Satikalpa) and the rest, where is the necessity of making further efforts to know God ? To know the Self is enough. This objection is answered in the next sGtra ~ O T R AIV. 4. 20.

h : Dardayatab,

they both show. q Cha, and. pgq Evam, thus. Pratyaksa, direct knowledge : 6ruti. Anumane, and inference ;

e,

Smriti

7V PADA. X ADHIKARANA. SQ. 21.

769

20. The Revelation and Tradition also show it thus.

-557.
UOMMENTARY.

Though the Mukta Jiva is as described above (namely, is intelligence, bliss, will-power, &c.), yet in its own nature i t is not endowed with infinite bliss (or infinite knowledge, &c.) : because i t is atomic in size. (It is by its falling into the infinite ocean) of Brahman, that it acqui~esmeasureless bliss. This is shown both by the Revelation as well as by Tradition. Thus the Taitt. Up., 11. 7, Rasam hy eva ayaln labdhvL bnandi bhavati: "indeed by getting this Flavour, he becomes blessed." So also in the &tb, XIV. 27:-

m h i 3 m w a 1

I
d

~ ~ s C f r W ~ 5 1 1 r ( \ p 1 1 For I am the abode o f the ETERNAL, and of the indestructible nectar of immortality, of immemorial righteousness, and of unending bliss.

The word ' Cha ' in the sfitra indicates that we may also apply the analogical r e a s o ~ n ghere. AS a poor man becomes ' rich when he takes refuge with a rich person and becomes his favoorite, SO the JPva essentially becomes infinite through the infinity of the Lord. But, says _anobjector : Does not the following text show that the Iteleased gets the highest similarity with God ? And if the Beleased is similar to God, ib is by virtue of his own self that he becomes god-like, what is the necessity OF a God then ? The following verse of the Mund, Up., 1 1 1 . 1. 3, shows this similarity :-

sgr~~:~mdmW&m%rR rn qf n m t p d
~ ~ ~ ~ ~ " When the seer sees the brilliant maker and Lord of the would as the Person in I
whom JjmhmP h w his source, then he becomes wise, and shaking off good and evil, he J remhes the highest similarity, free from pSSSi0ns."

(OMection). No doubt, the soul is spoken of as atomic, but that is merely a figure of speech, in order to facilitate the understandinkof it. The Buddhi is atomic and its attribute 1s wrongly ascribed to the Jiva who is really Vibhu or all-pervading. This objection is answered in the next stltra.

~ O T R A . IV.

4.21.

w, Bhoga, enjoyment. m, Matra, only. m, Samya, eqality. figat, on account of indication. T Cha, only. q, Na, not. 'This word is be read into the aphorism by drawing it from 1V. 4. 18.

T ~ W ~ ~ W ~ T ~ Q ~ Q I~ P~ l I T 1 I I O I

m~
to

770

VEDANTA-S~TRAS. T v ADHYAYA.

[Gouinda

21. The similarity of the Jlva with Brahman is in the matter of enjoyment only : because of the indication of the Srati.-558.
COMMENTARY.

The word Cha " and " has the fol ce of only here. The word ' not ' i s to be read into the Siitra, from Siitra IV. 4. 18 : and though its Ant~vlitti was not current in the two satras ir~imediatelyfollo\vlng it, it is culrellt ill it, by the maxim of " frog-jump." Tlie Tai tt. Up., 11. 1.3. " He rc aches all objects of desires together with (satla, the all-knowing Bral~man," indicates that the Mukta is equal to God in matters of enjoyment only : because fro111the indicatory hint given there, the sense of tile passage is not that the RIukta is essentially and absolutely equal to the Lorti. I n a previous satra (11. 3 19, p. 355) it has been proved that the soul is really and not metaphorically atomic, ancl so this objection that, the soul is all-pervadi~ghas already been answered. Ib that sotra, the essential form of soul is determined, in the presetit satra, the author of the treatise sl~ows that the Jiva and Brahman have equality only in the matter of enjoyment, but they are different in their essential nature-the one is atomic, the other is all-pervading, &c. This inequality, moreover, is real-and not fictitious.

Adhihrana XI.-The

Mukta is eternally free and

never returns. Now the author commences the- topic that the Mukta is eveiywhere in the proximity of Brahman. k (Vigaya).-All the texts describing the attainment of 1 he world of the Lord by the free, are Visaya texts here (Doz~bt).-There arises this doubt. 1s this Mukti, which consists in reaching the Lord, permanent or temporal ? (Pdmpak$a).-Since this release consists in reaching a particular world or L,ka, and there is no distinction bet-veen Lokas, so far as their phenomenal nature is concerned, whether i t be Svarga-Loka or Vaikunbhaloka ; and from every Loka tliere is a possibility of fall ; so the Mukti is not eternal. (Siddhb*ta).-This view is refuted in the next satra. ~ O T R AIV.4. at.
Anavrittib, no return. m, Babdat, on account of rSre scriptural statement. : , Anavrirtib, no return. q ~ eabdat, q on account of the scriptural statement,

m:,

22. There is no return (to Samskra for the Mukta) because of the word of God ; yea there is no return, because of the word of God.--559.
COMAIENTARY.

He who has reaclletl the world of the Lord, by del-otion to Him, accompanied by a. kno~vlcdgeof IIis qunlities, never comes back from i t to Samsira. Why ? Because of the Word.' Because there is this scripiu~al statement in the Cllhindogya Upanisad (1'4 15. 6 ) :-

w&?t

U Q W ~ W ~ ~ @ F & @Fi 1 m % t 11 II

afhumn;rrt$

He lends them to Brahman. This 16 the path of the Devas, the path that leads to Brahman. Those who proceed on that path do not return to the life of man, yea, they do not return."

To the same effect is the following verse of the ChhLndogya Up. (Vl11. 15.1) : -

s@G wh=mq@ d m n M q a ~ & q ~ g ; n r &S~BW& 11 f I

IJe verily thus passing his life, attains on death, the world of Braliman, arid never r e t u p s therefrom, yea, never returns therefrom. To tlle salne point is the following Smriti text :-

@*g:-mm~ srmu* mlwm: Gkf3f mi m: II 14 H

IIavi~~ come g to Me, these Mahtitnids come not again to birth, the place of pain, non-etell~al ; they have gone to the highest bliss.

m a m y ~ b~: ~ l d h I r ~ 3
~gaPrg3;iaqg;rfr;aqm-lt~q II The morlda, begillning with the world of Brahmri, they come and go, 0 Arjuna' b u t he u ~ h o cometh unto me, 0 Ihunteya, he knoweth birth no more. (Gitl, XVIII, 15, 16). Nor indeed can it be feared that the Supreme Lord, the blessed Harj, will ever wish to throw down from his world, His servant, the Mukta, or that the Mukta tvould ever wish to leave his Beloved. For has not the Lord said in the Git; (V11. 17) :-'' I-am supreniely ;dear to the wise and he is dear to me." Or does not the Bhfgavata PurPna also say, " Stidhavo hridayam mahya~n s8dhQn5m hridayyam t u aham," " 1 am the heart of the SSdhus, and the Sddhus are verily my heart." Thus there is excess of reciprocal l w e between the two, leaving n o for any

such doubts, unworthy both of the I d r d and His Devotee. Bhigavata PurBl?a, we have the following :-

Also in the

ifqmQ?ml;llarmr;l~-mql Rtzarrrin+mm:e-UgKih~~
* ~ s : ~ w ~ I

gmffad+$mm*w~mll
Those who leaving aside wives, sons, houses, lives and riches sought shelter in me, how can I allow myself to dwert them ? A clean-aouled man never leaves the feet of 6ri Kpisna, just as a traveller who has reached his home after undergoing all sorts of trouble, does not, leave it.

Thus, on the one haud, the Lord has the strong determination not to leave his devotees and, on the other hand, his devotees have an equally strong love for Him, which does not allow them to leare Him. To sum up, tlie Lord never abandons His own extremely beloved cliildren, who are a fragment of his own essence, after having brought them to His home, and after having washed away their ignorance, which had caused them to turn their face from the Lord. More so when it is remerpbered that the promises of the Lord are ever true, that His resolutions are never frustrated, that He is an ocean of protecting kindness for all those who take shelter under Him, and that He is the Lord of all. Such a being will never renounce his devotees, who have abandoned everything. The Jlva also, on the other hand, whose quest was ever happiness, and who had constantly been deluded by a show of it in the shape of wives, children, etc., and who had passed innumerable lives in the pursuit of t h e ~ efalse pleasures, will not leaye that infiuity of true joy and wisdom, the best friend and master, t%e most merciful, when he has f o u ~ d Him through tlie grace of the good teacher and through the arising of his good fortune. The soul, wbeit it has once found its origin, never has any desire left for tl~ings other titan the Lord and follows Him alone and never wishes to be away from Him. This is not a question for logical arguments, it is a matter learnt through the scriptures alone and muat be so believed, wllose sole authorities are the scriptures. The repetition of the sBtra indicates that the book has come to an end.
I

Q?Pw7%9:mTWi=qaW&Ml

f-K~qwm9

awm&m ?3$#h

11

Alphabetical Index to the Sutras

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.
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Adhya Pada Sutm Page

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T h r&

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3 4

...

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ii i
iv iii iv iii i i iii iv
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iii iii iv i i

3 34 3 10 1 16 1 4 3 f 7 2 8 3 63 1 9 4 7 4 13 3 29 2 2 4 25 4 9 2 18 2 28 1 23 2 8 2 20 4 39 3 47 2 27 1 17 2 9 1 1

119 698 428 600 285 609 687 399 407 138 704 638 756 476 98 51 463 723 656 584 488 700 76 6

Adhye Pada 8atra

. i ... ii ... ii ... iii ... ... ii ... m

...
...
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21
49 82 8 39 12 35 17 15 50 22 32 12 22 46 3 51 19 31 25 38 13 36 36 14 18 41 20 36 5 7 9 37 12

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31
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345 85 326 46 320 282 517 286 564 120

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1 4 3 3

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iii
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449 188
129 534 29.5 442 130

384 643 654 469 486 332

... ... . ... ... ... ... ... ... ...

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665 650 686 472

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A~ll~ya J'a(l.1. Sutm

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268 328 739 319 85 660 233 444 683 265 311 468 62 611 519 401 540 331 224 176 593 467 357 448

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26

Word Index to the Vedanta Sutras.

V
ra iv. 3. 15, p. 739.
= Q W X I &ii.

1. 21, p. 250.

mmw? vi. 4. 31, p. 644.

mmaq ii. 4. 11, p. 404. mi.3. 10, p. 119. WT M iii. 3. 34, p, 558. iii. 3.57, p. 600. m+q ii. 3. 18;p. 354. r a iv. 2. 17, p. 719. iii. 4. 27, p. 640. %F;mft iii. 1. 4, p. 428. d i iii. 4. 25, p. 638. ii. 2. 8, p. 285. di@m-w& iv. 1. 16, p. G98. * ; t iv. 1. 6, p. 685.. iii. 3. 63, p 609. v , iii. 2. 19, p. 477. h: iv. 1. !3, p. 692. W W + I iv. 1. 9, p. 687. iii. 4. 18, p. 630. iass: ii. 4. 7, p. 399. g: ii. 3. 20, p. 357 ; ii. 4. 13, p. 407. m : i . 1. 1, p. 6 ; i.3. 28, p. 136; ii. 2. 1.2, p. 291; ii. 3. 9, p. 339; ii. 3. 13, p. 344 ; ii. 4; 6, p. 397 ; iii. 2. 8, p. 463 ; iii. 2. 27, p. 488 ; iii. 2. 3% p. 494 ; iii. 2. 39, p. 503 ; iii. 3. 24, p. 541 ; iii. 3. 42, p. 572; iii. 4. 1, p. 614 ; iii. 4. 31, p. 644 ; iii. 4. 39, p. 656 ; iv. 1. 17, p. 700 ; i v . 2 . 2, p. 701; iv.2. 1O,p.711; iv. 2. 20, b. 723; iv. 3. 10, p. 736 ; iv. 4. 9, p. 756 ; iv. 4. 12, p. 758 ; ii. 2. 17, p. 295. ii. 3. 20, p. 357. q iii. 2. 12, p. 468.

+I

v ,

m:-m iii. 4. 40, p. 658. m .w i i. 2. 19, p. 85. WNWVI i. 3. 3, p. 104. w:iii. 4. 40, p. 658. m i . 1 . 2 3 , p . 5 1 ; i . 2 . 2 8 , p. 9 8 ; i. 3. 29, p. 138 ; ii. 3. 17, p. 352 ; iii. 2. 41, p. 504. w: w iii. 2. 18, p. 476; iii. 4. 25, p. 638. VAid iii. 1.8, p. 435 ; iii. 4. 28, p. 641 : iv. 3. 10, y. 736. WRI i. 2. 9, p. 76. d h f i i h iii. 1. 24, p. 448. a m iii. 3. 47, p. 584. a r mi. 4. 11, p. 176. a r i . l . l , p . 6 ; i i i . 1 . 2 7 , p . 4 5 1 ; iv. 1. 19, p. 702. W ~ iii. I 2. 17, p 473. wpnwi i. 3. 7, p. 105. i. 2. 21, p. 87. VQ ii. 3, 49, p. 390. e r g ! ? ii. 2. 26, p. 305. i. 3. 34, p. 148. rfii i. 3. 8, p. 114 ; iv. 5. 3, p. 731. -4 iv. 2. 4, p. 706. w a h iv. 3. 10, p. 736. m i. 3. 38, p. 152. wmmma: iii. 4. 12, p. 623. d ' & iii. 4. 8, p. 620. dkq ii. 1. 22, p. 251. d G m ii. 3. 11, p. 341. ahmq ii. 3. 20, p. 357; iii. 3. 3, p. 512. d%mqi. 3. 25, p. 132. rahrF& iv. 4. 18, p. 766. ~~Emrhtw iii. y 3. 33, p. 555. *iv. 1. 12, p . 692.

11

..
i. 2. 18, p. 85.

WORD INDEX.
m i . 2. 13, p. 81; i. 2. 27, p. 97; iii. 1. 1 ; p. 426; iii. 3. 52, p. 582; iii. 4. 47, p. 687. m: ii. 3. 14, p. 345 ; iii. 3. 36, p. 563 ; iii. 4. 36, p. 653. aslsrsq ii. 2. 41, p. 326. w m d ii. 1. 1, p. 215. m : i. 2. 17, p. 83 ; ii. 2. 4, p. 281. ~ i 1. 20, . p. 46. iii. 1. 7, p. 432. 4iv. 1. 15, p. 696. wwy iii. 3. 25, p. 541. ~ n pi. r 3. 34, p. 148. ww&my ii. 1. 35, p. 288. n n i h : iv. 4. 22, p. 770. iii. 4. 50, p. 673. 4ii. 2. 36, p. 320. rk.r: ii. 3. 35, p. 373 ; iii. 3. 32, p. 553 ; iii. 3. 43, p. 574 ; iii. 4. 52, p. 678. w6vy ii. 3. 49, p. 390. iii. 4. 35, p. 650. ii. 1. 11, p. 235. flFwcFi mfierq iii. 1. 13, p. 440. r_spsfir: i. 1. 16, p. 41 ; i. 2. 3, P a 72 ; i i . 1 . 2 3 , ~ . 2 @ 4 ; i i . 2 . 1 ,p . 2 7 8 ; ii. 2. 8, p. 285 ; ii. 2. 32, p. 314 ; ii. 2. 38, p. 324; ii. 2. 39, p. 325 ; ii. 3. 8, p. 337 ; iii. 3. 37, p. 564. qd: ii. 2. 8, p. 285. i. 4. 23, p. 203. ii. 1. 2, p. 219. qv+v ii. 3. 30, p. 367. + : ii. 2. 30, p. 311. q m ~iii. : 3. 54, p. 595. q y w mf+~ iii. 3. 51, p. 589. iv. 2. 7, p. 709. q~iii. 1. 14, p. 441. iii. 4. 14, p. 626; iii. 4. 28, p. 641. i. 2. 26, p. 96. vi.l.l8,p.43,

a 'iii. 2. 10, p. 465.

%ii. 2. 39, p. 325.
dGf&7i iii. 1. 25, p. 449. i. 4. 3, p. 166 W i . 2. 20,p. 86; i.2.27,p.97; i. 4. 9, p. 172; ii. 3. 41, p. 381. q iv. 2. 2, p. 704. * : i 3. 22, p. 130. i. 1. 28, p. 62. ii. 1. 5, p. 226. m:iii. 4. 38, p. 655. w p h : iv. 2. 17, p. 719. q~ ii. 3. 46, p. 388.

mi. 1.21,p.47;i.3.12, p.12O;ii. 1. 1, p. 215 ; iii. 1. 25, p. 449 ; iii. 2. 37, p. 498; iv. 1. 17, p. 700WQ iii. 3. 28, p. 547. dQ iii. 4. 2, p. 614. ~a ii. 2. 5, p. 282 ; ii. 4.17, p. 410; iii. 3. 1I, p. 525; iii. 3. 21, p. 539. w iii. 3. 1, p. 511. WWR ii. 3 . 3 0 , ~ 367 . ; ir. 4. 16, p. 763. w m ii. 1. 11, 235; ii. 2. 9, p 250; ii. 2. 21, p. 300, ii. 3. 30, y. 367 ; ii.3.41,p.381;iii3.30,p.549; iii. 3. 37, p. 504. wwi+ iii. 3. 7, p. 517. nf;lsni i. 3. 31, p. 142. *rrih iii. 2. 27, p. 488. ..~lflrl ii. 1. 14, p. 240. n iii. 4. 28, p. 641. m h ii. ~ 2. 17, p. 295 ; i ~ i4.25, . p. 638. d w y ii. 1. 4, p. 281. iii. 2. 3, p. 456. uvwhi3: iv. 4. 9, p. 756. WWW! i. 4.19, p. 194 ; iii 3. 18, p. 534 ; iii. 4. 50, p. 673. Mi. 3. 20,. p. 129. w d v . i. 4. 18, p. 188. WWM i. 2. 18, p. 85. ~ii.3.51,p.391;iii.2.2i),p.478.

i
4

'

m:

WORD INDEX.

111

..

I
iii. 4. 41, p. 660. 6 i.3. 28, p. 136; iii. 2. 24, p. 489 ; iii. 3. 32, p. 553. iv. 4. 20, p 268. ii. 2. 9, p. 286. *,ii. 1. 11, p. 235. wyml iii. 1. 8, p. 435. m-d- iii. 4. 19, p. 632. e s n g iii. 4. 27, p. 640. sr_nnfr iv. 2. 18, p. 721. iii. 2. 9, p. 464. i. 2. 31, p. 100; ii. 2. 25, p. 304. iv. 2. 17, p. 719. . i ) 9 1 : i. 3,27, p. 135. i. 4, 13, p. 177. a;h iii 2.38, p. 501. d a y iii. 1. 9, p. 436. wm% iii. 3. 13, 6 529. m R q ii. 2. 17, p. 295 aPfiqr: ii. 1. 12, p. 237. & h : ii. 2. 44,,p. 328. iii. 4. 18, p. 630. mwqw iii. 4. 51, p. 675. rmfir: ii. 2. 22, p. 300 ; iii. 3. 13, p. 529. ii. 1. 11, p. 235. &%w iii. 3. 43, p. 574. &m ii. 2. 22, p. 3W. rfi i. 1 . .27, p. 5 6 ; i . 2. 20, p. 8 6 ; i.2. 27,p. 97; i . 2 . 29,p. 99; i. 3. 23, p. 130;i.3.26,p. 134; i.3. 30, p. 139; i.4. 1, p. 162; i. 4. 11, p. 176 ; i. 4. 18, p. 188 ; ii. 1. 11, p. 235 ; ii. 1. 12, p. 237 ; ii. 1. 25, p. 255 ; ii. 2. 3, p. 280 ; ii. 2. 18, p. 296 ; ii. 2. 27, p. 306 ; ii. 2. 35, p. 319 ; ii. 3. 41, p. 381 ; ii. 3. 13, p. 384; ii. 3. 50, p. 391 ; iii. 1. 13, p. 440; iii. 1. 16, p. 442; iii. 1. 17, p. 442 ; iii. 1. 20, p. 444 ; iii. 2. 6, p. 459 ; iii. 2. 11, p. 467 ;

e:

iii. 2. 13, p. 469 ;iii. 3. 17, p 473 ; iii. 2. 24, p. 486 ; iii. 3. 2, p. 512 ; iii. 3. 9, p. 520 ; iii. 3. 41, p. 539 ; iii, 3. 24, p. 540; iii. 3. 25, p. 641 ; iii. 3. 45,p. 576 ; iii. 3. 53, p. 593 ; iii. 4. 30, p. 643 ; iii. 4. 32, p. 645 ; iii. 4. 34, p. 649 ;'iii. 4.36, p. 653 ; iii. 4. 37, p. 654 ;iii. 4. 40, p. 658 ; iii. 4. 41, p. 660; iii. 4. 42, p. 661 ; iii. 4. 49, p. 670 ; is. 1. 12, p. 691 ; iv. 1 . 14, p. 694; iv. 2. 20, p. 723; iv. 4.7, p. 753. dSh ii 1 . 8, p. 232. iii. 3. 19, p. 536. iii. 4. 21, p. 633. r h i. 1. 18, p. 43 ; iii. 4. 26, p. 639. 6b: ii, 3. 40, p. 379. d m i 3. 25, p. 132. dw(iv. 4. 16, p. 763. G h iv. 1. 9, p. 687. C h ? qiii. 4. 11, p. 438. .hr: iii. 4. 27, p. 640. n n i. 3. 36, p. 150; i. 3. 37, p. 151. . 9 ~ii. : 2. 28, p. 308. ii. 2. 5, p. 282 ; ii. 2. 6, p. 282 ; iii. 3. 15, p. 531 ; iii. 3. 28, p. 547 ; iii. 3. 62, p. 606. m a iv. 4.10, p. 757 ; iv. 4.13, p. 761. & h iii. 4. 40, p. 658. m : ii. 3. 15, p. 348. q m y ii. 2. 13, p. 292 ; ii. 3. 23, p. 380. m m q i. 1.12, p. 30; iii. 2. 26, p. 487. w+M ii. 2. 6, p. 282. qF;nmr!i. 1. 24, p . 5 3 ; i . 1 . 2 5 , p. 54;i. 2. 15,p.82; i. 2. 16,p. 83; iv. 3. 10, p. 736. w f h i. 4. 24, p. 205.

* ,

wfhmrqii.3.12,~.343;iii.2.5,~.458. ii. 1. 5, p. 226. r F + m q i.2.19, p. 85; i. 3. 36, p. 150 ; iii. 1. 25, p. 449.

iv

WORD INDEX
m f % 4 ii. 3. 23, p. 360. ad%wq ii. 3. 5, p. 333. ii. 2. 22, p. 300. * : ii. 1. 13, p. 238; iv. 2. 16, p. 717. ii. 1. 35, p. 268. afdRnih iv. 4. 4, p. 749. wKh: i. 3. 30, p. 139; i. 4. 10, p 173 ; ii. 2. 35, p. 319 ; ii. 3. 22, p. 359 ; iii. 1. 17, p. 441 ; iii. 3. 58, p. 601.

: i. 2. 30, p. 99. w~R~W ii.I 3. ? 29, p. 365. ism: iv. 3. 14, p. 139. ii. 3. 50, p. 391. % , iii. 3. 11, p. 525; iii. 3. 20,
I I W

p. 538. i. 3. 10, p. 119. ii. 2. 3, p. 280. iv. 2. 7, p. 709. ism iii. 2. 19, p. 477. d iv. 2. 20, p. 723. iv. 3. 1, p. 727. d i. 3. 38, p. 152 ; ii. 2. 6, p. 282 ; iii. 3. 14, p. 530 ; iii. 3. 26, p. 543 ; iii. 3. 31, p. 550. i. 4. 3, p. 166. dai?q iii. 3. 30, p. 549. iaterq: iii. 4. 2, p. 614. m h m i. 3. 41, p. 157. w & q iii. 3. 6, p. 516. a;lo i. 1. 25, p. 54. & i i. 2. 7, p. 73. w w q iii. 2. 14, p. 471. PFP i. 3. 21, p. 129. &: iii. 3. 41, p. 571. 4 : i. 3. 35, p. 149. asrp.n i. 4. 4, p. 167. wmy i. 1.8, p. 26. asfii iv. 4. 19, p. 767. aasmn,iii. 3. 18, p. 534. iii. 4. 29, p. 643. iasa: iv. 1. 15, p. 696. M: iii. 4. 52, p. 678 w:iii. 3. 57, p. 600. ~ & 6iv. 4. 19, p. 767 WWVI ii. 1. 16, p. 244. w&: iii. 1. 22, p. 446 ; iii. 3. 34, p. 558. iv. 3. 2, p. 730. wm' iii. 2. 23, p. 484. d % m :ii. 3. 47, p 389. rsrp iii. 4. 27, p. 640.

* ,

2 . 2 9 , ~ .9 9 ; iv. 4. 7, 753. W i. 1. 27, p. 56 ; iii. 3. 29, p. 548 ; iii. 3. 32, p. 553. i. 4. 8, p. 170; ii. 2. 24, p. 302 ; ii. 2. 36, p. 320 ; ii. 3, 14, p. 345 ; iii. 3. 1, p. 511 ; iii. 3. 7, p. 517 ; iii. 3. 22, p. 540; iii. 4 13, p. 626 ; iv. 1. 11, p. 689. d33e iii. 3. 61, p. 605. iv. 3. 2, p. 730. SRWR iii. 4. 52, p. 678. m: iii. 3. 33, p. 555. * : i. 4. 22, p. 199. d l ii. 3. 40, p. 379. , iii. 2. 15;'~. 471. IT. iii. 2. 25, p. 487. iii. 4. 42, p. 581. q i . 1. 5, p. 23. q~ iii. 1. 26, p. 449. rn ii. 2. 7, p. 284. ii. 1. 23, p. 254. ii. 3. 41, p. 381. iii. 4. 26, p. 639. wm, iii. 1. 5, p. 430. %3: ii. 3. I , p. 331 ; iii. 3. 67, p. 611. iii. 1. 6, p. 431. W: iv. 1. 13, p. 692; iv. 1. 14, p. 694. iv. 1. 1, p. 680.
13.

*,i.

e:

WORD IHDEX.
mtnpmi.2.17,~.83;i.2.27,~.97; i.3. 18, p. 127; i. 3 . 3 1 , p . 1 4 2 ; ii. 2. 33, p. 317 ; ii. 2. 42, p. 327 ; ii. 3. 3, p. 332 ; ii. 4. 2, p. 394. imrwa: ii. 3. 8, p. 337. ii. 1.8, p. 232; ii. 2. 10, p. 287, w q ii. 1. 7, p. 231 ; ii. 1. 17, p. 245 ; ii. 2. 26, p. 308. d: ii. 3. 47, p. 359. . qqfti i. 4. 13, p. 177; ii. 2. 21, p. 300. wi%igmy iv. 4. 17, p. 765. ii. 2. 41, p. 326. aeni m w q ii. 2. 37, p. 321. w$fM iii. 4. 10, p. 622.
im9i.1.2,p.12;i.1.19,p.43;i.3. 16, p. 126 ; i. 3. 34, p. 148 ; ii. 1. 4, p. 224 ; ii. 3. 29, p. 366 ; iii. 2. 5, p. 458; iv. 3. 7, p. 735. m m q iii. 2. 8, p. 461. aftrr i. 3. 33, p. 143; ii. 3. 2, p. 331 ; iii. 3. 9, p. 520. wRq i. 1. 19, p. 43 ; i. 2. 33, p. 101 ; i. 3. 16,p. 126. + q i. 4. 2, p. 165. m .iv. 4. 12, p. 758. wqFi ii. 3. 5, p. 333. 6 iii. 2. 28, p. 490.

aT
w iii. 3. 27, p. 545 wrmdy ii 2. 34, p. 318.
m: i. 1. 22, p. 48; i 3. 41, p. 147. e m d Q i. 4. 14, p. 180. xm3 ii. 2. 24, p. 302. mmq iii. 3. 19, p. 536. weq iii, 3. 27, p. 545. m w i l iii. 2 4, p 4.57. &iii. 4. 3, p. 617. wvrcrq iii. 4. 43, p. 662. . r h :iii. 4. 44, p. 664. nm i. 1. 29, p. 62 ; 'ii. 2. 34, p. 318; ii. 3. 28, p. 365 ; iii. 3. 17, p. 533.

, iv. 4. 6, p. 752. 4: i. 4. 26, p. 207. m: iii. 3. 55, p. 598. m m q i. 1.6, p. 24 ; iii. 3. 16, p. 533. mmr ii. 3. 16, p. 350; iv. 1. 3, p. 682; iv. 4.3, p. 748. mmF;1 ii. 1. 28, p. 260 ; iii. 2. 7, p. 462. mmr;h i. 2. 11, p. 77. a r m : iv. 3. 4, 11. 732. iii. 3. 41, p. 571. e i . 1 . 2, p. 1 2 ; i. 2. 21, p. 8'7; i . 3 . 1 , p . 1 0 3 ; i. 3. 43, p. 160; ii. 2. 44, p. 328 ; iii. 3. 40, p, 569 ; iii. 4. 17, p, 640. W@R W@ iv. 1. 6, p. 685. ii. 3. 41, p. 381. i. 3. 31, p. 142. mmm ii. 4. 14, p. 408. WW iii 4. 41, 11. 660. ~fipmfiwy iii. 3. 33, p. 555. iii. 3, 15, p. 531. m: iii. 3. 12, p 528. ar*rgin: i. 1. 12, p. 30. iii. 1. 11, p. 438. -i.3.3,~,104; ii.2.1,p.178. m i . 4. 1, p. 162. mp: ii. 3. 10, p. 340. m: iii. 1. 23, p. 447. amii: ii. 1. 13, p. 238. iv. 1. 12, p. 691. * : iv. 2. 8, p. 710. m ~ ii.:3. 48, p. 389. w w & i. 2. 33, p. 101. w w q ii. 4. 14, p. 408 ; iii. 3. 35, p, 561 ; iv 4. 11, p, 758. i. 4. 25, p. 206. am iii. 4. 40, p. 569. 7 i. 3. 1, p. 103. immmfi*8: iii. 3. 40, p. 569. a m iii. 2. 38, p. 501. plrfidsd iii. 4. 45, p. 665. VWWJii. 1. 14, p. 240.

vi

WORD fNDEX.
129 ; i. 3. 27, p. 135 ; i. 3.28, p. 136; i. 4. 1 , p . 262; i. 4 . 5 , ~ . 168; i. 4. 21, p. 196; i. 4. 22, p. 199 ; ii. 1. 1, p. 215 ; ii. 1. 7, p. 231 ; ii. 1. 11, p . 235 ; ii. 1. 17, p. 245 ; ii. 1. 24, p. 254 ; ii. 1. 31, p. 263 ; ii. 1. 35, p. 268 ; ii. 2. 7, p. 284 ; ii. 2. 19, p. 298 ; ii. 3. 14, p. 345 ; ii, 3. 20, p. 357 ; ii. 3. 23, p. 360 ; ii. 3. 51, p. 391 ; iii. 1. 4, p. 428 ; iii. 1. 5, p. 430 ; iii. 1. 6, p. 431 ; iii. 1. 10, p. 437; iii. 1. 11, p. 438 ; iii. 1. 12, p. 439 ; iii. 1. 18, p. 443 ; iii. 1. 26, p. 449 ; iii. 2. 12, p. 468 ; iii. 3. 2, p. 512 ; iii. 3. 7, p. 517 ; iii. 3. 18, p. 534 ; iii. 3. 37, p. 564 ; iii. 4. 1, p. 614 ; iii. 4. 2, p. 614 ; iii. 4. 21, p. 633 ; iii. 4. 23, p 636 ; iii. 4. 44, p. 664 ; iii. 4. 45, p. 665 ; iv. 1. 3, p. 682 ; iv. 1. 18, p. 702 ; iv. 2. 12, p. 712; iv. 2. 19, p. 721 ; iv. 3. 15, p. -739; iv. 4. 6, p. 752; iv. 4. 18, p. 766. m W 2. 4. 17, p. 410. & iii. 4. 25, p. 638. t 9 iii. 3. 11, p."Fi25. 9iii. 3. 35, p. 561. R iii. 3. 25, p. 541. iii. 1. 6, p. 431. n i. 1. 31, p. 66.

'ddQ~ iii. 1. 14, p, 441. ii. 3. 24, p. 360. iv. 3. 15, p. 139. * : i. 3. 19, p. 128 ; iv. 4. 1, p. 745. iv. 4. 16, p. 763. nta iv. 4. 15, p. 762. &: iv. 1. 1, p. 680. 4 i. 3. 30, p. 139. : i. 2. 30, p. 99 ; i. 4. 20, p. 195. myiii. 4. 32, p. 645. m . iii. 2. 29, p. 491. nR(nn? i . 1. 31, p. 66. mR*: iv. 1. 7, p. 686. mufh iv. 2. 7, p. 709. ii. 3.9, p. 339 ; iii. 2. 1, p. 454 ; iii. 2. 10, p. 471 ; iii. 2. 23, p. 484 ; iv. 2. 15, p. 716 ; iv. 4: 10, p. 757 ; iv. 4. 11, p. 758 ; iv. 4. 19, p. 767.
\

t
q i. 1.6, p. 24. myiii, 1. 9, p, 436. m : i . 1. l'6,p. 41; i . 3 . 1 8 , ~ . 127; ii. 1 21, p. 250. m y iii. 4. 39, p. 656. m . iii. 3. 17, p. 533 ; iii. 3. 38, p. 565. W~T ii. : 4. 21, p. 418. m m iv. 1. 14, p. 694. nn ii. 3. 20, p. 357. d i i i . 3. 14, p. 530; iv. 1. 10, p. 702. nmT ii. 2. 19, p. 298. m i i . 1. 2, p. 219 ; iii. 1. 14, p. 441 ; iii. 3. 25, p. 541 ; iii. 4. 49, p. 670 m6 i. 2. 22, p. 88. mi.1.13,p.38;i.1.25,p.54;i.l. 27,p. 5 6 ; i . 1 . 3 1 , p . 6 6 ; i. 2. 8, p. 7 4 ; i . 2 . 2 6 , p . Q 6 ; i . 2 . 3 0 , ~ . 9 9 ; i . 2 . 3 1 , p . 100; i. 2. 32, p. 100 ; i, 3. 18, p. 127 ; i. 3, 21, p.

+
t

4wfh i. 3. 13, p. 122.

W: i. 1. 5, p. 23.
8 r q i , 3. 21, p. 129; ii. 1. 31, p. 263 ; iii. 3. 9, p. 520 ; iii. 3. 44, p. 526 ; iii. 3. 27, p. 545; iii. 3. 34, p. 558 ; iii. 3. 52, p. 592 ; iii. 4. 42, p. 661. R : i. 4. 4, p. 180; iv. 4. 18, p, 766.

WORD INDEX.
iv. 1 . 5, p. 684. 6: i. 4. 21, p. 196. 6i. 3.42, p. 159 ; ii. 3.18, p. 354. WR ii. 2. 20, p. 299 ; iv. 1. 13, p. 692. dm: i. 2. 17, p. 83. am i. 3. 35, p. 149. anzh: ii. 3. 19, p. 355. i . 3.19, p. 128 ;iii. 3.17, p. 533 ; iv. 2. 3, p. 705. arh3: i. 3. 14, p. 124. sRm ii. 2; 42, p 327. mfha ii. 2. 19, p. 298. 4 ii. 2.20, p. 299. a q & q ii. 2. 27, p. 308. amn iii. 2. 32, p. 494. mmmi ii. 3. 21, p. 359. w m w i. 4. 9, p. 172. iv. 2. 7, p. 709. wwrq iii. 3. 27, p. 545. wm iii. 3. 13, p. 529. e m d iv. ~ 1. 3, p. 682. + : i.1.27,p.56; i. 1.30, p.64. u+mmq iii. 3 . 37, p. 564. *i.1.7,p.25; i.1. 2 0 , p . 4 6 ; i.2.1,p.70; i.2.*27,p.97; i.3. 8,p.114; i.4. 10,p. 173; i.4. 24, p. 205 ; ii. 3. 26, p. 363 ; ii. 3. 32, p. 370 ; ii. 4. 9, p. 401 ; ii. 4. 20, p. 414 ; iii. 4. 8, p. 620 ; iii. 4. 49, p. 670 ; iv. 1. 1, p. 680 ; iv. 4. 18, p. 766. avw: i. 4. 6, p. 169. awn d + w iv. 4. 5, p. 251. ahq i. 2. 16, p. 83. ~ 1 . 2 . 2 3 , p . 8 9 ;iv.4.7,p.753. d i . 1.26,p.55; i.2.2, p. 71; i. i.2. 1 3 , ~ . 8 1 ; i . 3 . 9 , ~ . 1 1 8 ; i 1. 37, p. 272 ; iii. 1. 5, p. 430 ; iii. 1. 23, p. 447 ; iii. 2. 36, p. 498; iii. 2. 39, p. 503 ; iv. 1. 6, p. 685; iv. 2. 11, p. 711; iv. 3. 7,p. 735; iv. 4. 13, p. 761,

vii

. 36, p. 271 ; ii. 3. 13, p. ii. 1 344. mu: iii. 3. 31, p. 550. iii. 4. 42, p. 661. w+q iii. 4. 16, p. 626. nc* iv. 2. 10, p. 711. smr iii. 2. 18, p. 476. d?i. 3. 26, p. 134. m+i: ii. 2. 21, p. 300. iii. 1. 10, p. 437. 4 ii. 1. 36, p. 271. ii. 3. 30, p. 367. aphis? ii. 3. 35, p. 372 ; iii. 3. 56, p. 599. 4 : i. 3. 16, p. 126; ii. 1. 5, p. 244; ii. 2. 28, p. 308; iii. 1. 19, p. 444; iii. 3. 31, p. 551 ; iii. 3. 53, p. 593; iv. 2. 9, p. 711. iii. 4. 24;p. 637. i. 4. 4, p. 176. wt&i: ii. 1. 24, p. 254 ; iii, 3. 6, p. 516; iii. 4. 48, p. 669. Md iii. 3. 42, p. 572. wm i. 3. 2, p. 103. ii. 3. 33, p. 371 ; iii. 4. 21, p. 633. m m iii. 3. 27, p. 545. m i . 1. 31, p. 66. d x ii. 1. 30, p. 262. sw i. 4. 25, p. 206; ii. 2. 36, p. 320 ; iii. 2. 20, p. 478; iii. 2. 28, p. 490; iii. 3. 29, p. 548 ; iv. 3. 5, p. 733. mma ii. 2. 16, p. 299 ; ii. 2. 23, p. . 30, 302; ii. 3. 38, p. 374; iii. 3 p. 549 ; iii. 4. 43, p. 662 ; iv. 3. 15, p. 739. .wmwiili ii. 2. 12, p. 291. w m % q i. 1. 27, p. 56. mii~i. 2. 20, p. 86. suh: iv. 1. 17, p. 700. u d K i iii. 2. 11, p. 467. d y iii. 4. 34, p. 649.

vnl

...
iv. 4. 12, p. 758.

WORD INDEX.
I

mw@G ii. 2. 18, p. 296.

m
* :

3 iii. 4 17, p. 629. i n n iv. 2. 11, p. 711.

I

iii. 3. 20, p. 538 ; iii. 3. 21, p. iii. 4. 8, p. 620 ; iii. 4. 52, p. iv. 1. 14, p. 694; iv. 4. 7, p. iv 4. 10, p. 757, iv. 4. 11, p. iv. 4. 20, p. 768

539 ; 678 ; 753; 758;

?
?F+q iii. 4. 51, p. 675.
-

q rrwi iii. 3. 2, p. 512. iv. 1. 11, p. 689. VUWI ii. 3. 4, p. 333. G i i 4. 9, p 172 ; i 4. 18, p. 188 ; ii. 3. 41, p. 381 ; iii. 2. 2, p 455 ; iii 2. 13, p. 469; iii. 3. 55, p. 598; iii. 4. 15, p. 827 ; iii. 4. 42, p. 661. m i 4. 1, p. 162; i. 4. 13, p. 177; iv. 1. 17, p. 700; iv. 2. 13, p. 713. iii. 4. 24, p. 637. mf4q ii. 2. 33, p. 317 ; iv. 2. 6, p. 708. m s ~ iii. ~ 2. 1 ~ 22, p. 482. 6 3 iv. 2. 21, p. 724. r i h i . 2 . 2 0 , p. 86; i.4.28, p. 211; ii. 1. 3, p. 2 2 1 ii 1. 12, p. 237; ii. 5 7, p. 336. i. 2. 33, p. 101. mi.1.15,p.40; i.2.7,p.73;i. 2 15, p . 8 2 ; i . 3 . 2 4 , ~ . 1 3 1 ; i . 4 6, p 169; ii. 2. 14,p. 293; ii. 3. 12, p. 343 ; ii. 3. 48, p 389 ; iii. 1. 12, p. 439 ; iii. 2. 14, p. 471; iii. 3. 44, p. 576 ; iii. 3. 48, p. 586 ; iv. 1. 15, p. 696; iv. 1. 16, p. 698; iv. 2. 2, p . 7 0 4 ; iv. 2. 11, p. 711; iv. 3. 6,p.734; i v . 4 . 8 , ~ . 754; iv.4. 9, p. 756. ~ i 1. 26,p. . 5 5 ; i.4. 6 , p . 169; i. 4. 21, p. 196; ii. I., 11, p. 235; ii. 1. 28, p. 260 ; ii 2. 27, p. 306 ; ii. 2. 34, p. 318 ; ii. 3. 44, p. 386 ; ii. 3. 50, p. 391 ; ii. 4. 6, p. 397 ; iii. 2. 13, 469 ; iii. 2. 20, p. 478 ;

itt
h : iv. 2. 17, p. 719.
i. 2. 7, p. 73.

w: i. 4. 21, p. 196 ; iii.

665 ; iv. 4. 6, p. 752. iii. 3. 34, p, 538.

al

4. 45, p

wi
i. 3. 39, p. 154. wq ji. 2. 43, p. 328. w m x q ii. 2. 40, p. 325. sAf ii. 3. 31, p. 369. @: ii. 2. 43, p. 328. ma' i. 2. 4, p. 72. 4 i . 2 . 4 , p. 17; i. 3. 13, p. 122; ii. 1, 35, p. 268; ii. 2. 12,p.291; iii. 2. 9, p. 464; iii. 4. 32, p. 645. &Fi. 3. 27, p. 135; iii. 2. 26, p. 481. & I : iii. 1. 18, p 443 m i . 4. 10, p. 173. Imsimts iii. 4. 15, p 627. i. 1. 18, p. 43. nm iii. 3. 40, p. 569. m:iii. 3. 62, p. 606. iii. 3. 19, p. 536 ; iv. 3. 7, p. 735 ; iv. 3. 10, p. 736. d iv. 1. 16, p. 698. 6 3 iv. 3. 14, p. i39. i. 4. 14, p. 180. mmm: i. 4. 22, p. 199.

WORD T N D E X .
w d h iii. 2. 3, p. 456.

ix

4W: iii. 1. 10, p. 437.

w,iii, 2. 28, p. 490.

@n: ii. 4. 20, p. 414.

hii. 3. 41, p 381.

i. 2. 9. p. 76. m ,iii. 3. 36, p. 563. iv. 1. 3, p. 682.

B
v i. 1 . 6 , p . 2 4 ; i . 1 . 8 , p . 2 6 ; i . l .

9 iii. 3. 27, p. 545. ii. 1. 33, p. 266. n ii 3 40, p. 379 ; iii. 1. 8, p. 435. wn ii 1 . .26, p. 256 ; iii. 4. 48, p. 669. m3: iv. 3. 14, p. 139. iii. 3.59, p. 603. m: ii. 3. 13, p. 344. A;k ii. 3. 14, p. 345. t h iii. 3. 46, p. 580. f%mq ii. 3. 34, p. 371. @: ii. 4, 20, p. 414.

21, p. 28; i. 1. 15, p. 40; i. 1. 18, p.43; i .1. 19, p. 43; i . 1 . 2 1 , ~ . 47; i 1.2@,p.55; i . 2 . 2 , ~ .73; i.2.8,p.73;i:2.7,p.73;i.2.10, p.76; i.2. J 2 , p . 7 8 ; i . 2 . 1 4 , ~ . 82 ; i. 2. 15, p. 82 ; i. 2. 16, p. 83; i.2.17,p.83;i.2.19,p.85;i.2. 20,p. 8 6 ; i . 2 . 2 2 , p . 8 8 ; i.2. 23, p.89; i . 2 . 2 7 , p . 9 7 ; i. 2. 28,p.

98;i.2.33,p.lOl;i.3.4,p.104;
i. 3. 7 , p . 105; i . 3 . 9 , ~ .118;i. 3. 11, p. 120;'i. 3. 12, p. 120; i. 3. . 126 ; i. 3. 15, p. 125 ; i. 3. 16, p 17,p. 127; i. 3. 20, p. 129; i. 3. 22, p. 130 ; i. 3. 29, p. 138 ; i. 3 . 30,p. 139 ; i. 3. 32, p. 143 ; i. 3. 36, p. 149 ; i. 3. 36, p. 150 ; i .3. 37, p. 151 ; i. 3. 38, p. 152 ; i. 4. 1,p.162; i . 4 . 4 , p.167; i.4.6, p.169;i.4. 7.p.169; i.4.10,p. 173; i. 4. 11, p. 176 ; i. 4. 14, p. 180; i . 4 . 2 3 , ~ . 204; i . 4 . 2 4 , ~ . 205; i. 4. 25, p. 208; i. 4. 27, p. 209; ii. 1. 2, p.219; i i . 1 . 4 , ~ . 224; ii. 1. 10, p. 234 ; ii. 1. 15, p. 244 ; ii. 1. 10, p. 244 ; ii. 11 18, p. 247..; ii. 1. 19, p. 248 ; ii. 1. 20, p. 248.; ii. 1. 23, p. 254; ii. 1. 28, p. .29, p. 261 ; ii. 1; 30, p . 260; ii. 1 262 ; ii. 1. 36, p. 271 ; ii. 1. 37, p. 272 ; ii. 2.2, p. 278 ; ii. 2.2, p. 279 ; ii. 2. 4, p. 281 ; ii. 2. 5, p. 282 ; ii. 2. 8, p. 285; ii. 2. 9, p. 286 ; ii. 2. 10, p. 287 ; ii. 2. 13, p. 292 ; ii. 2. 14, p. 293; ii. 2. 15, p. 294; ii. 2. 16, p. 294 : ii. 2. 17, p. 295; ii. 2.

ii. 2. 31, p. 312.

SFiimS i. 3. 35, p. 149.

w l h iv. 1. 19, p. 702.

ii. 1. 24, p. 254.

m:
- 9

*:i.l.lO, p. 27; i. 2. 16, p. 83; iii 1. 4, p. 428 ; iii. 1.14, p. 441 ; iv. 2. 17, p. 719; iv. 3. 7, p. 735. % : ii. 4. 5, p. 397 ; iii. 1. 3, p. 428 ; iii, 3. 30, p. 549. wq ii. 3. 25,.p. 361. M i . 1.15,p.40;i.4.27,p.209. v i . 2 . 2 , p . 7 1 ; ii.3.27,p.364;iii. 3. 66, p. 811. p:i. 2. 21, p. 88. ii. 3. 24, p. 360. m i . 2. 11, p. 77. I h . : i, 1. 6, p. 24. WI ii. 3. 3, p. 332 ;ii. 4. 2, p. 394. Ifi.iii. 4. 48, p. 609. iii 3. 17, p. 533. i. 4. 1, p. 162.

I .

WORD INDEX.
20, p. 299; ii. 2. 23, p. 302 ; ii. 2. 24, p. 302; ii. 2. 25, p. 304 ; i j .2. 27, p. 306 ; ii. 2. 29, p. 310; ii. 2. 31, p. 312 ; iii. 2. 32, p. 314; ii. 8. 34, p. 318; ii. 2. 35, p. 319; ii. 2. 36, p, 320; ii. 2. 38, p. 324; ii 2. 39, p. 325 ; ii. 2. 43, p. 328 ; ii. 2. 45, p. 329 ; ii. 3. 4, p. 333 ; ii. 3. 13, p. 344; ii. 3. 16, p. 350 ; ii. 3. 19, p. 355 ; ii. 3. 21, p. 359 ; ii. 3. 28, p. 365 ; ii. 3. 34, p. 371 ; ii. 3. 37, p. 374 ; ii. 3. 38, p. 374 ; ii. 3. 41, p. 381 ; ii. 3. 43, p. 384 ; ii. 3, 45, p. 386 ; ii. 3. 47, p. 389 ; ii. 3. 48, p. 389 ; ii. 4. 3, p. 395 ; ii. 4. 5, p. 397 ; ii. 4. 7, p. 399 ; ii. 4 . 8 , ~ .400; i i . 4 . 1 1 , ~ .404; ii. 4. 13, p. 407 ; ii. 4. 16, p. 409 ; ii. 4. 19, p. 411; ii. 4. 21, p. 418; iii. 1. 3, p. 428; i i i 1 . 9, p. 436 ; iii. 1. 13, p. 440; iii. 1. 15, p. 441 ; iii. 1. 20, p. 444 ; iii. 1 . 21, p. 445 ; iii. 2. 2, p. 455 ;iii. 2.4, p 457 ;iii. 2. 13, p. 469 ;iii. 2. 16, p. 471 ;iii. 2. 17, p. 473 ; iii. 2. 18, p. 476; iii. 2. 21, p. 479 ;iii. 2. 25, p. 487 ; iii 2. 26, p. 487 ; iii. 2. 31, p. 492 ; iii. 2. 36, p. 498; iii. 2.40, p. 503 ; iii. 3 3, p. 512 ; iii. 3. 4, p. 513 ; iii. 3. 5, p. 514 ; iii. 3. 6, p. 516; iii. 3.10, p. 523 ;iii. 3. 16, p. 533; iii. 3. 20, p. 538; iii. 3. 23, p. 540; iii. 3. 24, p. 540 ;iii. 3. 40, p. 569; iii. 3. 47, p. 584; iii. 3. 49, p. 587 ;iii. 3. 50, p. 587 ;iii. 3. 52, p. 592 ; iii. 3. 54, p. 595 ;iii. 3. 64, p. 609 ;iii. 3. 66, p. 611 ;iii. 3. 68, p. 612 ; iii. 4. 7, p. 619 ; iii. 4. 16, p. 628 ;iii. 4. 17, p. 629 ; iii. 4. 22, p. 635; iii. 4. 24, p. 637; iii. 4.25, y. 638 ;iii. 4.26, p. 639 ;
iii. 4. 28, p. 641 ; iii. 4. 29, p. 643 ; iii. 4. 31, p. 644; iii. 4. 33, p. 646; iii. 4. 35, p. 650 ; iii, 4. 38, p. 655 ; iii. 4. 39, p. 656 ; iii. 4. 41, p. 660; iii. 4, 43, p. 662 ; iii. 4. 46, p. 665 ; iv. 1. 3, p. 682 ; iv. 1. 6, p. 685 ;iv. 1. 8, p. 687 ; iv. 1. 9, p. 687 ; iv. 1. 10, p. 688 ; iv. 2. 1, p. 703 ; iv. 2. 7, p.709; iv.2. 9,p. 711 ; iv. 2. 11, p. 711 ; iv. 2. 14, p. 715; iv. 2. 17, p. 719; iv. 2. 19, p. 721 ; iv. 2. 20, p. 723; iv. 2. 21, p. 724; iv. 3. 8, p. 736 ; iv. 3. 11, p. 737 ; iv. 3. 13, p. 738; iv. 3. 14, p. 739 ; iv. 3. 16,.p. 739 ; iv. 3. 16, p. 742 ; iv. 4. 9, p. 756 ; iv. 4. 19, p. 767 ; iv. 4. 20, p. 768; iv. 4. 21, p 769. ~4 i. 2. 27, p. 97. i. 4.18, p. 188. ii. 4. 10, p. 403. m , ii. 3. 22, p. 359. m , i. 4. 8, p. 170. rn i. 1. 24, p. 53. iii. 1. 10, p. 437. m i . 2. 9, p. 76; ii.3. 15, p. 348. %t iv. 4. 6, p 752. h r i . 2 . 7 , ~ . 7 3 ; i . 2 . 8 , ~ .74; i.2. 27. p. 97 ; i. 3. 18, p. 127 ; i. 3.19, p.128;i.3.21,~.129; i . 3 . 2 7 , ~ . 1 3 5 i i . 3 . 2 8 , ~ .136;i.4 1,p.162; i. 4. 5, p. 168 ; i. 4. 17, p. '187 ; ii. 1 . 1, p. 215 ; ii. 1. 7, p. 231 ; ii. 1. 11,p.235; ii. 1. 13, p. 238; ii.1. 17, p. 245 ; ii. 1. 24, p. 254 ; ii.'l. 31, p. 263 ; ii. 1. 35, p. 268 ; ii. 2. 3, p. 280 ; ii. 2. 7, p. 284 ; ii. 2. 19, p 298 ; ii. 2. 40, p. 325 ; ii, 3. 14, p. 345 ; ii. 3 20, p. 357 ; ii. 3. 23, p. 360 ; ii. 3. 51, p. 391 ; iii. 1. 4, p. 428 ; iii. 1. 5, p. 430 ; iii. 1. 6, p. 431 ; iii. 1. 10, p. 437 ; iii. 1. 11, . 26, p. 449 ; iii. 2. p. 438 ; iii. 1

WORD INDEX.
12, p. 468 ; iii. 3. 2, p. 512 ;iii. 3. 7, p. 517 ;iii. 3. 9, p. 520; iii. 3. 18, p. 534 ; iii. 3. 37, p. 564; iii. 4. 21, p. 633 ; iii. 4. 23, p. 636 ; iv. 2. 12, p. 712 ; iv. 2. 19, p. 721 ; iv. 4. 18, p. 766. C: i. 1. 25, p. 54. % hi. 3. 35, p. 149. iii. 3. 7, p 511. ~

xi

EP
q: iii. 3. 29, p. 548.
~ gi. : 1.25,

p. 54.

V
m y i. 4.16, p. 185.

wq iv. 4. 17, p. 765. rm i. 1. 2, p. 12. w q q iv. 4. 14, p. 761. dh9 i. 7.31, p. 66, i. 4. 17, p. 187. 61fim:i.2.29,p.99; i 2.32,p.lOO; i. 3. 31, .p. 142; i. 4. 18, p. 188; iii. 2. 41, p. 504 ; iii. 4. 2, p. 614 ; iii. 4. 18, p. 630 ; iv. 3. 12, p. 737; iv 4. 5, p. 751; iv. 4.11, p. 758. m:iii. 4. 40, p. 658. m:iii. 4. 39, p. 656. iii. 3. 59, p. 603. afir.i.1.24,~. 53;i.3.4(r.p. 155; i. 4. 9, p. 172 ; ii. 4. 14, p. 408. i. 4.13, p. 177. i. 3. 32, p. 143. ii. 2. 9, p 286 1 ii. 3. 17, p. 352 ; ii. 3. 46, p. 388.

m ii. 3. 38, p. 374.

& : iv. 3. 3, p. 731.

i 1 .. 4 , ~20; . i. 1. 7, p. 25; i. 1. 19,p.43; i. 1.22,p.48; i.2. 11, p. 77; i. 2. 18, p. 85; i. 3. 26, p.134; i.3.34,p.148; i . 4 . 2 , ~ . 165 ; i. 4. 17, p. 187 ; ii. 1. 14, p. 240.; ii. 1. 23, p. 254 ; ii. 1. 30, p. 262; ii. 2. 18, p. 296 ; ii. 1. 31, p. 263; ii. 2. 44, p. 328 ; ii. 3. 12, p. 343 ; ii. 3. 15, p. 348 ; ii. 3. 27, p. 364 ; ii. 3. 28, p. 365 ; ii. 3. 39, p. 378 ; ii. 4. 3, p. 395 ; ii. 4. 14, p. 408 ; ii. 4. 17, p. 410 ; iii. 1. I , p. 426; iii. 1. 10, p. 437; iii. 1. 11, p. 438 ; iii. I. 14, p. 441 , iii. 1. 23, p. 447 ; iii. 2. 7, p. 461 ; iii. 2. 14, p. 471 ; iii. 2. 23, p. 484 ; iii. 3. 4, p. 513 ; iii. 3. 11, p. 545 ; iii. 3. 31, p. 550; iii. 2. 45, p. 576 ; iii. 3. 48,p. 586 ; iii. 3. 67, p. 611 ; iii. 4. 4, p. 618;.iv. 1. 16, p. 698 ; iv. 2. 5, p. 707 ; iv. 2. 17, p. 719; iv. 3. 1, p. 727 ; iv. 3. 4, p. 732 ; it. 3. 5, p. 733; iv. 3. 6, p. 734; iv. 3. 15, p. 739 ; iv. 4. 8, p. 754 ii. 4. 4, p. 395. u@wq ii. 3. 14, p. 345. . 17, p. nu ii. 2. 3, p. 280; iii. 1 442 ; iji. 3. 40, p. 569 ; iii. 4. 34, p. 649; iv. 1. 11, p. 089; iv. 1. 12, p. 691. t q q : ii. 4. 22, p. 418. ii. 4. 10, p. 403. m : iii. 2. 5, p. 458 ; iii. 2. 22, p. 482; iv. 3. 6, p. 734. mi.1. 25, p. 54; i. 1. 28, p. 62; i.2.27, p. 9 7 ; i . 3. 15, p. 175; ii. 1. 34, p. 267 ; ij. 3. 9, p. 339 ; ii. 3. 25, p. 361; ii. 4. 1, p. 394: ii. 4. 11, p. 404; iii. 1. 7, p. 432; iii. 1. 19, p. 444 ; iii. 2. 2 7 , ~488 . ; iii. 2. 37, p. 498 ; iii. 3. 28, p. 547 ; iii. 3. 59, p. 603; i i i 4. 24, p. 637;

i
xii

WORD INDEX.
& iii. 4. 45, p. 665. mi.3.22,p.130; ii. 4 . 1 6 , ~ .409; iv. 2. 11, p. 711. m: rn iii. 1. 5, p. 430. m*s: ii. 3. 16, p. 350. mi? iv. 2. 15, p. 716. iii. 2. 5, p. 458. pi. 1.4,p.2O;i.1.3O,p.64;i.2.3, p.72; i.3.19,p.128; i.3. 25, p. 132;i. 3. 33, p. 143; i.4.?,p.163; i.4.9,p.172; i . 4 . 1 8 , ~ . 188; ii. 1. 5, p: 226 ; ii. 1. 6, p. 230 ; ii. 1 . 9, p. 233 ; ii. 1. 22, p. 251 ; ii. 1. 27, p. 257 ; ii. 1. 33, p. 266; ii. 3. 2, p. 331; ii. 3. 6, p.335; i ~ 3. . 8, p. 337 ; ii. 3. 12, p. 343 ; ii. 3. 63, p. 344; ji. 3. 15, p. 348; ii. 3. 29, p . 365 ; ii. 3. 39, p. 378 ; ii. 3. 40, p. 379; ii, 4. 6, p. 397 ; ii, 4. 10, p. 403 ; ii. 4. 14, p. 408; ii. 4. 20, p. 414; ii. 4. 21, p. 418 ; iii. 2. 28, p. 420; iii. 3. 2, p. 427 ; iii. 3. 12, p. 439 ; iii. 3 14, p. 441 ; iii. 3. 18, p. 443 ; iii. 2. 3, p. 456 ; iii. 2. 5, p. 458 ; iii. 2. 9, p. 464; iii. 2. 19, p,P77; iii. 2. 33, p. 495 ; iii. 2. 42, p. 504 ; iii. 3. 9, p. 520 ; iii. 8 14, p. 530; iii. 3. 27, p. 545 ; iii. 3. 34, p. 558 ; iii 3. 48, p. 586 ; iii 3. 54, p. 594 ; iii. 3. 56, p. 599 ; iii 3. 57, p. 600; iii. 3. 62, p. 606; iii. 4. 8, p. 620; iii. 4. 9, p. 621 ; iii. 4. 27, p. 640 ; iii. 4. 36, p. 653 ; iii. 4. 39, p. 656 ; iii. 4. 41, p. 658 ; iii. 4. 42, p. 661 ; iii. 4. 43, p. 662 ; iii. 4. 48, p. 669; iv. 1. 3, p. 682 ; iv. 1. 14, p. 694; iv. 1. 15, p. 696 ; iv. I. 16, p. 698. iv. 1. 19, 702; iv. 3. 9, p. 736. 3 ii. 4. 17, p. 410. h ii. 3 . 9, p. 339. iii. 4. 9, p. 621.

iv. 2. 9, p. 711 ; iv. 2. 15, p. 716 ; iv. 4. 15, p. 762; iv. 4. 19, p. 767. tmaE ii. 2. 7, p. 284 ; iii. 4. 27, p. 640. m i i . 1. 4, p. 224; iii. 2. 19, p. 477. m& iii. 3. 3, p. 512. q i . 2. 7, p. 73; i. 3. 21, p. 129; i. 3. 30, p. 150; i. 3. 37, p. 151 ; i. 4. 3, p. 166; iii. 1. 17, p. 441 ; iii. 3. 9, p. 520 ; iii. 3. 34, p. 558 ; iii. 3. 43, p. 574 : iii. 3. 44, p. 576 ; iii. 3. 45, p. 576 ; iii. 3.52, p. 592 ; iii. 3. 56, p. 599 ; iii. 4. 8, p. 620; iii. 4. 27, p. 640; iii. 4. 28, p. 641 ; iii. 4. 36, p. 653 ; iii. 4. 42, p. 661 ; iii. 4. 51, p. 675 ; iii. 4. 52, p. 678; iv. 1. 13, p. 692 ; iv. 1. 15, p. 696 ; iv. 2. 3, p. 705 ; iv. 2. 8, p. 710; iv. 3. 9, p. '736 ; iv. 4. 63, p. 752. iii. 4. 41, p. 660. a mmmi+: iv. 2. 4, p. 706. @ i. 1. 20, p. 46. m:ii. 2. 12, p. 291 ; ii. 3. 15, p. 348 ; i i i 2. 7, p. 461. iii. 3. 3f, p. 558. m p iii. ~ 4. 40, p. 658. q q ii. 1. 8, p. 232. n i ; n : iii. 4. 6, p. 619 ; iii. 4. 47, p. 667. m . i. 1. 31, 2. 66. iii. 3. 42, p. 572. nf& iii. 2. 4, p. 457. + y iii. 3. 54, p. 595. w& 1. I . 14, p. 39 uq i. 3. 34, p. 148. in iii. 3. 40, p. 569. wrq iii. 2. 16, p. 471. m i ' . iv. 4. 6, p. 752. iv. 4. 13, p. 761. d ii. 1. 11, p. 235. m i. 4 9, p. 172. nitss iii. 3. 28, p. 547.

WORD INDEX.

xiii

m , iii. 2. 29, p. 491.

%q iii. 4. 27, p. 640.
&iq

t.r ii. 1. 1, p. 215.

b:ii. 1. 4, p. 200; ii. 3. 28, p. 365;
ii. 4. 11, p. 404.

iii. 1. 22, p. 446. &d iii. 1. 19, p. 444. w iii. 4. 47, p. 667. m m qi. 4. 6, p. 169. h m m y iii. 1. 2, p. 427. fim! ii. 4. 20, p 414 $f&n! i. 1. 31, p. 66.

? I . , ! ii. 1. 10, p. 234; ii. 1. 29, p. 261

ii. 2. 16, I p. 294 ; ii. 2.23. p. 302 iv. 3 , 15, p. 739. Fti, ii. 1. 6, p. 230. g q i . 3 . 1 5 , p . 1 2 5 ; iv.1.12,p.691. g & h i iii. 1. 8, p. 435. i. 4. 23, p. 204 ; ii. 1. 9, p. 233. iv, 4. 4, p. 749. @: i. 2. 27, p 97 ; iii. 3. 52, p. 592. iii. 3. 43, p. 574 ; iii. 4. 36, p. 653 p:iv. 2. 17, p. 719. iv. 4. 12, p. 758. i. 4. 1, p. 103 ; iii. 3. 21, p.540.

P
qk8 iv. 2. 20, p. 723. q iii. 4. 27, p 640. $ i qi. 1.25, p. 54.
qhm

*:

i. 2. 11, p 77 ; i. 2. 32, p 100; i. 3. 27, p. 135 ; i. 3 30, p 139 ; i. 3. 40, p. 155; i. 4. 1, p. 162; ii. 1. 24, p. 254 ; ii. 1. 30, p. 262 ; ii. 1. 34, p. 267 ; ii. 2. 15, p. 294 ; ii. 3, 25, p. 361 ; ii. 3. 28, p. 365 ; ii. 4. 11, p. 404; iii. 1. 7, p. 432, iii. I. l 4 , p . 4 4 J ; i i i . 1.21,p.445; iii. 2. 17, p. 473 ; iii. 2. 21, p. 479 ; Li. 3. 5, p. 514 ; iii. 3. 23, p. 540; iii. 3. 49, p. 587; iii. 3. 68, p. 012 ; iii. 4. 8, p. 620 ; iii. 4. 9, p. 621 ; iii. 4. 28, p. 641 ; iii. 4. 51, p. 675 ; iii. 4.55, p. 680 ; iv. 1. 16, p. 698 ; iv. 2. 1, p. 703 ; iv. 2. 19, p. 721 ; iv. 3. 13, p. 738 ; iv 3. 16, p. 742 ; iv. 4. 15, p. 762. qhE iii. 3. 59, p. 603. &: iv. 2. 6, p. 708; iv. 4. 20, p 768 qg i 3. 14, p. 124 qm ii. 3. 41, p. 381 @G ii. 2. 11, p. 290 & iiii. 1. 12, p. 439 + m i. 2. 28, p. 98. m nii. 1. 25, p. 255. M w q ii. 3. 46, p. 388. iv. 2. 19, p. 721. +dvq iii. 2. 6, p. 459.

w
d i . 2. 18, p. 85; i. 3. 9 , p . 1 1 8 ; ii. 1. 37, p. 272 ; iii. 2. 41, p. 504. ii. 1. 17, p. 245. & : i. 2. 21, p. 87. Ua: i.3.10, p. 119; i.3. 16, p. 126. m q iii. 4. 20, p. 633. wq iv. 1. 8, p. 687.
9

ai.1.5,p.23;i.1.6,p.24;i.l.13, p.38;i. 1. 1 6 , p . 4 1 ; i . l . 25,p. 5 4 ; i . 1 . 2 7 , ~ . 5 6 ; i . I . 23,p.62; i. 1. 31, p . 6 6 ; i . 2 . 8 , p . 7 4 ; i 2. 17, p, 83;i:2. 19, p.85; i. 2.22, p.88:i.2.27,p.97; i.2. 28, p. 98; i . 3 . 3 , ~ 104;i.3.18,p.127; i. 3. 27, p. 135; i. 3 28, p. 136 ; i. 4. 1, p. 182; i. 4. 5,p.168; i. 4. 21, p. 169; : i 4. 11, p. 176; ii. I. 1, p. 215;-ii. 1. 4, p. 224; ii. 1. 7, p. 231 ; ii. 1. 9, p. 233 ; ii. 1. 17, p. 245 ;ii. 1.24, p. 254 ; ii. 1. 34, p. 261 ; ii. 1. 31, p. 263 ; ii. 1. 32, p. 265 ;ii. 1. 35, p. 268 ;

xiv

WORD INDEX.
iii. 4. 7, p 619. ii. 1. 20, p. 256. W w ii. 3. 34, p. 371. ii. 1. 22, p. 251. fWa iii. 3. 43, p. 574. iii. 3. 48, p. 586. FI*M i. 3. 37, p. 151. Firlmi iii. 2. 2, p. 465. 6ismvi iii. 1. 1, p. 426. W: ii. 2. 22, p. 300. fiR iv. 2. 19, p. 721. fkm i. 1. 7, p. 25. %% i. 2. 27, p. 97. Y* ii. 1. 34, p. 267. ii. 2. 5, p. 292.

ii. 2. 1, p. 278; ii. 2. 5, p. 282; ii. 2. 12, p. 291; ii. 2. 26, p. 305 ; ii. 2. 28, p. 308 ; ii. 2.29, p. 910 ; ii. 2. 30, p. 311 ; i i 2. 33, p. 317 ; ii. 2. 35, p. 319 ;ii. 2. 40, p. 326 ; i i . 2 . 4 3 , ~ . 328; ii. 3. 1, p.331; ii. 3. 14, p. 345 ; ii. 3. 16, p. 350; ii. 3. 20, p. 357 ; ii. 3. 23, p. 360; ii. 3. !B,_q,305; ii. 3. 44, P. 386; ii. 3. 51, p. 391 ; ii. 4. 6, p. 397 ; ii. 4. 9, p. 401 ; ii. 4. 11, p. 404; iii. 1 . 4, p. 428; iii. 1. 5, p. 430 ; iii. 1. 6, p. 431 ; iii. 1. 10, p. 437 ; iii. 1. 11,p. 438; iii. 1. 19, p. 444 ; iii. 1. 24, p. 448 ; iii: 1 . 26, p. 449 ; iii. 2. 11, p. 467 ;iii. I. 12, p. 468 ; iii. 2. 19, p. 477 ; iii. 3. f , p. 517 ; iii. 3. 8, p. 519; iii. 3. 50, p. 527 ; iii. 3. 22, p. 540 ; iii. 3. 37, p. 564 ; iii. 3. 53, p. 593 ; iii. 3. 5G, p. 599 ; iii. 4. 13, p. 626 ;iii. 4. 23, p. 636 ; iii. 4. 24, p. 637 ; iii. 4. 40, p 958 ; iii. 4. 41, p. 660 ; iv. 1. 4, p. 683; iv. 2. 6, p. 708; iv. 2 lo, p. 711; iv. 2. 12, p. 712; iv. 2. 19, p. 721 ; iv. 3. 14, P- 739 ; iv. 4. 18, P-766. v & i . 2 . 7 , p . 7 3 ; i.4. 17,p.187. ii. 3. 34, p. 371. M iv. 3. 15, p. 139. *m i. 4.11, p. 176 ; ii. 2. 41, p. 381 ; iii. 3. 60, p. 604. nFif iii. 2. 7, p. 461. m i. 3. 30, p. 139. f h r q i. 1. 25, p. 54. hnmrq i. 2. 7, p. 73. GIR ii. 3. 30, p. 367. mi.3 . 2 9 , ~138; . ii.2. 14,p.293. ii. 2. 36, p. 320 ; ii. 3. 4, p. 350; ii. 4. 16, p. 409.
: ii. 3. 30, p. 367 ; iii. 3. 4, p. 513.

m m

Rm iii. 4. 40, p. 658.

iii. 4. 41, p. 667. m ,ii. 1. 19, p. 248. w iii. 4. 41, p. 660. vfh i, 3. 43, p. 160 ; iv. 1. 14, p. 694. mg: ii. 2. 37, p. 321. sq? ii. 2. 3, p. 280. ii. 2. 35, p. 319. rn iii. 2. 5, 458 ; ii. 3. 44, p. 386. m' iii. 2, 31,*p.494 ;iv. 3. 10, p. 736 : iv. 3. 12, p. 737. ~ n iii. r 2. 11, p. 467. ii. 3. 39, p. 378. mdc i. 3. 20, p. 129. & iii. 4. 18, p. 630. mm@ i. 3 18, p.,127; i. 3.36, p. 150. iii. 4. 45, p. 665. i. 4. 26, p. 207. ii. 2. 11, p 290. r ili. 2. 10, p. 565. * : iii. 1. 1, p. 426. ii. 3. 46, 'p. 388. iv. 2. 15, p. 718. & iii. 3. 54, p. 595. 6Mmm@q iii. 3. 8, p. 519. wq i. 1 . 26, p. 55.

7 '

ri

rn

WORD I N D E X .
iii. 2. 34, p. 4%.
nfpcsnf: iii. 4. 23, p. 636. : iii. 2. 2, p. 455.
a f k i.

xv

y ii. 2. 7, p. 284; iii. 4. 2, p 614.

m ad: iii. 4. 1, p. 614. @ ,& I i. 2. 27, p. 97. y 6 1 i ~ i 3. . 25, p. 541.

ii. 3. 29, p. 365. $ iii. 2.42, p. 504 ; iii. 3. 46, p. 540 ; iii. 3. 62, p. 606; iv. 1. 13, p. 692; iv. 1. 15, p. 636 ; iv. 4. 7, p. 753. $g iii, 2. 30, p. 291; iii. 1. 25, p. 449. $ ii. 2. 20, p. 299. d: ii. 4. 12, p. 4F5. y ii. 1. 26, p. 363; ii. 4. 9, p. 401. my iii. 3 43, p. 574. iii. 3. 52, p. 592. 6% ii. 3. 11, p. 341. mw iii 3. 8, p. 519. m i . 2. 1O,p.76; i . 2 . 2 4 , p . 8 9 ~ i.3. 6, p. 1 0 5 ; i . 4. 5 , p . 168; iii. 3 46,p. 580 ; iv. 4. 3, p. 748; iv. 4. 17, p. 765. m:iii. 2. 26, p. 487 ; iii. 2. 29, p. 491. iii. 2. 15, p. 471. mwr4~ ii. 3. 44, p. 386 ; iii. 2. 25, p. 487 ; iii. 2. 25, p. 497. r ~ % iv. 2. 17, p. 719. * e ; m 4 m , iii.1. 18, p. 443. aem iii. 2. 22, p. 482. d : i. 4. 23, p. 204. an iii. 3. 52, p. 592. m q : i. 3. 28, p. 136 ; iii. 2. 24, p. 486 ; iv. 4. 18, p. 766 ; iv. 4. 20, p. 768. ~ T R iii. 3. 1, p. 511. m , ii. 2. 19, p. 398 v: ii. 1. 3, p. 221. m 3 q iii. 2. 12, p. 568. fi iv. 2. 21, p. 274.

4. 20, p. 195 ; i. 4. 23, p. 204 ; ii. 2. 21,p.300; ii. 3. 5 , p . 333. r t h iv. ~ 4. 2, p. 746. afiFlm iv. 3. 14, p. 139. M : i. 3. 27, p. 135. M iii. 1. 1, p. 426. afirPt iii. 4. 5, p. 675. afk3q~ iii. 3. 57, p. 600. i. 2. 27, p. 97. xfkiiis ii. 3. 40, p. 379. ii. I. 7, p. 231. i. 3. 38, p.152; iii. 2. 31, p. 492 ; iii. 2. 37, p. 498 ; iv. 2. 12, p. 712. Miii. 2. 22, p. 482. fi ii. 2. 22, p. 300. iv. 3. 15, p. 139. mRii iv. 1. 4, p. 683. M: iii. 1. 6, p. 431. ad iii. 1. 5, p. 430 W: iv. 3. 1, p. 727. iii. 3. 44, p. 576. iv. 4. 15, p. 762. iii. 2. 14, p. 471. m iii. 3. 12, p. 528. iii. 2. 8, p. 463. i.,3. 28, p. 136. mnn: i.3.24, p.131; iv.2.9, p. 711. ii. 3. 40, p. 379. n3rm iii. 3. 15, p. 531. ahasfsn ii 1. 32, p. 265. a f $ t i. 2. 11, p. 77. d: i. 3. 37, p. 157 ; ii. 2. 2, p. 279. a w i . 4 . 6 , p. 169; i . 4 18,p. 188; iii. 1. 1, p. 426. wmm! i. 3. 11, p. 120. m. . I.. I . 1. 21, p. 250 ; ii. 1. 26, p. 256.

b*4

a ( p l i i . 1 . 1 , p . 2 1 5 ; i i . 1 . 1 1 , p. 235; ii. 3. 30, p. 367. m$ ii. 1. 1, p. 215 ; ii. 1. 8, p. 232. i. 2. 1, p. 70. : i. 3. 17, p. 127.

xvi
I

W O R D INDEX.
Wi: iii. 4. 20, p. 633. f43: iii 4. 27, p 640. ii. 2. 10, p. 287 ; ii. 2. 45, p. 329 h . ii. 3. 6, p. 336. ~i 1. 4, p. 224. iii. 4. 23, p. 636.
iii. 4. 32, p. 645.
T1
, i. 2. 22, p. 88. m ,iii. 1. 7, 432. . iii. 1. 4, p. 428. ins: i . 3 . 1 2 , ~ . 120; ii.2.30,p.311: iii. 3.56, p. 599 ; iii. 3. 63, p. 609; iii. 4. 22, p. 635 m ,i. 3. 33, p 143 ;iii. 4. 42, p. 661. q i . 3 . 3 2 , p.143;i.4.11, p 176; i. 4. 21, F. 196; ii, 1. 9, p. 235 ; ii. 2. 14, p.293; iii. 3. 55, p.598 ; iii. 4. 47, p. 669 ; iii. 4. 48, p. 753. . ii. 3. 15, p. 348 ; ii. 3.28, p. 365 ; iii. 3. 56, p. 599 ; iv. 2. 19, p. 721. w3 ii. 1. 15, p. 244 ; ii. 2. 44, p. 328 ; iv. 4. 14, p. 761. ~ i 3 . 1, p 103. ... rp 1:i. 3. 36, p. 563. p i. 2. 28, p. 98. @ i. 1. 26, p. 55. fi iv. 2. 5, p. 707. v:iii. 3. 59, p. 603. i. 3. 8, p. 114. T:iii. 2. 22, p. 480. iii. 1. 2, p. 427 ; iii. 3. 45, p. 576 ; iii. 3. 'li, p. 59,i. *!.l.l;,p. 4 2 , i. 1. 21, p. 4 7 ; i . 3. 45, p. 104 ; ii. 1. 22, p. 281 ; iii. 3. 37, p. 564; iii. 4. 32, p. 707. w i i i . 3 . 8,p. 5 4 ; i. 1. 27, p. 5 6 ; i ~ i 2. . 12, p. 468, iii. 3. 2. p. 512 ; iii. 3. 26, p. 543 ; iii. 3. 60, p. 669.

9ii. 4. 3, p. 395. ma: i. 4. 5, p. 168.

mwq ii. 3. 27, p. 364 i. 1. 13, p. 38. m i 1. 23, p 5 1 ; i. 1. 28, p. 62;iii. 1. 3, p. 428; ~ i i 4. . 28, p. 641. nm-~ i. 3. 4, p. 104. rnii. 4 15, p. 408. a m ii. 4. 1, p. 394.

m .

m i q

mrm;pl:

i. 4 12, p. 177.

sm@: ii. 1. 20, p. 248. u d iv. 2. 3, p. 705.

mmamn ii. 3. 51, p. 391.

mi?: i. 2. 8, p. 74. iinfircd iii. 3. 13, 520.

'4i

w iii. 4. 44, p. 664; iii. 4. 52, p. 678

wi iii. 2. 39, p. 503; iii. 3. 43, p. 574.

-.Iii.

3 . 6 1 p. 605.

W
a = & + % iii. 2. 5, p. 458. w?iw iii. 3. 45, p. 576. w i i i w q iii. 3. 50, p. 587 m - hi. 1. 1, p. 6. aaraq~ ii. 3. 4 p. 333. 9 iii. 2. 20, p. 478. 166iii. 2. 22, p. 482. iv. 1. 5, p. 684. r iii 3. 22, p. 540. v: i.3. 26, p. 134; i . 3 . 3 3 , ~ . 143 ; iii. 4. 19, p. 632 ; iv. 3. 15, p. i 3 9 ; iv. 4.7, p. 753; iv. 4. 12, p. 758. mqvmw iii. 4. 8, p. 620. a m $ ? : iii. 1 . 1 2 , ~ 439 . ; iv. 3. 7, p. 735 ; iv. 4. 10, p. 757. m: iii. 3. 50, p. 587 rRfip: i. 2. 31, p. 100. dw iv. 4.5, p. 751. w ,iii. 4. 6, p. 619.

W
ii. 1. 22, p. 529.

WORD I N D E X .

xvii

;tas i. 2. 20, p. 80 ; i. 3. 42, p. 159. M-3: ii. 4. 18, p, 411. ;trm ii. 1. 13, p. 238
;tm iv.

4. 21, p. 769.

m: ii. ?. 40, p. 325.

itrih iv. 1. 19, p. 702.

;trqii. 4. 31, p, 418.

'R

mIV. 4. 18, p. 766. sircr: iv. 1. 6, p. 685. 9i. 3. 31, p. 142. wxrftsn i. 4. 10, p. 173. w iv. 2. 3, p. 705. Miv. 2 . 1, p. 703. *lift ii. 3. 14, p. 345. a i m d g ii. 3. 4'2, p. 383. .nn w6-q iii. 3. 58,p 601. i. 3. 25, p. 132. m ,ii. 4. 12, p. 405. ii. 2. 11, p. 290. i. 4. 7, p. 169. m:i. 3. 16, p. 126. ii. 3. 7, p. 336. 3n I. I . 15, p. 40. z q n iv. 4. 21, p. 769. . m n n ! ii. 1. 7, p 231. m m . 11i.3. 46, p. 580. m , iii. 2. 3, p. 456. m 4 li. 4. 21, p. 418. p i. 3. 2, p. 103 ; iv. 4. 2, p. 746. $ + i i;i. 4.'52, p.678. p? iv, 3. 11, p. 737. I. 1. 31, p. 66; i. 4. 17,p. 187. +j ~ i i2. . 10, p. 465. $a ii. C. 20, p. 414. w.11i. 3. 53, p. 593. iha i , 1. 7, p, 25. M , i l l . 4. 49, p 670.

wn& iii. 4. 26, p. 639. i n : i. 1. 2, p. 12. pn iv. 1. 11, p. 689. m i . 4. 14, p.180; ii. 1.20, p. 248; ii. 3. 38, p. 374 ; iii. 1. 9, p. 436; iii. 4. 2, p. 614. iii. 3. 62, p. 606. mmj ii. 4. 21, p. 418. snna~ iii. 3. 63, p. 609. w p iv. 1. 18, p. 702. m . ii. 3. 28, p. 365; iv. 2. 19, p. 721. m q d k q iii. 3. 33, p. 555. m@rq ii. 3. 6, p. 335. F * : ii. 1. 18, p. 247. i. 1. 19, p. 43. W: ii. 1. 3, p. 221 ; iii. 1. 27, p. 451. ?lrh: iv. 2. 21, p. 724. %: i. 4. 27, p. 209. mmSnmmsn i. 1. 3, p. 16. H: iii. 1. 28, p 451. ii. 2. 21, p. 300. ii. 1. 27, p. 257.

T
w n ii. 2. 1, p: 278. TR iv. 2. 18, p. 721.
T&+

..

iii. 1. 1, p. 426. mi.'L.23,p.89; ii.3. 11, p.341. msr i. 4. 1, p. 162. i. 3. 30, p. 139. m m ,ii. 2. 15, p. 294 hr: % . iii. 1. 27, p. 451.

3 m w iii 3 31, p. 550. ii. 1. 33, p. 226 ; ii. 1. 13, p. 238; ii. 3. 6, p. 335 ; iii. 3. 31,
p. 551. iihsrwlic: iii. 3. 53, p. 593.

xviii

WORD INDEX. 1
f&mq ii. 1 . 31, p. 263. faRlm i. 1. 13, p. 38; iv. 4. 19, p. 767. fiamfkur: ii. 2.35, p. 319. k h : ii. 1. 28, p. 260. k ii. 2. 44, p. 328 ; ii. 3. 14, p. 345. F W n iv. 1. 18, p. 702. fW iii. 1. 18, p. 443; iii. 3. 48, p. 586. %m' iv. 2. 17, p. 719. AW iii. 3. 6, p. 516 ; iii. 3. 47, p, 667. b fi& rM. iii 4. 47, p. 667. fib: iii. 2. 9, p. 464. M : i. 4. 1, p. 162. fh31iv. 1. 13, p. 692. M: ii. 2. 15, p. 294; ii. 3. 34, p. 371. f4wim ii. 3. 36, p. 373. ii. 3. 13, p. 344. h : iii. 4. 11, p. 622. fi y ii. 3. 1, p. 331. fbhrm! ii. 2. 9, p. 286. fbau: i. 3. 27, p. 135 ; iii. 3. 30, p. 549. f k k m i. 2. 2, p. 71. i%& i. 2. 15, p. 82. fiiii. 3. 38, p. 565. ii. 1. 5, p. 226 ; iii. 4. 38, p. 655. iv 3. 16, p. 742. firhs i. 2. 22, p. 88. . 78. i. 2. 12, p w i , 2 . 5 , p . 7 2 ; i . 2 . 2 5 , p . 9 6 ; iii. 1. 24, p. 448. W iv. 3. 2, p. 730. tW+q ii. 4.5, p. 397; iv. 3. 8, p. 735. EWX ii. 3. 32, p. 370. fbFin ii. 3. 40, p. 379. Irfi: iii. 4. 43, p. 662. @: iii. 2. 34, p. 496. iii. 3. 1, p. 511. + q iii. 3. 26, p 543. %r*% iv. 3. 6, p. 734.

M ii. 1. 25, p. 255 ;iii. 1. 20, p. 444. M ii. 1. 33, p. 266. RT~. 1. 22, p. 49; i. 1-31, p. 66; i. 3. 35, p. 149; i. 4. 17, p. 187 ; ii. 3. 12, p. 343 ; iii. 4. 39, p. 656; iv. 1. 2, p. 681 ; iv. 3. 4, p. 732; iv. 4. 21, p. 769. f%rl iii. 3. 45, p. 526. R q i . 3. 15, p. 125; i. 4. 20, p. 195; iii. 2. 27, p. 488.

a
m_:i. 1. 29, p. 62.

m . iii. 2. 12, p. 468; iv. 2. 16, p, 717. , .

q i i . 1. 24, p.254;ii. 2.3, p. 280; ii. 2. 7, p. 284; ii. 2. 11, p. 290. .pfir i. 4. 5, p. 168. ifi'ii. 1. 15, p. 140. ir. 4. 17, p. 765. rcn: iv. 3. 3, p. 731. n ii. 1. 20, p. 256; ii. 2. 11, p. 290; ii. 2. 41, p. 326 : ii. 2. 44, p. 328; ii. 3. 24, p. 360 ; ii. 3. 30, p. 367 ; iii. 1. 7, p. 432; iii. 2. 6, p. 459 ;iii. 2. 23, p. 491 ; iii. 2. 30, p. 491 ; iii. 3. 8, p, 519; iii. 3 58, p. 601 ; iii. 3. 62, p. 606;iii. 3.67, p. 611; iii. 4. 14, p. 626; iii. 4. 15, p. 627 ; iii. 4. 20, p. 633; iii. 4. 34, p. 649. m iv. 2. 1. p. 703. nn i. 4. 12, p. 177 ; i. 4. 19, p. 194. a m % ii. 1. 17, p. 245. m: ii. 4. 4, p. 394. dhq i. 4. 16, p. 185. qvw: iii. 2. 42, p. 504. m3q i. 1. 30, p. 64. @A ii. 4. 9, p. 401. iv. 3. 2, p. 730. firrw: iii. 3. 46, p. 580 ; iii. 3. 61, p. 605 ; iv. 4. 11, y. 758.

WORD INDEX.
ii. 2. 29, p. 310. %prcasn! ii. 4 19, p. 411. i. 2. 8, p. 74 ; ii. 3. 23, p. 360; ii. 4. 22, p. 418. 3qm: i. 2. 25, p. 96 : ii. 1. 34, p. 267 ; d%%: ii. 2. 4, p. 281 ; ii. 3. 25, p.

XIX

361 ; iii. 3. 56, p. 599.

IfirFr: iii. 3. 38, p. 565.

mF@d ii. 4. 72, p. 405. mF$e i. 4. 14, p. 180. + : i. 1. 26, p. 55 ; ii. 1. 5, p. 226 ; ii. 3. 15, p. 348 ;ii. 3. 27, p. 364 ;

iv. 3. 9, p. 736. a . i . 1 . 14,p.39;i.1. 17, p . 42; i . 1 . 2 1 , ~ . 4 7 ; i . 2 . 4 , ~ . 7 2 ; i2. . 7,~.73;i.2.14,~.82;i.2.18 p. , 85; i . l . 1 7 , ~ . 9 2 ; i . 3 . 2 , ~ . 1 0 3 ; i. 2. 14, p. 104; i. 3.41, p. 107 ; i. 3. 13, p. 122; ii. 1. 17, p. 245 ; ii. 1 . 21, p. 250 ; ii. 3.34, p. 371 ; ii. 3. 41, p. 381 ; ii. 4. 17, p. 410; iii. 2. 28, p. 4d0 ; iii. 2.42, p. 504 ; iv. 1 . 13, p. 692 ; iv. 2. 8, p. 710. * : iii. 1. 32, p. 494. : ii. 3. 15, p. 348. m~ iv. 4. 17, p. 765. e . ii. 1 . 26, p. 256 mum: ii. 1.12, p. 237;ii. 3. 7, p. 336. wmm: i. 4.28, p. 211. ~ i 4.17, p. . 187. .rrmrC;ri i. 4, 18, p. 188. 6 iii. 3. 24, p. 540. &:iii 3. 10, p. 523. iii. 1. 17, p. 442. M, iv. 3. 5, p. 733. 4: i. 3.12, p. 120. r l h n , i. 2. 7, p. 73.

n
d% ii. 2. 9, p. 286 ; ii. 3. 36, p. 373.
mq iii. 4.11, p. 622.

& rn iv. 2. 17, p. 719. w ii. 1. 26, p. 256 ; ii. 1.27, p. 257 ; iii. 1. 22, p. 446 ; mvi.2. 5, p.72; i. 2. 25,p.96; i. 3. 28, p. 136 ; iii. 2. 9, p. 464 ; iii. 3. 27, p. 545 ; iii. 3.32, p. 553; iii. 3. 60, p. 604 ; iii. 4. 31, p. 644. iii. 3. 54, p. 595. -i.1.13,~.38;i.3.24, p. 131; ii. 1. 4, p. 224 ; ii. 3. 3, p. 332 ; ii. 4. 15, p. 408; iii. 1. 26, p. 449, iii. 3. 7, p. 517; iii. 4. 1, p. 614 ; iii. 4. 22, p. 635 ; iv. 2. 1, p. 703; iv. 4. 1, p. 745 ; iv. 4. 22, p. 770. *.i. 2.27, p.97; ii. 1.14, p. 240 ; iii. 2. 28, p. 501. wpr i. 3. 1, p. 103. ii. 1. 18, p. 247. ii. 3. 11, p. 341. mmi i. 3. 15, p. 125. w - iii. 4.17, p . 629. mh: i. 3. 43, p. 160; ii. 3. 5, p. 333. q iii. 4. 27, p. 640. &T i. 4.1, p. 162. nfti iii. 1.28, p. 451. ~ 6 iii. 3 3. 55, p : 598. mq iii. 3. 57, p. 600. +i.2.3,p.72;i.2.20,~.86. e , iv. 2. 12, p. 712. a m i. 1.3, p. 16. mf& i. 1. 19, 43. m d w q ii. 3. 31, p. 369. i. 1. 30, p. 64. faF: ii. 1, 12, p. 237 ; m : ii. 4. 10, p. 403. iii. 3. 64, p. 609. T i. 3. 384, p. 148. in iv. 2.17, p. 719. iii. 3. 27, p. 545; iii. 4. 2, p. 614. m .iii. 3. 6, p. 516. m ,i. 4. 12, p. 177.

w:

WORD INDEX.
i. 2. 16, p. 83. a v i i i . 3. 21, p. 530; iv. 3. 3, p. 731. a m iv. 2. 10, p. 721. i. 3. 26, p. 134; i\. 1. p. 686. 6tm: i. 2. 8, p. 74 + $ %iii. 3 24, p. 510. 6%mv1 iii. 1. 22, p. 446. hiv. 2. 8, p. 710. vmiq iii. 3. 10, p. 523. m , i. 1. 4, p. 20. mm ii. 2. 13, p. 294. arnrph! i. 4 13, p. 181. anait iii. 3. 3, p. 512. ank-wwy ii. 3. 37, p. 374. am i. 3. 30, p. 139 ; iii. 3. 20, p. 538. amn iv. 2. 7, p. 709. i m ; l iii. 3. 6, p. 516. m . iii. 3. 65, p. 610. iii 3. 62, p. 606. m :ii. 2. 18, p. 296. Hiii. 1. 14, p. 441. d ii. 1. 30, p. 267; ii. 1. 37, p. 272 ; iii. 3. 1, p. 511 ; iii. 4. 26, p. 639 ; iii. 4. 28, p. 641. iii. 2. 38, p. 501. 70; iii. 2.11, p. 467. s;R i. 2. 1, & I ii. 2. 31, p. 314; iii, 4. 34, p. 649. ud iii. 3. 11, p. 525. sstk iv. 2. 2, p. 704. 3 i. 4. 28, p. 211.' & P . I iii. 3. 32, p. 553 rmu;l iii. 2. 24, p. 486. wq iii. 3. 4, p. 513. &mi. 3. 30, p. 150. al iv. 3. 10, p. 736. . iii. 4. 33, p. 646. iii. 4. 47, p. 667. uqm iii. 3. 67, p. 611. ar i. 3. 11, p. 120. sin iii. 3. 39, p. 566.

9 iii. 1 13, p. 440.

3~ i. 1, 11, p. 28; iii. 2 40, p. 503. 3%: iii. 4. 26, p. 639. $ 3 wFZ iii. 3. 50, 11.567.

9:i. 3. 21, p. 129;

ii. 1. 27, p. 257 ; ii. 3. 30, p. 357 ; iii. 4. 3, p. 395; iii. 1. 4, p. 428 ; iii. 2. 4, p. 457 ; iii. 2. 7, p. 461 ;ii. 3. 16, p. 550 ; iii. 3. 66, p. 611 ; iii. 4. 4, p. 618 ; iii. 4 19, p. 632 ; iii. 4. 46, p. 664; iv. 2. 5, p. 707 ; iv. 3. 6, p. 734 ; iv. 4. 8, p. 754. aw i. 3. 35, p. 152. r v i. 3. 34, 1 1 . 148. iia: ii. 4. 8, p. COO. 3~ ii. 4. 17, p. 410.

a
i. 3. 13, p. 122 ; i. 3. 18, p. 127 ; ii. 3. 12, p. 343; iii. 3. 6,p. 459; iv. 2. 4, p. 706. a:- iii. 2. 9, p. 464. d w + q iv. 4. 8, p. 754. i w i. ~ 4. 11, p. 176. i i nii. 4. 20, p. 414. &m: iii. 3. 9, p. 520. W: ii. 3. 8, p. 337 ;ii. 3. 29, p. 365. m q : iii. 3. 39, p. 566. ii. 1. 16, p. 244. -3 iii. 2. 1, p. 454. vmq iv. 4. 13, p. 761. n ii. 4. 5, p. 397 ;iii. 1. 16, 442. iii. 4. 5, p. 618. q-q &: iii. 2. 10, p. 465. &: i. 2. 32, p. 100 wdr: iv. 4. 10 p. 763. iv. 4. 1. p. 745. -3 iv. 1.19, p. 702. i. 3. 8, 114 vwii.2.38, p. 324; iii. 3. 32, p, 494.
8:

wwq i. 2. 29 p. 9 9 . i. 4. 25, p. 206 wwm i. 2. 2,; p 96. WVTXI iii. 3. ;J, 61 I m . ii. 1. 34, 17 2ti7 m i s iii. 1. 23, 11. 447. W=i 1v. 4. 21, p 769. m iii. 4 10, p. 632. i l i . 3. 28, p. 547. m m .~ i i 2. . 20, p. 478. ermr iii. 3. 34. p. .55P. m ii. 2. 13, 1). 292 mwwqi.l.lO,p.427; i ~ i . 2. 33, p. 405 ; iii. 3. 14, p. 530 ; iii. 3.53, p. 5!,3. mMm iv. 3. 9, p. 736. ii. 3. 27, p. 364. m: li. 2. 27, p. 306. F&-: i. 4 20, p. 195; ir. 3. 5, p. 733. 5 iii. 1. 12, p. 130. i 2. 15, p. 82. i. 3. 42, p. 1.59 p i . 4. 2, p. 165. , y iv. 2. 9, p. 711. 5 ~iii.: 2. 4, p. 457. yw3 i 3. 34, p. 148. iii. 2. 18, p. 476. g iii. 2. 32, p. 494. 6: iil. 2. 1, p. 454. y @ iii. 4. 14, p. 626. @? iii 3 27, p. 545. @ h q iii. 4. 21, p. 632. w m : iii 2. 11, p. 467. iii. 2. 35, p. 497. i. 2. 14, p. 82. from i. 3. 7, p 105. frsfirqiv. 4. 19, p. 767. h a : ii. 4 6, p. 397. me: iv. 2 13, p. 713. prii) i. 3. 23, p. 130; il. 3. 43, p. 384 ; iii. 1. 29, p. 444 ; iii. 2. 17, p. 473; iii. 4. 30, p. 643 1 iii. 4. 37, p. 654; iv. 2. 14, p. 715; iv. 2. 21, p. 724.

wrh ii. 3. 45, p. 386 ; iii. 1. 15, p. 441 ; iv. 2. 10, p. 688. m , i. 2. 26, p. 96. & i. 2 19, p. 85. wi? iv. 2. 21, p. 724. ~qk ii. 1. 1, p. 215. q R : i. 2. 6, p, '73 , i. 3. 30, p. 139 ; i 3. 38, p. 152 ; iii. 4. 43, p. 662 ; iv 3. 11, p. 737. q i . 2. 26, p. 9 6 , i.1. 13,p.238; ii. 3. 21, p. 333 ; ii. 3. 15, p. 348 ; iii. 3. 18, p. 534 ; ili. 3. 46, p 680; iii. 4. 27, p. 640. w i. 3. 1, p. 103. d ii. 1. 10, p. 234; ii. 1. 29, p. 267. TW@T i 2. 29, p. 310. ww: i. 3. 19, p. 128. tsm: ii. 3. 21, p. 359. m: ii. 3. 19, p. 355 ; iii. 3. 36, p. 563. VIIWPIW iii. 3. 3, p 512. tarmp. iv. 4. 10, p. 763. m .i 1. 9, p. 26. ismn: iii. 4. 44, p. 664. itrl iv. 4. 1, p. 745.

F m: ii. 4. 6, p. 397.
q6tr iii. 3. 27, p. 545.

iv. 2. 17, p. 719.

fi i 1. 25, p. 54 ; i. 2. 11 p. 77
i. 2 20, p. 8 6 ; i. 2. 32,p. 100; i. 3. 33, p. 143 ; i. 3. 34, p. 148; i.4. 5, p. 168; i . 4 . 9, p . 1 7 2 ; i. 4. 27, p. 209 ; ii. 1. 28, p. 260; ii. 1. 34, p. 267 ; ii. 3. 9, p. 339 ; ii. 3 23, p. 360 ; ii. 3. 25, p. 367 ; ii. 4.11, p.404; i i i . 1 . 5 , ~ .4 3 0 ; iii. 1. 7, p. 432 ; iii. 2. 1, p. 454 ; iii. 2. 4, p. 457 ; iii. 2. 5, p. 458; iii. 2.11, p. 467 ; iii. 2.14, p. 471 ;

xxii

WORD INDEX.
is. 2 . 15, p. 716; iv. 4.10, p . 757 ; iv. 4 . 11, p . 758 ; iv. 4 . 15, p . 762 ; iv. 4 . 18, p . 763: iv. 4 . 19, p. 767. iii. 1 . 21, p. 250. Q iii. 3 . 62,p. 606. @? i. 3 . 25, p. 132 ; ii. 3 . 23, p. 360. *ts ii. 2 . 11,p. 290. w iii. 2 . 20, p. 478. hi. 1. 8, p. 26.

t
I

I
1I

iii. 2 . 22,p. 482 ; iii. 2 . 23,p. 484 ; iii. 2 . 27, p. 488 ; iii, 3 . 3, p. 512 ; iii. 3 . 13,p. 519 ; iii. 3 . 28, p. 547 ; iii. 3 . 30, p. 549 ; iii. 3 . 38,p. 565; iii. 3 . 39,p. 566 ; iii 3 . 43,p. 574 ; iii. 3 . 53,p. 593; iii. 3.57, p . GOO ; iii. 4 . 17, p. 629 ; iii. 4 . 18,p. 630 ; iv. 1 . 4, p. 683; iv. 1 . 12, p. 691; iv. 1 . 17,p. 700 ; iv. 1 . 18, p. 7Cz ; iv. 2 . 3, p. 708 ; iv. 2 . 13, p. 713;

APP&NDIX 1.

THE ORIGIN O F BHAKTI DOCTRINE.

The doctrine of Bhakti has given rise to many theories with regard to its origin. Several European authors are of opinion that this doctrine is borrowed by the Indians from Christanity. There is nothing improbable intrinsically in this theoq-. Cllristian colonists were ill India long befor9 the rise of Madhvkctliirya and ~drnbnuja: The following quotation from Mr. Kennedy's notes in the Jolirnal of the Royal Asiatic Society for April 1907, shovvs llorv Cllristianity could have affected Hinduism :"On t h e North-West frontier we find an entirely diflerent state of things. Bactria was the home of all persecuted sects. To it Bed the Manicheans, the Mazdakites, t h e Christians, whenever the whim of the monarch or the pressure of the Magi or the relations a s with home prompted Sassanian kings to persecute their subjects. Christianity w planted a t a very early period in Bactria and flourished there 'greatly. a r d a i s a n , t h e great Elyrian Gnostic, who died in 223 A.D., expressly mentions the Christian communities of Bactria and Persia. 'John, the Persian, Bishop of the church of Persian and Great India,' attended the Nicene Council in 326 A.D. The Bishop of Herat was present a t a Council held by t h e Katholikos in 424 A.D. Christianity spread among the White Huns in the flfth century, and they had a Bishop of their own by the middle of the sixth. Some 60 years later ChosroesII transported a vasG number of Christian captives taken in t h e Roman wars t o Seistan. In the seventh century Merv became the seat of Metropolitan hchbishop, and nbt only Nestorians but Jacobites had their own bishops throughout all those regions. India was surrounded on the North-West frontier by a ring of Christian oommunities, many of them allied in blood to the barbarous tribes from Central Asia which were then invading Ihdia, and ready t o adopt the first tolerable religion presented to them."

Mathara, the home of Krishna's worship, was peopled by the Gurjars in the fifth century, and i t is said that these Gurjars brought the ~ u c h Bhskti i doctrine of Cllristianity into India, from Bactria. The whole of tllis is very ably summkised by Mr. Keunedy in his'paper on the "c!lild Krishna, Cllristianity, and the Gurjars" in tbe October No. of the J. R. A. 8. for 1907. The following quotation from it will show his p i n t of view :" w e a r e now in B position to make certain inference. (1) The earliest settlements of the Gurjars were in the extreme north-west of the Panjab. Their physique, their traditions and t h e prevent distribution of the clan point to this on elusion, and i t is no less certain t h a t the Southern Gnrjars came from the North, probably byway of Rajputana. (2) he Gurjars suddenly appear in tho middle oi the sixth century as a great and powerful clan, dispersed over a wide area. and founding important states. The Greek historians, the Mahabharata, and other sources have made us well acquainted with the tribes of the North-\Vestern Panjab. The sudden appearance among them of a people so great and powerful a s t h e Gurjars can only be axplained on the hypothesis of a foreign migration. ~h~ ,(;urjars, who worshipped neither Siva doc Buddha, cannot have been of India

A P P E N D I X 1.
origin, and their sun-worship, their waggona, and t o some extent their polyandry, all point t o Central M a . (8) As the two most important Gurjar states date from the first half of t h t sixth century, t h e Ourjara must have entered India somewhat earlier ; in other words, they must have come with the Hunas. In common with t h e Hullas they worshipped the sun, the kings who warred against the Hunas were t h e enemies of the Ourjars ; and the princes of Gurjardesa were feudatories of the Shahi kings of Oandhara, who were of Turki, if not of Hunic, origin. There is a close connection between t h e Ovrjars and the Hullas. " I f then, the Scythian nomads of Braj were Gurjaras, ab the evidence would snggeat, i t is easy t o see how they might have acquired some tincture of Christianity, either from t h e i ~ neighbours in Central Asia o r from their connection with Christians among the Hunas. The Christian stories of the h t i v i t y passed readil) into t h e medieval Buddhism of Central Asia, they arc popular among hindua of the present day, who k v w nothing else of Christianity and reminiscences of the Christmas festival still linger among some of the Berber tribes of North Africa. I t is no idle fancy, therefore, t o suppose that the Northern nomads who roamed through the woods df Braj, brought with them a child-god, a Christian legend, and c h r i s t i a s festival; and in a city of lax Buddhists and eager Hindus this germ sufllced for the birth of a new if hybrid divinity. The priests who accompanied the r~omadswould readily invent or lend themselves to the invention, of a cult which promised them speedy advancement to t h e full-blown rank of Brahman. For although the mass of the Ourjars, a s of the White Huns, was barbarian, yet there is plenty of evidence t o show t h a t among the upper classes there was a knowledge of letters and considerable civilisation. The new god was a god of divine childhood and of love. In Buddhism the idea of love has ranged from universal benevolence towards men and animals down through every s t a g e of the scale to the grossest licentiousness ; and Mathura was not free from such exbihitions, as its sculptures testify. Problbly the nomads who bronght t h e new god to Mathura knew little of Christianity except t h e stories of the infancy. They brought them t,u a Buddhist city where they would find a ready acceptance. But by the beginniug of t h e sixth century t h e Buddhism of Mathnra was on the wane, and Hinduism was in the ascendant. The name of t h e new god sounded in the ears of Hindus like that of the elder S i s h n a , whom the popular epic had exalted to the highmt rank : the new god, like the elder Gishna, was an incarnation of the Most High ; and so the youthful Krishna was who was destined, i n t h e course of centuries, t o surpass all his older rivals in the ardool of his devotees and t h e multitude of his worshippers."

This vlew of Mr. Kennedy is controverted by Mr Keith in J. H. A. S. for January 1908. He there shows that Kiisqa is already a divinity and worshipped as such in the days of Mirhbbhbaya, which bvds co~nposedsome two centuries B.C. That book refers to the killiug of Karpsa by K r i s ~ a alld thus the story of the childhood of Kfisna is older than 'Christian Nativity. I make the following quotation from that article :

a
$0

As evidence for the early date of the identification of Krishna and Visnu, i t is u s e l e s

quote the Epic as long as doubts of a serious character exist as to its date. But we haye the evidence of Patanjali, which though not conclusive, deserves fuller consideration than i t has received from Mr. Keunedy. In dirjcussing Panini, iv. 2. 08, Patanjali distinctly a y s that Vasudeva is a samjna of the Bhagvant, and Weber himself admits that, on the allalogy of Sivabhagavata, while the passage does not prove that Krishna is identical with vianu, it does show that he was already far more than a G a t r i y a and was a higher divine creature. Bat, later on, Weber with his usual candour, makes admission, In discusshg

APPENDIX I .

1 1 1

...

t h e evidence afforded by t h e Mahabhasya for t h e early existence of t h e drama h e notices t h e fact t h a t t h e two legends mentioned a s t h e subjects of representation a r e t h e Balibandha a n d t h e Kamsavarlha, a n d he points oiit that, a s t h e flrst of these subjects i s undoubtedly taken-from t h e legend of Visnu, i t i s probably necessary t o assume t h a t already Visnu and Krisna stood in a close rclationship. There seems indeed, no ground whatever to deny t h a t they were already identified and t h a t t h i s was t h e case i s indicated by t h e Pact t h a t t h e Mahabhasya t e l l s n s t h a t in the Kamsavadha t h e Granthikas divided themselves into t w o parties, tho one followers of Kansa; t h e o t h e r followers of Krisna, and t h a t t h e former wore kalamulthah and t h e latter raktamnkhah. Weber was natilrally puzzled t o find t h a t Krisna's friends w e r e red in colour, b u t t h e whole t h i n g explains itself when w e regard t h e contest a s one of t h e many old n a t u r e rituals where t w o parties join i n mimic s t r i f e , t h e one striving to rescue, t h e other t o c a p t u r e !he sun. Such a ritual, in a l l probability, was t h e source of tlie drama in Greece, a n d t r a c e s of i t a r e to be found i n England. Thc supporters of Krisna, a s identified with t h e sun, Visnu. oaturally wear t h e red colonr of t h e luroinary a s an a c t of sympathetic magic."

While the controversy about the origin of the Bliakti religion is in this state, i t is not possible to come to any definite conclusion, one way or the other. But there are some fact8 which emerge out o i this controversy, mllicll appear to be beyond the scope of legitimate doubt, and which may be taken as well proved. One of them is that there were several persons bearing the name of Krigna in I n d i a t ~tradition, and their histories have become coalesced into one by a process well-known to students of history. This Krisna of the MahRbhdrata war, the statesman and philosopher, seems to be a different person from the child of YadodW, tlie Darling of Gokula. I t is not only tlie European scholars who have come to this >onclusion, b u t Sri Nadhvachrirya, the fonnder of the Lhaita School of Vedsnta, ha* come to a somewhat similar conclusiorr. I n hip commentary on the Chhbndogya Upanisad, he states tilac there were two Kyignas, both curio~islyhaving a mother called 1)evaliP. I quote the following from his commentary (See Sacred Boolcs of tlie Hindus, Chhsndogya Lpanisad, page 242).
" There was a n a v a t s r a of t h e Lord called Mahidtisa, just a s an a v a t i r a was called enough, both these names occur in t h i s Upanisad. Mahidlsa i n Krigpa. Now c~iriously this chapter, a n d Krispa Devaki-putra in t h e next chapter. These, however, do not refer t o the avataras, but t o different persons." " The Mahidisa of this chapter i s a different person and s o also i s t h e Krispa of t h e nextchapter. T h e MahidPsa here i s a n Aitareya, and K ~ i s n aDevakiputra is not t h e a v a t i r a S r i Krissa. Similarly, t h e Kapila mentioned in this Upanisad i s different from t h e avat&raof t h a t name."
"Says a n objector :-But this is rather arbitrary. Had t h e r e been merely similarit,y of names, you might have said they were different persons, from t h e avatara of those names. Bot t h e similarity extends further than this, MahidBsa, t h e AvatPra, was t h e son Itara, and s o t h e MahidPsa here i s also called t h e son of Itara, for Aitareya means h e whose mother i s Itara. Similarly, the avatPra Kpisna was t h e son of Deuasi, and t h e K r i s n i of t h e Upanisad h e r e i s also called t h e son of Devaki. Similarly. Kapila, t h e avatsra had a

APPENDIX I .
disciple called Asnri, and t h e Kapila of t h e Upanisad hss also a disciple called Asurl. These coincidences are, t o say t h e least, very cnrions." To this theCommentatorreplies :"These three persons had performed high and s t r i c t penance in ancient times, and had obtained a boon.froni Urahmt, t h e Paramesthin, t o this effect, that tn.0 of them should g e t t h e names of the'avataras. in their next lives, and tho names of their mothers should also h e t h e same as t h e names of t h e mothers of Visnt~. While Ellpila asked t h e boon that his disciples and disciples of his dizciples shonld have t h e same names a s t h e clisciples, etc., of t h e avatara Kapila. They further asked that their names should b e immortalised b y being recorded in t h c Vedas. Brahma, t h e Grand Sire of all creatures, granted this boon t o them. Thcbrefore, i t is t h a t these three well-known Risi, bear not only tho names of divine incarnations, but t h e names of their mother3 and disciples, etc., a r e also similar." I n t h e Kalika Ptlrana also we End t h e same accouct of this carions coincidence :a Mahidasa, the son of Itara, mentiouetl in t h e Bhsvricha Upanisad, i s t h e Lord Visnn Himself directly : while t h e r e was another Mahidasa, son of Itara, who was a sagc. Simip r l y , Krisna called Vasadeva is t h e Supreme Spirit Himself; while t h e r e was another person called Krisna Devaki-putra mentioned in t h e Upanisad. Kapila called Vasudeva is t h e Lord Narayana Himself, while Kapila iq t h e name of a sage also, and whosc pupils were also called Asnri, etc. The sage Mahidasa lived for 116 years hg learning t h e secret doctrine taught in t h e Upanisad ; t h e sage Krisna Devaki-putra was t h e disciple of Ghora Angiras, t h e sage Kapila w a s t h e f o ~ ~ n d e of r tho perverse doctrine (atheistic Sankhya). These three obtained boon-from Brahmi the Paramesthin, and thus came t o possess names similar to those of t h e avataras, and became famotis by realising their desires a n d enjoyed happiness." Thus in t h e Kalika.

I t is clear, therefore, that the worship of the child KFigna is a nelv phase, grafted on the ancient ICri~pa cult and brought from outside : either from the Christians of tlie Nollth-Western Provinces (Bactria) or from the Nesto~ian ~nonlcs who hat1 settled in the Western coast of India ; anrl near whose monastery of St. Thome, Riimlnnj was born, and received his education. The worsllip of the infant Krisna is considered p r e - e n ~ i n e u t l the ~ worship of the Supreme Tlord. All 04'ler avat2ras are considered as partial, mhile the child Iirisnn, suckling at the bredst of mother Yadoda is considered to be the perfect avatsra. Thus Baladeva a t page 387 says :"It is only in t h e Lord Krisua, t h e infant sucking a t t h e breast of mother Y a s ~ a a , t h a t we flnd the perfect uranifestation of a11 t h e six attributes which constitute t h e Godhead, such for example, sopreme love for all humanity or an object of supreme love for all humanity, tlie maker of t h e suprcmcly sweet heavenly music which t o m s t h e head of even t h e wlsest Gods like Brah~na and the rest. t h e ~ o s s e s s o rof the most ravishing and beaut:ful form which enchants all who Behold it, a n d immeasureable compassion and the rest."

But the traces of Christian influence are not so marlred in the system of Rdrnnnnja as in that of hfadhva Aladliva boldly arrogates to himself the character of being tlre incarnation of Prilna (the Christ principle of Cllristiauity). Prfna is the first begotten of God tpratharnah PrFttla), he i s tke son of God (Harelr sntah), he i s the great Mediator and Saviour of

APPENDIX I .

all Jivas. No one has seen the father, hut through the son : no one sees Hari but through Priina. All tliese cannot be explained by the theory of chance a ~ coincil dences. To all fair-minded persons the conclusion would be clear, that the teachings of Christ had some influence, though very'faint, a t least, on the developn~entof Afadlrva system ; and its branch. the Chaitanyaisrn which latter mas certainly acted upon by Islam. Nor need this conclusion jar upon the religious susceptibilities of our conntrymen. For trnth is no respecter of persons, and if the search for truth leads one to unsought for conclusions, it should be welcomed rather than hated. In tlie realm of truth, there shollld be no patriotic bias or caste prejudice. Nations of the world have borrowed many truths from India, ant1 India need not be ashamecl, if she in her turn has borrowed some truths from other nations. There is no cliscredit in borrowing ;--the vit,al questiorl is what has India done ~ ~ i such t h borrowing? A spiritual nation alone can borrow spiritual truths: nations in a state of barbaric ignorance are incapable of borrowing or assimilating such truths. I t is, therefore, the glory of India that she has so assimilated the Christian truths that they have entered into the very fabric of her constitution, and moulded the character of her saints. The Christ said "If thine eye offends thee, pluck it ont," and the Indian saint Vilvamangala carries this teaching into practice, by voluntarily making himself blind, because lle had loolred with a~norous gaze on a woman. The Christ said "If thou art unlitten on thy r i g l ~ t cheelr, turn thy left cheek." And a Hindu saint actually does so. The teachings of the Christ, therefore, have produced their best fruits in India ; and the Indians are, therefore, often better Cl~ristians, than many a so-called Christian of the West. The following five points quoted by Dr. Grierson brings out this fact most clear1y :(1) A saint teaches that initiation mcalls "born again." The person who is taught Inisunderstands him and takes the words literally. (2) Another saint, when smitten on one cheek, tnrns the other. (3) Another looks after a woman t o lost after her,considers that his eye offends him, and blinds himself. (4) Another considers that his right hand offends him, s o he cuts i t off and casts i t from him. (5) The imamate God i s referred to as having o n one occasion washed the feet of His ssrvants. This is specially interesting, for the Mahallharat legend is that He washed t h e feet of Brahmanas. The author distorts the old legend by changing Brahmanas t o saints or disciples.

I have set forth above the views of Dr. Grierson and Mr. Kennedy in some detail, but the arguments aclduced by these learned p e m a e

vi

APPENDIX I

have been dealt with by the translator of the Bhaktiratntivall in this series, and I need not repeat his argumellts here, in order to ahow that the Bhakti doctrine was not borrowed from Christianity, but was a s old no d o ~ b t , is an indias the worsbip of the Visudevn in India. Bl~akti, genous growth of India, and has been placed above all doubts by the discovery of the inscription on the flagstaff of Garuda dedicated to VBsud e w , which bears the date of the second century before Christ. But it fairly may be urged, on behalf of the opposite view, that tlle worship of the Child-God is sometliing new in Hiuduism, and requires to be explained. It is this Infant, that is conaidered as the fullest Avatgra : and unless passages are produced from the ancient Indian li5erature LO show the worship of the child Krisna, the position of Mr. Kennedy appears for tlie present unanswered. No doubt, Mr. Keith in the Journal of the Royal Asiatic Society for Jannnrv 1908, page 169, has tried to meet the argument of Mr. Kennedy but the rejoinder of Mr. Kennedy in the .April issue of the Journal is worth perusing. The child worship or the worship of God as GopUa, is not universal througllout India, and is confined to certain parts of it only, and there is nothing impossible in the view advocated by Mr. Icennedy, that this form of Bhakti called Ruchi Bhakti is not the ancient Indian Bhakti taught in the GitB and Upanisads, but la a later accretion. Nor is this without analogy in modern Hinduism. No one can rloubt for a moment t h ~ tthe word NLrdyana is a very ancient term for God in Sanskrit literature and tlie worship of Nlrilyana is certainly anterior to the coming of Islam in Tnrlia, But I doubt whetller there is any intelligent Hindu scholar who wonld deny that t l ~ eworship of Satya NSrlyana and the KathG or legend related regarding Him are not influenced by Mahotnedanism : and that the whole of the Satya NLrSyana's volwhip is not talten or adapted from Islam. Similarly, the word " Brahman " is very old in Hindu literature. but no one doul>tsfor a moment that the modern form of the worship of Br'ahman, a* seen in the sect of Keshab Clla~idra Sen, is taken from tlie Christian liturgy with appropriate modifications. No wonder, therefore, that the ancient Aryan worsbip of V ~ s r ~ d e v a was modified into the modern GopLla worship by contact with the early Christians. Let me not be, however, misunderstood on this point. I do not hold that it has been established conclusively that Gopala worship has been borrowed frorn Christianity, but I maintain that the reasons ill favour of such borrowing are stronger than those against it. This collclusion does

APPENDIX 1.

vii

not t o u d l tllc larger issue a s t~ the origin of Rhakti-for bhakti o : loving devotion is not a tlring that can be borrowed by one ilation from another. Bhakti is as much natiual to man as jfiina or k a r ~ n a . They are Gocl ,given qualities. But tliougli Bhakti is natural to man, its particular aspect as Goplila worship tnay well have been taken from some outside source. In fact, the statues of Yadodl ho!ding IC!.igna in her lap resemble so very much wit11 the Xladotrna holding the Infant Jesus that one is struck with t!~e straugc coincidence. I t is the glory of E I l ~ i d ~ ~ i that st~i it has assimilated the religions of various people and made them its own ; and it need not has been influenced by the Avathra be a matter for wonder if Rir~duisrl~ of Betl~leheln. S. C . B.

APPENDIX 1 1 .
The teachings given by Chaitanya hare been summarised in the small pamphlet called Prameya Hatndvali by Baladeva VidylbhGsaga. This school admits five principles or tattvas, namely, (1) ldvara or God, (2) Jiva or Soul, (3) Prakriti or Matter, (4) Kdla or Time, and (6) Karma or Action. * I t teaches also nine Prameyas or propositions established by proper proofs. They are :(1) God is the highest substance. (2) He is known through all the Revelations. (3) The world is real. (4) The differences are real. (5) The souls are real. (6) There are various grades of souls. (7) Release is the attainment of God. (8) Its cause is the worship of Cod. (9) Proofs are three, perception, inference and authority. We give a translation of this short treatise here, hoping that it will give a better idea of the doctrines of this school than any summary.

PRAMEYA

RBTNAVALI BY BALDEVA VIDYABHOSANA.

INTRODUCTORY.

&:ri Baladeva VidyPbbtlsana, after composing his commentary on Brabma Sdtras, under the direct inspiration of the lord Govinda, styled i t Govioda Bhhfiya. Thereupon he composed this short trdatitise, and in order to its successful termination, he recites the following verse or anspiciousness :PARA. I.

m s i t 4 r m a * 1 m r & m m&a-'i

awq II

1 . Let drf Oovinda, the Lord of Gopis, the Protector of the universe, the Giver of
jay to His devotees, be ever victorious. Through his grace I shall describe briefly the various categories or Prameyas.-1. Note.-This verse has a double meaning, Govinda, Gopinfitha, and MadanagopPla are three deities whose temples are famous in Bpind4vana. The next verse also is a prayer to t h e same effect.

PRAMEYA RATNB V A L f .
PARA. 1 1 .

eaTsim~h+-fi~
~ & ~ I & ~ ~ ~ ~ ; ~ c ~ ~ I I ' c
2. Let our hearts be ever inclired towards that (Triune) Lord, whose essential form is intelligence (Chaitanya), eternal bliss (Nitylnanda), and peerlessness (Advaita). He is satisfled with the Jivas, if they show the slightest semblance of love towards Him. He is the Lord and Establisher of Justice, and the mere utterance of His name saves all souls in this universe.-%. Note.-This verse also has a double meaning. It recites the three great Avatsras of the Kali age, who were contemporaries, namely, Chaitanya, the Avatara of K&pa, Nityananda, the incarnation of Gankarsana, and Advaita, the Avat6ra of diva. I n the next verse the author salutes t h e original founder of this sect, namely, Anandatirtha, better known as Madhvaciharga. PARA. 111.

*
4 2

8. Let that ascetic be ever victorious, whose name inandatirtha, who is t h e abode of joy, who is the ship to cross the ocean of transmigratory existence, and whom t h e wise ever praise in this world.-5. Note.-In the next verse tho autbor shows t h e necessity of remembering t h e succes#ion of teachers through whom the particular doctrine comes into the world.
PARA. IV.

w u F b ; m 1 dm$bmBi qfftg mr: iffa9ik p II 3 11 is

I
#

&mWm-m-l
~ ~ ~ ~ ~ ~
4. The free-from-all-faults should constantly meditate on the faultless succession of W e r s , because by such meditation i s obtained t h e one-pointedness of devotion, and there arines t h e grace of the Lord Hari on the man-4. Note.-Abont this are the following verses of Padma PurQla. PARA. V.

d d m q w h p h q nr
be La said in the Padma Pur6na :-

II

5. The Mantras which are without any SampradBya

(which do not belong to ally schools), are considered fruitless. knee in the Kali age ihere will arise four fouuders of schools, namely, Sri, BrahmB, Rudra and Sanaka. All these
,

PRAMEYA RATmVALI.

are V a i ~ a v a ssanctifying , the earth, and will arise from the Supreme Person in Utkala, in the Kali age.-5.
Note.- -These were the four f o u ~ d e r a of the four schools of Vaisnavism. The Vipgn mantras, found in the works of any of these four, have the po%er of conferring salvation ; but not so, if found anywhere else. The ancient law is that every pupil must have a Guru, who belongs in direct apostolic succession, to any of these four. Therefore, a V i g y mantra, not belonging to any Sampradiya cannot produce any etlect, though recited for a long time. The next verse names the four human representatives, through whom the abovementioned four divinities established their sects.

PARA. VI.

6. Srf inspired (made her own) RPmBnuja, the fourfaced Brahmii inspired MadhvBchPrya, Rudra inspired V i q u SwBmi, and the four KumPras, Sanaka and the rest, inspired Nimb8ditya.-6.
PARA. VII.

8%FqvumwPmt
The author next mentions the line of his own Gurus in the following verse8 : -

B ; r l ; l b

R m k i wlq I1 \9 11 fi II

whose disciple 7. The first Guru is Lord s1.fK~isqa, was BrahmB, %hose disciple was the divine sage Nhada, and whoee disciple was Bbdariiyapa, whose disciple was

PRAMEYA RATNAVALt.

Madhva, whose disciple was Padmanbbha, whose disciple was Nrihari, whose disciple was MBdhava, whose disciple was Akeobhya, whose disciple was JayatPrtha, whose disciple was JiiBnasindhu, whose disciple was Daybidhi, whose disciple was VidyQnidhi,whose disciple was Rbjendra, whose disciple was Jayadharma, whose disciple was Purusottama, whose disciple was Brahinapya, whose disciple was Vybsatirtha. We pray to these all in succession. The disciple of VyQsatirtha was Labemipati, whose disciple was Mbdhavendra, who had three disciples ; namely, i ~ v a r b c h b r ~ a , AdvaitbchQrya and Nitgbnanda, all these are world-teachers. We bow to all these. We bow also, with adoration, to Lord Chaitanya, the refulgent, who was the disciple of isvar8ch8rya, and who saved the world, by showering on it the love of Lord I<risqae--7.
Note.-Though there is a great gap of thousands of years between Bhdarbyaga and M d h v a , yet the latter is said to be the disciple of t h e former. The tradition says that once MadhvbchArya and dahkar6chirya were disputing as to tho trnth of t h e various doctrines, surrounded by thousands of learned men, a t the Ma9ikarpikB Ghat, Benaree. 80 absorbed were they in their disputations that they went on arguing, for days and nights together, without taking food and rest. Then all saw in heaven VyPsa himself as blue as the sky, proclaiming that Madhvs's exposition was in accordance with his doctrine and not that of dankara. Chaitanya is thus t h e disciple of irivarich6rga who was the disciple of Mhdhavendra. This leaves no doubt that the Chaitanya Samprsd9ya of Bengal is a lineal descendant of t h e famous school of hladhva.

PARA.VIII.

Sri Madhva has said that Lord V i g u is the highest substance, and is to be known through all the re-?elations, that the universe is

8. Now are described the categories

PRAMEYA RAI'NA VAL^.

real and so also are real the differences that exist therein ; that the Jivas are all servants of the Lord and are real, and so also are real the differences that exist between them. That salvation (Moksa) consists in obtaining the feet of V i s y ; that the cause of getting this release i s worshipping Him with purity of heart, without desiring fruit, and that the proofs are three-perception, inference and sacred tastiinony. Thus teaches Hari, Lord Krisna Chaitanya.-8.
Note.-The above verse recites the well-known nine categories or truths of this sect. They may be thus shown :(11 God is the high& substance. (2) He is known through the Ravelations. (3) The world is real. (4) The difterences are real. (6) The souls are real. (6) There are various grades of souls. (7) Release ia the attainment of God. (8) Its cause is the worship of God, (0) Proofs are three, perception, inference and authority.

PARA. IX.

The Supremacy of Vimu.

m dtlWw m a -

rI

Thua in the QopBla Wrva TPpani Upanigad we have the following an to the mpremacy of Visau : -

mmq g m Qmw i d ~~a d *ye 344ye

Therefore, Klisqa i s indeed the highest God ; let one meditate upon Him, let one recite His name constantly, let one serve Him constantly and adore Him always.

l!kwM* w: Similarly, in the Svet~vatara Up. (I. 11)we have the following : m v

aii dimma&:*:

W W F I

PRAMEYA R A I ' N ~ ~ V A L ~ .

When that God is known, all fetters fall off, sufferings are destroyed and births and deaths cease. From meditating on Him there arises, on the dissolution of the (liliga) body, the third state, that of universal lordship and isolation from (all trace of matter) and he becomes fully satisfied.
Note.-The third state arises when the Moon-world and the BrahmGworld are transcended, and the man becomes free from his subtle body and reaches the world of

Vip~n.
In the next verse of the same Upanisad it is said : -

44164 WslrnM m : P iX ~ t r o C if%

This which rests eternally within the self should be known and beyond this not anything has to be known.
~ W I
80 also in the GIEtl, (VII. 7) we have the following : -

naiijaya. string.-9.

There is naught whatsoever higher than I, 0 DhaAll this is threaded o h Me, as rows of pearls on a
PARA. X.

bmfw---~ fmcwa@mttllq . r m:
PARA. H I .

p + i

qa:

II g 0 II

10. Since He is the primordial cause, since He is the

abode of all attributes like all-pervadingness, intelligence bliss, and the rest ; and since He possesses eternally energies like L a k p i and the rest, therefore Kriyqa is considered the Highest God.-10.

md&@,mw*-.~

PRAMEYA R A ~ V A L ~ .
On this subject of His being t h e Universal muse, the d v e t ~ v a t u m a (V. 4-6)m y: -

( d f a g ( * m a ~ \ ~ d 9 i z -

*:

rv$)eaM mm 4d11%
fTFtmh:l( Rmd?4: ) II

l l ~ m 9 a fR t m : m a *

r.

* I 1

m a

As the car of the sun shines, lighting up all quarters above, below, and across, thus does that God, who is one (Highest of all) and hence adorable, rule over all that has the nature of being the cause (of the world, such as Pradhsna, Mahat and the rest). He being one, rules over all and everything so that the universal germ (Prakyiti) ripens its nature (becomes modified into Mahat, etc.), diversifies all natures that can be ripened, and determines all qualities.

@@m-m-d~
As regards His all-pervadingness, intelligence and bliss, in t h e Eatha Up. (11. 21) we have the following :-

d 7 s* . q q q t -

-Ta f3~TdmacW;r*ll*ll (The wise who knows the Self, as bodiless within the the bodies, as unchanging among unchanging things), as great and OMNIPRESENT, does never grieve.
Note.-The above verse however mentions the omnipresence of God, i t do- not mention His intelligence and blissful nature. The word itman, however, is used in t h e above verse, and etymologically it means the goal of the wise. Since the wise reach the intelligent and blissful God, hence those attributes also a r e included in this verse. This is shown in the next verse.

By the word ATMAN is understood the intelligence and blissfulness of God, because the wise say that ~ t r n a nie

*3-

eim;r3~-

hitt*

OYquTftft

m:II

PRAMEYA RATNBVALI.

derived from Ata, 'to obtain ;' and it means He who is obtained by the Muktas (and it is well-known that the Muktas reach bliss and intelligence).
Note.-There

is an erpress t e s t also declaring Qod to be intelligence and bliss.

TmMFmg:I
In the Bri. k.Up. (111. 9. 28) the V5jasanegina read the followiap :-

' Brahman, ~ . h o is knowledge and bliss, He is the principal, both to him who gives gifts, and also to him who stands firm, and knows.'
I
So also in the QopPla PQrva TBpani Up. we find God described as intelligence and bliss in exgwss terms :-

That one Govinda whose form is existence, knowledge and bliss.

Ndte.-Bnt how can then a being, who is pure intelligence andlbliss, have a form ? This question is answered in the next verse.
PARA. XII.

12. The Lord, though intelligence and bliss, must be supposed to have a form also ; just as music has a form perceptible only to the trained ears of a musician. M ~ r e over the word ' ghana,' as VijiiQnaghana, Anandaghana, is applied to the Lord, which also shows that He has a body. But there is this difference between Him and other embodied beings, that in His case, His very body is spirit, and there is no distincticn of the body and the embodied with regard to Him.

PRAMEYA RATNBVAL?.

Note.-In t h e case of the Lord, intelligence isnot only the attribute of the Lord but i t constitutes Kis very body and hence He is called Vijkinaghaoa, illtelligeuce soliditled, intelligence incarnate, knandaghana, bliss solidified. But how can an entity which has a body be all-pervading ? This is answered in the next paragraph. In the printed Bengali edition of the Prameya Ratnivali, the quotation is said ,to be from the Mnndaka Upanisad. I t is, however a mistake, the passage occurs in the1Svet&8vatara Upaniaad.

PARA. XIII.

qdh-mrqd

In the &et$kvatara (111. 9) we have the following statement showing that ,the all-pervadingness is an attribute of he form of God.

That one exists in heaven and stands there upright as cz tree ; by that Person all this is pervaded.
Note.-That one Lord Bari exists in heaven, bowed to by all b u t bending t o none, like a straight tree that knows no bowing. Here the word "person " coupled in with the expression h'dwelliug in heaven" shows that the Lord has a form. The next sentence "by this all is pervaded " shows that t h e Lord, though having a form ie still all-perc vading.
h

gr7gi; t9r&3

mrqeh7~~q a m:11

Though dwelling in heaven, the expression " He pervades all" shows that the Lord is both all-pervading, as well as having a form, simultaneously. Because of this it is possible for Him to appear siml~ltaneously to all, who meditate on Him, in whatever region of the universe they may be, and who all see Him in one and the same form.
Note -The next quotation from the Bhkgavata Purgna also indicates that the very embodied form of dri K r i j i ~ ais all-pervading, thoagh it appeared like an ordinary human form t o His mother and others. PARA. XIV.

sftqda~
In the tenth Ykandhaof the Bhhgavata Purkga we have the foIlowin& :I

t I

?.ar?a;f*~;r$&~l

~ k6$m&? t
i i4c4rrrutrow6

+t

wm n II
\r

WarcHV~na* I

PC\

" He who has neither inside nor outside, neither front nor back, but who is simultaneously both inside and outside of the world, in its front and in its baclr, yea who is the world itself; Him considering as her son, as a mortal child, Him the unchangeable and Immutable, the cowherdess (Ya6odfi) bound by a cord, as if He was an ordinary infant."
*-a11
In the Qit%also (IX, verses 4 & 5) we have the following :-

&

m n e f ~ ? * ' m m : II

?T&@W~MWI
B; Me all this world is pervaded in My unmanifested aspect, all beings have root in Ue, I am not rooted in them.
Nor have beings their root in Me, behold, My sovereign Yoga. The support of beings, yet not rooted in beings, My Self their efficient cause.
The word Yoga in the above verse mesns t h e energy (s'akti) of t h e Lord, explained in tbe following :pa

is

a;r;rm nfimzffir & X I ; ~

? m aI

femrbmmm~rmqll
There is an infinite energy (gakti) in the Lord, to which the tern1 Yoga is applied and in the opinion of the knowers of truth, "Yoga" means here this power of the Lord which reconciles all contradictions, and makes impossible~ possible.
Note.-" With My subjective form dwelling in the inmost recessecr of all, I pervade this ur.iverse ; all beings "have root in Me," because I support them all. " I am not rooted in them," because they do not support me. Nor do I support these beings, as t h e water is supported in a jar; but they are supported by Me, a s the moon in the sky, by the mere force of My will. And hence I say nor have these beings root in Me." This is possible through my sovereign Yoga, through My limitless energy or Eakti." The word Yoga here is derived from Yujyate durghatesu KOryeau anena, That by which one cwl perform t h e most impossible feats.

I
I b

PRAMEYA RATNAVALI.
PARA. XV.

1 1

Note.-ln para. 10 i t was said that dri K~igoa is the higheat, because H a possewee intelligence, bliss and the rest. The author now explains what is meant by the phrsae "?nd the rest " (Idi) in Anandntvidi. It includes Omniscience, Blissfulness, Masterfdnw, Friendliness, Teachership, Saviourhood, and Beauty.

By the phrase "and the rest" is meant omiscience, as we find in the Mugdaka Bvanirad (I. 1. 01 :-

*fl$llFBql

gmgw*

11

He who is all-knowing and all-acquiring.

The phrase "and the rest" also means the blissfulness as we find in the Tait. Up. (11. 4. 1).

It also include8 blissfulness, as in the Taittiriya Upanifad :-

m a , - I

Knowing the bliss of Brahman, he is never afraid.

It also includes masterhood, friendliness, teachership and saviourhood, aa we ftnd in the dvetb$vatara texts (111. 17, IV. 18 and VI. 16).

r@aprm-8,~+11

*F@m*M~llp~l
The Master of all, the Ruler of all, the refuge (of all), 1 1 . 17). and the friend (of all).-(svet. 1

we~trnammsndt~~~~~
(Thus worshipped by the Jfvas) there flows forth from Him the ancient primordial wisdom (which is the essential attribute of JPvae, but which is beclouded so long as the Jlvas do not turn their face towards the Lord.)--@vet. IV. 18). I 1 B 11 He is the cause of the bondage, the existence and the liberation of the world. 5

h & : fi

T h i phrase "and the rest " includes also sweetness and beautifulness, w we h d in the Qopbla Up. :-

+--I

~ @ k - M 4 ~ ~
&#.;Pr-wdmftwqrfln

("Meditate on) the Lord as having eyes like fullblown white lotus, a body of the (blue) colour of clouds, garments of lightning, with two arms, and adorned with the symbol of silence, and having a garland round his neck, mhich is made up of all the spheres of the heavenly orbs."

- (Gopala PPrva Thpani, p. 186 of the Anandlirama series).

PARA. XVI.

Note.-In the preceding sections i t has been said that the Lord has tho attributes of all-pervadingness, intvlligence, bliss, omniscience, blissfulness, masterfi~lness, friendliness, teachership, saviourhood and beautifulness. Now arises the question, Are these attributes of t h e Lord Eari separate from him or not ? They cauoot be separate from him for the &ti Says (Katha Up. IV. 14) " He who sees the quality of the Lord as separate from the Lord runs down quickly t o darkness." Nor can they be non-separate from t h e Lord, because t h e Lord is said to be Nirguna or without attribute. This point is raised and answered in t h e following verae : -

The attributes are not separate from the substance possessing these attributes. Though there is no difference between the quality and the thing qualified, yet owing to a peculiar condition (Viiesa) there is an appearance of difference. Just as Time, taough one, is spoken of as having inany parts, and even the wise us,e plu-ases like " the Time always exists."
Note.-The discussion on this point in the Vedlnta BQtra (111. S. 3 l h makes this clear. The two (the Lord and His attributes) are spoken of separately-though they a m essentiilly one--just as the water and its waves a r e spoken of separately as two, though it i s all one water. The difference arises from this. Viseqa. Therefore t h e Lord who is ever joy and bliss, is said t o he joyful and blissful and t o have a body of all delight. All these qualities of the Lord arc eternal, and consequently that body of t h e Lord i s also eternal. Though there is no diatinction (Vir'ega strictly so called) h e w between the quality and the qualified, yet for conventional purposes such a (Viieqa) distinction is recognised and spoken of as such. If this bonventional (Viieqa) distinction be not admitted, then the sentences like the following would also become absurd (for they are really tautologies when logically analysed) :-"The being exists," " t h e timc alwrjs exists," "the space is everywhere," All these sentences are logical tautologies, b a t they a r e ot constant use and good as conventions. Nor can i t be said t h a t such a u e ~ g e is erroneone and is based upon delusion. P9r t h e phrase " t h e Beness exiaiets" conveys rs true an information a s the sentence " t h e jar exists." For there is no subsequent o x p r i e n c e which suhlates this knawledge. Nor is t h e sentenoe " t h e Be-nw ext**

PRAMBYA
I
I

RATNAVALI.

13

I
1

is a superimposition or a figurative speech like "nevadatta is r lion." For we can never say of Be-ness that it does not exist, as we can say of " Devadatta " that he is not a lion. Nor can i t be said that such a usage is a natural one, though there is no concrete cpntentof any substanoe in these sentences like "the Be-ncss exists." Thevery fact that such usage is natural shows that in these sentences also there is a Videsac The existence of such Viuesa is suggested by the illustration of the water follow in^ d u r n a hill. The man who makes a distinction between the Lord and His attributes goes down to darkness, like the water that falls on a mountain tap. In that verse there is a prohibition ot all difference between the Lord and His attributes which are described there. h the abeence of such conventional difference, there cannot be the porvlibility of the relationship of quality and qualified, merely because there are many qoalitiecr. The category called Viu'esa (the specific attribute) therefore exists, even here, thoogh i t is not here separate from the substance, but sti!l has a particular function of its own. Nor is it open + X Jthe objection of *egresans i n ft~pnitu~n that a Viiesa must have a ViGga of ita own, and so ou. Ror we have said above, that the Viiesa here though not separable from the substance (i.e., the Lord) has a function of its own with regard to that sobstance. Therefore, the existence of Viiesa is proved here also, as i t is a n invariable conoomitant of the subetanoe to which i t appertains. PARA. XVII.

Thus i t is said in the Nkrada Pafieharstra :1

" The Lord is an entity having perfect and faultless qualities. He is the Atman, the Self and free from all the attributes of the body consisting of insentient matter. ~ e ' too has a body, hands, face, stomach, &c., but all of pure bliss (not of matter). The ~ t m a n is everywhere and always devoid of internal differences also."
PARA. XVIII.

m - * l p m ~ l

14

PRAMEYA RATNA VALI.

Now is shown the eternal union of the Lord with Lakymi (See verse 10). In Vianu PurLoa (I. 8. 16) i t is thus said:-

" That mother of the world &-? is the eternal energy of Visnu and is indissolubly united with the Lord. As Viwu is all-pervading, so is she also, 0 ! best of the twice-born.

There are three energies (Gakti) of V i s p , among them that which is praised as the highest is verily Sri, and she is not different from the Lord. Thus taught the Great Teacher UahBprabhu (Chaitanya) to his disciples.
Note.-According t o one view Laksmi is a Nitya Mukta Jiva or a soul belonging to t h e class of the eternally free. In that view, she cannot be said to be identical with Vig4u. But according t o the teaching of Lord Gaursnga, bri is identical with Vigilu and never separate from Him. And a s an authority, reference is made to the above verse of t h e Vignu Purtina. As regards the statement that Lakfimi is separate from Visnu, that spplies to t h e case ~f certain eternally free Jlvas, overshadowed by the spirit of Laksmi, and thus those Jivas a r e called also Lakymi. But i t i s a secondary use of t h e word Lakgmi. Primarily she is the highest aspect of t h e Lord Vignu himself, the great mother of the world, and not any Jiva. But what is t h e authority that V i g p has three energies ? The next verse answers t h a t :-

6~13 8: : ~ ~ ~ ~ d t w+Titk mg h*ags*r;ltr

~
1
I

I
I

rn-,wrpamwatrqRmi$~

rn~ W ~ yy3 H P a *
ment in t h e fj+et&ivatara Up. (TI. 8) :-

a * -m

a 11

Aa regards Visnu possessing three daktis or energies we have the following state-

His high power is revealed as manifold and innate, the power of intelligence (JdPna-dakti), the power of stren@h (Bala-&&ti) and the power of action (Kriy$ gakti).
~ote.-Jii4na-$.kti is called also Samvit, or consciousness. The ~ a l a - 6 a k t i is called also Ehndhinl, that whiEh brings about union of atoms. The Eriyh-takti is call& also HlOdini o r t h e delight-giving power. AI1 these pewera a r e Svahhhviki o r innate in the Lord, as t h e power of burning is innate in are.

-:[*TI
He is the Lord of matter (PradhBna) and of spirits, Getrajiia) and He is the ruler of all gunas.
Note-In the Viqpn Pnr49a it in mentioned t h a t t h e nighest energy of t h e Lord oalled ~ d a k t ia l not subordinate to time but transcends it. And the Lord though not

PRAMEPA RATNAVALZ.

15

separate from the highest energy, is yet said t o be the Lord of Laksmi, in a metaphorical sense only, a s will be shown in the subseqnent veraes.

*&I!J!@~BI'

In the Vip!lu Purilya i t is thus mentioned :-

The Vi?qu-Sakti is called Para^, the Aparb gakti is called KsetrajBa, and the third Sakti is that which is called Avidyl and Karma, the enercgy found in matter.
Note.-In other words, the divine enerfy of the Lord is called per&-dakti, the energy found in the Jivas or son1 energy is Aparl-Sakti, and the energy found in matter is called

rid^&-dakti.

In the same V i q p P n r Q a (I. 0.44) is to be found tho authority that d r t ie the ~ s r & - d a k tnot i separate from Vi?" :-

msvWigm~e;itift:r
Whose highest energy called the PariLBakti is not within the syope of minutes and hours or any other division of time. May that pure Hari be propitious to us.

He who is called Parameda (the Lord of the highest Laksmf, Para, highest, Mb, meaning Labm4, and Isa, the Lord) who though pure and non-separate from this Paramb or highest energy, but is yet called figuratively the Lord of Paraml. May that Visnu, who is the Self of all embodied beings, be propitious to us.
Note.-This Paramll or park-dakti is threefold, as is to be found in that very Viepa PurRna (I. 12.69.) :-

~W**TrFa;i;r*l
In Thee, refuge of all, exists this one power which is threefold, namely, Hlldint (bliss-giving), Sandhinf (existencegiving), or all-pervading and all-combining ;and Samvit (or

consciousness). I n Thee, devoid of all Gunas, the energies of matter do not exist such as the energy called Sattva causing pleasure, the energy of Rajas causing pain or the combined threefold Gunas called MiiyB.

Visz;lu is one indeed ; and indeed one is also LaksmP, his eternal consort ; they become many because they assume various forms throdgh their essential power. * m ; m s R 4 1
The Lord Vienu though a unity in reality, also becomes manifold, a s we find in the Gopala Upanisad : -

aiftm*i$m*wgFi~**t~
, There is one ruler, all-pervading, the Lord Krisqa, the adored of all and though one, shines forth as many, the wise who worship Him as seated in the throne of the heart, enjoy e t e h a l happiness, but not so the others.
Note.-The varioua forms of Vi??u are the Avatsras like t h e fish, t h e tortoise, etc. V i g u though one has many forms, similarly, Laksmi thougk one has many forms, a s we Bnd in t h e following verse of t h e dveta Up. VI. 8 :
A8

m~caq:mI

mrpr

Mas y d II v r F % I

His Pard-Sakti is described as manifold.

Note.-Lakemi, the par&-&kti of Visnn, appears as JPnaki, RnkminE, etc. Note.-Thongh every Avatlra, whether that of Visnn or of Lakemi, is ever inU and has t h e whole of Vienu or Lakcmi in it, yet some Avatlra is called cnmplete and others partial, owing 60 the manifestation through it of all the attributes or only some attributat

.mad a

wmdhwi &q

II

irrriWnu&Wq@srnwrwu3&1 Though every AvatBra is full without any distinction or difference, pet the distinction between one Avaam and

PRAMEYA R A T N A VALI.

17

the other, is made on accouut of partial or full manifestation of bhe powers.

I
i

As regards tlie fullness of all tlle Avatlras of V i g u , we have the folloaing text of the Bri. Ar. Up. :-

G q h : g m ~~~a am ! $ d h R F d I 1 p I1

11

q h

+-

That (the root of all AratBras) is full, this (the visible AvatPra) is also full, from that full this full emanates. Taking away this full frorn that full, t'he full still remains behind.

wlmb

11

I n t h e 3lahBvarlha PurOoa it is said :-

*.*: @:

?F&&RFsirr: I 1 II The bodies of the Supreme Self assumed as AvatPras

-

are all everlasting and beginningless. They are free from increase and decrease, and do not consist of PrBkritic matter. They are all forms of supreme bliss and intelligence, and full of perfect attributes and free from all defects.
Note.-For a fuller description, see page 587 of t h e Vedlnta S8tras. A8 e v e y Avntdra of Vi?pu i s PBrna, so also every Avatlra of Laksrni.

aaf%m:rnrndthg@a~~
A s regards the Avaters of Laksrni we Bnd i t thus described in the Viavu Purity (1. 9 140 and 141) :PARA XXII.
Now a s regards dri. She (also takes avathras corresponding to those of Vianu), in t h e Visnu Purhna (I. 8. 140-1451.
its

18

PRAMEYA

RATNA PAL^.

As t.his Lord of thk world, the God of all gods, the punisher of all sinners, takes an avatBra, so also does grf, His helpmate, take an avatBra corresponding to His. Thus when Hari assumed the Aditya form, she came out of the lotus, as KatnalP ; when He assumed the 13hBrgava avatbra (ParsurBma) she took the form of Dhara~f ; when he became Rbghava (Ramachandra) she became Sf+&: when He appeared as K r i e a , she appeared as Rukmiql. Similarly in other avatPras also, she is always the helpmate of Visgu. When he assumes a Deva form, she takes the form of a Devf ; w'hen he appears as a man, she appears as a woman ; verily she changes her body corresponding to the change assumed by the body of Y i e u . Thus, in the opinion of the wise, all avatbras are essentially non-different and every one of them is perfect and full.
PARA XXIII.

a r r l m r h ~ l
(Still there is a dintinction between these avat$ras.when viewed from outside).

i n 8 f t ~ u m ~ l
As regards this apparent difference in the avatlras of Viqgu, we have in the
BhBgavsta Purlna :-

* * : * ~ a m q ~ m q l l * ~ ~

These avatkras are the partial manifestations of the Supreme person, but the Lorcl Sri Krispa is the Bhagavan Himself. Hari himself became the eighth child of Devakf.

~ ~ ~ * : f i h l l p ~

PRAMEYA R A T N b V A t f .
PARA XXIV.

19

''h@ anqX43"v p 5 F P ; '(2 mgaY &r a ' 'M v r m ms

=f-Wm-Ml

'

As regards the avatira of Lakgmi, a e have it stated in the Atharva Upanigad that there is difference in her avataras also. Beginning with ''in the region of Nathurb oalled Qokula," etc., t h e text goes on to say "the two sides of V i ? y are Chandr6vati and RAdhika " and then i t menlions the lower avathras, by saying " Lakgmi, nurgh and the rest a r e her partial avatlras."

h r m h d %I
Similarly in the Qautatniya Tantra we have :-

Riidhikb is said to be the highest deity, the Goddess full of Krisna ; all Laksmfs are her avatPras, she is their source, she is full of all prosperity and every beauty ; and is the enchanter of all.
PARA XXV. The abode of Vi?nu is also eternal. The word " Pdi " in the phrase Nitya-Laksmi-Adi matvlt shows that the abode of V I s p is also eternal. Thus in the Chh. Up. (VII. 24.1) :-

= ; I .

sm:*~a~:lFadiirfall*ll

In whom does He abide? In His own glory.

So also ill t h e Mund.Zka Up. (11. 2. 7) i t is stated :-

"In the divine city, in the great void, abides this

Self."
So also in the Rig Veda (I. 154.6) we have the following :b

m=J

~tcf, & ? r l 9 & ~ R m

m u :I

T&,t h e m ; VBw, for t h e s a k e o f you two, namely, ~ ~ d h i and k a K!.i~~)a. Vastgni, houses; Gamadhyai, to reach the goal ; for the going of you two;

20

PRAMEYA R A T N A V A L ~ .

Uprnasi, we desire ; Yatra, where ; GQvah, cows ; BhQri dririgall, long-horned ; Ayasa$, exist or go about, or exist giving prosperity Atra, there. Aha, verily; 'rat, that ; UrugCtyasya, widely p~aised. V p . i ~ n a h of , the bull, of Visnu, the showerer of every desire ; P-ramam, sublitnest ;padam, abode ;Avabbijti, shines ;bhari, much.
Fain would we g o unto Pour dwelling-places where there are many-horned and nimble oxen. For mightily, there, shineth down upon us the widely-striding Visnu'a aublimest mansion.

We desire to go to tl~oaeAbodes of you two, where there are many long-horned co~vs and oxen, ant1 where brightly sliines the Supreme Ahotle of that widely praised Showerer (of all prosperity).
PARA X X V I .

?mrhh& B I
So also in the Gopdla Upani>arl, i t is thus written :-

W% W%W&&I$ T W G Q ~ ~ $ II $t
Br&t&ia~
So also in t l ~ c Jitanta Stotra i t is written :-

I 1
City of

Among these seven cities, Mathurii, the Gopiila, is verily Brahman, as if inide visible.

~;it$

* m m T + fhmqgvldgaq I

The region called Vaikuntha, atlorned with the divine six attributes, but devoid oi the tlrree attributes of matter, is not to, be reached by the ungodly. I t is full of those persons, who are devoted to tlle five duties (Abhigamana, Upiidiina, Tjyii, Adhyayana and Samiidhi) : who are eternally perfect and devoted to the Lord. There are many courtyards and palaces in that divine city. and many an auspicious forest, garden, well. tank, trees and the rest.

PRAMEYA RATN&VALl.

21

Devas constantly worship this non-prskritic city (which is Brahman itself), and which is refulgent with the light of myriads of suns.
=IldRm=l
So also i n t h e Brahma S ?hit&.

u g l T 4 5 i m $ r ~ d ~ ~ l ~ ; ~ i f & m t m ~ ~ r n n$ % w 11 w q The great abode bf Lord, called Gokula, is a thousandpetalled lotus ; in 'he middle of these petals is the abode of the Lord, and which is manifested by His aspect called Anan ta (Snilkaqaqa).
PARA XXVII.
Note.-How iu i t that the abode of Hari, which i s beyond t h e sphere of Prakyiti, is identified here with hfnthur5, a n earthly citf. Howcan thisBfathnr3 be the undecaying city of t h e Lord ? This doubt i s answered in the next two verses.

m ia

r r i

* d *m:I
9 9 11

it**

mafk aPmr RZr 11

The Supreme Lord brings down on this earth His divine city, which is His own Self, and then He manifests Himself in that city ; and this is the meaning of the phrase " Mathurli is Brahman itself." As the ignorant irnngille the Lord Govinda, who is lmre existence, intelligence and bliss, to be a man and to haue assumed really the form of a hnman child : similarly, Nathar8, the abode of the Lord, is considered by the ignorant to be an earthly city, while it is really the abode of the Lord. I'A R A XXVIII.
Xow the etcrnal sportiveness of Lhr Lord iq being described. ia said : In the Dr. Ar. Up. it

He who is the past, the present and the future (and whose work or LflB is eternal).

The one God, iminersed in eternal sport, pervading all His Bhaktas, remains in their hearts as their very-self.

rmcrrw3**m+*11i
So also in t h e s m r i t i s @it8 IV. B) : -

I 1

" Be who thus knoweth My divine birth and action, in its essence, having abandoned the body, cometh not to birth again, but corneth unto Me, 0 Arjuna."
PARA XXIX. Note.-Admitted t h a t t h e sport of t h e Lord is eternal, as proved by t h e texts quoted abovq hut how do you support this theory by reason ? Every work o r action presupposes point of time when i t springs ; the duration through which i t lasts, and tho point of time when i t comes to an end. How aan any action then be called eternal ? Anything which has s beginning and an end is tamponry. % h e ' answer t o this objection is given in the next verse.

/
I.i

Since the forms of the Lord are infinite, since the companions of the Lord are also infinite, and since His abodes are also infinite, it follows necessarily that every act of the Lord must be eternal, because it is not different from these. This is the opinion of those who know the truth.
Note.-Since the Lord has inanity of forms, any act done by one form, is repeated in succession by other forms, and thus the action becomes eternal. Because in the infinite succession of forms, the action is being repeated in same place or other by some of them forms. Since all the avataras of the Lord a r e identical and ~ron-different,the drama enacted by one aVat6ra is repeated by a11 the other ,and in the intlnitesuccession of avatlras the act must be also infinite. %me vague conception of the eternal activity of t h e Lord, and the existence through eternity of every act of the Lord, done in any incarnation, such as plnying with the ciowherds of Mathuri, o r preaching to t h e dahermen of Oallilee must also be eternal, can be understood from the behaviour of light rays. Any pietare in light in theoretically eternal. The rays of light carry the pioture for ever and ever, to t h e

lnllnlte depths of space. Thus the picture of Delhi Coronation Dnrbar exists even In tho rays of light, which are carrying that picture in space. A little mathematiaal c a l c n d o n will tell one a t what particular point of space, that picture will be found today.

* w l t - - m a

Bere ends the n u t proposition, namely, that the Lord i s the most high and supreme.

PROPOSITION SECOND.

w u m m m ~ l m a t . ~ l
Now as to the Lord's being the subject-matter tanght in Scripture, we have the following in the GopPla Upanitad :-

*!a3mHM 11 gftr 11

He who is sung in all the Vedas is verily Lord Krisqa.

maa; 8 11
8 0 also in the Katha Upanisad (11. 15) :-

d'w-&mfftrrvFfb~&
(&4=d,mm=i*d pmq*

* I
"

Whose form and essential nature all the Vedas declare, and in order to attain Whom they prescribe austerities (desiring to know Whom the great ones perform Brahmacharya, that Symbol I will briefly tell thee, it is Om)."
PARA 11.

-II

%ftI&wwl
80 also .in Eari VahAr :-

# r m m a h @ M a m l
PurBqas and MahQbhGata as well, is sung verily everywhere Lord Hari, in tEe beginning, in the middle and in the end.

W T ~ T ~ ~ & : ~ T ~ ? ~ I I In the Vedas, in the RiimBya~a and so also in the

*mq-*&rndl
* : e mQTi;

adi '37:

B ~ P I 1 T

Directly or indirectly, all the Vedas sing the praise of the Lord Mldhava ;the Upani5ad portions of the Vedas sing His praise directly, the other portions of the Vedas sing it indirectly.

PRAMEYA RA ~ ' B - B V A L ~ .
PARA 111.

25

Note. -But, says an objector, how can God he known thmngh words? Does not the Tait. Up. (11. 4. 1 ) say " Yato vaehonivartante rrpprlpga manas6 saha, from whom all speech, with the mind turns away unable t o reach Hiu~." How can then Clod be known through words ? This doubt i s answered in the next verse

e m w ~ ~ 4 d : ~ k r 11 r f t :
Those passages of the Vedas, where we find that God is sometime described as inexpressible by words, are to be explained as inexpressible in His entirety. God cannot be fully expressed by words. Such must be the meaning of those passages ; otherwise, the very teaching of the Vedas would become useless, when they try to describe Brahman. This is my opinion. Why should men try to study Vedas, if God were t,otally inexpressible by words ?
PARA IV.

The wise say Brahman is inexpressible, because it has not the attributes of species (quality, action, and name) and consequently it does not come within the scope of objects which words can express.
PARA V .

But if Brahman is totally inexpressible by words (as you say in the above verse), since He i* inexpressible by all words, and since there is no nvord that can express Him, it follows that Brahman cannot be suggested by any word by Lake$ : (for Labs?& or suggestive implication can apply
4

26

PRAMEYA RATNBVAL~.

to those objects which are expressible by words). Therefore, i n my opinion Brahman, as conceived by you, 0 Advaitin, namely, an object without any attribute, can never be the Laksya or the implied suggested object of the Vedas.
Note.-The Advaitin's view is that Brahman i s totally inexpressible by words, and thac t h e word8 of the Vedas only point to Brahman by way ot suggestion o r Lak?a!r$. In t h i s view Brahman becomes t h e Laksga, theobjectsuggested by the Vedas. But t h e Bhakti view is t h a t Brahman is not t h e Laksya of the Vedas, but is directly described bv the

Vedas.

Here end8 t h e Second Proposition o f Prameya Ratnavali.

PFCOPOSITIONTHIRD,
PARA I.

a9r-I
h'ow a s to the reality of the universe.

The all-knowing Vigrlu has created rritt~ His dakti this ~rorld, as a reality (and not as a11 illusion). Therefore, tlie world is ~ e r i l yreal. Tlle statenlent, that tlie world is an illusion, means that one sliould not rely too rnuc\k oil the world, b u t sliould treat it wit11 Vairggyn or dispassion am@, I

q d w i i q a r srR;dmrmbGhrh&r$ wrft I

R3& a & R a w 3 a 3s: a 4 r 3mr gmirg;rgi tr

Thus it i~ written in the G'veta Up. ( I V . 1) :-

He, the Sun, without any colour, who with set purpose by means of His power (Sakti) produces elldless colours, in whom all this comes together in the beginning, and comes asunder in the end ; may He, the God, endow us with good thoughts. " s f t f B a a ~
I'

mw m:d k d v d W 'W~II p n
So also in tlrc Vq!lu Purina. :-

q ? i hf m 9 i = G hMsen I

AS of fire, though placed in one locality, the rays s p e n d out in all directions ; so of the Supreme Brahman, the ellerg3 (Sakti) spreads out throughout the whole world.

tmmhhRI
oip

So also in the isbv9s)a Up., verse 8 :P

TI

w 9 -

28

PRAMEYA RATNA VAL!.

q : Sah, he, the Adhikarin who meditateson the Self thus. q v h q Paryagat, attained. g*;q dukram, free from sorrow. m q A k a y a m ( m d m ) incorporehl, without the subtle body. m f i f SAsnaviram, eternal and full. qqaqq Avranam, sinews-less, without muscles, without t h e dense body. duddham, the puritier. Aplpaviddham, untouched by evil, untouched by karma-effects, good or bad. &: Kavib, the seer, the knower or seer of all, the wise, the omniscient. qi(%fi Manfsl, the ruler of mind, or the controller of Manas and Intelligences like Brahma, &c. q : Paribhdh, omnipreseot, all-existent, all-controller, overessence, conqueror of all passions, the best of all. ilqrq: Swayambhfih self-existent, self r e l i a ~ ~ t mm?(eq~: . Ylthltathyathah, in its full and proper sense, really and truly, a r ~ dnot a s a n illusion. Arthan, things. Vyadadlr$t, disposed, ordained. dldvatibhyal), through eternal or recurring. e m : SamBbhyah, years, ages. H e a t t a i n s t h e Lord, W h o is f r e e f r o m grief, f r e e f r o m subtle body, free from smallness, free f r o m d e n s e body, the purifier, n o t tainted b y s i n . He creates t h e objects (like m a h a t , &c.) really a n d truly, from eternity. H e is wise a n d omniscient, t h e R u l e r of a l l intelligences, t h e Best o f a l l a n d Self-dependent. PARA 1 1 .

m:

B f t w a
60 also in the VIy!lu Porli!ia : -

0 best of the sages, this whole universe (consisting of fivara, Jivas and Prakriti) is imperishable and eternal. (The portions of Iivara) incarnate on earth and then diSappear, while Jivas and Prakriti also get modifications of birth and death.
PARA 111.

fllllWrCh~1
& also in the Mab&bhlrata:-

Brahman is a reality, austerity is a reality, Prajdpati is a reality, all creatures have come out of the real, hence the world is full of reality and truth (the world is not unreal).

PARA IV.

d ffB~q.oo&~G % a f @ T : II
The text of the Sruti " atman alone verily was in the beginning "-Ait. I. 1. (does not mean that nothing else than &man existed then, but the souls and Praksti also existed merged in Btman in Pralaya), jilst as the birds exist in a forest, when the dark night is over it (and we say there is nothillg in this forest but the forest alone). Therefore this world must be understood to be a reality and not a falsehood. For this is the opinion of those who know the Vedas.

zm-eriaifrmt
I

Here end$ the third proposition in the Prameya htn9vali.

PROPOSlTlON FOURTH.

Now is being treated that the Jivas are separate from Yisnu.

A s i t is wad in the Gveta. Up. (lV.6) :-

Sups p i (Suparnau), of handsome plumage or q Dva (dvau), two. strotlg-w~ngedbirds, namely, the Jiva and the Idvara. q m Sayujk (Sayujau), (rivals), always ulited, i u s e p a ~ a b l e (friends). m~ S a k h s y a (Sakhhyau), of equal name, friends. By Vedtc I ~ c e n s etlie dual affix a u is replaced by a, iu all these four wot ds. q q l i SamAnan~, the same, tlie one. q@ Vrlk$arn, the (ABvattha) tree (The body). ~Rqcpw?~ ParisasvajBte, dwell upon, embrace, cling to, nestle. &: Payob, of two cblrds). W : Auyah, one (the Jiva). tree, i. e., tlie effects of karmas generated by Pippalam, the fruit of the ~ d v a t l h a the body. i q SvBdu, sweet : a s if it was sweet. qh Atti, eats. Tlie fruit i s really bi~ter, but it eats it always a s if i t was sweet. Anadoan, not eatiug the non-essential pol tion of the fruits of good works and no portion of the fruits of evil deeds. : Anyap, the other. m-mrsffi Abhi-cliakadfti, looks on, illumines all around.

Two birds of handsome plurnage, inseparable friends, nestle on the same tree. The one of them eats the fruit, as if it was sweet, the other, without eating, illumines all around.

Though seated on one and the same tree, the JEva bewildered by the Divine Power sees not the Lord and so grieves. But when he sees the eternally worshipped Lord and his glory, as separate from himself, then he becomes free from grief (and fit for Mukti).
Note-ln itlcerpretir~ga text thcte arc certain maximn to be observed. Ofie of thosc is laid down in the following verse :--

PARA IT.

3Tmh@wwnit*m

si5q I

" The beginning (upakrama), the conclusion (upasamhgra), the ' repetition (abhy Ssa), peculiarity (apQrvatP), the object (phalam), the explanation of purpose (arthavhda) and suitableness (upapatti) a1.o the six indicatione, by rllotrne of which the purport of a doubtful text tnny ho arrivotl st. "

These are the six tests mentioned by the wise, by the application of which the true purport of a text can be known. %%en applied to the Vedic text, they provo difforonce, hence difference is the object which the gdstraa purport to establish.

Note.-Now in these abovo two verses the Upakmma or the opening words a m two birds (showing there is duality and not monism) ; the conclusion or Upasamhlra is Anyam Isam, '5 the other who is the Lord " (which shows that the Lord is Anyam or different from Jira) t h e repetition is " t h e Other looks on without eating ;" and "when he sees t h e Other lord," t h e Apnrvatfi or peculiarity consists in this that the difference between man and God could not have been known, but through the t Astras, and this passage teaches such difference, a fact which could not have been known but through revelation. The' object (phalam) iti "his grief passes away." Arthlvada is " Ue who known his glory,' while suitableness is "one remains without eating."
PARA 111.

W=*I
6 0 also in the Mondaka Up. (111. 1. 3.) we have the following :-

q q Yada, when. gqq: Paiyaf?,see!, t h e Jiva. w&r Padyate, s-cs. a g q Iiukma, golden. Another r e a d ~ n gIS " rugma " formed from the rnot " ruj " q & Varvam, cn!oured. 'I he golden-eoloured Creator is the Lord l'his is the Kartaram, tile Crestor (of the world). iqrm Itjam, the color of H f s Aura. Lord Purusam, the Purusa, the person. 8!@ Brahma, the B~ahnla or Hiraqyagarbha. Yonim, the cause, the source of Brahma Tadill

;ii*

4 P

q f m

32

PRANEYA R A T N A V A L ~ .

then. f ?Vidvdn, rhe wise..the Aparoksa Jriani~i. Punva, virtue, good. 'qr$ PBpe. v ce, evil. .The good and evil All punya is not destroyed by Jwill~a, but only tiillat punya which h a s not begun to mauifest its fruit. 'The noti-prarabdha. T h e punva is of two sorts: K&mya and non-Kkmya. T h e kffmyapunya (good deeds done with a particular desire) is of two sorts-that which has begun to manifest its fruit (prllrabdlta) and non-prBrabdha. 'The latter only is destroyed. Vidhiiya, shaking off, destroyed. f m Niranjanab, without Avidya Paramam, the Ilighest. SBmyam, similiarity. 'Ihe s i r ~ ~ i l i a r i tconsy g joy. Upaiti, reaches, attains. isting in beinp free from grief, and p o s s e s s i ~ ~full

When the Jiva sees the golden coloured Creator and Lord, as the Person from whoin Brahmii comes out, then the wise, shaking off virtue and vice, and becoming free from Avidyii, attains the highest similarity.
d
Ro alao in the Katha Up. (11. 4. 1 5 . ) :-

~$f%-Srrnn~d'?Tk
qq~

m:

Yatha udaka~n, a s water. $uddlre, in the pure. g ~ dudn Asiktam, poured (into) w Tadrik eva, lrke t h a t (but dham, pure. not identically that; because we s e e that the bulk of the water i s increased). qVrft Bhavati, becomes. Evam, so. &: hluneh, of the sage, the thinker. V~jllanatab, the knowing :the libel ated WTFII Arma, the Self, (the Master, Vayu, four-faced like V I ~ Q U but , does not become iden:rcol with him.) qgft titlavati, becomes. rihq Gautama, OGautama ! r.e., 0 Nachiketas !

-*

II

A s pure water poured into pure water becomes like that, 0 Gautama, so the Atma of the Muni, who knows, becomes like that (with Brahman).

&-a
Sn a h in the Qitb (XIV. 2.) :

e W m i r : l

GtsR&mdsm%~wd%a~~
Having taken refuge in this Wisdom and being assimilated to My own nature, they are not re-born even in the emanation of a universe, nor are disquieted in the dissolution.

~!~M&W:~:&:II

These texts declare difference between Jfva and God even when the Jiva has obtained Mukti. Hence it follows that the difference between man and God is an absolute reality. and not conventior~alonly.

mgM*sR4*3Rar?%rcn:

~~~a The opinions of the Advgitias, who hold " I am Brahman," " I am the only J i v s that exists, there are no
other Jlvas or Isvara, they exist merely through my nescience or Avidy8- " all such opinions, therefore, become f it were otherwise then the words like Nitya, refuted. I etc., applied to the Jivas would become meaningless. As we find in the following verse of the Katha Up. (11. 5. 13.) :-

MMh-**f.fwrEtml

mdB@

m 8 imf?a:m&*

&: Nityah, eternal. & w l ; 7 i Anitylnhrn, among the eternals. [ h

f i m Nityah Nltygnzirn, the E t e ~ nal among the Eternais: T h e highest Eternal. Or who gives to the other eternals, their eternity]. %: Chetanap,

4 ChetaohLm, the thinker among all thinkers,

or the highest consciousness among all conscious~~esses (like Brahmfi, k c ) who gives consciousness to all consciousnesses. qqj: Ekah, the one. q;ri Bahanam, of many (conrmrq Vidadhhti klman, fulfils the desire. sciousnesses) q: Yah, who. m t * % ij T a m atmastham ye anupabyanti dhirah, the wise who perceive h ~ m within their self. * &'Fesan~,of them. dantib, peace, happiness. Release, Moksa. sadvat; eternal: that in which there is no Na itareslm, not of others. return to re-birth. 3

m:

The Eternal among the eternals, the Conaeiousness among all consciousnesses, the One who bestows the h i t s of Karmas to many JPvas, the tranquil-minded ones who see him seated in their ~ t m 8 get , eternal happiness, but not the others.
6

34

PRAMEYA RATNAVALZ:
PARA V.

r 3 - m I

h: I
II

From one eternal (Nitya) conscious Lord the many JPvas who are also eternal are shown to be separate in the above verse. Therefore, difference between Jfva and fivara is eternal.-5.
PARA VI.

As speech and other organs are also called Pr@a, because their functions are dependent upon that of the Pr@a alone, so the world is called Brahman sometimes, because a11 its functions are dependent upon Brahman.
Thus It i s read in tho Chh. Up. (V. 1. 15.) :-

m &*ha

I 1

awfawWtw481

* P m h a t o ) R w ? b f w mwfqdkwdi
m - & M s ~ w a ~ r n
The wise do not call them the Speeches, the Sights, the Hearings, the Millds; but they call them Prligas. The PrBga verily is all these.---6.
PARA VII.

m~~,una:

F+ I

Some hold the opiniori that inasmuch as the world is pervaded by Brahman, therefore, the world is Brahman. q * w?Waq@ I
And in support of their opinion they quote t h e following verse of the Visnu Pur&pa:-

a&mr&k*m: I

q % i E T m: wlq 11 11t911 " 0 Lord ! This host of Devas that has come in Thy

UM

Presence is indeed 'Phou, because Thou, 0 Creator ! pervadest all,"--7.

I
1

PRANEYA RATNAVALI.
PARA VIII.

35

'

!&#W&+ZWi?

II c II The two theories, namely, those of reflection and of limitation, which are held by our opponents, are refuted by the fact that Brahman is all-pervading and not a material object.
Note.-The pure Advaitins hold the view that Brahman alone exists and that J i v an, ~ nothing but Brahman, conditioued by some Upadhi or limited by adjunct. They hold that Brahman is like the sun, and the Jiva is like its reflection in water. If tho UpAdhl (water) be clear, then the reflection is clear, if i t is turbid, the reflection is also turbid. This is called Pratibimba theory. The other theory is that Brahman is like the all-pervading space, while the Jiva is the same space limited by the adjunct of being enclosed in a jar. Therefore, the GhatPkLsa (jar-space) is not separate from the spaae outside. I t ia thesame. This is called Parichchheda or limitation theory. Both Bhese theories are refuted in t h e next verse. Nole.-Brahman being all-pervading, and consequently without any form It aannot wt any reflection. To cast a reflection i t is llecessary that the object refleated 'must be a limited one. The Pratibimba theory, therefore, is refuted by the Vibhutvs orall-pervadingness of the Lord. Moreover the limitation theory is also invalid, because limitation can apply only to a material object. But Brahman, not being a material object, cannot be limited, therefore, the Parichchheda theory cannot also hold good. If Brahman were a material object, then of oonrse i t would be possible to cut him into parts like stones cut into different fragments. PARA IX.

f Q R r - w ?iP fi&&T*

$r W T ~

at: I

~ : w r a M d ~ @ l l E

I1

If the identity of Brahman with Jfva, which is called Advaita by you, 0 Advaitin ! be true, then this Advaita must either be separate or non-separate from Brahman. If this Advaita is separate from Brahman (namely, if the theory of Advaita is something different), then there is duality, and you are open to the objection of being a Dvaitin. I f i t is non-separate froin Brahman, then you are trying to establish something which is already established by Srutis and what is the use of again establishing it ?
Note.-Rut, says an objector, How do you explain the text BBkg'i chetbh kevalo nirgun&cha, he is wibuess, intelligence and attributeless. This text shows that Brahman ia Nirguna, and yodr theory, that he ia Saguna falls t o the ground. This objection anawered in the next verse.

36

P R A M E Y A RATNAVALI.
PARA X.

wiM%plt-

The knowers of truth say that the wise should not believe that Brahman is Nirguna. This is a wrong statement, and has not any authority in its favour.
Note.-If Brahman i s Nirgyia then he can have no form, etc., and cannot be the subject of direct perception. So Pratyakya Praml!la cannot apply to him. If h e is Nirgu!~a then he cannot be the subject of inference also, for there is no middle term with which Brahman can be compared, So Anumina also fails. Similarly, revelation also which is t h e third Pram6na cannot explain Brahman ; for revelation is couched in words, and words can describe objects that belong to any species, possess certain attributes, a r c acted and re-acted by certain agents and havecertain names. Rot Brahman being Yirgci!la cannot be deaoribed by words. And hence revelation also i s of no use.

-*:

I 1 t o !I

Here ends the Fourth Proposition of Prameya RatnAvali on the Difference i s real.

PROPOSITION FI FTII.

Now i s being described that all Jivas are servauts of God.

nmfhsampaan:wsfk~~
The dvet&dvataras in their Upanigad (VI. 7.) read thus :-

mftrn&*tsiii'm.ri&q-wql gfii * ; l j . ~ d m R m * * m q
, Highest

Let us know that highest great Lord of Lords, the Deity of deities, che Mast'er of masters, the Highest above, as Cod, the Lord of the world, the adorable.-1.
PARA 11.
80 also in the Smj-iti :-

II*
I1

? & =11

rn -3wika~wgd r n w t i : I W m r m g m r ~ l l ~ l
Brahmg, Sambhu aa well as the Sun, the Moon and Indra have their energy borrowed from that of Visqu and so also all other Devas.

aaq w$h: I w d k % g f k i $ G ~ f t : s ~ a
0W g F m : F R m a 'I-'
All devas along with RrahmA, Rudra, Indra, and great seers adore that God, Who is the best of all gods, called Nbrgyaqa Hari.
de*~
So also in the Pddma Pursna describing the Mukta Jiva, it is said :-

~
else.

They are slaves of Hari alone and verily of no one

&sriemmd ~ ~ ~ Z r i t P q 1 1
Here ends the Fifth Proposition of Prameya Ratnbvali called the dependehce of all JEvas on the Lord.

PHOPOSfTION SIXTH.

WuShenimnrrsql
l o w ae to the didterenoe between JEvas inter se. PARA I.

Though all Jfvas are similar, and have no distinctiori among themselves, so far as they are all atomic, intelligent in their form, and cognising agents or being knowers; yet there is difference between them, owing to their SPdhanPs or Karmas that they have performed.
Note.-Some Jivas, owing to their Karmaa, g e t good births ; others get bad births, owing t o their bad Karmas. Similarly according to their different modee of Bhakti, there arise differenow of enjoyment in the next world.

PART If.

mnFiyd-1
In the dvet. Up. the atomio nature of the Jiva i s thus mentioned (V. 9) :-

mmmwmm-a~
d * : s W : s ~ ~El 11 l
That living soul is to be known as part of the hundredth part of the point of a hair, divided a hundred times, and yet it is to be infinite.
---~vI
The Y d n a Up. (IV 9.) ahows that the Jiva is a consoious entity and is t h e oogniser, enjoyer and the agent.

Rfgmm

m:I [u I s t d ma?fSr&Tf?&]
t

II iII

Verily he is the beholder, the toucher, the hearer, the smeller, the taster, the thinker, the determiner, the doer, the Vijr?&nPtmP, the Punqa. [Be (who knows this Purusa) becomes established in the Highest Self].

PRAMEYA RATNAVAL!.
PARA 111.

39

*IThe word Bdi (in the Jaanitvldi above) indicates that the soul thoaghatomio, pepaden the whole body by the rays of i t s qnality of intelligenoe. As we and mentioned ih t h e Qit& (XIII. 84).

* . d r m m m d m l l g ~11

I1

As the one sun illumines the whole earth, so the Lord of the Field illumineth the whole Field, 0 Bhbata.(34).
mI$BFFrrnTtl
The Lord Bhdarbyana, the author of t h e Veddnta Sdtra, says the samein (11.3. $4) : -

Or the soul may pervade the whole body, by its quality of intelligence, as the flame pervades the whole room by its rays.
@ m s f @ ~ i
In the Br. br. Up. (IV. 5. 14) is mentioned that the essential attributes of the soul am eternal.

'm $tmw R a ? w m d nwgf3k M a *;T a f t r r ~

E l - &

slt

d@
~

n 11 19 ~ 11

(Then Maitreyi said : ' Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.' But he replied :-' 0 Maitreyi, I say nothing that is ahd bewildering.) Verily, beloved, that Self is i~npel~ishable, of an indestructible nature.
PARA IV.

3 ~ w f d: Q qizq I q: d % ~3wkW: n
Thus though all souls are similar, yet their dissimilarity in this ivorld is on account of the differences pf their

* .

Karmas. The wise say that their dissimilarity in the heaven ia on account of their dissimilarity of Bhakti.

am&Q;rgrrr:d%t
A s w a d the Kathnm&s (Chh. Up. IIL 14.1) :-

8 * d

11 3

As is his faith in this life, so will be his condition in the next after death. So let him generate full faith (in the Lord).
So also is the tollowing Smriti : -

*I

mzhwrcmmm*~~
As is one's thought (devotional attitude) so is his success in the next life.

The five sentiments beginning with S h t a and ending with Rati are the causes which produce differences in the enjoyment, of the Muktas. in the heaven world. With what particular &motiontbe Lord is w.orshipped with that sort of food is he meted out in the next.
Note.-The school of Chaitanya divides Bhakti into flve degrera, each a little higher than t h e last :(1) d&ntyaor tranquil meditationupon God, (2) D&sya,a condition of active service tor Qod, (3) Sakhya, a feeling of personal friendship tor God, (4) VBtaalya, or love tor God as betwecn a child and pawnt ;and (6) Mbdharya, ardent devotion to God, the highest stage of emotional development.

*---'*I
Here ends the Mirth Proposition.

PROPOSITION SEVENTH.

wm-lwrll
Now i s mentioned t h t the condition of liberation oonsiste in the attainment of the L o M Kcispa. Thus in the Bvet. Up. (I. 11) we have the following : -

When that God is known, all fetters fall o f f (sufferings are destroyed, and birth and death cease).
&also In the Goplla TACni Up., we have thefollowing : -

?& S'W: &W 11 B II The one controller, all-pervading K r i e a must alone be worshipped. And similar other texts. --

h :

r&

PVl

*awfftr

5fmI:we

q: I

aRPq;arwq*%@M*:ll
The Master Kriqa himself shines, in manifold forms and figures, everywhere ;by worshipping him, the freed souls dwell happily in His eternal abode.
Hereends the aeventh proposition on the sabjeot that liberation ouclllista in the attainment of 6ri K ~ i s p a

PROI'OSI'ITON EIGHTH.
Now is mentioned that the one-pointed devotion is the cause of Yukti. PARA I.

AB in the QopPla Tipani Up., we have following :-

W f l h T f P m a f i m m :
q ;
11

Devotion to this Sri Krisna is Bhajan or worship ; it consists in fixing one's mind in Him, without the desire of getting any fruit, in this world or in the next. Such a devotion is called Naiskarmyam or unselfish devotion.
Note.-Suoh devotion must be diatinguiahed from the paasive #tat0 of t h e Vairhgyarn of the Advaitins. Their Vaidgya is also defined .a non-desiring of the f m i k in this world or in the next. J h t Bhakti differa from VairAgya by i t a more active qualities. I t wants nothing but Krlqpa, and aU objeob of heaven o r of earth cannot turn i t s h'aart from Him.
80 also in the NArrda Pafioharatra we have t h e following :-

** *

7 -

dhmmmyl

I1

mpmd 8 1 1

Being free from all UpBdhis, and worshipping the Lord of the senses, with every sense, with the utmost purity is called Bhakti. PARA n.
This Bhakti is ninefold, as is mentioned in the BhAgarata ParApa (VII. 6-23 & 34.) :-

&

'

dMM:m*l

The following are the nine varieties in the path of devotion : (1) The hearing of the praise of the All-pervading

Ir

Being Visnu ; (2) The chitllting of his praise ; (3) The re+ membering Him in /meditation ; (4) His personal service, i.e., to his symbolic image ; (5) His worship performed by the offerings of water, flowers, fruits, &c.;,(6) His salutation ; (7) Placing oneself at His disposal ; .(8) His friendship, i.e., placing full trust in Him, as in a friend ; (9) Consecration of self to Him. I f one applies himself with this nine-fold devotion to Visqu, having learnt it from his teacher, I consider it as the best lesson he has received from his master.

When the service of the good and holy men, and that of one's own Guru, is done with bve and reverence, thinking upon them, as if they were God personified, then, and. then only, is obtained 'this Bhakti for the Lord, and not otherwise,
PbRA III.

@mlt!mpTr~rn Mwhdi 11
That good and holy men should be served with the aame reverenoe ss one papa

to God is shown in the Tsit. Up. (I. 11. 2) :-

9TRTRfH

w;r ll

I 1

Let thy guest be to thee like untd a God.

Note.-The word "guast" here means that holy man who is a houselees wanderer.

80 also in the Bh$gavata PorPva (VII. 5.32) it is shown that by snoh service, Bbdti is obtained.

Till they do not purify themselves by ablution in the dust of the feet of great saints, who have taken the vow of

44

PRAMEYA RAl'NAVALt.

poyerty, their understanding will not conlprehend the greatness of the feet of the Lord of Mighty Strides. And it is by this means that the evils of life are to be removed.
Note-" The Lord of Mighty Strides" is Vigt~u,who'in hi VPmana Avatdra (Jhvari inerraxation) enoompassed the space between t h e Earth, Heaven, and PdtPla by "His three
step."

PARA IV.

The service of the teacher mast be done with f u l l reverence, aa olle would serve his God, a s is shown in the Tait. Up. (I. 11.2 :-

Let thy teacher be to thee like unto a God.

-

To t h e same effect is t h e following verse of t h e &et. Up. (VI.38) :-

I f these truths have been told to a high-minded man,

who feels the highest devotion for God, and for his Guru as for God, then they will shine forth, then they will shine forth indeed.
SO also in tho Bhdgavata Pora9a i t is mentioned that by sneh devotion gets Bhakti for the Lord.

to Guru one

Therefore let the seeker for Brahman (the highest good) approach a Guru who is a Master of all the Vedas (Sabda-Brahman) and who constantly dwells in the Suprerne Brahman, in order t,o get Mukti. Therefore, let him take shelter of such a Guru, who has obtained calmness. There

let him learn the Bhtigvata Dharrnas, treating h k Guru as his Qod, and serving Him without crookedness, for by such service, the Lord Hari is pleased, who has given His body and soul to His Bhaktas.
PARA V.

m m f l r n ~ M r~ II a
He, who is pwified with the five sacraments and has got the two sorts of Bhaktis, he realises Hari and rejoices for ever in his abode.
PARA VI.

arnaa-smd~
The five sacraments a?e thus rnenuoned in a Bmpiti ( h d m a hu&oa) : -

m~m;mr*mw~qq:l m#@ q vh m :: 11 fl u
The five sacraments are : (1) heating or brandihg the body with symbols of Eari ; (2) putting the caste %ark or tilak ; (3) giving the name of Hari to one's children, and naming himself also as a servant of Hsri ; (4) prayer ; and (5) sacrifice, These five Samskkras are verily conducive to one-pointed devotion.

* m e - 1
it4?rmgsr-n
The word ' tiipa ' or ' heating,' means here putting on the body the marks of discus, etc., with heated metals. Besides branding, it includes also the writing of the name of Hari on one's body (with sandal paste and proper seals).

am*
& is mentioned in the tollowi~g Elm piti :-

r~

Let him mark his body with sandalwood paste, with the syllables of the name of Hari. Such a person purifies the world (vchile alive, and after death) obtains the world of Hari.

! F q ~ + q - ~ * 4 4 ~ 1

m: -

11

Tlle caste-mark must be a straight perpendicular line on the forehead and called Urdha-Pqdram. The scriptures describe their various kinds. It may represent the temple of Hari and (is reminder to one that his body is the temple of the God). According 60 others it should be like the foot of 3 a r i (showing that one is servant of God). The tilak is a most auspicious mark. The "giving of the name,'' means that one must bear such a name, which should express " the servant of God " (such as Hari Das, etc). The Mantra must be the Vai~ava Mantra, consisting of Bighteen syllables and the rest. I t is considered to be the body of one's ls$a-deva. The word ' worship' or " YOga " means the PGjO of &ligrhma and the rest Holy men should find out from PurBpas the detailed account and authorities 'for these five sacraments.
PARA VII.

PRAMEYA RATNBVALI.

47

The nine-fold Bhakti is of two sorts, namely, Vidhi Bhakti and Ruchi Bhakti. Through. any one of these Lord Srf Kris9a being pleased gives to His devotees all that they desire.
PARA VIII.

Through Vidhi Bhalrti the God is worshipped as having a form with four (eight or ten arms). With Ruchi Bhakti, He is worshippeg as a man (with two arms), such as the son of YaBodB (or Kau6alyB).
Note. -The distinction between Ruchi Bha)rti and Vidhi Bhakti ia olearly brought out by this verse. In Vidhi Bhakti, God is worshipped as something supremely great and above hnmanity. The very form, ae having four, eight or ten arms, cnte Him off from the category of man. Suoh a Being may be an object of adoration with awe and fear, Re can hardly be an object of that intense love, which man feels for man. Therefore, in Rnchi Bhakti, God worabipped as man, ahd that also as an infant child suckling a t the b r e g t of Ydodlt or of Eaudalyll. This Ruchi Bhakti is the aubjeclt of much oontroveray among the antiquarians. &me soy that this child-worship is not the original Bhakti of India, bat has bwn introduoed here from Chrisbianitg. PARA IX.

m~~~~~
s i * r e
4-1-

Tiwet g R q i :

II i I 1

He should yvorship the Tulasf, the ~Bvattha,and the Dh$tl-i trees, and should try to dwell, as far as possible, in cities like IlathurB and the rest. He should fast on the Lord's day called the eleventh day of the Moon. I f this day of the Moon does not cotnmence with the break of dawn (aru~a-udaya) then he should reject it. Similarly, he should observe the birth-day festivity, which falls on the eighth day of the Moon. But if this Astami tithi does not commence with the sunrise, but afterwards, then it should

48

PRAMEYA R A T N A V A L ~ .

be rejecte'd ; and the Nativity should be observed on the next day.

Note.-This observance of EkBddi and Janma Astami is a pecol~arfeature of the Vaigaavas. If the Tithi does not cornmenee with t h e dawn, but after that moment, then i t is not observed on that day. Thus if a t the time of two MahQrtas before t h e sunrise t h e w ie Dsdami for one honr, and then Ekaddi, then the Vaia~avas will not observe that day Ekadaii, but the next day. Similarly, if the Janma Aetami has Saptami a t t h e time of swwise, i t should be rejeoted. The force is on t h e words A ~ u n a(dawn) and SQrya (Son) : t h e rising or the dawn i s generally one honr and a hall before that of t h e sun. In t h e c a m of E k a d d i i t must be seen whether a t the time of the break of & w n , there is that tithi o r not. If a t that time the tithi is not EkPdaii, bnt Dsdami, then that day shonld be rejected: but in the case of other sacred days, such as Janma Altami and t h e rest, d a m is not t o be looked into, but the actual sunrise. If a t t h e time of sunrise, there is not the proper tithi, then that day sbonld not be observed as sacred, Lut the next day.

PARA X.

Desirous.of maintaining the social order, the wise devotee should observe regularly the obligatory and the optional duties, but always giving pre-eminence to Bhakti.
Note.--The Bhaktas are of three kinds : 6vanistl;a, Parifliethita and Nirapekga. Among them the flrst must perform all the duties (excepting those which entail loss of desiring the fruit of those actions. life, such a s animal sacrifices) of his Adramas, witl~ont He must observe all rituals. The last (Nirapeksa) observes no ritual, his worship is mental, and he is always mentally devoted t o the Lord. He being in no &rams is bound by no roles of convention. The third Pari9isthitx being miciway between these two, does not stand in need of performing ritualistic Karmas, hut being a respectable membcr of society, he observes all t h e conventioea of the society in order to maintain social order. PARA X I .

Let him avoid with care the ten sorts of blasphemy called Nbma-aparbdha or sins against the Name.
Note.-These ten sins a r e the following : (I) Satam nindk, speaking ill of holy men, (-2) Meditating on diva and othera a s independent deities, while worshipping Vignn. That is to .&y, uttering t h e names of 6iva and other deities with t h e idea of their independence in the preaence of Visyn, (3) Showing c,ontempt t o one's Qnrn o r person whom one ought to revere, (4) Speaking i?l of t h e 8 m t i (Revelation) and of other scriptures which are in accordance with such Srntis, (5) Thinking t h a t t h e name of the Lord has not eflcacy to remove all sins. In other worda, disbelief in t h e e81c.c~ of the sacred name and thinking that statements regarding such erUcacy a m merely eulogistic and hot to be taken in their literal sense, (8) Trying to explain such statelnente regarding the efloacy of the name by other qethods, (7) Believing in the

PRA MEYA RATNAVAL~.

49

edacacy of t h e name, but committing sins on the strength of such emcaoy, thinkiing " Let me commit sins, I shall utter the name of the Lord and all sins will be washed away." This wilful commission of sins is bad, (8) Thinking that any other good works such M charities, p.tlj&, eta., can be equal to the utterance of the holy name. In other words, denying the pre-eminence of the name, (9) Teachin$ the name to a person who has no faith in i t or who is aotively opposed to i t , (10) Not loving t h e name even after hearing its glory. These are the ten sins against the name which the Ehaktae muat avoid. PARA XII.

gIq &

m ! $ t r r d ~ m : d l 1 I\

Bhakti whose fruit is the attainment of Krisqa is called here Ekiinta Bhakti. When it is preceded by knowledge and dispassion, it at once produces its fruit.
Note.-The Ekdnta Bhakti by herself is snteoient to lead to Mnkti. But when i t is accompanied by JBLna and Vairhgya its action is quickened and Mnkti ia more quickly attained.

Here ends the Eighth Proposition of the Prameya RstnBvali, in which i t is shown
thet pure Bhakti b the giver of Mukti.

PkOPOSlTION NINTH.

Now i t is being shown that meam of right knowledge are, perception, inference, and word only. PABA I.

mnaihdt
It ie thus said in the Bhlgavata :-

The means of right k n o ~ ~ l e d g are e four-fold, namely, revelation, perception, rumour and inference.
Note.-The Bhligavata Pur6na thus mentions four means of right knowledge. How do you the11 ssy that they are three only ? This question is answered in the next paragraph. 1 . PARA 1

Since Rumour is included in perception, therefore, the teacher has said that the means of right knowledge are three, among these Sruti is the highest.
Note.-Rumour is a form of perception and is iiicluded in perception. Thus "there dwells a ghost in this 5 g tree." This is a rumour. I t must have originated with the person who saw the ghost, and gave currency to the statement. I t may be that his peroeption was a hallucination; but all the same, every such statement is included in perception. The word "teacher" in the above paragraph means MadhvBohPrya. Manu a h (XII. 106) ha# mentioned three PramPvas only. The three (kinds of evidence), Perception, Inference, and the (sacred) Institutes, which comprise the tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to the sacred law."

1 1 . PARA 1

Perception and inference (we subsidiary to the Word) because they are corrected by maans of the Word. Peroep tion is liable to become deceptive, as when one sees a msgio head, etc. Similarly, inference is also liable to mistake, am when a fire is extinguished m a hill, througl~rain, anti the smoke rises from such extinguishutl Aro ; but t l ~ o iaforence that there is still fire on tllirt hill will Ic errouoouu, merely because there was smoke. Therefore, perception and inference are not independent means of right knowledge.
Note.-The highost meansol right knowledge is the Word or the Valid Teatimouy o r t h e opinion of experts. I t is only statements made by them, whether such statements are embodied in a Revelavon called the Word of God, or in books or science and art. The word of God-like men alone is the primary means of right knowledge. Every man's own perception and inference constitute only a very small and secondary meam of right knowledge ; and the knowledge so acquired forms only an intlnitesimally small part of the whole store of his knowledge. One's own perception tells that the earth is flat, but the Sruti of acienae deolarea that t h e earth i g round, and so perception gives way -to the word of t h e expert. Similarly, i t is a wrong inferenoe, when one uaya that the sun moves from east t o weat. The right inference is, what the Eirnti of science deelrrm, thpt i t is the motion of t h e earth on its axis, that causesthe appearance of the motion of the son in and inferenoe both. heaven. Honoe 5abda or the Word is auperior to sensuons p e ~ e p t i o n

PARA IV.

The reasoning which supports the sruti is the right argumentation, but the reasoning that tries to go against it, is a mere dry controversy and should be avoided.
Note.-The authority forthD is to be bund in the next prregmph.

mW T II $ 9

PARA V.

II

Thus t h e VOjasaneyim ( Br. A?. 1 1 . 4.6 ) 0 7 . : -

mnat&mm:W W = Whfkfh ~
II
Verily the Self (Hari) is to be seen (directly perceived, the method fgr which is that He is) to be heard (from the teachings given by a Vedic Guru). Be ie to be cogitated

upon (by reasonings in accordance with the Vedas.) He is to be meditated upon.

*a TQt h e same effect is the text of the Kaihakas (Katha Up. 11. 9.) :-

(sim.-:n&*@h:aa~)

Ir

This belief which thou hast got, cannot be brought about, nor should it be destroyed by, argument (not based upon Vedas). When taught by the True Teacher, the Self becomes easily realised. (0 dearest ! strong is thy resolution. Inquirers like thee, 0 Nachiketas ! are not many).
PARA VI.

*ll

80 also there is the following Smriti :

Tarka or right argument is the reasoning that tries to find out the proper interpretation of a text,, so that it may not conflict with what precedes it and what follows it, Any other argument is dry and vain argument, and should be avoided

6efQytm,dmv+1
- W T W ~ I I
Since the non-knower of the Vedas cannot know Brahman and in then1 the Brahmic intuition does not originate, and since Brahman is said to be " Aupanisadam " or known through the Upanisads, hence the gruti or Revelation is considered to Ise the principal means of right knowledge,

d $ g hI
Ib an anthority fok t h e -me are thb following &ti. : -

rn-+ii

W ~ ~ ~ R I I

The non-knower of Vedas cannot conceive that Great one.

~ ~ @ ~ ~ ~ I I $ ? T T I I ~ I ask thee about the Aupaniwdam Purugam, the person revealed by the Upanieads. (Br. Up. 111. 9. 26.)
r&ait~emrdWmmq?reri
Here en& the Ninth Proposition, dealing with the three-foldmeans of riOht knowledge in Prameyr-R8tnArslL

BPILMUI. Note.-The author now shows that the nlne proposition8 proved by him in the preceding portion, ue not invented by him, but nerd hagllt by the founder ot thin sect, namely by MadhvLohLrya Mmwlt.

8-

q p f
Thus i t h w been raid by the mbienb

ma1

According to the doctrine of Madhva, Hari is the he world is real, separateness is true, the Supreme. individual souls are infinitely graded a s superior and inferior, and are dependent on God, liberation is self-realisation consisting i n the enjoyment of such bliss as remained latent in the soul. Pure Bhakti (devotion) is the means to this end. Perception, inference and testimony, are the sources of knowledge (measures of proof) (mundane and heavenly). Hari is knowable in the entirety of the Pedas and by Vedas alone. "
Nots-.This verse which has trsditionslly come down from the time o f 6rt I&&sums up the nine Prameysa or propositions thm : (1) Harip paratam), Kari is sapreme. (a) a t y a m jqpt, the world is real. (8) Tattvatrg bhedah, separateoess is true. (4) Jiva-gan& Harer anuohar&h,the lsdividual roul*~rorem.nt. of God, and dent on Rim.

64
(6)

Nfchoahaha bhAvam gatat, snd ue graded

to their kumrs.

(6) MLdnttir naija-eukha-annbhdti!i, liberation is the experienaing of the b l b belonging t & the essential form of the soul. (7) Amallbhaktikh. tat sMhrnam ; pare B W i (dieontion) i~ the means to thin end. (8) Akpldi tdtsyarn pnm&eam, perception (inference and testimony) are the three mema of right howled(@) Akhila-Lmnsya-&a Vedyoh Aarih, Hari is to be known fmm the entirety of the 1 Vedu, and all the 6criptnree establish His existence and qualities.

PRA MEYA BA TNAVALI.

superior snd inferlor 8ooonilng

w,

s F m f m " * R a s T I l
This PRAMEYA RATNAVALI should be kept in their hearts with reverence by the wise, as it contains the nine gems (pttna) of propositions well proven (prameya), as they were composed by Ananda-tfrtha (Brf Madhvbharya).

Whmg1g6t~~mgnFte: I
~ % ~ Q II T ' w Let MUWI whose self (Atman) is intelligence (CHAITANYA) ever dwell in our heart : through whose grace the Lord of elephants (GAJAPATI) became free from faults and full of happiness.
* * I
Here Bods Prnmeya RetnAvali. Note.-The l u t v e m hen doable meaning :i t refers to OaJapnti whioh b the name of the poet called Oopsla Dls, as well as the king of Orisba called Prirtlpr Rndrb. OJapsti dm refers to the elephant attacked by the alligator aud saved b j Bui. There t d a y alu, on the word Chaitanya

; k