1. Pancadasi A Critical Study Shakuntala Punjani

PANCADASI

A CRITICAL STUDY

DR. SHAKUNTALA PUNJANI

1985

PARIMAL PUBLICATIONS DELHI INDIA

Published by PARIMAL PUBLICATIONS 27/28 SHAKTI NAGAR DELHI-110007 (INDIA)

041028 FOREWORD

In the traditional history of Advaita Vedānta, it is a known fact that Mandana Miśra was the original name of Sureśvarā- cārya before bis entering into the order of Sannyāsa. Let us recall that Mandana Miśra was the disciple of Kumarila Bhatt, the Mimansaka. Accordingly the, traditional scholars opined C Author LIBRARY that all the writings of Mandana Misra were the writings of

SHOMS KALAD Sureśvara. Among the modern indologists, it was J. A. Jacob who, first of all, declared the identity between Mandana Miśra and Sureśvarācārya in his introduction to the Naișkarmya- siddhi of Sureśvara. Jacob's opinion was based on the legendary First Edition : 1985 evidence given by Vidyāranya in the Sankara-digvijaya. The recent researches, however, do not support this theory of

181.482 identity. Mahāmahopādhyāya Prof. Kuppu Swami Shastri was the first scholar who challenged the identity between Mandana Miśra and Sureśvara, in his learned introduction to

Price : 0900 the Brahma Siddhi of Mandana Miśra, an editor of great merit with commentary of Sankhapāni, Madras, 1937. As a matter of fact the ideas, arguments and doctrines of Mandana Miśra, as available in the Brahma-Siddhi are not in accordance with those available in the works of Sureśvarācārya. It is true that both these authors are the followers of Advaitavāda, but there is lot of difference in the concept of Advaita in the works of th se. Mandana Miśra propounded Bhāvādvaitavāda in the Sıddhi-khanda of Brahma-siddhi while Sureśvarācārya refuted Bhāvadvaita-vāda 'in the Brhadāraņyaka-Bhāsya- Vārtika 'nābhāvamșth(' 'nyatrāpi nisedhah kimutāśraye' Not only that much con rary views have been expressed by both of them on 'prapañcab ava' and 'avidyādhvamsa'. Madhu-

Printed by : Naveen Printers, sūdana Saraswatī has clearly pointed out in the Advaita-siddh

E-150A, Krishna Vihar, Delhi-110041 and the Vedānta-kalpa-latikā, the difference of opinion of Mandana Miśra and Sureśvara on the above mentioned con-

vìi vi is evident from his well known work-'The Vivarana-Prameya- cepts. There are several other arguments and texual internal Samgraha' which is the most valuable work for understanding evidences which prove that Mandana Miśra and Sureśvara the Prameya-paksa of the Vivaraņa-Prasthāna. (Vidyāraņya were two different persons. was a prolific writer. He has several valuable works to his We all know that Sureśvarācārya was a very devoted credit. Although scholars have questioned the authorship of disciple-follower of Sankarācārya and he strongly supported the Vidyāranya regarding some of his works, but there is unanimity doctrines of Sankarācārya in all his writings. On the other of opinion on Vidyāranya's authorship of the Pañcadasī and hand Mandana Miśra has frequently expressed difference the Vivarana-Prameya-Samgraha. Vidyāranya was the name of opinion against the views of Śankarācārya. In the history assigned to Mādhavācārya after he had enterned into the order of Advaita Vedānta, we find two main streams arising from of Sannyasa. He was the disciple of Sankarananda. (In the the interpretaion of Sankarācārya's writings. Vācaspati medieval Sanskrit literature of Advaita-Vedānta Vidyāraņya Miśra, the author of the famous Bhamati-commentary was occupied a very significant place. He was the pontiff of greatly influenced by the distinctive teachings of Mandana Śrngeri Matha and was the founder of the Vijayanagara Miśra and frequently supported Mandana Miśra's point of kingdom. He remained as a minister and councellor of the views on a number of important Vedantic issues in the three distinguished kings of Vijayanagaram, That is why he Bhämati. As a result, a new school of thought developed in the was known as 'Karnātaka-Simhāsana sthāpanācārya'. Vidyā- history of Advaita-Vedänta. This school followed the inter- ranya attached utmost importance to the Verbale Testimony pretation of Bhamati and is known as 'Bhāmatī-Prasthāna'. The and based his interpretation of the basic concepts of Advaita second school of thought is known as' 'Vivarana-Prasthana'. Vedanta on the support of the evidence of Sruti and Smrti. It was Prakāśātma-yati, the author of the Pañcapādikā-viva- We come across profuse quotations in the works of Vidyāraņya raņa, a commentery on 'Pañcapādikā' of Padmapādācārya, from the principal Upanisads, Srīmad Bhagvatgīta, the Yoga- who was greatly influenced by the works of Padmapādācārya Vāśistha, Śrimad Bhāgavat Mahāpurāņa, the Vișņu Puarāņa, and Sureśvarācārya and who gave rise to the second stream of the Naiskarmya-siddhi, the Khandana-khanda-khādya and thought, known as 'Vivarana-Prasthana') The name Padma- many other texts which he took in support of his interpretation pādikā was given to the commentary probably because this of the concepts of Advaita-Vedanta along Vivarana-Prasthana. commentary of the Śārīrīka-Bhāsya was divided into five The Pañcadasi occupies a very popular as well as prominent chapters, namely (1) Padaccheda (2) Padārthokti.(3) Vigraha place in the tradition of Advaita Vedānta, not only because of (4) Vākya-yojanā. (5) Ākșepa-samādhāna. By and by the its clear concepts but also because of its dialectical method and Pañcapādikā-vivaraņa became the basic text of Vivarņa- lucid and humerous style. The doctrines of opponent schools prasthana and the following five valuable commentaries were have been faithfully represented and Vidyāranya refuted them written in the Pañcapādikā-vivaraņa. from the Advaita point of view. The text has been divided (1) The Rju-vivaraņa of Visņu-Bhāttopādhyāya. into fifteen chapters and hence named Pañcadasi. The theory (2) The Vivarana-tātparya-dīpikā of Citsukhācārya. Creation and Causality, the Pañcīkarana-prakriyā, the concepts (3) The Vivaraņa-bhāva-prakāśikā of Nrsimhāśramācārya. of Iśvara, Jīva and Brahman, the special charecteristics of (4) The Tattva-dīpana of Akhaņdānanda. Samvid Brhman and Jivatman, the difference between Māya (5) The Vivarana-prameya-Sangraha of Vidyāraņya. and Avidyā, the means of knowledge and the concepts of the Moksa form the core of the present work. Vidyāranya, the author of the Pañcadasī, obviously belonged to the Vivarana-Prasthāna stream of Advaita Vedānta. This

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Dr. (Mrs) Shakuntala Punjani has given a critical & faithful account of the Pañcadaśī. 'Pañcadaśī-A Critical Study, has become authentic because she has depended upon the original Sanskrit commentaries namely the Padadīpikā of Rāmakrsņa, the Kāvyākhyā of Acyuta Rai and the Kalyāņa-Pīyūșa. She has equally made full use of the standard editions and English ACKNOWLEDGEMENTS

translations of Mahamhopadhyaya Hariprasad Shastri and prof. T. M. P. Mahadevan. Both these funtain heads have imme- nsely enriched the study of Mrs. Punjani. I take this opport- A human being is bound by various limitations and weak-

unity to congratulate Dr. (Mrs) Shakuntala Punjani for this nesses. The credit of success in any field cannot be claimed by

erudite study which will be helpful not only to the non-Sans- one singular. This is specially true with regard to the field kritists interested in the understanding of the basic tenets of of learning. The present work is originally the thesis submitted the Advaita Vedanta but also to all other indologists in general. for a Ph. D. degree of the University of Delhi. The research

She should, however, bear this in mind that this is her pioneer work can be completed only with the help of many persons doctoral work and not the culmination of scholarship. I hope involved directy or indirectly. she will follow her study of the Vedānta Sāstra, specially of the difficult text of both, the Bhāmatī-prasthāna and the Viva- First of all, I express my deep sense of gratitude to my

rana-Prasthana. Only then one could foresee her contribution revered supervisor. Dr. Mrs. Indu Rao, a senior Faculty-

of note. As for this present work she does deserve our heartly member in the Lady Shri Ram College, University of Delhi, I

appreciation. I recommend this book to the students and sincerly thank her for her inspiring guidance which took a

scholars of Vedānta-Śāstra, lot of her time and energy. It was really a pleasure to work with her.

Delhi RASIK VIHARI JOSHI I present a bouquet of thanks to Rev. Professor R. V. Joshi

June 24, 1985 M. A. Ph. D., D. Litt. (Paris) for the very keen interest he has taken in the preparation of

Professor & Head of Sanskrit my work. I am even more indebted to him for the foreword

Department, University of Delhi he has kindly written. A few lines of blessing from the pen of a distinguished scholar like him would lead me a long way I am extremely thankful to Professor Satyavrat (Then Head of the Dept. of Sanskrit, University of Delhi) who very kindly suggested me the topic of my interest for the research work. His instructions proved to be of incalculable help to me. I offer my humble thanks to Professor B. M. Chaturvedi for his kind pieces of advice during my research period. My best and sincerest thanks are due to my esteemed super- visor Dr. Avanindra Kumar, a Reader in the Department of Sanskrit, University of Delhi with whom I have been working for my-post doctoral work,

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I acknowledge all the help rendered by the staff of the Central Library of the University of Delhi and the Archeologi- cal Library, Delhi. I owe my grateful thanks to Shri K. L. Joshi of Parimal Publications for giving a definite shape to this work. I sincerely thank Shri Bhagwan Dass Yadav of Naveen Printers for the pains he has taken in the printing of my work. PREFACE Last but not the least I wish to express my deepest grati- tude to my husband Shri Anand Sarup Punjani for offering me all the help and fascilities to carry on my research Pañcadasī is a great manual of Advaita-Vedānta. It holds

work. a unique place among the post-Sankara-Vedantic-works. It My thanks are due to all those well wishers who have is an expository treatise-an Upadeśa-Sāstra solely intended to contributed in one way or the other to the success of this instruct the pilgrim of the spiritual path .. Vidyaranya, the author of the work himself declares at the very outset- work. 'सुखबोधाय तत्त्वस्य विवेकोऽयं विधीयते'

He has also empłoyed argumentation and dialectics for the understanding of the student. Pañcadasi-the book of fifteen chapters known as 'Prakaranas' are divided into three quintads-Viveka-Pañcaka; Dīpa-Pañcaka and Ānanda-Pañcaka. It is believed that these quintads signify the three aspects of Reality namely Sat, Cit and Ananda respectively. The subject matter indicates that this scheme is not strictly followed.' The essential doctrines of Vedānta are described in every chapter of the Pañcadasi. Every Pancaka appears to be an independent work. The Pañcadasi is an authoritative work of Advaita-Vedanta as is evident from the large number of commentaries and trans- lations available on it.). The most significant among the Sanskrit-commentaries is Padadīpikā by Paņdita Ramakrsņa and the most elaborate one is kavyākhyā by Paņdita Achyu- tarāya. Among the Hindi commentaries Pītāmbara-Bhāșya by Pandita Pītāmbara is the easiest. The earliest English trans- lation of the Pañcadasi is by U. N. Roy in 1911 A. D. The scholastic interpretations are by T. M. P. Mahadevan and by Swāmī Krsņānanda. The writer could find Krsnānanda Swāmi's exposition namely 'The Philosophy of the Panchadashi' in the

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series of Divine Life Magazine upto the seventh chapter only. tirtha alone. Out of these three the second view is the most

The enquiries from the Śivānanda Āśrama borne no fruits. popular. She is happy that the complete work is now published by the A short summary of all the works by Vidyāranya is also 'Divine Life Society'. The writer has consulted all the sixteen given. Thorough survey of these works reveal that in the available commentries, translations and expositions. She found absence of evidences many works are fathered upon him. all these very inspiring and helpful. It is very heartening that True it is that he is a great scholar and philosopher of his even to this day the new publications of the Pañcadasi are time yet he does not seem to be the genuine author of all these being introduced. One such gem added is 'Panchadashi' with works. the commentary of Rāmakrsna published by Shri Krishnananda The second chapter deals with the 'Creation' as the enquiry Sagar with his own Hindi-Commentary Tattvarañjani' which must begin from the gross gradually leading to subtle. The is really a great help to the Hindi readers. The writer must fact is that there is nothing like creation for an Advaitin. The not hesitate to admit that the English translation by Swãha- universe with all its mysteries is merely an appearance. But nanda was of immense help to her. a philosopher cannot stop at this juncture and this 'appearance'

It is true that many commentators, translations and exposit- is to be explained in its logical sequence. The identity between

ion on the Pañcadasi are available; the author of the present the macrocosm and microcosm is well established by Vidyā-

work, after going through all these has made an humble attempt ranya. The writer has compared Vidyāranya's traditional

to delineate the subject matter properly and analysing it criti- stand on cosmology with those of other schools of philosophy.

cally. She has discussed the authorship of the Pañcadasi in It is clear through the whole account that the whole cosmos

detail after examining the historical evidences. Moreover, she is an expression of Divine.

has devoted a complete chapter to the appropriateness of the The phenomena of causation is described by the different

title 'Pañcadaśi' and its subtitles, philosophy of Vidyāraņya, theories by the different schools. Vidyāranya has discussed

his indebtedness to Sruti, Smrti and other works, the personality Vivartavāda, Pariņāmavāda and Ārambhavāda.

of Vidyāranya as reflected through his works, the commentaries The title of the third chapter is 'Isvara and Jiva'. The and commentators of the Pañcadasi, the style and the language entire creation is a joint action of Iśvara and Jīva. Īśvara of the Pañcadasi and contribution of Vidyāraņya to Advaita- provides the material and the 'Jiva' creates the means of ex- Vedanta. In the Appendix a full detail of the refrences from perience. Both Iśvara and Jīva are the creations of Māyā. these works is also given. 'Creation' does not mean to bring into something new, meta-

The authorship of the Pañcadasi is a disputed subject. physically it means 'manifestation' and demanifestation. Iśvara

Hence the very first chapter is entitled 'Authorship of the is Sarvajña, Jīva is Prājña. The Advaitic view-point is that

Pañcadasi'. All the evidences from the internal and external Iśvara and Jiva though differ from each other yet they are one

sources are collected and analysed. Three main views regard- with Brahman.

ing the authorship of the Pañcadaśi are as follow -- The source of creation is Brahman. He is both the mate-

(i) Vidyāranya, the author of the Pañcadaśi was known as rial and the efficient cause of the world. Hence the fourth

Mādhavācārya in his Pūrvāśrama in the fourteenth century chapter is named 'Brahman'. The stress is given on the reality

A. D. (ii) The Pañcadaśī is a joint production of both Vidyä- of the cause. All exists within the existence of Brahman.

raņya and Bhāratītīrtha (iii) Pañcadaśī įs written by Bhārațī- 'अयमात्मा हि ब्रह्म' But our experience is different one and that is due to Māyā. Brahman is 'Sat', 'Cit' and Ānantya' or

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Xv Summum-Bonum. The pre-requisites for this pilgrim are e. g. 'Ananda.' Existence, Consciousness and Infinity are not the discrimination between the things permanent and transcient; attributes of Brahman but these constitute the threefold essential renunciation of the enjoyment of the fruits of actions in this nature of Brahman. knowledge refers to the general nature of world and hereafter; six treasures of controlling the mind etc. Reality. Its particularization is Bliss. That is the Infinite. and desisre for spritual-freedom. The journey to the supreme We have an idea of Individual Self from the Universal Self, begins with the fourfold means of hearing, reflection, meditation Brahman. The fifth-chapter is Individual Self. The guiding and samādhi. Hearing comprises listening and understand- principle of individual's whole individuality is Self. Vidyāraņya ing of the Mahāvākyas. These great sentences firmly pro- has embarked upon the gradual progress regarding the 'Self' in pound the unity of Individual-Self and the Universal-Self. all the schools of Indian philosophy including Materialistic, These are actually mental excerises which bring forth Reali- Hiranyagarbha, Pāñcarātra and even the Mādhyamikas. He sation. According to Vidyāraņya, upasanā is also a kind establishes the view of the Vedantins through the elucidation of meditation aud he names this Samvādi-Brahman. It is an of the Brahiavalli of the Taittirīya-upanisad where Self is indirect approach to enlightenment. Matured state of medi- gradually divested of five sheaths as the chaff is removed from tation leads to intense concentration. The meditator becomes the Kodrava grain. The Self lumionous Atman is neither atomic one with the Highest. The knowledge attained through these nor medium in size. It is all-pervasive, immutable, unchange- means dispells the darkness of ignorance like the scorching Sun. able and eternal witness-consciousness. The title of the next chapter is Māya and Avidya. (The 'The eighth chapter is entitled 'Liberation'. In short free- world of plurality appears in Reality on account of Maya. Its dom from bondage of transmigeration is 'Liberation' or 'Salvation'. It is not a foriegn state to be attained afresh. nature is inscrutable. Wonder is its garment. Though Anādi The Jiva has to realize this through inquiry. Through the it is 'Anant' it is not. When the element of Sattva is pure

weapon of knowledge, Māyā loosens its grip. The various Prakrti is known as Māyā and when impure-mixed with rajas

obstacles of the present, past and future obstruct the way of and tamas is Avidyā. Avidyā is the limiting adjunct of the knowledge. These are to be removed through reflection and Jīva. It is the confusion of considering transmigeration and

meditation. When all these impediments are removed, one the world as real and effecting the Supreme-Self. Māyā and

surely attains Freedom. The accessories of liberation are- Avidya work through their twofold delusive nature : 'Avarana' absence of desire; knowledge of Reality and withdrawal from and 'Viksepa' There is no doubt regarding the existence of Māyā. action. The concept of Mukti is twofold : Videha-Mukti and Our own empirical state is the evidence for this. Whatever we Jīvanmukti. The idea of Jīvanmukti is unique. There is no perceive in our sleep is not seen after waking. In the same need to wait for death when necessary efforts have been put way Maya eclipses our vision of Reality. In short Māya and forth. This concept of 'Liberation in the present life' makes Avidya are the subjective and objective; the collective and the the Advaita-Vedānta-a distinguished system of philosophy. individual principles explained on the plane of duality. Both Vidyāranya has explained the complete satisfaction of a knower Māyā and Avidyā are inevitable. through a commentary on the statement from the Brhdāranyaka- The notion of ignorance (Māyā) automatically implies upanişad- knowledge. It is the knowledge only that leads to Reality. In 'आत्मानं चेद्विजानीयादयमस्मीति पूरुषः । the seventh chapter 'Means of knowledge', various gradual किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत् ।।' steps are suggested for a traveller of a difficult path leading to

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The Jivanmukta experiences unabiding bliss. The author sheaths, seven stages of the Jiva in the way of knowledge and of the Pañcadasi makes three divisions of Bliss e.g. (1) The' Jīvanmukti more clear. Bliss of Brahman (2) The Bliss born of knowledge (3) The Bliss produced by the contact with other objects. Bliss is not In this way Vedānta-system owes much to Vidyāraņya for

only the absence of misery, the negative state. The known does the systematized presentation of the Advaitic-principles with

not become Jada. He is involved in the world with all the various new thoughts and explanations of the existing princi-

activities guided by reasoning and detachment. Wonderful ples.

are the feelings of a knower. He achieves what was to be achieved. He feels himself blessed as there remains nothing to be performed. He has constant vision of the Self.

The last and the ninth title is 'Vidyāranya and Pañcadaśi'. In the beginning, the significance of the title 'Pañcadasi' is told and the justification of its subtitles is made. The 'Philosophy of Vidyäranya' is retold in a nutshell. His original concepts are highlightened. A survey of 'Vidyāranya's indebtedness to Śruti, Smrti and other works is made. The writer of the present work has made an earnest effort to picturise the the personality of Vidyāranya as reflected in and through Pañcadaśi. He seems to be a man of knowledge, a practical philosopher, firm in his convictions and an affectionate teacher. The language and the style of the Pañcadaśī is very simple and impressive. The readers are enchanted by the easy and lucid language in a dialectical and humerous style. It is a matter of great credit that Vidyāranya explains the deep philosophical ideas with a poet's imagination.

After this the various commentaries; translations and ex- positions of the Pañcadaśi are described. A brief sketch on the life-history of the commentators and translators is drawn. In the end of the work the contribution of Vidyāranya to Advaita-Vedanta is revealed. He is the follower of the Śankara-school of thought belonging to Vivarana-sect. But he has not merely beaten about the bush. His concepts of 'Māyā and Avidyā; Witness-consciousness, Ābhāsa; Samvādi- Brahman; threefold Prārabdha, double duality created by Isvara and Jīva and the threefold Bliss are the products of his own brain. He has also made some of the ideas like guņas,

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N.V.B. P. Up. Nyāya-Vaiśeșika-Bhāsya.

ABBREVIATIONS Pr. Up. Paingala Upanișad. Praśna Upanisad, Pañ. Pañcadaśī. Rg. S.B. Rgveda-samhitā Bhāsya. A.B.O.R. I Annals of the Bhandarkar Oriental Research S.B. Śatapatha Brāhmaņa .: Institute. S.D.S. Sarvadarśanasańgraha. Ait. Up. Aitreya Upanişad. S.K. S.L.S. Sānkhya Kārikā. Am. B. Up. Amrta Bindu Upanișad. Siddhāntaleśasangraha. Arch. Archaeological S.P.B. Sānkhya-Pravacana-Bhāșya. B.S. Brahma-Sūtra. S. Śā. Sankşepa-Šārīrika. B.S.S. Brahmasūtra-Sańkarabhāșya. S.S. Sānkhya-Sūtra, Brh. Up. Brhdāraņyaka Upanișad. Sveta. Śvetāśvatara Upanisad. Chh. Up. Chhāndogya Upanişad. S.V.S.S.S. D.D.V. Drg-drśya-viveka Taitt. Up. Sarvavedāntasiddhāntasārasangraha Taittirīya Upanişad. E.C. Epigraphica Carnatica. U.S. Upadeśa-Sāhastrī. E.I Epigraphica Indica. V.C. Viveka-Cūdāmaņi. G.K. Gaudapāda-Kārikā. V.P.B. Vedānta-Paribhāșā. I.A Indian Antiquary V.P.S. Vivaranaprameysangraha. I.H.Q. Indian Historical Quarterly. V.S. Vedāntasāra. Īśa. Up. Īśa Upanișad. Y.B. Yoga Bhāsya. J.B.Br. R.A.S. Journal of the Bombay Branch of the Royal Y.S. Yoga Sūtra. Asiatic Society. Y.V. Yoga-Väsiştha. J.D, Up. Jābāladarsan Upanișad. J.M.V. Jivan-mukti-viveka. Kau. Up. Kauşītiki Upanişad. Kaiv. Up. Kaivalya Upanişad. Kena. Up. Kena Upanişad. Kh.Kh.Kh. Khandana-Khanda-Khädyam. Mahā. Up. Mahopanișad. Mait. Up. Maitrāyaņī Upanisad. Māņ. Up. Māņdūkya Upanişad. Muk. Up. Mun. Up. Muktikopanişad Muņdaka Upanişad. N.S. Naişkarmya Siddhi. N.S. Nyäya-Sütra. N.U.T. Nrsimha-uttara-tāpanīya Upanișad.

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9. Hiraņyagarbha, Taijasa, Vaiśvānara, Viśva 32 10. These four stages as related to conscious life 33 11. Bondage 37 12. The views of other schools regarding the process of 'creation' 38 CONTENTS 13. Theory of causation. 40

CHAPTER THREE : IŚVARA AND JĪVA

Acknowledgements 1x 1. Iśvara and Jīva are the subtle creations of Māyā 47 Preface X1 Abbreviations 2. Iśvara and Jiva are different from each other and XViii other materials. 48

48 CHAPTER ONE : AUTHORSHIP OF THE PAÑCADASI. 3. Iśvara-the source of all 4. Iśvara-His inner-rulership 51 1. The three views regarding the authorship of the 5. Iśvara-His overlordship 54

Pañcadaśī. 1 6. Īśvara is Vivartī 54

2. Vidyāraņya and Mādhavācārya-Their identity 7. Iśvara as the Bliss-Sheath 55

is established through internal and external 8. Concept of Iśvara in other schools 55

sources. 3 9. Jīva-its origin .. 57

3. Vidyāraņya and Bhāratītīrtha. .5 10. Duality created by Jiva 59 4. Works mentioning either Vidyāranya or Mādhava 6 11. Jiva is bound by its own creation 60 5. More than one Madhavacarya. 8 12. The relationship of Iśvara and Jīva 61 6. Sāyaņa and Bhoganātha 9 7. Vidyāraņya and Vijayanagara Kings. 11 CHAPTER FOUR : BRAHMAN 8. Preceptors of Vidyāraņya 13 9. Vidyāranya, the pontiff of Srngerī-Matha 16 1. Brahman as the source of all 64

10 Works of Vidyāranya. 17 2. Brahman is real 64 3. Brahman is not void 65

CHAPTER TWO : CREATION 4. Brahman is one only without a second 67

1. To explain the creation in its logical sequence is 5. Names and forms are not the parts of Brahman 68 6. Brahman is 'Sat', 'Cit' and 'Anantya' 69 a necessity. 23 2. The stages before creation. 24 7. Neti-Neti 71

2. Five elements 24 8. Views of Western-philosophers regarding

3. Five sense-organs and organs of action. 26 Brahman. 72

4. Internal-Organ 27 CHAPTER FIVE : INDIVIDUAL-SELF 6. Three gunas 29 7. I-consciousness 30 1. The opinions of all the Schools with regard to 8. Pañcīkaraņa 31 Self. 74

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xxii CHAPTER SEVEN : MEANS OF KNOWLEDGE (i) Materialistics 74 1. Essential pre-requisites of the pilgrim to the path of (ii) Hiraņyagarbha 75 knowledge 131 (iii) Pañcarātras 76 2. The fourfold means of knowledge :- 133 (iv) Vijñānavādins 77 (a) Śravaņa 133 (v) Śūnyavādins 79 (i) Four Mahāvākyas 134

(vi) Vedantins, view that the 'Self' is hidden in the (ii) How to ponder over these 136

caves. 79 (iii) Prajñānam Brahma 138

2. Five-Sheaths. (iv) Aham Brahmāsmi 139

(i) Food.Sheath 80 (v) Tattvamasi 142

(ii) Vital-Sheath 82 (vi) Ayamātmā Brahma 145

(iii) Mental-Sheath 83 (vii) Criticism against the unity claimed in the (iv) Sheath of Intellect 85 Mahāvākyas 146

(v) Bliss-Sheeth 86 (b) Manana 147

3. Self-luminuous nature of Self 90 (c) Nididhyāsana 148

4. Size of Self 95 (d) Samādhi 148

5. Three notions of Self 96 (i) It removes erroneous thinking 149

6. Kütastha-Self 99 (ii) Its performance does not stand in need of rules 150

7. Self is different from Jīva or Cidābhāsa (iii) Control of mind is essential 151

(i) The view of Avacchedavādins and criticism by (iv) Samvādi-Brahman 153

Ābhāsavādins 103 (v) Meditation is an indirect approach to liberation 155

8. Witness-Self 107 3. 'Yoga' and 'Sānkhya' as the means 159

CHAPTER SIX : MĀYĀ AND AVIDYĀ CHAPTER EIGHT : LIBERATION

1. The Principle of Māyā plays an important role in Y. What is 'Liberation' 161

the philosophy of Advaita-Vedānta. 109 2. Indirect Knowledge 162

2. Māyā and Avidyā 111 3. Direct-Knowledge 163

3. The evidence with regard to the existence of Māyã 4. Obstacles in the way of knowledge 165 113 4. Nature of Māyā 167 113 5. Direct-Knowledge leads to liberation

4. Mayā as related to Brahman and the world 169 115 6. Accessories of liberation

5. Māyā as the part of partless Brahman 117 (i) Vairāgya 170

6. Māyā with reference to the five elements 119 (ii) Bodha 171

7. How is Māya eradicated ? 120 (iii) Uparati 171

8. The term Avidya as found in the Upanisads and in 7. Jivanmukti 172

the other works of Vedānta. 124 8. Videhamukti 173

10. Definition of Avidyā 125 11. Āvaraņa and Viksepa as the two powers of Avidyā 9. Knower-Commentary on 126

xxiv

आत्मानं चेद्विजानीयादयमस्मीति नरुषः । किमिच्छन्कस्य कामाय शरीरमनुसंजवरेत्॥। 177

10. Knower and an Ordinary person 194 11. Knower and meditator 197 12. The behaviour of the knower in the society 200 13. Knowere experiences Bliss 201 14. Diffrence between Bliss-Sheath and Vijñānamaya Sheath 205 CHAPTER I

11. Commentary upon the Shruti Text सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवऽडनन्दमयो ह्यानन्दभुक चेतोमुखः । २०६ AUTHORSHIP OF THE PAÑCADASI

12. 'Bliss' is of three kinds 208 (i) Brahmānanda 209 (ii) Vidyānanda 210 Pañcadaśī is a great manual of Advaita-Vedānta. It holds (iii) Vişayānanda unique place in post-Śankara-Vedānta. The authorship of

CHAPTER NINE : VIDYĀRAŅYA AND PAÑCADASĪ this work is a moot point. This is universally true of all the Sanskrit worWe cannot hold Vidyaranya responsible for 1. The appropriateness of the title 'Pañcadasi' and its this lapse. It is the general tendency of the Sanskrit writers to subtitles. 213. refrain from disclosing their identity. Thus it was the work and 2. Philosophy of Vidyāraņya 222 not their fame which mattered them most. 3. His indebtedness to Sruti and Smrti 235 4. Vidyāranya as reflected in and through 'Pañcadasi' There are a number of views regarding the authorship of and his other works 236 the Pancadasi. The first view is mainatined that Vidyaranya 5. Style and language of the Pañcadaśi 242 the author of the Pañcadasi was known as Mādhavācārya in 6. The various commentaries and the translation of his Pūrvaśrama. The second view exepresses that the Pañcadasi the Pañcadaśi 246 is a joint production of both Vidyāranya and Bhāratītīrtha.

7. The contribution of Vidyaranya to Advaita Vedānta 254 The third view is that the Pañcadasi is written by Bhāratītirtha alone. APPENDIX

8. Vidyäranya's indebtedness to Sruti, Smrti and other 259 Out of these three views the second one is the most popular. There is sufficient scope for this kind of assumption. works Rāmakrsna, the commentator of the Pañcadasi in the introdu- BIBLIOGRAPHY 268 ctory and in the concluding portions of every chapter pays homage to both Bharatītīrtha and Vidyāranya.1 In the seventh Chapter this scheme undergoes a change. Here, the commen-

9. Rāmakrsna-commentary on Pañcadaśī. नत्वा श्री भारतीतीर्थविद्यारण्यमुनीश्वरौ इति श्रीमत्परमहंसपरिव्राजका-

2 Pañcadaśī-A CriticaÌ Študy

tator refers possiblity only to Bhāratītīrtha.1 On this analogy it is surmised that the first six chapters were written by Vidyā- Àuthorship of The Pancadasi

ranya, the remaining nine by Bharatitirtha. This view is also reflected in the observations of Achyuta Rāya.2 There is some Presuming that the Pañcadasi is written by Vidyāraņya then

truth in this assumption. A disciple always pays homage to we have to discuss the identity of Vidyāraņya and Mādhavā-

his preceptor and not vice-versa. In the Pañcadasī, a homage cārya. First we take the internal evidence. Unfortunately, our

is paid to Sankarānanda, the disciple of Bhāratītīrtha.3 Niś- source book is silent upon the issue of the authorship. We can

chaladasa, the author of Vrttiprabhakara opines that the first infer a little from Tātparya-Dipikā, one of the commentaries of

ten chapters are composed by Vidyāraņya and later five by the Pañcadasi. In this Rāmakrsņa mentions Vidyāraņya and

Bhāratītīrtha. No evidence is given for this proposition by Bhratitirtha together. Bharatitirtha was the preceptor of

him. Madhavācarya. Thus the juxtaposition of both names may be

The third view is based upon an evidence from the taken to strengthen the identity of Vidyāranya and Mādhavā-

Siddhānta-leśa-Sangraha. Here Appaya Dīxita cites the passage cārya.

from the Pañcadasī and attributes those to Bhāratītīrtha.4 Achyuta Krsņānanda Tīrtha considers Vidyāraņya as the There are so many external evidences in this regard. In a

author.5 copper plate grant dated 1386 A. D. a grant of land is recorded

There are other sources which refer to the name of Vidyā- to have been made by Harihara II in the presence of Parama-

ranya. We find more than one Vidyāranya referred in the list hansa Parivrājakācārya Vidyāranya.1 The grant was awarded

of the 'Guruparanpara' of the Srngeri-Matha. They lived in to Nārāyaņa Vājapeyin, Narahari Somayājī and Paņdāri Dixit.

A. D. 1515.6 One Swāmī Vidyāranya was the guru of a Swāmī the promoters of the commentary on the four vedas. It is

of Kudālī-Mațha in S' 1591.7 Hence the problem of the argued that Mādhavācārya had a great deal to do with the

authorship of the Pañcadasi becomes more complicated. completion of the commentaries on the vedas. The presence of Vidyāranya is very significant. If he had been a different

1. Ramakrsna-commentary on Pañcadaśī- p. 188. person altogether there would have been no necessity to give

तृप्तिदीपाख्यं प्रकरणभारममाण: श्रीभारतीर्थ-गुरुस्तस्य- the grant in his presence. Thus the inscription makes clear that Mādhavācārya was a sannyāsin under the name of Vidyāraņya

2. Achyuty Rāya-commentator on Pañcadaśī-Int p. 3 in 1386 A. D.2 A strong criticism is raised against this inscrip-

श्रीविद्यारण्यकृता: पञचविवेकाः सचित्रदीपा: स्यु। शिष्टं तु समुपदिष्ट tional evidence. In the first instance, the date of this grant is

श्रीमन्धि: भारतीतीथैः । incorrect as the tithi quoted falls on Thursday (June 28, 1386

3. Pañ. 1.1. A. D.) not on Tuesday as stated in the grant. In another

नमः श्रीशंकरानन्दगुरुपादाम्बुजन्मने copper-plate grant of 1386 A. D. Vidyāranya is said to have died on May 26th of that year i. e. previous to the donation

4. Dixita Appaya-S. L. S .- p. 23 and 93 of the grant.3 Inspite of all these irregularities the inscriptio.

5. Tirtha Achyuta Krsnānanda-commentary on Pañcadaśi is strong enough to raise the doubt about the identity of

p. 78 two.

6. Mysore Arch. Report -- 1916-p. 18 7. E. C. VIII-Śmga p. 81 1. Mysore Arch. Report-1908-p. 14 xposition of The 2. I. A. 1916 p. 19. 3. Mysore Arch. report 1916, p. 59

5 Authorship of The Pancadasi 4 Pañcadasi-A Critical Study S' 1244 and as having composed the works, the Parāśaramād- haviya, Kālamādhavīya etc.,1 Brahmānanda in his Gauda- There are some other inscriptions which support the above brahmānadiya quotes from the Dhyānadīpa Prakaraņa theory. For instance an inscription dated 1380 A. D. records of the Pañcadasi.2 He mentioned Vidyāranya as its author. another grant to Narahari Vājapeyī, one of the above men- In the Vitthalesiya, the verse is stated to be that of Mādhavā- tioned three scholars.1 In another inscription dated 1416 A.D., carya.8 Thus the identity of two is clear. During the a grant is recorded to be made to Vidyābhatta, son of Paņdārī reign of Harihara II, Chandicarya composed Prayogaratna- Dīxit mentioned above.2 The inscription dated 1378 A. D. mālā. He calls Vidyāraņya 'Vedārthaviśadīkrta' in the begi- tells us that Vidyāranya was a sannyāsin and the grant recorded nning of his work.4 This title is related to Mādhavācārya. Thus was made by the order of Vidyāranya.3 the identity of the two becomes more emphetic. The more In Tithi-Pradipikā, the author Narasihmasuri tells us in the important fact is that the author of Prayogaratnamālā was introductory verses that Kālanirnaya has been written by Vidyā- more or less contemporary of Vidyāranya. In a series of articles ranya. This Kālanirnaya is one of the earlier works of Vidya- in 'Sri Vidyāranya Śrī Charanah' in Tamil by S. R. Krsnamūrti ranya. Thus the identity of the two is established.4 Ranga- Shāstrī, the identity of Vidyāranya and Mādhavācārya is well nātha in his Vyāsasūtravrtti says that his work is based on established.5 Vidyāranya's verses. This is clear reference to Mādhavācārya's Vaiyāsikanyāyamālā.5 Ahobāla Pandita,6 the author of the There is however one drawback in taking these works as 'large grammer' of Sanskrit in Telgu language mentions Mādha- evidences for the identification of Vidyāranya and Mādhavā- vācārya's 'Dhāturvrtti' as the work of Vidyāraņya .? Linganna cārya. Amidst these works except for Prayogaratnamālā, all and Rämakrsna, the authors of Kelādanrpavijaya and Bhuvana- the rest are later works. Dr. Mahädevan, therefore strongly feels when Brahmānanda mentions Vidyāranya he must be pradīpikā respectively, of 1808 A. D, write that Mādhavācārya referring to Bhāratitirtha Vidyāraņya.6 became a sannyāsin under the name of Vidyāranya.8 In the Telgu work Vidyāraņyacaritarāmu by Avadhānī, Vidyāraņya Now automatically comes the assumption of the identity is described as Mädhavabhatta before he became an ascetic in of Vidyāranya and Bhāratitirtha. This argument is supported on the basis of the colophon to one of the manuscripts availa- 1. E. C. VI Śrngeri-23 2. ibid. coppe-30 3. ibid.

1. Rao. R. Rama, Origin of Mādhava-Vidyāranya Theory. I. H. Q. Vol. VII, 1931. p. 82 4. I. A .- 1916 pp. 17-18 & Upādhyāya Baladeva-Śankarā- 2, Upādhyāya Baladeva, Šañkarācārya p. 200 cārya p. 199

... विद्यारण्यो अग्रगण्यो विद्यारण्य यतीन्द्राद्यैनिर्णीता कालनिर्णयः ।

3. Upādhyāya Baldeva-Šankarācārya. p. 200. I. H. Q .- p. 89-90

माधवाचार्याणां सम्मतमाह द्यारण्यकृतैः श्लोकनृसिंह: श्रमसूक्तिभिः । 4. ibid. 4. रा व्याससूत्राणां वृत्तिमण्यिानुसारिणी॥। 5. ibid .- p. 201. 5. Thla Pandita is said to be Mādhavācārya's sister's son. 6. Mahādevan T. M. P. An Interpretative Exposition of The p. 16 p. 18 Pañcadaśi. p, XVII 6. Mysca Baladeva, Śankarācārya p. 200 7. E. C.

6 Pañcadaśī-A Critical Study Authorship of The Pañcadasī 7

ble in the Tanjore Palace Library. It mentions Bhäratitīrtha- is silent about Mādhavācārya.1 Vidyäranya together which shows that Vidyāranya was an appelation of Bharatitirtha.1 The name Bhārtilirtha- Some critics discard the identity theory of Vidyāranya and

Vidyāranya is also found in a manuscript copied by Late Mādhavācārya assuming that they both had different precep-

Poligam Shastri from a printed edition of Drg-Drsya-Viveka.2 tors. In the Pañcadasi, he praises Sankarānanda while in the

The name also occurs in a manuscript of the work Purusārtha Jīvanamuktiviveka, he acknowledges Vidyātīrtha as his

Prabodha by Brahmānanda Bhārau.3 But Vidyāraņya and preceptor, But this is not a serious argument. Others reject

Bhärati irtha are never found together as denoting a single the identity of Vidyāranya and Mädhava arguing that in the works of Madhavācärya, King Bukka is referred to as the individual. Further, 'Tirtha' and 'Aranya' are distinct sannyā- patron and no mention is made either to Harihara I or sin-epithets. Thus the identity of Bhārati frtha and Vidyāranya Harihara II. And the inscriptions of Vidyāranya are all of the

cannot be claimed. reign of Harihara II.2 Moreover the tradition speaks of Vidyā- ranya as having set up Harihara I on the throne. These There are some later works which mention either Mādhava arguments prove baseless as in the end of the Pañcadaśi and or Vidyāranya but they do not give a hint of their identity. in some editions of Jaimininyāyamālāvistara there is a verse

'Nirņaya Sindhu' of Kamalākarabhațța (1612 A. D.) and the praising Harihara II.3

Tithi-Nirņaya of Rāghavendrācyarā ( 1624 A. D. to 1671 A.D.) mention him as Mādhavācārya Puņyaślokamañjarī, a The scholars like R. Rama Rao and Narasimhāchārya

narrative giving a brief account of the succession of the swamins doubt the identity of Vidyāraņya and Mādhavācārya by saying,

of Kānchī-Matha by Sarvajñāna Sadāśivabodha speaks of "How could he be identified with Mādhava who was a sannyā-

Yati Vidyātīrtha but not of Vidyāranya. The encyclopediac sin and could not as such worship fire or harm animal-life and who was the pontiff of Śrngeri Matha". "It is unthink- work Śivatattvaratnākara composed in 1708 A.D. merely gives able that Vidyāranya, a sannyāsin and a writer on the Dharma- the traditional story of Vidyāranya and the part he palyed in Sastra could ever have exchanged the mendicant's life for helping Harihara I to the throne of Vijayanagara. The work the sword".4 This opinion does not seem correct. A person foreign to Indian Culture may doubt the minister becoming a sannyāsin but not a man familiar to it. In ancient times life- 1. Descriptive catalogue Vol. XII No. 7067 span was divided into four Aśramas and the people followed

इति श्रीमत्परमहंसपरिव्राजकाचार्य श्रीमद्भारतीतीर्थ-विद्यारण्यमुनिवर्य- these one after the other. The answer to the second argument

विरचितं विवरणप्रमेयसंग्रहे चतुर्थसूत्रे द्वितीयर्षकं समाप्तम्। is that our history is full of examples of being the warriors, ministers and sannyāsins at the same time. Paraśurāma,

2. ibid. 1, Catalogus Catalogorum p. 2 & 64.

चितः दृग्दृश्यविवेकः सम्पूर्णः । E. C. VI coppe 19 & 30 of 1377-78. 2. Śrngerī Kādita of 1380 and copper plate grants of 1384

3. Manuscript of Govt. oriental manuscript library, Madras. & 1386 A. D.

M. S. No. R. B. 309. 3, I.H.Q. Vol. XLV-Vidyāraņya and Mādhavāchārya p. 712.

इतिश्रीविद्यारण्यसंज्ञानैः श्रीभारतीतीर्थदेशिकै :- 4. Rao. R. Rama I-Q .- 1916 Narasimhachara-ibid,

8 Pañcadasī- A Critical Study Authorship of The Pancadasi 9

Droņācārya and Cānakya were equally unsurpassable in their preted by Bhau-Dāji. Moreover, the dates of their deaths great valour, political ability and good administration. This also differ.1 can also be possible in the case of Vidyāraņya. The other Madhava was the son of Sayana. The name The personality of 'Mādhavācārya' is being identified with Madhava is the corrupt form of Mayana. He was skillful in Vidyāranya requires our full attention and enquiry. If we writing prose.2 Some scholars accept him as the author of mention Mädhava irrespective of his identity with Vidyāranya 'Sarvadarśanasangraha' and 'Alankāra-Sudhānidhi'. Nothing then the three Madhavas occur to our mind. All the three more is known about this Madhava. The authors of Vidyā- flourished in the fourteenth century and at the same time they mādhavīya and Mādhavanidāna are also identified with Mādha-

were connected with Vijayanagara empire. vācārya.3

First we discuss Mädhavamantrin. He was the minister of Though the above details are insufficient for reaching any

the king Bukka I. The inscription of 1386 A. D. tells us that conclusion yet it can be safely admitted that more than one

he was the son of Brāhmin Cavunda and Mācāmbikā of Angi- Mādhava flourished in the same period.

rasa Gotra, He was known as 'Upanisanmārgapratisthāguru'. Mādhavācārya's parents' names were Māyaņa and Śrīmati. His teacher's name was Kāśivilāsa.1 He was pure Śaiva. His Sūtra was Bodhāyana and gotra Bhāradwāja. Sāyaņa and Another inscription dated 1384 A. D. registers a grant made Bhoganatha were his two brothers.4 by Mädhava while on his death bed. From this we also learn that he became the ruler of Banavase by the order of Harihara From the works of Madhava and Sayana it is evident that II. The epithet 'Bhuvanaikavira' was applied to him.2 A Sayana was the famous commentator of the four Vedas. He palm leaf manuscript which registers a grant to Matha by was the minister of king Kampana. 7 He also administered the Mādhavamantrin in Saka 819.3 The manuscript has likewise kingdom as regent during the minority of Sangama II.5 He Śaka 816 as the date of the construction of a dam across Cāvery near Tālkada.4 Some argue that Mādhvācārya and Madhavamantrin were identical and Saka 816 and 819 are the 1. J, B. Br, R.A.S. IX. 228 & E.C. VIII. soral. 37

'pious mistakes' for Saka 1296 and 1299 corresponding to A.D. मंत्री महानजनि माधवनामधेयः ।

1375 and 1378. But this is not wise to conclude as the names क्रियाशक्तिर्गुरूभार्गवस्येव शंकरः ॥

of their parents, gotra and preceptors are different. This fact 2. I.A. 1916. p. 16 becomes more clear from the copper plate grant in Goa inter- मायणगद्यपद्यरचना पाण्डित्युन्मुद्रय 3, ibid.

1. E. C. VII. Shikārapur. 281-p. 256 4. Parāśaramādhaviya (Int.)

I. H. Q. Vol. VII. p. 83, I. A. Vol. XV 1916. p. 4 श्रीमती जननी यस्य सुकीर्तिमायणः पिता। सायणो भोगनाथश्च मनो-

2. I. A. Vol. XV. 1916. p. 4 बुद्धीसहोदरौ। बोधायन यस्य सूत्रं, शाखा यस्य च याजुषी भारद्वाजं-

3. E. C. III-Trumakenda Narasipura. 47 5, ibid.

4. I. A. 1916, p. 17 संगमनरेन्द्रत्वय्यकृतास्यपरिग्रहे-सायणसचिवायत्तं संगम्रराजस्य पश्य राज्यमिदम् ।

10 Pañcadaśī-A Critical Study Authorship of The Pañcadasī 11 was the minister to many kings. In his commentaries on the Vedas he styles himself as the minister of Bukka I. In his Sattva, Śrngāramañjarī and Gaurīnātha-Śataka.1

'Subhāșita Sudhānidhi' he calls himself the minister of Kam- Mādhavācārya appears to have had a sister named Śingalā paņa-rāja. In his other works like 'Prāyaśchitasudhānidhi' he is told to be the minister of Sangama II.1 In his commentaries whose son Laksamana was a minister of Vijayanagara King

on the Satapatha, Taittirīya and Yajurveda Brāhamaņa he calls Devarāya.2

himself the minister of Harihara II,2 He also wrote commen- taries on 'Puruşārtha Sudhānidhi' and 'Āyurveda-Sudhānidhi. Tradition embodied in works like 'Rājakālanirņaya and Rāyavācaka attributes the construction of Vijayanagara to sage Various inscriptions speak about Sāyana.3 He had three sons Vidyārayna. A few inscriptions of Tūlava-period delcare that namely Kampaņa, Māyana and Śingana,4 He was blessed the city was built by Harihara I and was named after the name having two teachers namely Visņusarvajñāna and Kriyā- of Vidyāraņya Śrīpāda. One such inscription is of 1538 A. D.3 śakti.5 The inscription of 1559 A. D. says that Harihara built Vidyā-

Bhognatha was the younger brother of Madhava. It is nagara after the name of Vidyaranya.4 The earliest record that

believed that he embraced Sannyasa at an early age. Some gives Vidyāranya, the credit for the establishment of Vijayana-

scholars infer the identity of Bhoganatha and Bharatitirtha. In gara empire is a copper plate of Srngeri of seventh September,

the Britraguntra grant he is stated to be a 'narma-sachiva' of 1652. A. D. in the reign of Kelādī chief ivappā Nāyaka.5 The

Sangama II. He was a great poet. He is considered to be the earliest record on the stone that connects him with the capital Vijayanagara is Gūntamura of the reign of Achyutarāya which composer of Bitra-guntra grant.6 His works are not available. He was the author of several works is evident as Sāyaņa quotes refers to him as the king seated on the throne in Vijayanagara

from his works in Alankāra Sudhānidhi. These works are built by Harihara in Vidyāraņya's name.

Rāmollāsa, Tripuravijaya, Udāharaņamālā, Mahāgaņapati- Among the Vijayanagara inscriptions two copper-plate ins-

1. I. A. Vol. 45. p. 2 criptions of Harihara II have been procured and the other is from Tondavādi Gundupet-Tāluk. The former is in Kannada (i) बुक्कभूपालसाम्राज्यधुरंधरेण सायणेन dated 1386 A.D. having oniy four introductory verses being in (ii) श्रीकपराजमहाप्रधान-सायणाचार्यविरचिते सुभाषितसुधानिधौ Sanskrit. The third verse says that Harihara was the son of (iil) तस्य संगमस्य मंत्रशिरोरत्नमस्तिमायणसायण: ! Bukka, who was the worshipper of the lotus feet of Vidyātīrtha.

2. S.B. Introduction. p. 1 The fourth one tells us that Harihara converted the Kali

वागीशाद्ाः सुमनसः-वीरः श्रीहरिहरः क्षमाधीशः into Krta-yuga. Then the inscriptions proceed to tell about

3. (i) E.C. V Chaumarāypatin Taluka. 256 (ii) E.C. IX. oavanegre. 34 1. I. A. vol. XLV-1916-p. 2

(iii) Mysore. Arch. report. 1915. p. 57. 2. Arch. survey of India 1907-8-p. 245

4. I. A. 1916. p. 23 3. E. C. XI. id. 45.

5. ibid. 4. ibid. car. XI. id. 54-also found iu Ramanayaya N. Venka-

6. E. I. Vol. VIII. 23. ta's 'Origin of the City of Vijayanagara' p. 51 5. ibid. VI. Sr. 13

12 Pañcadaśī-A Critical Study Authorship of The Pañcadasi 13 the grant made to three scholars,1 Unfortunately the inscrip- tion is incomplete.

From the two copper-plate grants both dated 1336 A. D. Through her grace he could render help in the building of

(the celeberated year in which Vijayanagara was founded) we Vijayanagara city.1

gather that Haribara I went out hunting in the forest on the Achyutarāya, the commentator of the Pañcadasi enjoins

southern bank of Tungabhadra, where he saw a hound and a Mādhavācārya to Vijayanagara kings.2 It is believed that

hare together inspite of their natural enemity. Then he met Vidyāranya, with the merit of severe penances showered gold Vidyāranya on whose advise he founded a city called Vidyā- in Vijayanagara. It is said in Parāśaramādhaviya that nagara. These inscriptions are not original and the formation Mādhavācārya was the kulaguru as the minister of king Bukka of the letters is quite modern. Nuniz also narrates the same like Angirasa to Indra, Sumati to Nala and so on.3 Once story namely the building of the city by Deoras after the name Vidyāranya. This also belongs nearly to the same period e. g. King Bukka I desired that Vidyäranya (when he was in

1335-77 A.D. There are many other inscriptions which associate Vārāņasī about 1356 A.D) should return to Vijayanagara.

the name of Vidyaranya with the building of Vijayanagara. First he secured a Śrīmukha from his senior Śrīpada Vidyatīrtha

One is dated 1154 A. D., the other is of 1652 A.D.2 in Śrngerī of Śrngerī commanding Vidyāranya to do so. This shows the

Jāgīra.3 In the inscription dated 1353 A. D. the city is called fascination and respect of the Vijayanagara kings for Vidyā-

Kurukşetra-Vidyānagarī. Later on Vidyānagara was renamed raņya.4

Vijayanagara. The dates collected from the inscriptions are There are some who do not agree with this view. They. irregular and some inscriptions are of later date yet it seems natural that Harihara I and Bukka I built the city on the advice argue that the name of the city 'Vidyanagara' shows that the

of their preceptor Vidyaranya and named the city after him. ascetic concerned with the name and the foundation of the city

It is evident from the inscripticns that Vidyāranya had some should be Vidyātīrtha not Vidyāraņya. But this is merely a

share direct or indirect in building the city of Vijayanagara. hypothesis in the absense of substantial evideuces.

The city was also known as Vidyanagara almost from the very Vidyāranya was lucky enough to have more than one beginning,4 teacher as is evident from his own works. In the introduction of his commentary in Parāśarasmrti he names three of his According to other traditions Vidyāranya was a poor man. Once disappointed by the poverty he performed the severe penances to please his family goddess Bhuvaneśvarī in Hāmpī.5 1. On the basis of 'Apte Vinayāka Ganesa's-Int. to Śrīmat- Śankara Digvijaya of Vidyāraņya. 2. Achyutarāya-commentary on Pañcadaśī p. 2. 1. Mysore. Arch. repert. 1912-13. श्रीबुक्कराजइति धिक्कृतशत्रुरेष तामध्यतिष्ठदद्य मध्यमलोकपालः। तस्या- 2. E.C. VIII. Sh. 79. : also found in Heros's-Beginning of ज्ञया माधवमंत्रिवर्यः प्राशाज्जयन्तीपुरराज्यसमृद्धम्। 3. ibid. VI. Sg. 79: Vijayanagara History pp. 11-12. 4. Ramanayya. N. Venkat. 'Vijayanagara Origin of the city 3. Parāśaramādhavīya Int. to Vyavahāra Kāņda.

and Empire-pp. 51-52. प्रत्यग्दृष्टिरुन्धन्ती सहचरो रामस्य पुण्यात्मनी। यद्वत्तस्य विभोरभूत्कुल-

5. I. H. Q. Vol. VII. pp. 79-80, गुरुर्मन्त्री तथा माधव: ।। 4. Mysore Arch. report. 1916-p. 56 & Ramanayya. N. Ven- kata's Vijayanagara-Origin of 'the City and Empire pp. 54-55

14 Pancadasī-A Critical Study Authorship of The Pañcadasi 15

preceptors together.1 These are viz. Bharatītīrtha, Vidyātīrtha and Śrī Kantha or Sankarananda. stanzas.1 Vidyāraņya admits that he had written Vivaraņa- prameyasangraha to propitiate Vidyātīrtha.2/ He also set up

It is evident from a verse of 'Anubhūtiprakasa' that an image of Vidyātīrtha under the name Vidyāsankara at Śrn-

Mādhava looked upon Vidyātīrtha as his chief preceptor.2 gerī. Two inscriptiona of A. D. 1389 and 1392 respectively

His former name was 'Sarvajñana Visnu'. He gave the new ragister grants for the worship of his image.3

life to the tradition of Srngeri-pitha. After the ninth successor Bharatītīrtha is more important to be discussed because

of Sureśaverācārya, the 'pīthādhīșa-paramparā' was disrupted of his being considered as the author of the portion of the

for 800 years. He remained the head of the Matha for seventy Pañcadaśī. He was also known as Advaita Brahmānanda and

three years. After renouncing the office he performed penan- ces in the Himālayas. He left his mortal body on Riktāśa he had good relations with King Bukka I. The inscription of

Samvat-Māgha-Sukla-pratipad corresponding to 1385 A. D.3 1386 A. D. records, 'The swan Bukka supports happily near

Rudrabhāsya alone is available book by the author. From the lotus Bhäratītīrtha which having sprung from Vidyātīrtha

the colophon it is evident that he was the desciple of Parama- possesses the fragrance of joy from a knowledge of Non-dua-

tmatīrtha.4 vidyātīrtha had a credit of being not only the lism and expanded by the rays of Vidyāranya'.4 He is said to be the establisher of Advaita-Vedanta. Another inscription

preceptor of Vidyāranya but of the similar great personalites of the same date (1368 A. D.) states that his discourses are

like Bhāratītīrtha, Sāyana and Bhognātha. King Bukka I is said to become the 'sole lord of the earth by the grace of like the uninterupted flow of the Ganges from the slopes of

Vidyatīrtha'.5 He must have some hand in the promotion of Himālayas.5 He was the head of the Śrngerimatha sometimes before 1378 A. D. According to the records of this matha,

Vedic commentaries since he is highly praised in the opening Bharatītirtha attained the supreme status of knowledge of Brahman in Vikram-Samvat, 1437 corresponding to 1380

1. (i) E. C. X Mulbugal II : also found in I.A. vol. 45,1916 A. D.6

pp. 2-3. (ii) ibid. VI Śrngerī-22 The third guru of Vidyāranya was Sankarānanda who initi-

2. I. A. 1916 p. 3 ated Vidyāraņya into sannyāsa. In the beginning of the

सोऽहं प्राप्य विवेकतीर्थे पदवीमाम्नायतीर्थे परं मज्जनसज्जनतीर्थसगिनि पुनः सदद्क्तितीर्थे पराम्। लब्धमाकलयन् प्रभावलहरीं श्रीभारतीतीर्थतो 1. Rgveda-commentary by Sāyaņa.

विद्यातीर्थमुपाश्रयन् हृदि भजे श्रीकण्ठमव्याहतम् । यस्य निश्वसित वेद यो वेदेभ्योखिलं जगत्। निर्ममे तमहं वन्दे विद्यातS yaka-

3. I. H. Q. 1931. vol. VII pp. 83-84 महेश्वरम् ॥

4. I. A. 1916, p. 3 2. V. P. S .- concluding verse. यद्विद्यातीर्थगुरवे शुश्रूषाऽन्या न रोचते तस्मात् श्रीविद्यातीर्थपादयोः सेवा। 202-3

रुद्रप्रश्नाभाष्यं समाप्तम् ।। 3. I. A. 1916. p. 3

5. ibid. pp. 2-3 4. Mahādevan T. M. P .- The Philosophy o

विद्यातीर्थमुने: कृपाबुधिशशीभोगावतारोऽभवत्। 5. ibid. 6. I. A. 1916 p. 3

16 Pañcadaśī-A CriticaÌ Študy Àuthorship of Ine runcuuu -.

Vivaranaprameya-sangraha and the Pañcadasī, Sankarānanda 'Jayatīrthavijaya' a scholarly combat between Vidyāranya and is quoted with great respect.1 His birth place was Madhyā- Aksobhatīrtha an ascetic of Mādhava school of thought was rjuna. He was the son of Balachandra and his former name held. Vidyāraņya appreciated Jayatīrtha who acted as an was Maheśa. He met with Vidyāranya while working for the arbiterator for his deep learning and honoured him by taking establishment of Vedānta. A commentary on Bhagvata-Gītā him in a procession on an elephant. Such works show that is ascribed to him. He has also written the Dīpikās upon the Vidyāraya was a powerful pontiff honoured by the king.1 upanişads eg. Iśa, Kena, Praśna and Brhdāraņyaka. He has also discussed the upanisads in Atma-Purana. He has also written The historical evidences are not sufficient to reach any defi- an excellent commentary on the Kaushitakiupanişada.2 He nite conclusion. We can only infer on these evidences that was the pontiff of the Matha for thirty two years. He left for Mādhavācārya was the name of Vidyāraņya in his Purvāśrama. his heavenly abode in Durmukha Samvat Vaishakha Shukla Vidyaranya had certainly influenced the kings of Vijayanagara Pratipada. and was the pontiff of the Srngeri-Matha. All this behoves The other preceptors mentioned in the works of Mādha- the great personality of the celebrated author of the Pañca- vācārya-Vidyāraņya are Šrī-Kānthānātha and Sarvajñavisņu. daśī. Śri Kānthānātha is evidently identified with Sri-Kāntha men- tioned as the guru of Sayana in the conjeeveram inscription. Works of Vidyāranya

There may be doubts about the identity of Madhava and Vidyāraņya was a man of multiple interests. He was well Vidyāranya but it is definite that Vidyāranya was the pontiff versed in philosophy and Indian-thought. It is believed that of Śringeri-matha for many years. According to some Vidyā- in his Pūrvāśrama he composed the works on religion and raņya embraced sannyāsa after the year 1391 A. D. as is infe- mīmānsā.2 After embracing sannyāsa he wrote only on rred from the epigraphical evidences.3 But another inscription Advaita. Indian tradition attributes to his authorship a num- dated 1377 A. D. also mentions Vidyāraņya as a sanņyāsin.4 ber of works although he seems to be the genuine author of

Even the records of Śrngeri matha like Guruvainśa do not only some of them. His works are as follows :

show the exact dates of his pontiffhood. We also learn from the records that in gratitude of Vidyāranya's service, Harihara 1. Commentary on the vedas-A commentary on the vedas

established the matha at Srngeri in A. D. 1346.5 In the is said to be written by Vidyāranya. The veracity of this is to be established. In the Rg-Samhitā-Bhasya, Taitittīrīya-Samhitā-

H.Elel. V. P. S. I verse Bhāsya audAitreya-Samhitā-Bhāsya the name 'Mādhava'

5. वश्रयवमात्रयाऽनन्दयदत्रजन्तून् सर्वात्मभावेन तथा परत्र। यच्छकरानन्दपर्द occurs in the introductory portions3; in the concluding portions the name of Sāyaņa figures.4 Aitreyataittirīyāraņyaka-

सदvol. VII जते यद्यतयो विशन्ति। andra-Mystic Philosophy of Upanisads. p. 28 A. S. XXII. p. 370 and 376. 1. Catalogus Calatogorum-p. 2 and p. 64 6. Ahc 7. I. A. a. report-1915 p. 56. and Heros-Beginning 2. Upādhyāya Baladeva .- Šankarācārya pp. 202-3 8. Upadhya a History-p. 16. 3. Rg. S. B. Sāyaņabhāsya.

5. .p. 4-5 कृपालु: माधवाचार्यो वेदार्थ वक्तुमुद्यतः ।

च तेन कृत्वाग्रहारपृथ्वीसुराणाम्। द्वितीयाष्टके प्रथममण्डले चर्तुविशकोऽनुवाक:।

भीगावतसद्मे समर्पितं क्षमापतिः शेखरेण ।। 4. Ibid. p. 1115.

16 Pancadaśī-A Critical Study Authorship of The Pancadasi 19/ bhāsya also enjoys the twin authorship of the two brothers the Siddhanta Kaumudu as an authority on grammar.1 Mādhava and Sāyana. However, here also it is very cons- Madhaviyadhātuvrtti also, ultimately the authorship is thrust In picuous that Sayana's name alone is retained in the later por- on Sāyaņa.2 tions.1 Here a small legend comes to our aid. The story runs as follows : 4. Sūtasamhitā-Vyākhyā-This work is also entitled as 'Tātparvadīpikā'. It is believed that its author was Mādhava- King Bukka once asked Mādhava to write commentary on mantrin not Mādhavācārya.3 Mādhavamantrin could be the the vedas. Mädhava suggested the name of his brother Sāyaņa real author of the work. It seems convincing enough because who was an expert. Thus the King at the advent of Mādhava Mädhavamantrin possessed deep scholarship and eloquence like approached Sayana for writing the commentary on the vedas.2 Mādhavācārya.4 It could, therefore, be safely concluded that Sāyana was the 5. Parāśarasmrti-Vyākhyā-It is an exhaustive commen- author of the commentaries. However, there lies also a possi- tary on Parāśarasamhitā, a work on Dharmashāstra. The bility of Mädhava of helping his brother in the scrutinization purpose of this work is to take into account the auspicious of all the commentaries. time for the performance of religious acts.5 2, Jaimininyāyamālā-Vistara-This work belongs to Mīma- 6. Kālamādhava-This work is also called Kālanirņaya. nsa-darshana The nature of Adhikaranas is well described This is an authoritative and useful work on fixing the date. here. The work was written in the Pūrvaśrama as the King 7. Uttaramīmansā- Vyākhyā-Its another name is Vaiyāsi- Bukka is referred here. The colophon at the end of the work kanyāyamālā. Its authorship seems to be doubtful. Accord- calls Mādhavācārya an 'ornament to the science of Mīmānsā'.3 ing to one school of thought Bhäratitīrtha is considered the author.6 There are others who attribute the authorship to 3. Mädhavīyadhātuvțtti-It is a treatise relating to Vidyāranya. They think that Vidyāranya must have attributed grammar. The authors like Bhattojī-Dīxita quote Mādhava in the work to Bharatitirtha as a mark of dedication. 1. Mādhava, Sankaradigvijaya. Introduction p. 22. 1. Dīxita Bhattoji-Siddhānta-Kaumudi. कृपालुमाधवाचार्यो-कृपालु सायणाचार्यः । माधवीयेति खलु नाम्नव स एवार्थो व्यक्ती भवति। कृपालु सायणाचार्यो वेदार्थवक्तुमुद्यतः । 2. Ayyangar. S. Krşnaswāmī. Sources of Vijayanagara History pp. 46-48. 2. Rg. S. B. Sāyaņabhāșya .- (footnotes) p. 1. मायणपुत्रेण सायणाचार्येण विरचितायां माधवीयां धातुवृत्तौ ... महीपतिः आदिशन्माधवाचार्यं वेदार्थस्य प्रकाशने। स प्राह नूपति 3. Mādhava-Šańkaradigvijaya-Introduction pp. 22-24. राजन् सायणाचार्योममानुजः सर्व वेत्त्येष वेदानां व्याख्यातुत्वेन इत्युक्तो वेदशास्त्र प्रतिष्ठात्रा श्रीमन्माधवमन्त्रिणा माधवार्येण वीरबुक्कमहीपतिः। अन्वगात् (अन्वशात्) सायणाचार्य तात्पर्यदीपिका सूतसंहिता विधीयते। वेदार्थस्य प्रकाशने। 4. Burnoll's Tanjore Catalogue p. 194. 3. Mādhava-Jaimininyāyamāļāvistra. 5. I. H. Q. Vol. VI. pp. 701-6. व्याख्यायमाधवाचार्यो धमनन् पराशरानथ। जैमिनीन्यायमाला विस्तरे ... तदनुष्टानकालस्य निर्णये वक्तुमुद्यतः । 6. Mādhava-Sańkaradigvijaya-Intioduction. p. 22.

Authorship of The Pañcadasī 21 20 Pancadašī-A Critical Study 11. Sankaradigvijaya-This work follows the tradition 8. Vivaranaprameyasangraha-It is an independent treatise of Sngerimatha.1 There are so many works available on this on philosophy. The aim of this work is to clarify and explain It is not based topic,2 yet the work of Madhavacarya is the most popular one, the commentary of Sankara on Brahmasutras. The ninth and the fifteenth chapters of this work are the best on the original work. Its basis is Prakāśātman's Vivaraņa examples of the philosophical knowledge of the author of which is a commentary on Pañcapādikā of Padmpāda, a direct Śankaradigvijaya for the following reasons; disciple of Sankara.1 First of all the account of Sankarārcāya's life is different from 9. Jīvanamuktiviveka- This is a work supplementary to that of the account given in Srngeri-Matha in 'Guruvamsamaha- Parāśarasmrti-Vyākhyā-his own work, In an introductory kāvyam'. Here, the author calls himself 'a new Kālidāsa'. verse of 'Jīvanamuktiviveka' we are informed 'that the details Mädhavabhatta, the author of the Bharata-Campu enjoys the of different kinds of ascetics are already given by him in his priviledge of being referred to by this title. The twenty-five commentary on Paräsarasmrti, the rules regarding the class of verses of Śankarābhyudaya of Rājacūdāmaņi-Dīxita are given Paramahansa are dealt with in Jīvanamukti-Viveka.2 here. This proves that the work was composed after Mādhava- Vidyāranya. Moreover, the style and the language of the 10. Sarvadarśanasangraha-This work gives a gist of all work do not behove the great author Vidyāranya. Some facts the philosophical-systems. Some consider Māyana, the son of given here are contrary to history and Kālajñāna.4 Therefore, Sāyana as its author on the basis of the adjective figured it is presumed that Vidyäranya is not the author of the present there, 'Mäyanadugdhabdhi-Kaustubha'.3 Some even attri- work. bute the authorship of this work to Sayana on the basis of the manuscript.4 12. Drg-Drsya-Viveka-This is the short work on Advaitic- principles. In the 'Pañcadasi' too, a verse from 'Drg-drśya- See viveka'4 is quoted The opinion about the authorship of this 1. Vidyāraņya-V. P. S .- Introduction p. 2. P.234 work are varied. Brahmānanda Bhāratī, one of the commenta- 2. Ibid .- J.M.V .- 11th verse. tors on the work regard Bharatitirtha as the author. In some

एतेषां तु समाचारा: प्रोक्ता: पराशरस्मृतौ। manuscripts Sankarācārya is saluted as its author. Niścaladāsa, in his Vrttiprabhākara ascribed the work to Vidyāraņya.5 व्याख्यानेऽस्माभिस्त्रायं परमहंसो विविध्यते। 3. Mādhava-S. D. S .- (Translated by Upādhyāya Baladeva) 1. Upādhyāya Baladeva-Šankarācārya-pp. 10-11. Chapter. I. 2. Ibid. -Sankaradigvijaya श्रीमत्सायणदुग्धान्धिकौस्तुभेन महौजसा। The works on the same topic are written by

क्रियते माधवार्येण सर्वदर्शनसंग्रहः ॥ Ānandagiri, Cidvilāsayati, Vyāsagiri, Sadā- nanda Vyāsa, Rājacūdāmaņi Dīxita etc. 4. I. A. 1916. 3. Upādhyāya Baladeva .- Šankarācārya pp. 14-16 इतःपरं सर्वदर्शनशिरोभणिभूतं शाङ्करदर्शनमन्यत्रः 4. Vidyāraņya-D. D. V .- 7, Pañ: 11.92.

निरूपितमितिअत्रोपेक्षितम्। देहतादात्म्यमापन्नस्तप्तायः पिण्डवत्ततः ।

इति सायणाचार्य विरचित सकलदर्शनशिरोलंकाररत्न अहं मनुष्य इत्येवं निश्चित्यैवावतिष्ठते ।।

श्रीमच्छांकरदर्शनं परिसमग्प्तम् ॥ 5. Mahādevan. T. M. P,-The Philosophy of Advaita. p. 1.

22 Pañcadaśī-A Critical Study

13. Pañcadaśī-This belongs to the category of the exposi- tory works. The sole aim of these works is to instruct the student. It is primarily a Upadeśaśāstra as Vidyāraņya him- self declares at the very outset in the Pañcadasi.1 The fifteen chapters of the Pañcadasi are not of equal length. The largest seventh chapter contains two hundred and ninety eight verses and the shortest fifth has only eight verses. Total number of the couplets which compose the Pañcadasi is one thousand five hundred and fifty one. Vidyāranya has delightfully adopted CHAPTER II from the Upanisads, Gītā, Yogavāsistha, works of Śańkara, Vārtikasāra and Mānasollāsa of Sureśvarācārya and from other metrical works of the earlier teachers of Vedänta. The chapters of the Pancadasi are called 'Prakaranas'. 'CREATION'

The characteristic feature of a 'Prakarana' is that it selects a few topics falling within the scope of tradition and deals with them in a clear and concise manner.2 Each chapter bearing Vidyāranya as an exponent of Advaita School of philosophy

the significant name selects one or more aspects of Advaita- discusses the philosophical problems in the present treatise

Vedānta. It discusses them in a simple and lucid manner. from the Advaitic point of view. For an Advaitin there is

Each chapter is the manual of Advaita-Vedanta. All the nothing like creation. World itself is redundant. Nothing is

*chapters of the Pañcadasi put together present a great wealth created. Everyone is the part of this universe. The universe

of philosophical knowledge. Fifteen chapters of the Pañcadasi is full of variety; We are wonderstruck by the varigated uni-

are grouped into three quinteds; Viveka-Pañcaka deals with verse. We naturally enquire into the agent of this creation

the discrimination of the real from the unreal, Dīpa-Pañcaka and the purpose with which he has created the universe. Every dwells on the nature of Atman and the third the 'Ananda- existing object implies its beginning and end. We therefore, Pañcaka' expounds the bliss-nature of Ātman. Some opine are tempted to know something about the beginning and end that the three quinteds deal with the Sat, Cit and Ānanda of the creation. Main contribution of philosophy lies in solving aspects respectively, This is not true as the essential doctrines the basic problems and mysteries. The whole aim of philosophy of Advaita-Vadanta are dealt with in every quinted. We find is to find out the logical solution and unravel the mystery of the frequent repetitions in the Pañcadasi. These repetitions this universe. Thus Vedanta cannot stop at the juncture that do not harm the sequence of the work as these are made only world is an 'appearance'. This 'appearance' is to be explained wherever necessary. in its logical sequence. In this way we see that in the absence of evidences many works are fathered upon Vidyāranya. True it is that he is a Advaitins accept the traditional theory of cosmology and great author and philosopher yet he seems to be the genuine Vidyāranya is no exception to this. Vedāntins wholly depend author of a few works only. > upon the cosmological accounts given in the Sruti. A clear 1. Pañ. 1.1. impact of the Sankhya-system is visible on post-Samkara

सुखबोधाय तत्त्वस्य विवेकोऽयं विधीयते। writers as far as the theory of creation is concerned. Sānkhya

2. शास्त्रकदेशसम्बन्धशास्त्राकार्यान्तरे स्थितम् । believes in the gradual procedure of creation. This procedure

आहु प्रकरणं नाम ग्रन्थभेद विपश्चितः ।। in short is, "From nature issues the great one, thence egotism and from this the sixteenfold set, from five among the sixteen

24 Pañcadaśī-A Critical Study Creation 25

proceed five elements".1 Vidyāranya adopts the same method From the analysis of the nature of the evolutes Reality can be in his Pañcadaśī. inferred. Thus the probe into these evolutes. Vidyāranya

The term 'creation' presupposes the stage before its coming believes that in order of creation the five subtle elements ether,

into being. 'Before this there existed Being alone, names and air, fire, water and earth came first from the Tamas predomi-

the forms of the Being were absent'2. This 'Asat' and the nating Prakrti1. The idea of elements being the first evolutes

condition of everything non-existing has given a rise to diffe- is beautifully explained in the Sruti. (The five elements are the'

rent postulations for instance Buddhists translate the word five big turnings of the River Brahman. To know the river

'Asat' as 'void'. Vidyāranya does not agree with this. He its subordinates should be known first2.

further believes that they are confused with the meaning of the (The sound, touch, colour, taste and smell are the properties text. 'Nothing existed' is itself a contradiction.3 It has been of ether air fire, water and earth respectively3.) Vidyā- made clear in the same upanisad that 'Asat' means the world ranya explains these in detail. He classifies the elements as they without name and form in its unmanifested condition. 'Form' affect the senses. Vidyāranya's logical and sequential arrange- means a shape, a concrete manifestation perceived by the senses. ment of the oftquoted references is praiseworthy. We perceive 'Name' is determining force differentiating the particular thing the affects as such and infer the properties. 'The basis for classi- from others. Thus 'Idam' in the text means 'whatever of this fication is purcly psychological, hence it does not clash with world is perceived by the senses, the organs of actions and the that of modern science'1. Each element has its special property mind'. Thus the world was absent in the beginning, it will be in addition to the properties of previous elements. Echoes arise non-existent in the end, only in the middle it exists that too not in the ether hence sound is inferred to be the property of

in reality4 : Ākaśa. Air has two properties; it makes the rustling sound when it moves. If feels neither hot nor cold to the touch. A Man is a conglomeration of the five elements. We cannot fire has three properties. It makes a characteristic crackling have the vision of innermost at the very outset. The recepient sound while in flames. It feels hot and its colour is red. Water is always led from known to unknown, from gross to subtle. has four qualites: it makes a rippling sound; it is cold to touch; it is white in colour, it is sweet in taste. The last ele-

1. Sānkhya Kārikā-22-Eng. Trans. by Har Datta Sharmā- ment the earth has five properties. It makes a rattling sound. It is hard to touch. Its variagated colours are black, red and p. 106. so forth. It is sweet, sour and so forth in taste. It emits smells प्रकृतेमहांस्ततोऽहङ्कारस्तस्मादषश्च षोडशकः। तस्मादपि बोडशकात्पञ्चभ्य: पञ्च भूतानि। 1. Parkrti is described in the chapter of Māyā Pañ. 18. 2. Chh. Up 6.2. असदेव इदमग्र आसीदेकमेर्वातीयम्। वियत्पवनतेजोऽम्बुभुवो भूतानि जज्ञिरे।

Pañ. 2. 19. 2. Śvetā Up. 1.5.

इदं सर्व पुरा सृष्टेरेकमेवाद्वितीयकम् । पञ्चस्तोत्रोऽम्बुं पञ्चयोन्युग्रवक्रा पञ्चप्राणोभि पञ्चबुद्धयादिमूलाम्। 3. Pañ. 2. 32. 3. Pañ 2.2 शून्यस्य न तु तदयुक्तमुभयं व्याहतत्वतः ॥ शब्दस्पशौ रूपरसौ गन्धो भूतगुणा इमे। 4. G. K. आदावन्ते च यन्नास्ति वर्त्तमानेऽपि तत्तथा। एकद्वित्रिचतुःपञ्चगृणा क्रमात्। 4. Pañ-translated by Swāhānanda-p. 31.

26 Pañcadasī-A Critical Study Creation 27

both pleasant and unpleasant. Besides these 'existence' is the and smell internally when there is an egot or hicough.1 common property of each element.1 Through the internal modes we may have a view of the subtle body !2 However inner these sensations may be, in the strict Within the gross body the senses are harboured. After the sense these are the external perceptions as the body is an object discussion of elements Vidyāraņya discusses 'senses' which in the world. perceive them. The five subtle sensory organs of hearing, touch, sight, taste and smell arose from the sattva part of the five Vidyāraņya classifies the various actions of man. These elements2) The relation of five sense organs with the five ele- are grouped into five e.g. speech, grasping, movement, excretion ments is allegorically stated in the Sruti. When the organ of and enjoyment of sexual intercourse. The other actions like speech got rid of death it became fire and so on3. agriculture, commerce, service and so forth are included in some group or other.3 These respective groups of actions This creation is not a haphazard but a planned one. Each namely the mouth, the hands, the feet, the arms and the geni- successive product is linked up with the next one. The sense tals. Every new word in the Pañcadaśi carries its own signi- function through the external appratus. This appratus includes ficance. The word 'Golaka' is used for the organ of action the ears, the skin, the eyes, the tongue and the nose. The with a special sense. Ordinarily the word means 'globe'. But senses by their very nature move forward. Lord has made here it signifies 'the external appratus situated generally on the them so that they are attracted to their objects.4 Hence every periphery of the body'4. 'Golaka' is differentiated from the method is useless in checking their natural propensities.5 These word 'Indriya' used for the senses only. senses are subtle. Their existence can be merely inferred. Sometimes these give rise to the experiences within the body. More subtle than the senses is the organ of inner conception.

Occasionally we hear the internal sounds produced by the This arose from the Sattva part of the five subtle elements.

pranas or by gastric fire on our closing the ears. We feel an It is two fold : mind and intellect. The function of mind

internal sensation of hot and cold while swallowing the food. aspect is doubting. The functions of intellect are discrimination

We have inner vision of darkness on closing the eyes. We taste and determination5. Here, the stand of Vidyāranya is different from that of Śankara. Sankara believes in the fourfold division

1. Pañ. 2.3 to 6 1. Pañ. 2.7. प्रतिध्वनिवियच्छब्दो वायौ-जिह्वा घ्राणं चेन्द्रियपञचकम् । 2. Pañ. 1-19 कदाचित्पिहिते कर्णे श्रूयते शब्द आन्तरः ।

सत्वांशै: पञचभिस्तेषां क्रमाद्धीन्द्रियपञचकम् । 2. Upādhyāya Baladeva-Jīvātmā-p. 121.

3. Brh. Up. 1.3.12 3. Pañ. 2. 10.

सावाक्यदा मृत्युमत्यमुचत सोडग्निरभवत्। पञ्चोक्तयादानगमनविसर्गानन्दका: क्रियाः ।

4. Pañ. 2-7. कृषिवाणिज्यसेवाद्याः पञ्चस्वन्तर्भवन्ति हि।

कर्णादिमोलकस्थ तच्छब्दादिग्राहकं कमात्। 4. Pañ. Translated by Swāhānanda-p. 33.

सौक्ष्म्यात्कार्यानुमेयं तत्प्रायो धावेद्वहिमुखम्।। 5. Pañ. 2.12.

5. Śvetā. Up. 2.3. तैरन्तःकरणं सर्ववृत्तिभेदेन तद्द्विधा। युक्त्वाय मनसा देवान्सुवर्यतो घिया दिवम्। मनो विमर्शरूपं स्याद्बुद्धिस्यान्निश्चयात्मिका।

28 Pañcadaśī-A Critical Study Creation 29 of the internal organ e.g. Manas, Buddhi, Citta, and Aham- kāra.1 Later Advaitins like Sadānanda also supports the two- resided in the heart together with pleasure, pain and cognition. fold division but with a difference. He considers internal To Sushruta, the heart, "the lotus with the nine gates covered organ as divided into Citta and Ahamkāra. The investigative by gunas", is the seat of the mind. Interestingly, Bhela, pro- mode is Citta and the mode of egoism is Ahamkāra.2 This is bably as old as Charaka, boldly considers the brain to be the not a serious difference between Vidyäranya and other philoso- centre of mind-"a view unique in Sanskrit literature"1. phers. In the opinion of Vidyaranya Citta is included in - When we take into consideration the function of the mind manas and Ahamkāra in Buddhi3.) In Gītā also Buddhi is it is noted that the mind is dependent on the organs of senses described as of resolute nature. Vidyāranya calls mind as the ruler of all the senses of knowledge and action. It is rightly and actions when it works outwardly. It is as much bound by

called the ruler because it is capable of synthesizing their fun- the conditioning factors of space, time and causation as the

ctions into a harmony4. The seat of the mind is 'the lotus of senses are. Vidyäranya makes the concept of the mind more

the heart.' The word 'lotus' is significant. The heart is syn- clear. The mind is certainly superior to the senses as it remem-

thetic like the flower. Lotus lives in water yet it is separate bers things even when the senses are not present. It considers

from it. Heart is also the central place within the body. The the pros and cons of the reports made by the senses2. Hence

central place of the lotus is accurately grasped by the mind. it is safe to infer that Vidyāranya means mind accompanied

Thus the simili of lotus for the heart is appropriate. Our by intellect.

experience tells us just as the pivot is the best for the ruler so Mind functions through the three gunas e.g. Sattva, Rajas also the mind which occupies the central place controls all the and Tamas respectively. It undergoes various modifications senses. A lamp placed in the centre of the room lightens the through these gunas. Vidyäranya defines these through their- room equally. So the mind keeps a vigil all over the senses. products. The products of Sattva are non-attachment, for-

There is a centroversy regarding the seat of the mind. giveness, generosity etc. Desire, anger, avarice, effort etc. are the

Swāhānanda the modern commentator of the Pañcadasī puts product of Rajas, Lethargy, confusion drowsiness etc. are produ-

forth that now a days the 'seat of the mind' is believed to be ed by the Tamas. The results are also different. When 'sattva'

brain not the heart5. It may be noted that the teachers of the functions in the mind 'merit' is acquired. Through 'Rajas' demerit is produced. Tamas produces neither merit nor demerit. ancient medical science (Ayurveda) have different opinions with regard to the 'seat of mind'. Charaka thought that the mind Indulging in 'Tamas' is nothing but the wastage of life. "Sattva attaches to happiness, Rajas to action and Tamas enshrouds wisdom and attaches to hardliness3. Even these gunas affect 1. Śańkara-V. C. 95. the future birth of the beings4.' विगद्यतेऽन्तःकरणं मनो धीरहंकृतिश्चितिति स्ववृत्तिभिः। 2. Sadānanda-V. S. 67. 1. Bhavan's Journal Vol. XXIV No. 19

अनयोरेव चित्ताह ङ्कारयोरन्तर्भावः। Rao. A. Venkoba-Psychiatric Thought in Ancient India. 2. Pañ. 3. 12. 3. Dutta D. M .- Six ways of knowing p. 45. मनोविमर्शरूपं स्याद्बुद्धि: स्यान्निश्चयात्मिका 4. Pañ. 2.12. 3. Gītā-14-7 to 9 मनो दशेन्द्रियाध्यक्ष हृतपद्मे गोळके स्थितम्। रजो रागात्मकं-तमस्त्वज्ञानजं-सत्वं सुखे संजयति। 5. Swahānanda-Eng. translation of Pañcadaśi-p. 34. 4. Ibid-14-14-15 यदा सत्त्वेप्रवृद्धे तु-मूढ़योनिषु जायते

Pancadašī-A Critical Study Čreatìon Together with the mind the concept of Ahamkāra predomi- nates. The agent responsible for the modifications of the mind vely1.) Gaudapāda compares the world with the dreams, illu- is the I-consciousness.1 This is the experience of every body. sions and castles in the air.2 Sankara considers the world as

According to Vedānta-system this agentship is true empirically illusory as the vision of two moons in the sky.3 This unreal

only. Actual doer is all pervading Self who is unattached. When world perceived by the senses, the organs of actions and the

egoism is attached to the intellect, all the acts are automatically mind is signified by the term 'Idam' in the scriptures4.

connected with the agent. After these details we notice that Upto now is discussed the evolution of subtle elements. there is no difference between Vedänta and Sānkhya-system in The gross elements came into existence through the method of the conception of linga śarira. Both the systems agree that the Pañcikaraņa.The process of the combination of the five five sensory organs, five organs of actions, five vital airs, mind original elements in a certain ratio is known as Pañcīkaraņa. and intellect all these seventeen form the subtle body2. This process has its basis in the śruti. We find the term

Body including senses, mind etc. is sustained through the 'triplication' in the Chhāndogya Upanişad. Ākāśa and Vāyu

Prāņas. Vital air arises through the Rajas portion of the five are the elements which cannot be combined. Hence the tripli-

elements. It is five fold according to its functions. These are cation of fire, water and earth. Väcaspati and the author of

prāņa, apāna, samāna, udāna and vyāna3. Prāņa causes respi- Kalpataru support 'trivitkaraņa'.5 Vidyāranya and later

ration, Apāna excretion, samāna distribtion of the essence of vedantins6 accept Pañcikarana. In this process each subtle

the fool, Udäna functions in the throat and divides the food- element is divided into two equal parts. The one part is again

stuff, Vyāna pervades the entire body helping the movements of divided into two equal parts. Each gross element retains one- joints. Vidyaranya warns us that the elements and their pro- half of its peculiar nature and one eight of the other four ele- ducts senses, mind etc. are unreal4. Śruti also declares that ments. One-half of Akäśa is integrated with the one-eighth

mind is constituted of subtlest element of heart namely food. of air, the fire, the water and the earth and become the gross

Life-breath and speech is made up of water and fire respecti- Ākaśa. Similar is the case with the other four elements .?

1. Pañ. 2.16 1. Chhan. Vp. 6.1.4.

अत्राहंप्रत्ययी कर्ता अन्नम्ँ हि सौम्य। मन :-

2. Pañ. 1.23 2. G. K .- 2.31

शरीरं सप्तदशभि: सूक्ष्म तल्लिङ्गमुच्यते। स्वप्नमाये यथा दृष्टे गन्धर्वनगरं यथा।

S. D. 9. तथा विश्वमिदं दृष्टं वेदान्तेषु विचक्षणैः ।

सप्तदशैकलिङ्गम्। 3. Śankara-Aprokşānubhūti-62

S. P. B. p. 94 यथाSSकाशे द्विचन्द्रत्वं तद्वसत्ये जगत्स्थितिः ।।

एकादशेन्द्रियाणि पञ्चतन्मात्राणि बुद्धिश्चेति सप्तदश। 4. Chhan. Up. 6.2

3. Pañ. 1.22 इदमग्र आसीदेकमेवाद्वितीयम् ।

प्राणोऽपानः समानश्चोदानव्यानौ च ते पुनः । 5. Kalyāņa Vedāntanka-1936-p. 476. Upādhyāya Sabhāpati-Pañcīkaraņa-Trvitkarana. 4. Pañ. 2.17 6. Sadānanda-V. S .- 99.

स्पष्टशब्दादियुक्तेषु भौतिकत्वमतिस्फुटम् । पञ्चीकरणं त्वाकाशादिपञचस्वेकैकंद्विधा समविभज्य 7. B. S. 2. 3. 1 .- 7, 2. 3-10 with Kalpataru and Bhamati.

32 Pañcadasī-A Critical Study Creation From these composite elements the cosmic egg came into exist- ence. From this egg arose the whole cosmic system comprising and in the macrocosmic Hiranyagarbha.1 When Taijasas the fourteen world as well as the objects of experience and the The sense organ identify themselves with the individual gross bodies of the devas, bodies in which the experiences take place.1 men or lower animals, they are known as Viśvas. Sadānanda which experiences is adhyātma, its object is adhibhūta, the has elaborated this idea through individual and collective rel- corresponding cosmic force is adhidaiva. Vedāntism places side by side the worlds of subjective and objective orders. It ationship. As the forest and tree, the reservoir and the water also maintains the synthetic unity of both the worlds in the are different from each other so also the Hiranyagarbha from the Taijasa.3 Viśva cognizes in the right eye3 is stated by cosmic life.2 Gaudapāda. Meaning thereby is that the means of the percep- In this cosmiclife there are different grades of Reality. tion of gross objects is the right eye. Sruti also declares that Totality of all the subtle bodies is called Hiranyagarbha. It is the person in the right eye is known as Indha, the luminous one. termed as Sūtrātmā because it is immanent in everything and Here, totality of all the gross bodies is signified through the possesses Knowledge, Will and Power,3 The same Hiranya- word Indha.1 garbha when identifies himself with the totality of whole con- These cosmic stages are related with the jiva's states of crete existence is known as Vaiśvānara.4 His head is the efful- consciousness. The sphere of Vaiśvānara is the waking state, gent regions, his eye is sun, air is his vital breath, the ether his of Taijasa, the dream state, of prājña, deep sleep.5 Vidyāraņya body, water his kidney and the earth is his feet,5 He is said firmly asserts that the consciousness involving in these different to be having ninteen mouths symbolising five organs of action, states is one and the same. The objects of knowledge in the five aspects of vital breath, the mind, the intellect, egoity and waking state differ from each other because of their peculiari- mind-stuff, The same consciousness when identifies itself with ties. In the waking state these objects look permanent. In the the individual subtle-body is called Taijasa.6 It possesses the dream state the same objects seem transient. But the consci- beaming antahkarana as its upādhi. The relationship of ousness involving in both these states is one and the same. Taijasa and Hiranyagarbha can be explained as the one indivi- This very conciousness also prevails in the state of deep sleep.6 dual consciousness in its microcosmic aspect is called Taijasa A person just awakened remembers his lack of perception 1. Pañ. 1. 27. द्विधा विधाय चैकैकं चतुर्धा प्रथमं पुनः । 1. Sircār. M. N. Studies in Vedantism-p. 185. स्वस्वेतरद्वितीयां शैर्योजनात्पञ्च पञ्च ते। 2. Sadānanda-V. S .- 90.

2. Sircar M. N .- Comparative Studies in Vedantism-p. 176. अत्राव्य खिलसूक्ष्मश री रमेकबु द्धिविषयतया- व्यष्टिरपि भवति। 3. Sadānanda-V. S. 91. 3. G. K. 1.2. दक्षिणाभिमुखे विश्वो मनस्यन्तस्तु तैजसः । 4. Pañ. 1. 28. 4. Brh. Up. 4.3.2. हिरण्यगर्भ: स्थूलेडिस्मन्देहे वैश्वानरो भवेत्। इन्धो ह वै नामैष योऽयं दक्षिणेक्षन्पुरुषः । 5, G. K. with Eng, translation by Nikhilānanda-p. 14. 5. G. K. 1.1. 6, Pañ. 1. 24. बहिष्प्रज्ञोविभुर्विश्वो ह्मन्तःप्रज्ञस्तु तजसः । धनप्रज्ञस्तथा प्राज्ञ - प्राज्ञस्तत्राभिमानेन तैजसत्वं प्रपद्यते। 6. Pañ. 1.3 to 4. संविदेकरूपा न भिद्यते।

Pañcadaśī-A Critical Study Creatìon 35 through memory. Memory is formed of previous experience.1 This is clear from the definition of 'memory' given by Vidyā- Sruti so many legends are scattered here and there regarding ranya. In the Śruti 'memory' is defined in an indirect and the nature of the self. We come across the legends of Indra- abstract manner. It is told to be higher than ether.2 The idea Virochana, Yajnavalkya-Gārgī and many others. These are behind this passage is : The quality of Akāsa is 'sound' or the attempts to describe the nature of Atman. Indeed these 'letter'. The use of letter is under the control of memory. are appreciable ones yet these are the indirect approaches Thus it is told to be higher than Ākāsa. Vīdyāraņya's idea of to the concept of Atman.1/ One feels happy that Vidyāranya memory is similiar to that of Gaudapāda who exclaims, 'Memory does not take the help of indirect methods but directly appro- is according to one's own knowledge.4 Saņkara's definition of aches to the idea of self. With his practical approach he memory is on the same footing. To be conscious of something proves the existence of self. This self is the subject of greatest previously observed in something is 'smrti'.4 The unchanging love. Everbody wishes, 'May I never cease to be,' 'May I nature of this consciousness is evident in the śruti also. As a exist for ever'.2 Every individual lives within this idea so much powerful fish swims from one bank to another unimpeded by so that to this everybody lends the subject matter of one's dis- the currents of the river.5 This very consciousness is known cussion. This self is loved for its own sake, not for others. It as self. This self moves in the three states in succ- is of the nature of highest bliss. Hence it is proved by reasoning ession.6 Vidyäranya shows the eternity of Atman in a very that the self is of the nature of existence, consciousness and bliss. simple manner. Not only in the three states but in other days, Vidyāranya stresses upon reasoning. Other Vedantins also months, years, ages, world-cycles, past and future, it remains agree to this.3 Even the ancient lawgiver Manu raises the voice the same. It is self revealing, it neither rises nor sets.7 In the of conscience.4 This method of Vidyaranya's proving the existence of the self is nearer to that of Sankara. 'I do exist.

1. Pañ 1.5. If the existence of self were not known, the entire world would

सौषुप्ततमो बोधो भवेत्स्मृतिः । not be cognized'.5

2. Chh. Up. 13.1. This self is subtle. It is eneveloped in many coverings one

स्मरोवावडकाशादभूय। after the other. This conception is traditional one in the

3. G. K. 2.16 यथा विद्यास्तथा स्मृतिः । 1. Brh. Up. 1.4.8 and 2.4.5. तदेत्प्रेय: पुत्रात्, न वा अरे पत्युः कामाय पतिः प्रियो भवति। 4. Śańkara -- B. S. B. Introductory passage. स्मृतिरूपः परत्रपूर्वदृष्टावभासः । 2. Pañ. 1.8.

4. Brh. Up. 4.3.18. मान भूवं हि भूयासमिति प्रमात्मनीक्ष्यते।

तद्यथा महामतस्य ऊने कूलेऽनुसंचरति पूर्व च आपः च। Šankara-V. C. 9-10

एवमेवायं पुरुषो एतानुभावान्तावानुसंचरति स्वप्नान्त च बुद्धान्त च। 3. G. K. निश्चितं युक्तियुक्तं च यत्तङ्गवति नेतरम् । 6. G. K. Eng. translation by Nikhilānanda-p. 27. एक एव त्रिधा स्मृतः ॥ 4. Manusmrti-11.231. मनोवाङमूर्तिभिनित्य शुभं कर्म समाचरेत्। 7. Pañ. 1.7. संविदेषा स्वयंप्रभा। 5. Śańkara-B. S. B. 1.11. सर्वो लोको नाहमस्मीति प्रतीयात्।

36 Pañcadašī-A CriticaÌ Študy Creation 37 philosophy of Advaita Vedānta. These are described in detail in the Śruti.1 Vidyäranya follows the same scheme. These in the intelligence sheath is the agent, the mental sheath is the five sheaths are of food, vital air, the mind, the intellect and instrument and the vital sheath is the effectual expression.1 the bliss.2 The gross body, the result of the Pañcikrta elements Thus the axel of whole worldly behaviour is these three sheaths. is known as the food-sheath. It is the dense-cover made of The innermost and most subtle sheath is of bliss. It is the purely flesh.3 Inner than this sheath is the vital-sheath. It causal-body formed of the impure-Sattva along with joy and comprises of that portion of the subtle body composed of five other Vrttis. They self assumes the respective nature of its vital airs and the five organs of action.4 Still inner is the coverings when identified with these.2 . mental cover. The mind with five sense organs form this sheath. The authorities differ on this point. Sadnanda and The word 'Sheath' or 'Kosa' means the case. This case

the author of 'Tattvasudhanidhi' hold that manas with five covers the real nature of the self as the Kośa envelops the organs of action forms the mental sheath. Sadānanda inter- Kośakära, the cocoon. Jiva cannot see his self hidden behind

pretes mind as the faculty of willing, thus he connects it with the coverings of the sheaths. It forgets its real nature. It

organs of actions.5 Vidyāranya considers mind as the faculty considers the coverings as true. He becomes subject to trans-

of reflection whom the sense organs directly report.6 Hence migration. Death does not mean the 'end of everything'.

there lies no fault in Vidyäranya's stand. Inner than the men- Death is only the disintegration of body not of soul. The law

tal sheath is the 'sheath of intellect'.7 The sensory organs of cause and effect operates beyond death. The old account

with the intellect form the intellect-sheath. The self covered of Karmas is carried over in the next life. The senses carry away the Jiva's consciousness as the wind carries away a ship from the intended course of the sailors.3 These senses naturally 1. Taitt. Up. 2.2.to 7. have objects not Brahman as their context.4 Vidyāraņya 2. Pañ. 1.33. explains this theory of transmigration more clearly. The Jivas अन्नं प्राणं मनो बुद्धिरानन्दश्चेति पञ्च ते। perform actions for the sake of enjoyment and they again enjoy

3. Ibid. 1.34. for performing actions.5 In this way this chain of actions

स्थूलोऽन्न संज्ञक: 1. Sadānanda V. S .- 89. 4. Ibid. 1.34. Tattvasudhānidhi.

लिङ्गे तु राजसैः प्राणैः प्राणः कर्मेन्द्रियैः सह। एतेषु कोशेषु मध्ये

5. Sadānanda-V. S. 74. विज्ञानमयो ज्ञानशक्तिमान् कर्तृ रूपः । मनोमयं इच्छाशवितमान् करणरूप-

Tattvasudhānidhi. प्राणमय: क्रियाशक्तिमान् कार्यरूपः ।

मनस्तुकर्मेन्द्रियैः सहितं मनोमयो कोशो भवति। 2. Pañ. 1.36.

कर्मेंन्द्रियैः सहितं मनो मनोमयो कोशः । तत्तत्कोशस्तु तादाभ्यादात्मा तत्तन्मयो भवेत्। 3. Gītā-2.67. 6. Pañ. 1.35. तदस्य हरति प्रज्ञां वायूर्नावमिवाम्भसि। सात्विकैर्धीन्द्रियैः साक विमर्शात्मा मनोमयः । 4. B. S. 1.1.2. 7. Taitt. Up. 4. स्वभावतो विषयविषयाणि इन्द्रियाणि, न ब्रह्मविषयाणि। मनोमयात् अन्योऽन्यतर आत्मा विज्ञानमयः । 5. Pañ. 1.29. कुर्वते कर्म भोगाय कर्म कतु च भुन्जते।

38 Pañcadaśī-A Critical Study Creation 39

is never broken. As a result of which jivas have to go from one birth to another like the worms that have slipped into the eternal and cannot be divided into parts.1 This theory is

river. After being slipped they are swept from one whirlpool totally different from that of Advaita-Vedanta. The Pūrva

to another never reaching the destination. This theory is Mīmānsā school does not concern itself with the problem of

beautifully explained in Śruti. The jivas go round the cycle ultimate reality and its relation to the world.2

of birth and death like the corn.1 Sankhya-system deals with 'creation' in detail. According

There is certainly a way to get rid of this bondage. This to this system the world evolves from Prakrti. It operates by

is the path of knowledge. Vidyäranya suggests the simple means of the three qualities and their mixture in different ratio

method of Anvaya-Vyatireka. This is the dialectical process and modification. In the unmanifested condition, Prakrti is

of determining variable and invariable.2 Through this method but the union of opposites. In this state of equilibrium, there

we conclude that the self persists in all the three states as the is no action. It is the natural condition of Prakrti.3 Purusa thread pervades through the different flowers of a garland. is merely an onlooker. This system does not satisfactorily The serene light of knowledge is perceived through practising explain why the different steps of evolutions are and what they. Śrvaņa, Manana and Nididhyāsana. Such a knower is not are. 'Vedantic view' is different from this mechanical evolu- bewildered by this universe full of name and form.3 tions 'It institutes monoism and accepts creative-potency' as

This is the theory of 'creation' put forth by Vidyaranya. subordinate and inherent in Brahman'.4

From this account it is clear that the whole cosmos is an Yoga-system accepts the metaphysics of Sankhya with a expression of Divine. Therefore the term 'creation' does not little difference. It does not recognize Ahamkāra, manas and fit well. It is the emanation of the spirit.4 Keeping this idea buddhi as separate like Sānkhya but as one. Moreover, it in mind we may have a look into the 'creation' theory of other. considers sense-organs as material in character and thus rejects schools : the idea of subtle body.5

The Nyaya and Vaisesika schools conceive that the things The theistic teachers Rāmanuja, Mādhva, Jiva-Goswāmī we perceive are all products and non-eternal. Ākāśa is eternal. and Nimbārka do not accept the transcendence of conscious- Rest of the elements are both eternal and non-eternal. The atoms are the material causes of effects. These are invisible, 1. N. V. B. 4.2.13-25. from Dr. Radhakrishna-Indian Philosophy-Vol. II pp: 1. Katha. Up. 1.6. 194-97.

सस्यमिव मर्त्यः पच्यते सस्यमिव जायते पुनः । 2. Ibid. pp 428-29.

2. Pañ. 1.37-38. 3. Y. B-II-18. अन्वयव्यति रेकाम्यां पञ्चकोशविवेकत :- व्यतिरेकस्तद्भानेऽन्यानव- 4. S. K .- 17.

भासनम् । Caturvedī. B. M. Commentary on Sānkhya Kārikā p. 79. 3. Pañ. 1.53. व्यक्त, अव्यक्त एवं उनके विकारों से सर्वथा भिन्न पुरुष तत्व की सत्ता वृत्तीनामनुवृत्तिस्तु - संस्कारसचिवाङ्ग्वेत्। भी प्रमाण सिद्ध है। 4. The idea taken from-Sircar M. N .- Comparative studies in Vedäntism-pp. 158-59. 5. Idea taken from Sircar M. N .- Compartive Studies in Vedāntism p. 157.

40 Pañcadaśī- A Critical Study Creation 41

ness and the immanence of Will, the creative effort in nature. Rāmānuja believes that every effect involves a material cause. The roots of Vivartavada are existing in the Sruti where

And Brahman is in causal condition in the state of pralaya. it establishes Satkāryavāda.1 Vaśistha also propounds Reality

Vallabha's scheme is different from that of Rāmănuja. He transforming Itself into the world.2 The world exists in Brahman

considers the whole order as really the expression of bliss-cons- as a tree exists in its seed.3 Gaudapāda propounds the Ajāti-

ciousness.1 Thus the cosmological accounts of Vaisnavas vāda according to which Reality is unborn and there is no

differ from those of Advaitins. The main reason for this diffe- cause for it. Thus the birth of a real entity is possible only

rence is that these later schools have been influenced by the through Māya.4 Śankara follows Gaudapāda in developing

Sānkhya, the Pañcarātra and Bhakti schools.ª the theory of Maya. He thinks that the effect must be pre- existent in its cause. In case, it does not, then it cannot be The cosmological accounts of the western philosohers is produced from it. Oil cannot be pressed out of sand.5 The nearer to those of Nyāya-Vaiśeşika. Naturalists think matter jar is not different from clay but is named differently.6 Vidyā- to be the ultimate reality. Consciousness and personality are ranya follows Sankara in the establishment of Vivartavāda. the by products of physico-chemical changes. Alexander consi- He begins with the Śruti. The whole world from Akaśa to the

ders the nature of space-time an ultimate fact. From this the physical body is said to be born of non-dual Brahman and all

new qualities like life and mind emerge. Hegel believes that these are not different from Bliss .? The world is born of Bliss,

in evolution the implicit alone becomes the explicit. Bradley opines that pure consciousness somehow divides itself into 1. Chh. Up. 6.2.2. infinite centres and gradually becomes the world of experience.8 सत्वेन सौम्येदमग्र आसीदेकमेवाद्वितीयम् । In comparison to other theories of creative order, the theory extended by Vidyāranya is no less important. It is true 2. Y. V. 4.40 and 70.

that Vidyaranya has added nothing new to the traditional तेन जातं ततो जातमितीयं रचना गिराम्।

cosmology of Advaita Vedänta yet he has simplified it. He शास्त्रं संव्यवहारार्थ न राम परमार्थतः । has presented it in a concided and in a systematic manner. 3. Ibid. 3.100.

Attached to the 'theory of creation' is the 'theory of causa- वृक्षबीजे यथा वृक्षस्तथेदं ब्रह्मणि स्थितम्। tion'. The phenomena of causation is described by various 4. G. K .- 4.71, 3.48. theories. Vidyāranya has made reference to the following theories of causation namely Vivartavāda, Pariņāmavāda and न कश्चिज्जायते जीवः संभवोऽस्य न विद्यते।

Ärambhavāda.4 एतदुत्तमं सत्यं यत्र किचिन्न जायते।। 5. B. S. S .- 2 1.16.

1. Sircar M.N. 'Crmparative Studies in Vedantism' यच्च यदात्मना यत्र न वर्तते न तत् तत् उत्पद्यते; यथा सिकता-

pp. 186-88. भ्यस्तलम् .. ।

2. Ibid. 6. Śańkara-V. C .- 228 to 231. 3. Based on Šrīnivāsācāri P. N .- Philosophy of Višiștādvaita 7. Pañ. 13.2.

pp. 270-77. आकाशादिस्वदेहान्तं तैत्तिरीयश्रुतीरितन्। 4. Pañ. 13.6. Taitt. Up. 2.1.1. उपादानं त्रिधा भिन्न विवर्ति परिणामि च। आरम्भक च ... । एतस्मादात्मन आकाश सम्भूतः। आकाशाद्वायुः। अन्नात्पुरुष :-

42 Pañcadaśī-A Critical Study Creation 43

sustained by Bliss and merged in Bliss.1 After this explanation of paddy sprout from the ground at special places and in parti- of the Sruti-texts Vidyaranya establishes that Bliss is the mate- cular seasons.1 rial cause of the universe not the efficient cause. It is true that Vīdyāraņya quotes Vaśistha to explain how the imaginary the pot made by the potter is different from the potter, its or superimposed world begins to appear as real. When the efficient cause. It is made of clay and is merged into clay when all-pervasive, eternal and infinite self assumes the power of destroyed. Thus the Śruti when declares that from Bliss uni- cognition we call it the mind. First arises the mind and then verse is born and is merged into It, it means that Bliss is the the notions of bondage and release, then the universe consisting material cause of the world. In addition to this Vivartavāda of many worlds.2 The human beings consider all this to be also is brought in by Vidyāranya to strengthen the theory of true just an ignorant child considers the stories to be true, causation. otherwise this world is like the son of a barren-woman, the Vivarta is not a real change. Even the partless, colour- flower in the sky and so on.3 This power Māya is different less Akāśa appears as blue and domeshaped.2 World is merely from its effect and also from its substratum. This power is not an illusive appearance and this can be explained through the visible and is to be inferred only.4 The power to make pot is power of Mäya which is like the magician's power. 'Vivarta' not evident like the clay. The clay is known as pot only when it with its five properties and Ghatasakti inherited in it is is possible only where the material cause is partless. That is moulded into a shape with thickness and roundness.5 The why Brahman is considered partless. He rejects Pariņāmavāda and Arambhavda because these are possible in the case where persons of immature minds do not differentiate the effect from cause. They mistake the properties of the effect e.g. pot from the material cause is something having parts. Hence these two those of clay. Similar is the case with the world (effect) and theories have no scope with partless Brahman.3 Vidyāraņya Brahman's Māyā (cause). On the empirical ground this mis- does not go into the details of criticism of these theories He take is valid. We cannot see the jar without the clay. We merely establishes the Vivartavāda. The one power of Brah- name it separately because jar is surely different from the clay man namely Māyā manifests differently due to the variations. Variations of space and time matter much. The special seeds in lump form. Otherwise, a pot taken as a product of power

1. Ibid. 13.19.

2. Pañ. 13.3. देशकालविचित्रत्वात्क्ष्मातलादिव शालयः । आनन्दादेव तज्जात तिष्ठत्यानन्द एव तत्। 2. Ibid. 13.21 and Y. V .- Utapatti Prakaraņa-107. आनंद एव लीन चैत्युक्तोनन्दात्कर्थं पृथक्। आदौ मन-पश्चात्प्रपञचरचना-।

Taitt. Up. 3.6.1. 3. Taitt. Up. 2.1.1 .- S. B. आनंदो ब्रह्मति व्यजानात्। आनन्दाद्वर्यव खल्विमानि भूतानि जायन्ते। मृगतृष्णांभसि स्नातः खपुष्पकृतशेखरः एष वंध्यासुतो याति आनन्देन जातानि जीवन्ति। आनन्दं प्रयन्त्यभिसंविशन्तीति। शशृ गधनुरधरः ॥

2. Pañ. 13.9. 4. Pañ. 13.29.

निरंशेऽ्यस्त्यसौ व्योम्नि तलमालित्यकल्पनात् ।। शक्तिस्तत्रानुभीयते।

3. Ibid. 13.6. 5. Pañ. 13.34.

तत्रात्त्यौ न निरंशेऽवकाशिनौ पश्चात्तु पृथुबुधानदिमत्तवे युक्ता हि कुम्भता।

Creation 45 44 Pañcadaśī- A Critical Study Sānkhya also believes in satkāryavāda. This is why Vidyā- is only a name composed of words; it is not a real entity. Only raņya asserts that Praubimba-vāda (of the Sānkhyas) is like the clay that possesses sound, touch, form, taste and smell, the Ābhāsavāda (vivartavāda).1 According to the Pratibim- is a real entity. Similarly the world is unreal and only reality bavāda the effect is not a new entity. 'The cause is modified is Brahman.' Vidyaranya makes this fact more clear. Of the three entities, the manifest (i. e. product of power), the un- like water by the specific nature residing in the respective

manifest (i. e. the power itself), and the substratum in which constituents'.2 Appaya Dīxit thinks that Parināmavāda

they both inhere, the first two exist by turns (thus cancelling is a process of becoming in which the cause gradually

one another); but the third persists in both and at all times. changes and appears in the form of effect.3 Vidyāranya very

Thus the third Brahman is only true.2 The doubt arises that the aptly and concisely defines Pratibimbavāda. Pariņāma is the modification of the state of the cause. The same substance knowledge of the rope destroys the idea of the snake. Similarly the knowledge of the clay should destroy the idea of pot. Vidyā- changes its form as milk into curd, clay into a pot and gold into an ear-ring.4 He also explains the minute difference ranya replies that here the removal of the idea of pot means between Pariņāmavāda and Vivartavāda. In an actual modi- the destruction of the idea of the reality of pot. It does not fication of the substratum, when milk is turned into curd, the mean that the pot ceases to appear.3 Nobody would ever former, milk disappears. But in 'Vivarta' the substratum clay mistake a reflection of a man for the man standing on the bank or gold is not changed when these are modified into a pot of a river.4 The substratum clay is not rejected and the or an earring. One must not doubt that the broken pieces of appearance of a pot in it is accepted. Similarly in Vivartavāda a pot do not resemble the original clay. These pieces when the world is superimposition on Brahman.5 powdered again become the clay. The persistence of gold

Vidyāranya has also referred to the tenets of the Sānkhya into an earring in clear. We cannot recover milk from the and Nyaya-philosophies in his justification of the theory of curd but we can surely recover the clay and gold from a pot causation. Therefore they are referred to over here in this and earring respectively. On the basis of this logical fallacy

chapter. Vidyāraņya rejects Pariņāmavāda.

1. Pañ .- 13.39 1. Pañ. 8.32.

नाममात्रं विकारो-सत्या केवल मृत्तिका। ईषद्भासनमाभासः प्रतिबिम्बस्तथाविधः

2. Ibid. 13.40. 2. S. K .- 16.

व्यक्ताव्यवते तदाधार इति त्रिष्वाद्ययोर्दवर्यो: । Eng. translation by Mainkar T. G.

पर्यायः कालभेदेन तृतीयस्त्वन्गच्छति। परिणामतः सलिलवत् प्रतिप्रतिगुणाश्रयविश्ञेषात्।

3. Ibi.d 13.46. 3. Sircar. M. N. Vedantic Thought and Culture, p. 90.

... निवृत्तिरेवात्र बोधजा नत्वभासनम् । वस्तुनः तत्समसत्वाकोऽन्यथाभावः परिणामः कारणभिन्नं कार्य परिणामः ।

4. Ibid. 13.47 4. Pañ. 13.8.

पुमानधोमुखो नीरे भातोऽप्यस्ति न वस्तुतः । अवस्थान्तरतापत्तिरेकस्य परिणामितः ।

5. Ibid. 13.48. 5. Pañ. 13.50.

मृदूपस्थपरित्यागाद्िवर्तत्वं घटे स्थितम्। मैवं चूर्णेडस्त मृदपं स्वर्णरूपं त्वतिस्फृटम् ।

46 Pancadaśī-A CriticaÌ Study

The Naiyyayika theory of causation is known as Ārambh- avāda or Asatkāryavāda because the Naiyyāyikas contend that previous non-existence originates from the existent cause or causes. The operative causes combine together to give rise to something that did not exist before.1 Vidyāraņya defines Ärambhavāda as consisting of effect being different from the cause as cloth is totally different form its cause2. In this way Naiyyayikas hold that the properties of effects are different CHAPTER III

from those of the cause. The properties of cause and auto- ĪŚVARA AND JĪVA matically inherited in the effect thus the clay should have two sets of properties viz., those of the cause and those of the effect. But this is however not the case. Thus the theory is defective according to Vidyāraņya. The entire creation is a joint action of Iśvara and Jīva. Iśvara provides the material and the Jiva, the means of experi- Vidyāranya does not take into consideration the theories ence. Iśvara's action begins from his will to create and diver- of Cārvākas, Bauddhas and Jainas. He is to the point. He sify Himself in the animation of all individualities. Jīva's even does not go into the details of Ārambhavāda and Pariņā- creation commences from the waking consciousness and ends mavāda. He aptly defines them, shows their logical defects and with the final emancipation. establishes Vivartavāda. He does not make any compromise Isvara and Jīva both are the subtle creations of Māyā.1 with the Sānkhyas or Naiyyāyikas. These are the reflection of Brahman in Māya. Iśvara and Jīva are intelligent and transparent. Thus these are different from other material objects. The upādhis of Iśvara and Jīva are capable of presenting a clear reflection of consciousness whereas the other products of Māya cannot. Iśvara and Jīva both are the products of Maya yet they differ from each other. Isvara's 1. Sircar. M. N. Vedautic Thought and Culture, p. 86. medium of reflection is pure sattva while of Jiva's is tainted by 2. Paņ. 13.7. rajas and tamas.2 Vidyāranya clarifies this difference. Iśvara तन्तोःपटस्य निष्पत्तेभिन्नौ तन्तुपटौ खलु। and Jiva differ from each other as the glass jar is different from the earthen jar. Both the jars serve the same purpose. Yet

1. N. U. T. Up. 9. जीवेशावाभासेन करोति माया। Pañ. 6.212. ताम्यां सर्व प्रकल्पितम । 2. Pañ. 1.16-17 मायाबिम्बो वशीकृत्ये ता स्यात्सर्वज्ञ ईश्वरः ॥ अविद्यावशगस्त्वन्यः ।

48 Pañcadaśī-A Critical Study Iśvara and JĪva 49

there is a distinction, one gives the reflection and the other does not.1> This example may not satisfy us as the jars are of all.1) Here, creation does not mean to bring into existence

made of different materials. Thus Vidyāranya gives another something new. Metaphysically it means manifestation and

example. Mind and the body both are the products of food. demanifestation. To clarify this idea Vidyāraņya quotes

Mind is subtler and purer then the body.2 In the similar from the Paingala Upanisad.2 The universe remains enclosed

mannrr Iśvara and Jiva differ from each other. within the Lord and he causes the manifestation of the entire universe. This universe is manifested according to the past From the above examples it is clear that both Iśvara and deeds of the living beings. This manifestation is like the Jiva differ from each other. They differ from other products of Māyā also. Iśvara and Jiva are more subtle, bright and unrolling of painted canvas.3 The picture on the canvas does .

intelligent. Brightness and subtlity are all right in the case of not become apparent until the canvas is unfolded. When the

both but how intelligence is possible in them ? Vidyāraņya canvas is rolled up the picture is no longer visible. In the

answers that they take the light of consciousness through Māyā, same way when all the karmas of beings are exhausted, Lord

Both Iśvara and Jiva are illusory being the products of Māyā. withdraws the universe and keeps it within Himself in the

But Iśvara is said to be omnipotent and Jīva is not so. Vidyā- latent form. This manifestation and demanifestation of the

ranya's reply is the same. To invest Iśvara with such attri- world is natural like day and night, the states of waking and

butes is also the work of Māya. When it can create Iśvara, sleeping, the opening and closing of eyes.

the receptacle of these qualities, then it is not a difficult job to In the context of the present discussion the prevailing create attributes in Him. opinions of the philosophers is like this. For instance Bankara

(Vidyāranya has made the concepts of Iśvara and Jiva very considers that the world of phenomena existed in the mind

clear. He discusses the duality created by Iśvara and Jiva of Iśvara as its object.4 Not only the world of phenomena

respectively : existed in the mind of Isvara but He goes much further than

Iśvara is the source of all. In various Śruti-passages that.5 Ramanuja thinks that the individual and the world of

Iśvara is told to be the creator of the world. Brahman asso- ciated with Maya is the great Isvara. It is the who creates the 1. Śvetā. 5.5.

world.3 He created the world by His will.4 He is the source यतो वा इमानि भूतानि जायन्ते। Māņ. Up. 6.

1. Pañ. 8.60 एष योनि: सर्वस्य।

मायिकावेव जीवशौ स्वच्छौ तौ काचकुम्भवत् । 2. P. Up. 1.4.

2. Ibid. 8.61. स स्वाधीनमायः सवज्ञः । अन्नजन्यं मनो देहात्स्वच्छं यद्वत्तयैव तौ। 3. Pañ. 6.183. 3. Pañ. 4.2. पटो यहत्प्रसारितः । Śvetā. Up. 4.10 मायां तु प्रकृर्ति विद्यानमायिनं तु महेश्वरम् । 4. Chh. Up. 8.14.1. Šankara Bhāşya.

3. Taitt. Up. 2.6. कर्म्मयत् प्रागुत्पत्तेरीश्वरस्य ज्ञानस्य विषयीभवति।

सोडकामयत। बहु स्यां प्रजायेयेति। 5. Shastri Nalini Mohan Mukherjee-a Study of Shankar pp. 147-48.

Pancadai-A CriticaÌ Študy Iśvara and Jiva

inanimate objects are not mere appearances. They are the parts of the supreme Being.1 The universe according to Hegel the reciprocate superimposition of Brahman and Isvara. Thus

is 'logic crystalized'. It is an eternal process of self introspec- Iśvara is the cause of this universe with the superimposition

tion of the Absolute.2 This view is different from that of on Brahman. Vidyāranya explains this superimposition beauti-

Advaitins. Vidyāranya upholds the traditional view of the fully. The starch becomes one with the cloth when stiffened

earlier upanisadicthought. Iśvara is the mediating principle bet- with starch, so the ignorant conceive Iśvara to be one with Parmātman who is in reality 'Cit' reflected in Māyā. ween Brahman and world, accordingly shares the natures of both. He is one with Brahman, at the same time he is related Isvara is the inner controller since It abides in and activates

to the objective world also.3 and controls all the other sheaths like Vijñanamaya.1

aIsvara is the material cause of both animate and inani- Remaining in the intellect He impels the intellect to inner"

mate beings. That aspect of Parmätman where Tamas predo- activity. He has the intellect for his body. He controls from

minates is the cause of inanimate; and in which the intelligence within but the beings do not know Him. He is the internal

predominates is the cause of conscious beings.4) Sureśvarā- ruler.2) Vidyāranya gives the summary of the details of Antaryāmī Brāhmaņa of the Brhdāraņyaka upanisad. As the cārya may also be considered here. He establishes that Iśvara threads pervade a piece of cloth and constitute its material is the cause of such beings according to their inner-impressions alongwith moral and spiritual actions.5 cause so the Internal ruler pervades the whole universe. At It appears that Sureśvarācārya considers Parmātman to be the cause of the the same time He is the cause of the universe. When the

universe. According to Vidyaranya this view does not create threads move, the cloth also moves. Similarly the Internal

any difficulty. Surcśvarācärya holds Brahman to be the cause ruler affected by the Vāsanās of objects essentially does some-

of the universe but at the same time he has taken for granted thing. The difficulty is that He is situated innermost of all. Thus He is not felt in all the stages. He is inferred to exist wherever stages come to an end. To make more clear the 1. Brh. Up. 4.4.22. inner-rulership, Vidyaranya comments upon the Sruti passage.3 यस्य सर्वाणि भूतानि शरीरम् । First he comments upon, 'who controls within'. If any motion

2. Shastri Nalini Mohan Mukherjee pp. 98.99 is imparted to the threads, the cloth is motivated, cloth has

(A study of Śańkara) 3. Mān. Up. 6. 1. Pañ. 6.164. B. S .- Śhańkara Bhāşya 1.1.5. धियमन्तर्यमयति ·.

एष सर्वेश्वर-प्रभवाप्ययी भूतानाम्। Brh. Up. 3.7.22.

4. Pañ. VI-188. यो विज्ञानमन्तरो यमयति, एष त आत्मान्तिर्याभ्यमृतः ।

तमः प्रधान: क्षेत्राणां चित्प्रधानश्चिदात्मानाम् । 2. Brh. Up. 3.7.15. परः कारणतामेति भावनाज्ञानकर्मभि: । यः सर्वेषु भूतेषु तिष्ठन् सर्वेभ्यो भूतेभ्योऽन्तर :... । 5. Sureśvarācārya-Vārttika. 3. Brh. Up. 3.7.15. भावनाज्ञानकर्मभि: तमप्रधानः क्षेत्राणां कारणता एति, यः सर्वाणि भूतान्यन्तरो यमयति । चित्प्रधान: चिदात्मानाम्। Pañ. 6.175.

52 Pancadasī-A Critical Študy Iśvara and Jīva 53 no independence at all. Similarly the worldly objects assume their form and nature as Antaryāmi spaces them according "All beings' means the Vijñāñamaya Jivas, residing in the heart. to their past desires and impressions.1 Vidyāranya gives the Iśvara being their material cause appears to undergo transmig- evidence from the Gita, 'The Lord dwells in the hearts of all ration with the Jivas. The reality is that Iśvara does not beings and makes them revolve by Māyā as if mounted on a change. It appears to be so because of the adjuncts. The wheel.2 This verse is very important to understand the cosmic word 'wheel' means the frame of the body with sheath etc. procedurc. Each word is significant. Iśvara is word in the 'Mounted on a wheel' signifies that under the sway of Maya, singular number purposely to negate the view of Iśvara being the Jivas have come to consider the body as the ego. The many. Śri Vallabhācārya and Śrī Visnuswāmi consider many word 'Bhramana' means the performance of good and bad Iśvaras directing many Jivas. If we consider one Iśvara for deeds by the Jivas. Sankara has also interpreted the word one Jiva then there will be many rulers and world will be in beautifully. Jivas perform the actions like the wooden dolls a chaos. If these rulers are partial rulers, then, too, the mounted on a wheel.1 The word 'Bhramana' of Gita implies problem remains unsolved. If one ruler is omniscient then the same sense as the word 'Yamayati' in the Brhdaranyaka there is no need of other helpers. If He is not so then surely upanisad. Thus the whole verse of Gita according to Vidya- He must be Anisvara Jīva. Likewise Vacaspati Miśra has ranya means that Lord Himself by His power of Maya becomes accepted many Iśvaras. He considers Adhyāropavāda nece- involved in the intellect sheath and forced to change ssary to be first understood to know the truth of Advaita- with the operation of the intellect.2 The rulership of Iśvara Vedanta.3 Hence the word 'Isvara' in the verse means 'the is evident in the words of Duryodhana-'I know very well ruler'.4 The word 'Arjuna' though being a name carries within what is virtue and vice but I cannot practise or resist from it. it a special sense. It means 'Pure in the internal self'.3 Vidyā- I act as if prompted by some Lord seated in my heart.'3 From ranya explains the word 'Sarvabhūtānam'. This word is not this statement of Duryodhana it is clear we can do nothing explained in the various commentaries of Gita. The word against the will of Internal ruler. Human will has no value and human endeavour is totally nseless. Jivas have no control 1. Pañ. 6.170. over the force above them. Vidyāranya replies that Iśvara

तथाऽन्तर्याम्ययं यत्र यया वासनया यथा। Himself appears as free-will.4 He transforms Himself as

विक्रियेत तथाऽवश्यं भवत्येव न संशयः । human-efforts. The beings do not know that Iśvara is working from within. Śankara also opines that man is identical with 'His 2. Gitā-18.61 & Pañ. 6.171 ईश्वरः सर्वभूतानां हृद्देशेर्जुन तिष्ति। 1. Gītā 18.61 Śankara Bhāşya. भ्राम्यन्सर्वभूतानि यन्त्रारूढानि मायया।। यथा दारुकृत पुरुषादीनि यन्त्रारुठवानि ।

3. Pañ .- Pitāmbarbhāsya. p. 307. 2. Pañ. 6.174.

4. Gītā Šankara Bhāsya-edited by Paniskar. p. 74. विक्रियते मायया भ्रामणं हि तत्।

ईशनशीलो नारायण: । 3. Ibid. 6.176 and Prapanna Gītā-56. जानामि धर्म न च मे प्रवृत्तिजानाम्यधर्म न च मे निवृत्ि: । 5. Rigveda. 6.9.1. अहश्च कृष्णमहरर्जुनं च। केनापि देवेन हृदि स्थितेन यथा नियुक्तोऽस्मि तथा करोमि॥ 4. Pañ. 6.177 ईशः पुरुषकारस्य रूपेणाि विवर्तते॥

54 Pañcadašī-A Critical Study Iśvara and Jīva 55

Will'. But he identifies this will with decisive mental state.1 alternative which suits most to Advaitins is that Isvara is Whatever may be the nature of will, the Jiva becomes the same Vivartī.1 after departing from this world.2 Iśvara is the Bliss-Sheath. Iśvara is the reflection of cons- Iśvara is the overlord. Vidyāranya is of the opinion that ciousness' in the vasanas and bliss. Sheath is nothing but such overlordship is different from the inner rulership.3 It is clear a reflection.2 Here it must be clear that 'individual bliss from the various Sruti passages. 'Because of His fear the sheath means only a portion of the 'universal-Bliss' as a spot forces of nature work'. 'Everything works due to his fear'.4 in India is a spot in the continent of Asia, in the globe as well These śruti statements declare Iśvara's overlordship. 'He as in the universe'.3 The objection may be raised that Bliss prompts every act from within'. This Sruti passage shows sheath is the causal state of Jiva, how can it be a universal Iśvara's inner-rulership. In this way Iśvara is controller within cause ? Vidyāranya has already told that Iśvara is overlord, and outside. There is no scope for doubt. 'The sun and the inner ruler and source of all. Thus individual bliss sheath is planets move at His command. Lord entering the human a portion of the universal cause. These attributes are not body, controls it is from within'.5 Isvara is neither Ārambhi visible in the bliss sheath. The author of the Pañcadasi replies nor Parināmi but Vivarti. Such omniscient and omnipotent that first of all, the assertion of Sruti cannot be falsified; Lord cannot be Arambhi because He is secondless secondly everything is possible for Māyā. Some may further and therein cause and effect cannot be different. Parinama criticize this view. Vijñānamaya-sheath becomes subtle and theory is equally inapplicable in the case of Iśvara. He is changes into Anandamaya. In this way Iśvara will be momen- without parts, therefore any change is not susceptible in his tary as the bliss-sheath which disappears in the waking and case. Vidyāranya informs us that the authorities like Vyāsa dreaming states. The difficulty is that Iśvara is not the object and Sankara criticised this view with strong reasoning. The of our perception. This is why He appears to be momentary. The best way to ascertain the existence of Iśvara is to seek the evidences from Śruti and reasoning. 1. Chh. Up. 3.14.1-Sankara Bhāșya. ऋतुपर्यः अध्यवसायात्मकः पुरुषः जीवः । The place assigned to Iśvara in the other schools is different. In the Nyāya-Vaiśesika-system the position given to Īśvara is 2. Chh. Up. 3.14.1-Sankara Bhāşya. an insignificant one. The Naiyayikas use the concept of God कतवनुरूप: फलात्मको भवति। as an expedient to solve their logical problems in the way they

3. Pañ. 6.180. handle the Adrsta also.4 Some Vaiśesikas consider Īśvara as

सर्वेश्वरत्वमेतत्स्यादन्तर्यामित्वतः पृथक्। 1. Pañ .- Vi-186. 4. Katha. Up. 2.3.3. आविर्भावतिरोभावशक्तिमन्वेन हेतुना। भयादस्याग्निस्तपति भयात्पति सूर्यः । आरम्भपरिणामादि चोद्यान नात सम्भव:। भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ 2. Mān, Up. 5. 5. Brh. Up. 3.8.9. सुबुप्तस्थान एकीभूतः प्रज्ञानघन एवाऽडनन्दमयो ... । गारगि सूर्यचन्द्रमसौ विधृती तिष्ठतः । 3. Pañ. translated by Swāhānanda-p. 153. एतस्य वा अक्षरस्य प्रशासन-।। 4. Warrior. K .- Concept of Mukti. p. 35.

56 Pañcadaśī-A Critical Study Iśvara and Jīva 57

efficient cause. According to them Iśvara is merely the subs- kindness on all beings.1 He is capable af creating the whole tratum of Prakrti and Jiva. This view does not hold good as compared to the Advaitic view of Iśvara. If Iśvara is merely world by His Will. This idea is similar to that given in Śvetāśvatara upanisad. Here, Iśvara is significantly called the sustainer (Adhisthata), if he makes the Jīvas superior or 'Jalvan'-the 'netter' or 'the fisher'. The Jivas are thrown inferior according to his own will then Iśvara must be like an into the sea of physical matter like a fisher's net. When their ordinary person. If we accept that the actions of Jivas are catch of experience is full, they are withdrawn by the fisher.2 granted by Iśvara from time eternal then, too, this process will Gaudapāda also thinks on the same line.3 be a blind process. Hence Iśvara is not merely the efficient cause of this world but is more than that. The position of The Jainacaryas do not accept Isvara as the creator of the

Isvara in the Mimansaka-system is strange one. It neither world. They think omniscient and kind Iśvara would have

approves nor disapproves Iśvara." not created such a world full of sorrows or sins. This shows their limited approach of intellect which could not solve the Ordinarily Sānkhya is called a Nīrīśvaravādī-system.2 great problem of sin and sorrow. This view point cannot Iśvara is not considered as an agent. Still there is a descrip- negate the existence of Iśvara.4 tion of Iśvara as the witness of the world.3 Prakrti does the works of creation merely on account of having intact closeness From the above descriptions it is clear that only the acco-

with Iśvara just as the iron is motivated only by the closeness unts of Iśvara in the Yoga-system are nearer to those of of a magnet.4 Vijnāñabhikshu treated Sāńkhya as Seśvara.5 Advaita-Vedānta. But surely there is difference. The yogis In this way Prakrti with Iśvara comes nearer to that of Rāmā- do not accept the factor of Maya accompanying Iśvara while. nuja. Rāmānuja considers Sattva, Rajas and Tamas as the Vidyaranya holds Isvara to be Brahman Itself. He appears attributes of Prakrti, rather than their constituents. The as Iśvara only when in contact with Māyā.5 Prakrti of Rāmānuja is dependant on God.6 In the Yoga Iśvara Himself assumed many forms as the Jīvas and sūtras Iśvara is described with his full glory. He is called the entered into the bodies.6 The imperishable became the finite eternal supreme Guru.7 Vyāsa points out that Iśvara sheds

1. Sharma Rāmmūrti-Advaita-Vedānta p. 48. 1. Y.S:1 25- Vyāsabhāşya.

2. Ibid. p. 22. भतानुग्रहश्योजनम् ।

3. S. S. 3.5. 2. Idea taken from Mukhopādhyāya Govinda Gopāla

ईदृशेश्वरसिद्धिः सिद्धा । Studies in the upanișads. p.150. 3. G. K. 1.8. 4. Ibid. 1.96. इच्छामात्रप्रभो: सृष्टिरिति। तत्सन्निधानादधिष्ठातृत्वं मणिवत्। 4. Kalyāņa Vedānka-Khaņda. 1-Ańka -- 1. 1936. 5. S. P. B. 3.57. Krsnatirtha Bhāratī.

प्रकृतिलीनस्य जन्येश्वरसिद्धिः । Iśvara Jīva Aur Sansāra ke sambandha Mein Bhagvān Śrī.

6. Ranade. R. D .- Vedanta-the culmination of Indian Śankarācārya ke Vicāra.

thought p. 87. 5. Pañ. 3.40

7. Y. S. 1.25. तच्छक्तयुपाधिसंयोगाद्ब्रह्म वेश्वरतां व्रजेत्।

स एष सर्वेषामपि गुरु: कालेनावच्छेदात्। 6. Ibid. 4.10. कृत्वारूपान्तरं जैवं देहं प्राविशदीश्वरः ।

58 Pañcadaśī-A Critical Study Jīva. One Iśvara manifests as many names and forms.1 Iśvara and Jīva 59 According to the Pañcadasi Jīva is of different grades due to the difference in degrees of admixture of Sattva, Rajas and To make the concept of Jīva more clear Vidyāranya com- Tamas.2 pares Jivas with the painted clothes of the human figures in a

Derivation of the word Jiva proves that Jiva is the princi- painting. These clothes are painted in a way that these appear ple of life.3 'Jīva' is so called because it sustains prāņas.4 as real. Jivas too are nothing but the superimposcd forms on Vidyāranya defines Jīva as the composite of three parts e. g. the consciousness. The human figures drawn on the canvas substratum of consciousness called the Kūtastha, the subtle- appear to be many which are in fact, 'painting in a painting'. body and the reflection of pure consciousness on the subtle- Similarly Jivas too appear manifold, each with a reflection body.3, 'Just as the pot ether, the pot with water and the of intelligence. These Jīvas are subject to transmigration reflection of the cosmic ether in it constitute the content of just as the painted figures are removed and resketched. In the pot, so also Jiva is a complex of the substrate intelligence, the example of painting. the painted cloths are considered to the internal organ, its limiting adjunct and the reflection of be the real cloths, similarly the ignorants think that 'conscious- intelligence reflected in it'.6 This definition of Jiva throws ness' the substratum of the Jivas involves change. This wrong light on the origin of the Jiva. The causal body namely conception is formed due to ignorance. The Jivas are shadows Avidya cannot act. Therefore, the reflection of pure consci- of immutable and impartite Self. Thus the Jívas transmig- ousness in the subtle-body gives rise to Jīva and Jīva's indivi- rate and not the Self.1 duality. This fact is evident in the deep sleep when Jīva is shrouded in Avidya. Due to this Avidya the principle of Jiva creates duality in a different way. Vidyaranya informs

individuation does not act.) us that the creation of Jiva is given in detail in Brhdāranyaka upanisad. The seven kinds of food are meant for different grades of Jīvas.2. Vidyāranya affirms that no doubt originally 1. Chh. Up. 6.3.2. all these objects are created by Iśvara but not the effort of inves- अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत्। ting these obects with different forms according to the need is definitely of the Jiva Itself. It does so through action and 2, Pañ. 1.17. reflection.3 Reflection or knowledge here means 'thinking of सा कारणशरीरं स्यात्प्राज्ञस्तत्राभिमानवान्। objects'. Isvara is the creator but being desireless He is not

6. जीव+घन। enjoyer. The Jiva becomes the enjoyer through his action. In this way the objects are related to Iśvara as created by Him 4. Pañ. 4.10. and on the other hand concerned with Jiva who is the enjoyer जीवत्वं प्राणधारणात् 5. Ibid. 4.11. 1. Pañ. 6.7 जीवनामानो बहुधा संसरन्त्यमी ।। चैतन्य यदधिष्ठानं लिङ्गदेहश्च यः पुनः । 2. Brh. up. 1.5.2 चिच्छाया लिङ्गदेहस्था ततसंघो जीव उच्यते। यत्सप्तान्नानि मेधया हि तपसाडजनयत्पिता। 'एकमस्यसाधारणम्' .. 'दे 6. Mahādevan-T. M. P. An interpretative Exposition of देवानभाजयत्' 'पशुभ्य एकं ... ' Pañcadaśī. p. 41. 3. Pañ. 4.17 ईशेन यद्यप्येतानि निर्मितानि स्वरूपतः । तथापि ज्ञानकर्मभ्यां जीवोऽकार्षीत्तदन्नताम् ।।

60 Pañcadaśī-A Critical Study Īśvara and Jīva 61

of these in many forms.1 To clarify this dual relationship that he is bound and does not try to get free. This is not an Vidyāranya presents the simili of a lady. She is brought into exaggeration. Swami Krsnananda gives the evidence. When being by her parents and loved by the husband.2 Hence she we are not concerned with anything, we have a peculiar kind is related to both. The Jiva makes the objects created by of freedom, and a feeling of happiness which we do not ex- Isvarā enjoyable with the function of the inner organ. perience when our thoughts get entangled in what we term Vidyaranya further adds that the duality created by the the business of life. We concern ourselves with things, and Jiva is also of two types. One is in conformity with the ' hence it is that we have a variety of feelings'.1 When Jīva is shastras e. g. meditation or worship of the devas. The other willing to breathe in the air of freedom it can itself break its is not confirmed by the Śruti as to do violence and think about chains. other woman and so on. This Ashastriya-dvaita is again twofold-violent and dull. Violent one gives rise to lust, anger There is not much difference among the different schools

and other passioas. The second one is the cause of day- of philosophy as far as the concept of Jiva is concerned. Jaina system is a bit different in this regard. It considers two dreams.3 realities Jiva and Ajīva. The knowers are Jivas and ignorants Through these details Vidyaranya wants to convey that are the Ajīvas.2 Jiva is bound by the duality created by itself.) Vidyaranya proves this by an example. The gem created by Iśvara is one The relationship of Isvara and Jiva is very significant.

and the same. The Jiva creates the three respective feelings - Vidyaraņya is Ābhāsavādin thus he interpretes the Śruti

of happiness, disappointment and indifference on obtaining passage3 in his own way. Iśvara and Jīva are creations of

it, failing to have it and when one neither wants nor hates Māyā in being the reflection of consciousness on It. It must

the gem.3) The Jiva is entangled like a cocoon by its own be clear that 'Maya creates' does not mean that Jīva and Iśvara

will. When the owners of donkeys have no chains to bind are the effects of Maya. 'It means that they are proved when

their donkeys, they play a drama of binding their feet by Māyā is proved'.4

touching their feet all around. The donkeys think that they Śankara holds Jīva to be ignorant, small and weak in Com- are chained and do not move at night.5 Similarly Jiva thinks parison to Īśvara.5 The later Adivaitins put forward the diffe- rent suggestions regarding the relationship of Iśvara and Jīva.

1. Pañ. 4.18 The author of the Prakatārthavivarana calls the reflection of ईशकार्य जीवभोग्यं जगदद्वाभ्यां समन्वितम् ॥। 2. Pañ. 4.18. 1. Swamī Krsnānanda-Philosophy of the Pañcadaśï- पितृजन्या भतु भोग्या यथा योषित्तथेष्यताम् ॥ Divine Life (28) p. 31. 3. Pañ. 4.43 to 49. 2. Shāstrī Rādhāprasāda-Prācya Darshana pp. 70-71 जीवद्वैतं तु शास्त्रीयमशास्त्रीयमिति ढविधा। 3. N. U. T. up. 9 4. Ibid. 4.21. जीवैशावाभासेन करोति माया। हृष्यत्येको मरणिलब्ध्वाक्रुधयत्यन्योह्यलाभतः ।। पश्यत्येव विरक्तोऽत्र न हृष्यति न कुप्यति ॥ 4. Pañ .- Pītāmbara Bhāșya pp. 298-99

2. Idea taken from Pañcadaśī, commented by Bhāskara 5. Brh. up. 2.1 Śānkara Bhașya

Rāma-Avtāra p. 434. निरतिशयोपाधिः ।

62 Pancadaśi-A Critical Study Iśvara and Jiva 63

intelligence in Māyā as Iśvara and reflection innumerous small portions of that Māya as Jivas. The author of the Sankshepa- ship of Iśvara and Jīva. Jīva and Īśvara are like the Jalākāśa

śārīraka holds the same view. The Pañcapādikāvivaraņakāra and the Meghākāśa respectively.1 The Meghākäśa is not clea-

regards the Jiva as a reflection of Iśvara. Sometimes Jīva is rly visible like Jalākāśa. Similarly Īśvara is not easily perceiv-

said to be Iśvara under the influence of Māya. ) The author of, ed like the reflection of sky in the cloud.2 The individual and

the Vivaranopanyasa maintains that consciousness reflected in collective idea also becomes clear through this simili. More-

Avidyā is Jīva. Its being Iśvara consists in nothing more over vastness of Meghākāśa and limit of Jalākāśa makes the

than the act of witnessing. Brahman as Bimba (witnessing concepts of Iśvara and Jīva very simple and clear.

consciousness) is Iśvara and as Pratibimba (reflected conscious- The Advaitic view-point is that Iśvara and Jiva though ness) is Jiva.1) Isvara covered Himself of His own accord and differ from each other yet they are one with Brahman. Jīva is not by any compulsion. Jīva is Anīśa because his covering is rightly compared to a drop of water and Iśvara as a vast ocean. not conscious or self-willed but rather imposed upon him. Actually drop of water has no separate existence from the Mãya in its Avarana aspect is powerless over Iśvara. Unity ocean. Similarly Jīva in one with Iśvara.3 of being is never concealed from Him, therefore, he is sarvajña. Jīva is Prājñya as Māyā obscures his unity. The relationship of Iśvara and Jīva is beautifully explained 1. Sadānanda. V.S. 20

in the Sruti. Isvara and Jīva are compared to the two birds अन्राप्यखिलसूक्ष्म शरीरमेकबुद्धिविषयतया वनवज्जलाशयवद्ासमष्टिरनेक- perching on the self-same tree. The difference is this :- one बुद्धिविषयतया वृक्षवज्जलवद्वा व्य्टिरपि भवति। looks on without eating the fruits of the tree while the other, the Jiva eats the fruit. Here, Isvara and Jīva are said to be 2. Pañ. 6.153

enjoying the fruits due to 'Chatrinyaya' otherwise Iśvara does मेघाकाशवदस्पष्टचिदाभासोऽनुमीयताम्। not act and does not reap the fruit thereof.2 In ano- 3. Pāndeya Saņgam Lāl-Gāndhī Kā Darshan. p. 188 ther Sruti passage Jiva is said to be the shadow and Iśvara as light yet living in one and the same cavty.3 In Vedāntasāra Isvara and Jīva are described collectively and individually. These are compared with a forest and a tree respectively.4 Vidyāranya's poetic imagination to simplfiy the philosophical mystries is appreciable. He beautifully explains the relation-

1. Appayya Dixit-S.L.S. बिम्बः ईश्वरः, अन्तःकरणे चित् प्रतिबिम्बो जीव- 2. Muņ. up. 3.1 द्वा सुपर्णा सयुजा सखाया समानं वृक्ष परिषस्वजाते। तयोरन्यः पिप्पल स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति । 3. Katha, up. 3.1 छायातपो ब्रह्मविदो वदन्ति। 4. Pañ. 6.155 मेघाकापजलाकाशाविव तौ सुव्यवस्थितौ।

Brahman 65

ing only with the eye of inference they perceive 'nothingness' only.1 Vidyaranya further explains that the Sruti-text 'Nothing existed in the beginning' has twofold meaning e.g .:

1. Nothing was of the nature of existence. 2. Nothing was connected with the existence.

CHAPTER IV In this context if at all the view of the Mādhyamikas is to be considered, it is noted that the Mādhyamikas are not clear which meaning they prefer. Secondly, nothingness is contra-

BRAHMAN dicted in both the cases. 'Nothing' and 'Existed' both are con- tradictory terms. Predication is of two kinds: About the nature of a thing predicated and about something else in con- nection with the things predicated. In the first kind of predica- >The source of this world is Brahman. Brahman is both tion 'existence' becomes the nature of 'nothing'. In the second material and efficient cause of the world. This idea is beauti- predication the relation is between the two things. Both the fully stated in the Sruti. As the spider spins the cobweb out predications are non-admissible to Buddhists. Hence the state- of its own abdomen and again draws it into itself. Similarly ment of Buddhists 'nothing existed' is invalid, because 'nothing' the universe emerges from Brahman and dissolutes into Brah- and 'existed' are diametrically opposed to each other. man.1 The Madhyamikas argue in favour of their doctrine of Vidyaranya agrees that Brahman as the source of this world 'void'. They claim as the names and forms of Akāśa are con- is not unreal but real. The Real is existent and unreal can jured up by 'Māya' on 'sat' similarly names and forms are never come into being.2 He elaborates this idea. The sun does suprimposed on 'Asat' by Māyā. The author of the Pañca- not have the attribute of darkness, nor is it itself of the nature daśi cłeverly replies that names and forms of a thing are not of darkness.3 Buddhists do not believe this fact. They consi- der 'void' as the sole-reality on the basis of dry ratiocination. superimposed on itself but on the other thing. The non-being

Śankara states that these Buddhists do not believe in Śruti hence cannot be the locus of name and form because the locus

they are confused regarding the nature of Brahman which is should be something existent-real. The one thing becomes

beyond thought. Like Sankara Vidyāranya is against the view clear through the argument of the Mādhyamikas that

of Buddhists. He considers them as merged in darkness. Perceiv- they accept the factor of Maya indirectly. Budhists counter question Advaitins. In the Sruti statement 'sat' and 'Asit' are derived from the root 'as' meaning existence. If the 1. Brh. up. 2.1.20 Advaitins take the same meaning of the words then tautology स यथोर्णनाभिस्तन्तुनोच्चरेत्,- is involved. If they take different meanings there remains no 2i Gitā, 2.16 नासतो विद्यते भावो नाभावो विद्यते सतः । 1. Pañ. 2.31-32 3. Pañ. 2.33 आपेदिरे निरात्मत्वमनुमानैकचक्षुषः ॥। न युक्तस्तमसा सूर्यो नापि चासौ तमोमय: । शून्यस्य न तु तद्युक्तमुभयं व्याहतत्वतः ॥

66 Pancadasī-A Critical Study Advaita. Vidyāranya makes the position of the Vedāntins Brahmai 67 safe by replying that the statement involving tautology are Ākāśa is a relative term and is perishable. However, if the common in our daily life. We use the expressions 'what was to be done has been done'; 'speeches spoken' and a 'burden is Vaiśesikas conceive Ākāśa as 'sat in the absence of the atomic borne'. In 'sadäsit' the identical terms are used for the sake world then Vedantins also can conceive of Brahman without of those whose minds are accustomed to duality. The beginner Ākāśa. There is no logical fallacy involved in such a concep- tion.1 By negating everything beyond which we cannot negate cannot transcend the ideas of time and place. Thus the word 'Pura' is used with reference to timeless Brahman. The past anymore is Reality. Vidyaranya further argues that the percep-

tense 'Äsit' is also used to make the sense of the statement tion of Äkäśa in the absence of the rest of the world is nothing but illusion only. What the Vaisesikas really perceive is light intelligible to the pupil. Vidyaranya mentions that there is and darkness. Vaiśesikas, claim that Akāśa is not perceived by only one Reality.1 From the view point of non-duality neither the senses does not stand to reason. Brahman is realized even questions, nor answers are 'possible'.2 This universe is not when all the mentations cease in deep sleep or in the state of different from Brahman.3 All exists within the existence of Samadhi.2 The supreme Reality is intuted with the utmost Brahman.4 The truth derived by this is that after dissolution certitude in the serenity of silence. The experience of quietude an 'unmoving', 'ungraspable' and 'unnamed' Brahman remains. cannot be a night of nothingness.3 No realization is possible Turning to the Vaisesikas view point it is pointed out that in the absence of a realizer. If he is there, therc is no more the Vaisesikas consider Akāsa as Reality. They raise objec- void. Hence Brahman is not void and Ākāśa is not the ulti- tion against Vedantins' view of only one Reality. According mate Reality. to them Akāśa composed of molecules is eternal. Vidyāranya The objection is raised even against this conclusion. The counter-questions the Vaisesikas if they can conceive the Akāsa idea of existence is absent in the state of quiescence. This idea in the total absence of atomic world then why can Vedāntins of voidness may be considered as the realization of Reality. not conceive 'sat' without Ākāśa ? Ākāśa is material. It Advaitins' clear reply is : When the mind is absent the ideas cannot be conceived except in relation to other things.5 Hence of neither existence nor non-existence can originate. The witness of the tranquil mind always exists. This verily is Brahman. 1. Pañ. 2.38. अत्र द्वितीयं न हि शक्यते। Brahman is one only without a second. Vidyāranya expl- ains this fact by a new method, Oneness, onlyness and second- 2. Māņ. K, 2.32. lessness are explained through the three types of differences e.g. न निरोधो न चोत्पत्तिर्न बद्दो न च साधकः । (i) Difference existing in oneself ( ii ) Difference in species न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ।। 3. Śankara-Aproksānubhūti 45. 1. Pañ. 2.42. सर्वप्रपञचोडयं ब्रह्म वास्ति न चेतरत्। अत्यन्तं निर्जगद्व्योम यथा ते बुद्धिमाश्रितम् । 4. Ibid. 55. तथैव सन्निराकाशं कुतो नाश्रयते मतिम्।। अयमात्मा हि ब्रह्म व सर्वात्मकतया स्थितम्। 2. Ibid. 2.44. 5. Pañ. 2.43. सद्वस्तु शुद्धत्वस्माभिनिश्चिततैरनुभूयते। ववं दृष्टं किञ्च ते पक्षे न प्रत्यक्षं वियत्खल्। 3. Mahadevan. T.M.P .- An Interpretative Exposition of the Pañcadasi-p. 17.

68 Pancadaśi-A Critical Study

(iii) Difference in gunas. The difference of a tree from its leaves, Brahman 69

flowers, fruits etc. is Svagata-Bheda. The difference of a tree from another tree is Sajatiya-Bheda. The difference of a tree in all its characteristics. He compares both because these

from a stone is Vijātīya-Bheda. Reality has been denied all (Brahmah and Ākāśa) share the same quality of partlessness.

the three types of differences.1 Oneness of Reality is maintain- Partlessness of Ākāśa is evident. On this evidence the part-

ed by the negation of 'Svagata-Bheda'. A tree has branches, lessness of Brahman éan be assumed. Moreover, Brahman is

flowers etc. but Brahman is partless. Having difference in a compared to Akāśa because it is nearer to Him being the first

partless thing is out of question. 'Onlyness' negates Sajātīya- evolute . The absolute oneness of Brahman is explained in the

Bheda in Reality. There exists nothing apart from Brahman, Śruti in detail yet Vidyāranya s attempt to deal exhaustively therefore, Sajatiya-Bheda is negated. The word Advitīyam with this is commendable. The idea of oneness of Brahman implies that Reality is devoid of Vijātīya-Bheda. Vijātiya of is more easily grasped from the Pañcadasi. 'Reality' is non-reality. Vidyāranya affirms that unreal cannot be a pratiyogi of the Real.2 'Pratiyogi is a technical term of Brahman is 'Sat', 'Cit' and 'Anantya' or (Ānanda). One

the Naiyyāyikas. It needs some clarification. A pot is not a must not be confused that Existence, Consciousness and Infinity

cloth. Pot is pot due to its potness and a cloth is so due to are the parts or modifications of Brahman. Being Intelligence

its clothness. The total characteristics of a pot is entirely and Bliss are the essential nature of Brahman.1 The term different from those of a cloth. In this example pot is 'Anu- 'Infinity' must not be confused. That which is Infinite is Bliss. yogi' to cloth and clothness is a 'Pratiyogi' to a pot and vice- The threefold essential nature of Brahman is called attributes

versa. In the present case 'sat' and 'Asat' are not on the same 'metaphorically, since they appear to be distinct in the external footing as cloth and pot are. Thus Vidyäranya is right in his adjunct.'2 assumption that unreal is not a pratiyogi of Real. Brahman alone is 'sat' in the sense of eternal and all else

Names and forms are not the parts of Brahman. These is 'asat' in the sense of being contingent and transient, Sankara

subsist on existence. Names and forms are given for differen- explains 'sat' in an easy manner. Whatever is existent in all

tiating the things. Brahman is one and only thus, names and the three tenses is 'sat'.3

forms cannot be predicated of Him. Vidyāranya's aim is to clarify that Brahman is Absolute. When we say, 'It is' we We must remember that this existence is not inert like

have said everything about It. No attribute or adjective can clay. The word 'cit' signifies 'consciousness' and not 'having

help us in explaining Its real nature. There is no difference consciousness.' Consciousness is knowledge.4 Consciousness

within It. Like the Akāsa, Brahman is partless. Here, Reality is compared to Äkāśa to make the idea of partlessness more 1. Taitt. Up. 2.1.1. clear. Vidyāranya never means that Absolute is like the Ākāśa सत्यं ज्ञानमनन्तम् । 2. Mahadevan. T.M.P .- Philosophy of Advaita. p. 111. 1. Pañ. 2.20-21. 3. Sankara-Tattvabodha; Prakaraņagranthas of Śańkara- वृक्षस्य स्वगतो -सजातीयो विजातीयश्शिलादितः । p. 27. भेदत्यं .. ऐक्यावधारणव्वैतप्रतिषेधैस्त्रिभिः करमात् । सत किम्, कालत्रयेऽपि तिष्ठति इति सत्। 2. Ibid. 2.25. चित् किम्, ज्ञानस्वरूपकम् ॥

नास्यातः प्रतियोगित्वं 4. Ken. Up. 2.3. यस्यामतंतस्य मतं मतं यस्य न वेद सः ।

70 Pañcadaśī-A Critical Study 71

or knowledge therefore, is not an adjunct of Brahman but Brahman

Brahman Itself. Self consciousness of Reality is undeniable. It is said to be unknown because it is more than to be known. time, place and substance merely because of illusion caused by

Actually Truth is not known but lived. It is called unknown Māyā. Otherwise, these modifications of Māyā cannot cause

because It is beyond all the conceptions of mind. It is the any limitation to Brahman.1 All this is indeed Brahman,

ultimate-subject, the source and even the seer of the mind.1 Brahman is all this.2 He is the eternal among all those are intelligent.3

The intel igence nature of Reality is ordinarily manifested whereas the bliss nature is generally obscure. Knowledge Brahman is signified by the negative term '(not this)'.4 The

refers to the general nature of Reality. Its particularization objects within the reach of our perception are indicated 'Like is Bliss.2 'That is the Infinite, wherein nothing else is percei- this'. But Brahman is beyond the range of our perception. ved, nothing else is known.'3 Thus Bliss and Infinity are not The objects beyond our perception are termed as, 'like that' different terms. Sankara explains this Infinity in his commen- Brahman is not even signified by this expression. These are tary to the Taittiriya Upanisad.4 Vidyāranya also agrees with the ordinary ways of expression. These cannot indicate the him Infinity is threefold. First kind of Infinity is from the extraordinary Brahman.5 Neti-Neti expresses the Highest. point of place. Ākāśa is infinite in a particular sense. Vidyäranya simplifies this statement. When all the contents of Brahman is not limited even by this space. It is all pervasive. a house are removed, something viz. space remains within. It Brahman is also infinite from the point of time. The nature cannot be removed. Thus the total negation of every experie- of Brahman is eternal. It is not contradicted by time. Brahman nce lauds finally in something positive. The opponets may is infinite as It is not limited by any object. It is of the nature call this 'something' or 'Reality' or 'Nothing'. For Vidyaranya of everything.5 it is only a verbal jaorgal. The universal idea is that something

In this way Brahman is Infinitum in all the three respects of surely remains when all the things are negated .? Neti-Neti

time, place and object.6 Brahma appears to be limited by 1. Pañ. 3.36 1. Sankara-Tattvabodha, Prakaraņagranthas of ankara- •मायया न देशादिकृतोऽ्तोस्ति।

p. 27 2. Mān. Up. 2 आनन्द: कः सुखस्वरूपः । सर्वं ह्य तत्ब्रह्मायमात्मा ब्रह्म।

2. Ibid. 3. Śvetā. Up. 6.13 वृत्िष्वेतासु सर्वासु ब्रह्मणश्चित्स्वभावताः । सुखांशश्चतिरोहितः ।। नित्यो नित्यानां चेतनश्चचेतनानाम् ।

3. Chh. Up. 8.24.1 .- Śańkara-Bhāşya. 4. Brh. up. 3.9.26 यत्र नान्यत्पश्यति। 'नेति नेति'

4. Taitt. Up. 2.1. Sankara-Bhāșya. 5. Pañ. 3.27-28 अखण्डेकरसं रसम्। ·. नास्ति तत्र हि। यदनीदृगतादृवच" 5. Śankara-Ātmabodha. 59. यद्युक्तमखिलं वस्तु वावहारश्चिदन्वितः । 6. Ibid. 3.30

5. Pañ. 3.35. अपनीतेष मूर्तेषु ह्यमूरतं शिष्यते वियत्।

ब्रह्मणि त्रिधा। 7. Ibid. 3.31 निर्वां तावदस्ति हि।

72 Pañcadaśī- A Critical Study Brahman 73

simply signifies the distinctness of the Reality from all this that distinguished from nothing.'1 The reason for this criticism is here. The other expressions cannot convey the sense of exclud- is that these philosophers cannot grasp the idea of pure ing everything. Thus Neti-Neti is exact expression for Reality. monoism. This expression does not deny the existence of Reality but it denies all the empirical characterization of Reality.1 Neti-Neti Taking into consideration all these factors the existence of

seems the negation on the surface but it is actually a denial Brahman cannot be challenged. But existence as it is witnessed

made on behalf of deeper-yes. The double negative Neti-Neti and experienced by the individual souls on the earth is due

is used in the Sruti purposely. The first 'Neti' negates Māyā to Its association with Māya. The effect of this association is

and the second negates all its effects-the gross and the subtle. studied at length in the following chapter, 'Māya'.

In this way Reality only remains.

Western philosophers also approve the negative approach 1. Kirtikar. J .- Studies in Vedānta. p. 16

to Reality. The starting point of the philosophy of Oracle at Delphin was, 'onething only I know and that is that' 'I know nothing.'2 John Damascene thinks that 'it is impossible to say what He is in Himself, and is more exact to speak of Him by the reflection of all terms.3 St. Denys the Aeropagita affirms that 'He is neither one, nor unity, nor divinity-nor goodness- He is not Spirit, as we understand Spirit-He is nothing of that which is not, nothing even of that which is.'4 The great commentator of the Chinese Tasism says, 'The principle cannot be enunciated; what is enunciated, is not it.'5 Muslim philoso- phers also agree to this point. Mohyiddhin ibn Arabi claims, 'There is nothing, absolutely nothing, that is outside Him (Allah).6

Hegalian philosophers criticise the concept of Brahman. They call Him 'an indeterminate abstract Being which is hardly

1. Pañ. 3.32 स एष नेति नेत्यात्मेत्यतद्व्यावृत्तिरूपतः । 2. Durant Will-The Story of Philosophy. p. 27 3. Review of Philosophy and Religion. Vo. VIII No. 1. p. 14-15 4. Ibid. p. 15. 5. Ibid. p. 14 6. Ibid.

Individual Self 75

experienced by Indra. It is clear that the body decays when life leaves it. Thus Atman must be distinct and other than the body. There are some who consider the senses as the Atman. They point out that the senses together with the intellect look

CHAPTER V different from the grors body.1 When we say, 'I am speaking' 'I' means the senses of speech. In the Sruti the senses are told

INDIVIDUAL SELF to be quarreling among themselves.2 From this it is implied that they are conscious. They have to argue like this because inanimate one cannot be Atman. The Vedantic explanation of these statements are different. 'I see' does not mean 'the

we can have an idea of Individual-Self from the Universal- eye sees', But 'I' endowed with the eyes sees. There is a sepa-

Self Brahman. Every individual has its own world of activi- rate witness other than the senses, In considering senses as

ties and mental streams. The guiding principle of individual's conscious, there falls the logical fallacy. Are the senses sepe-

whole individuality is self. The self is very different from the rately conscious or conscious in a group ? In the former case

individual. It is not easy to grasp this subtle principle all at each sense will pull in its own direction reducing the life im-

once. This is why Vidyaranya has embarked upon the gradual possible. In the later case if one sense becomes useless, then all must stop to function. But the fact is not so. Beings are -......... progress regarding Self in Indian Philosophy. seen to live when any of the senses is missing. Thus the con-

He begins with the materialistics.1 The materia lists depend tention, 'senses are conscious and are the Ätman' is wrong.

on false perceptional evidences.2 They regard the self as an As far as the quarrel of the senses in the Sruti is concerned

assemblage of factors beginning with the Kūtastha and ending that refers to presiding dieties of the senses. in gross-body. Nevertheless they also quote from the Sruti to support their view.3 They consider Virochana as the ideal The followers of the Hiranyagarbha school hold the vital

of their theory. We can do nothing except taking pity on airs to be the Atman.3 They give the logic when the senses

these materialists who choose Virochana as an example and fail to operate, the pranas still function. This school is also

not 'Indra'. Their intellect cannot grasp the deeper facts considered materialistic. Vedāntins take this argument as merely the imagination of the mind. There is no rational

1. Linganņa Somayāji-Commentary on the Pañcadaśī. p. 159. proof to support this theory. The Hiranyagarbhas give the

लोकायताः 'लोके आयताः' 1. Pañ. 6.63. 2. Pañ. 6.60. प्रत्यक्षत्वेनाभिमताहंधीर्देहातिरेकिणम् ...

प्रत्यक्षमाभासमाश्रिताः । 2. Brh. Up. 6.1.7 to 14. 3. Chh. Up. 8.1. आत्मेव देहमय। 3. G. K. 2.20.

Taitt. Up.2.1. प्राण इति प्राणविदो।

स वा एष पुर्षोऽन्नरसमय: ।

Individual Self 76 Pañcadaśī-A Critical Study the proof for their argument.' But this theory is invalid for evidence from the Sruti.1 Actually this passage in the Śruti the following reasons : is in a different context as Sankara interprets, 'It is proper to (1) Mind is merely an instrument in perceiving the ego. understand by prāna, that which is a modification of Vayu and (2) It is insentient as it is not co-existent with consciousness has a five-fold function.'2 Pandit Pitāmbara has very clearly in deep-sleep. (3) 'My mind is calm now,' such statements explained why the Prānas cannot be Atman. (1) Prāna is noth- negate the selfhood of mind because the knower of calmness ing but vital air. As the outer air is not the Atman, similarly of mind is different from the mind. (4) Moreover, mind is this air inside the body also cannot be the Self. (2) Death is not not the enjoyer independently. It is the enjoyer by the co- inevitable when the Präna is invisible. In the inanimate-beings existence of Cidabhāsa. (5) The above quoted Sruti passage like tree etc. the Prāna is not visible yet those are not consi- means, when the mind is full of desires it becomes the cause dered dead beings. Even in the case of human-beings Prāņas of bondage and when it is free from desires-it is a help in the are invisible in the state of deep sleep yet the person is alive. attainment of the highest goal. Thus mind itself is not the sole (3) In the state of deep sleep pranas function yet man cannot cause of bondage and release.2 act as in the waking state. It means Pranas are unconscious and cannot be Atman. (4) The argument when pranas leave The Buddhists of Yogacara-school believe that the Vijñana

the body the man dies is also of no help to Hiranyagarbhas. is the Ätman as it is the basis of the mind. The mind grasps

Because the man dies even when the digesting air leaves the the matter through the intellect.3 How is it possible for the

body. (5) Sruti's claim 'Pranas to be the best' merely suggests mind and intellect to be the effect and the cause respectively when both are denoted by the same internal organ ? Vidya- that we must meditate on Pranas. Sruti itself declares that subtle ranya removes this doubt. The internal organ has two vrttis than the vital body is the mental one.3 (6) Prãnas are the subject viz. the 'I consciousness' and 'this-consciousness'. The first of affection. We generally feel that without food our Prāņas subject consciousness is the intellect and the later 'object-con- will leave or will be satisfied on taking the food. Thus these sciousness' is the mind. Here, the intellect is used in the sense cannot be the subject of ego. (7) Lastly we ourselves feel the of Ahamkāra and not in the sense of 'discriminating-faculty'. inward and outward motion of the Pranas. Thus Prānas cannot In the Sruti the intellect and the mind are used in the same be the self.4 senses as Vidyāranya has used.4 Buddhists take the idea of The followers of the Narada Pañcaratra school consider the mind to be the Atman.5 They quote the Śruti passage as 1. Mait. up. 5.34.11 Pañ. 6.68 1. Pr. Up. 4.3. मन एव मनुष्याणां कारणं बन्मोक्षयोः । प्राणाग्नय एवैतस्मिन् पुरे जागति। 2. This view of the Pañcaratra-school is to be understood 2. Apte. V. M .- Translation of Brahmasūtra-Śankara with reservations. Bhāsya. p. 173. 3. Pañ. 6.69 विज्ञानमूलत्वं मनसः स्फुटत्वं गम्यते। 3. Taitt. Up. 2.3.1° 4. Kaha. up. 3.10 तस्माद्वा एतस्मात्प्राणमयात । मनसः तु परा बुद्धिः । 4. Pitāmbara-Commentary on the Pañcadaśi, p. 250. Ibid. 3.6 5. G. K. 2.25. यस्तु विज्ञानवान् । मन इति मनोविदः ।

79 Pañcadaśī-A CriticaÌ Študy Individual Self

'I' to be the Atman. They claim egoity to be the cause of illusion is impossible. This intellect is a subject of love as we

mind. We cannot cognize outwardly without the idea of ego. generally state, 'my intellect is sharp or dull'.1 This very idea of 'ego' or 'I' is Vijñāna. This Vijñāna is pro- duced and destroyed every moment. This momentary or Madhyamikas reject this view of Atman. They assert that

changing Vijñana is the Self. This momentary knowledge is Vijñāna is momentary like the flash of lightening or the twin-

self-evident. The Buddhists do not accept the authority of kling of an eye. But as there is no self known beyond the in-

the Sruti yet whenever it serves their purpose, they freely quote tellect thus 'void' is the self.2 They add the Sruti passage as a

from it.1 This continuity of Vijñana is like the light of a lamp corroborative evidence.3 They state that all the perceived objects

or the stream of a river. Thus is of two kinds e.g. Ālayavijñā- are void and they are perceived so due to illusion. This theory

nadhara and Pravrttivijñānadhārā. The continuity of ego is is also rejected on the basis that illusion must have some real

'Ālaya' and the continuity of object-consciousness is 'Pravrtti'. substratum. Even the void needs some witness other than the

This is the work of the mind. First comes Ālayavijñāna void and that is self.

and Pravrttivijñana is produced afterwards. Hence the latter Prabhäkaras and the Bhattas hold that Sunya cannot be the is the cause of the former. Ätma. Nothing cannot come out of nothing. Logicians give

This view is rejected because intellect is the instrument in the evidence from the Sruti. 'Inner than the intellect-shearh

determining in the same way as the senses eyes, ears etc. are in- is Bliss-sheath.'4 It is something existing and not void.'

struments in the acts of perceiving, hearing etc. Pandita Pītām- bara argues that as the sun and the light of the sun are two Vedantins hold that the 'Self' is even beyond the Bliss-sheath.

different things. Similarly the intellect, the illuminator of Vidyaranya has tried hard to show the Self beyond the five

Ätman are totally different from the Self. Just as the light of sheaths. His explanation is elucidation of the Brahmavalli of

the lamp though becomes likewise the pot, it remains different the Taittiriya Upanisad. The object of the upanisad is to trace

from the pot in nature. Similarly Atman is one with the modes the gradual evolution of personality, the increasing develop-

of intellect, yet It is different from these and is eternal and ment of the human soul and its final emergence from all the

pure. Moreover, intellect is nothing but the function of the coverings. Gradually the self is divested of five-sheaths as the

internal organ and is purely material. A material thing cannot. chaff is removed from the Kodrava-grain. Vidyāraņya has

be the Atman. In the Sruti Buddhi is declared to be the cha- critically analysed the parts of the embodied self and examined

rioteer of the Self.2 Moreover, the conception of intellect being them in order to find out the ultimate-self. These very parts

momentary is also not tenable. If it were so then at the first moment 'I' who had taken the food previously would not feel 1. Translated from Pītāmbara Bhāsya of Pañcadaśi satisfied in the next moment. If such knowledge is considered pp. 254-56 the effect of illusion, then, too, the illusion cannot stand with- 2. Pañ. 6.74 out any substratum. There is no base of illusion as the Ätman अन्यस्यानुपलब्धत्वाच्छन्यं माध्यमिका जगुः । of the first moment is destroyed at the next moment. Hence 3. Chh. up. 6.2.7

1. Taitt. up. 2.4 असदेवेदमग्रासीत्।

विज्ञानं यज्ञं तनुते। 4. Taitt. up. 3.5.1

2. Katha. up. 3.3 आनन्दो ब्रह्मति व्यजानात् ।

आत्मानं रथिनं विद्धि बुद्धिं तु सारथि विद्धि। 5. Translated from Pañcadaśī Bhāsya by Pītāmbara.

80 Pañcadaśī-A Critical Study IndividuaÌ Šelf 81 are called 'Kosas' or 'Sheaths'. These coverings of the self are indicated by the word 'Guha' in the Śruti.1 Vidyaranya has From the skin to the subtle nervous system is the gross-body.1 also stressed upon this word as it is very significant in the con- Material-food sustains the gross-body. The 'food' includes text of the self.2 These sheaths are called 'Guha' as the Self every eatable. In the Sruti the food is told to be seven-fold lies hidden in these.3 meant for the different beings.2 This Sheath is necessarily The sheaths are five in number e. g. the food-sheath; the Annamaya because it weekens when the enough food of good vital-sheath; the mental-sheath; the intellect-sheath; and the quality is not taken. It is called the Supreme-medicine which bliss-sheath. The sheaths are one within the other.4 Vidyaranya alone relieves the agony of hunger.3 It is foremost of all the makes this statement more clear. Within the physical sheath is created things.4 Thus the first covering of human personality the vital-sheath and within the vital-sheath is the mental-sheath * is no less important. and so forth. This relation of Sheaths is evident. The food- sheath is related to the waking state. In this state we variously Vidyāranya explains food-sheath in short. The grossbody feel pleasure and pain. But the link with the foodsheath is not is produced by the food eaten by the parents, which later on broken in the states of dream and deep-sleep. The food eaten grows with the food only.5 This very idea is depicted in Śruti by us in the waking state is turned into blood; the head-ache also.6 Surely this gross-body is not self because it does not *** 7 felt in the waking-state is cured in the bliss-state. Thus the exist before birth or after death.7 This lacks the eternity of sheaths are related to one another. self.8 This body with the limbs cannot be the Self because

The Spirit's movement begins from the ether and ends with the earth. From this earth springs the crops which produce 1. Śańkara-V. C. 156. the food.5 This food ultimately gives birth to the corporeal देहोऽयमन्नभवनोऽन्नमयस्तु कोशश्चानेन जीवति विनश्यति तद्विहीनः। frame of the being. We may call this frame 'the personality'. 2. Brh. Up. 1.5.2. 'यत्सप्तान्नानि मेधया तपसाजनयत्पिता। 1. Taitt. up. 2.1 यो वेद निहित 'गुहायां' परमे व्योमन्। 3. Taitt. Up. 2.2.

2. Pañ. 3.2 तस्मात्सर्वो षधमुच्यते।

गुहा सेयं परस्परा। 4. Ibid. 3. Taitt. up. 2.1-Sankara Bhāşya. . अन्नं हि भूतानां ज्येष्ठम् । गूहतेः संवरणार्थस्य निगूढा अस्यां ज्ञानज्ञेयज्ञातृपदार्था इति गुहा ... 5. Pañ. 3.3. 4. Taitt. up. 2.2 to 2.5 पितृभुक्तान्नजाद्वीर्याज्जातोऽन्नेनैव वर्धते। एष पुरुषोऽन्नरसमयः । अन्योऽन्तर आत्मा प्राणमयः। अन्योऽन्तर आत्मा मनोमयः । अन्योऽन्तर आत्मा विज्ञानमयः । अन्योऽन्तर आत्मानन्दमयः । 6. Ait. Up. 4.1. पुरुषे ह वा अयमादितो गर्भो भवति। 5. Taitt. up. 2.1 तस्माद्वा एतस्मादात्मन आकाश सम्भूतः। अदभ्यः पृथिवी, पृथिव्या 7. Pañ. 3.3.

ओषधयः । ओषधीभ्योऽन्नम् । अन्नात् पुरुषः । देहः सोऽन्नमयो नात्माप्राक चोर्ध्व तदभावतः ।

Ibid. Śańkara-Bhāsya. 8. Śankara. V. C. I57. पूर्वे जनेरपि मृतेरपि नायमस्ति ।

82 Pañcadaś-A Critical Stuđy İndividuaÌ Self 83 it exists even when any of the limbs is missing. It is under the supervision hence cannot be supervisor.1 There involves ranya defines Pranamaya through its functions. Its function

the defects of Akrtābhyāgama and Krtnāsa in considering is to vitalize the physical body. This sheath is impelling and

food-sheath as the self. If it were self then the experience of active. The whole activity starts with this. This is the centre

the persent life ought to have existed in the previous life also. of will-power. Präna not only signifies the inhaling and ex-

But the body could not have existed prior to its birth. More- haling but this performs even the winking and other activities

over, we will have to suppose illogically that the doer of the of the body. The five vital forces together with the organs of

action causing present experiences must be some one other than actions constitute the vital sheath. Its active nature shows that

the body and yet connected with this body. Thus Vidyaranya it is the product of the particles of rajas.1

argues correctly that this body did not exist in the previous Even this Pränamaya sheath is not the self because self is birth, then how could it produce this birth for that would be not merely a biological phenomena; it is an incessant flow of an effect without a cause.2 Secondly, the body disintegrates force or activity. Sankara proves this fact by stating that this after death. Thus without existing in the future it cannot sheath is the transformation of air, .it relates inward and out- enjoy the results of actions accumulated here in the present. It would be a case of, 'one does and another enjoys.' Hence ward and is devoid of intelligence.2 This Praņamaya is not

food-sheath cannot be Atman. the self as it lacks consciousness.3

Inner than the Pranamaya is the Manomaya.4 The mind Our search for the self does not end here only. Matter is the modification of desires, resolutions, doubt etc., When- cannot rest in its corporeal-self but moves forward to the Prānamaya. The vital-being is the informing Spirit which ever desire subsists, a seeking of objects must necessarily follow.

fills the matter all over. This Pranamaya has its footing in This seeking urge is signified by the vital-sheath but at the

matter. The passage from one sheath to the other is spontan- root of the seeking is the 'manomaya' who gives incentive to

eous. 'The immobility of matter gives way to the fluidity of go forward. Life is not a blind movement but is with a pur-

life. The span of existence on the material plane depends pose. This sheath is also called Linga-Sarira calls this sheath

absolutely on the in-herence of life in the body ....... There- Avidyã, the cause of bondage and liberation.5 In the Sruti the

fore Pränamaya is called inner than the Annamaya because it mental-self is told to be the state of expanded consciousness

happens to be subtler than the material as well as the sustainer where one gets hold of all the desires at once and becomes the of it.3 Śankara has defined Prāņamaya very aptly.4 Vidyā- 1. Śańkara V. C. 167 1. Sankara. V. C. 157. आत्मवानन्नमयोनुपूर्ण: प्रवर्ततेऽसी सकलक्रियासु। स्वात्मा कथं भवति भावविकारवेत्ता। 2. Sańkara. V. C. 168.

2. Paň. 3.4. प्राणमयो वायुविकारो गंताऽडगंता वाधुवदंतर्बहिरेषः ... पूर्वजन्मन्यसन्नेतज्जन्म संपादयेत्कथम्। भाविजन्मन्यसन्कर्म न भञ्जीतेह 3. Pañ. 3.5.

सन्चितम् ॥ नासावात्मा चैतन्यवर्जनात् .. ।

3. Mukhopädhyāya. Govinda Gopäla-Studies in the upani- 4. Taitt. Up. 2.3. sads p. 237. एतस्माद्वा तस्मात्प्राणमयात्। अन्योऽन्तर आत्मा मनोमयः । 4. Taitt. Up. 2.3-Sankara Bhāşya. 5. Śańkara. V. C. 171-176. प्राणोवायुस्तन्मयस्तत्प्रायः । मनो ह्यविद्या भवबंधहेतुः ।

84 Pañcadaśī-A Critical Study Individual Self 85

repository of all of them1. The upanisad further declares that Though the mind makes. an earnest effort to unravel the the cycle of evolution is beheld in a single vision, within this mystery of creation but it returns without having its vision.1 mental-self.2 The attempt of the mind proves abortive because the mystery Sankara holds that the mind with the five sense-organs is lies in the deeper shell of Vijñanamaya. The intellect with the the mental-sheath. Later Vedäntins like Sadānanda and the sense-organs form the Vijñanamaya-sheath. When the indivi- author of Tattvänusandhana consider that the mind with the dual-self is full of consciousness in deep-sleep is called Vijñana- five organs of actions form the mental-sheath.3 Vidyāranya maya.2 Vidyāranya describes intellect to be the reflection of regards manas as the 'faculty of reflection'. Hence it is safe pure consciousness. This is full of light being nearer to self.3 to infer that he follows Sankara.4 The sense-organs directly It is dormant in deep-sleep, and on awakening it fills the body report to manas. Those who interprete manas as the 'faculty upto the finger tips.4 The 'Yoga' or 'the fusion' has rightly of willing' they naturally connect manas with organs of actions been called the very soul of Vijñanamaya. It is the link-princi- for actions follow the decision and will. It is the mental-sheath ple connecting the Absolute and the relative, the Infinite and which gives rise to the ideas of 'I' and 'Mine' with regard to finite.5 Thus its footing is 'Mahas !6 Below this sheath is

the body and other possessions.5 the sphere of utter darkness; above is the region of Ananda- maya and in the middle lies the relfection of twilight. This mental-sheath is not-Atman because it has a beginning and an end. The mind is moved by pain and pleasure. It is Truly speaking, 'Vijñanamaya' and 'Manomaya'-sheaths full of desires and subject to delusion.6 Ātman has no desire. are not totally different from each other. One is the agent and

It is Pūrņakāma. Thus manomaya-sheath is not the self. the other is the action. The fields of activities of Vijñanamaya and Manomaya differ. Vijñānamaya acts inwardly and Mano-

1. Taitt. Up. 2.3. maya outwardly.7 The intellect takes the impression inward

तैनैष पूर्णः । 1. Taitt. Up. 2.4. 2. Ibid. 2.9. यतो वाचो निर्वतन्ते। अप्राप्य मनसा सह। स य एवं विद्वानेते आत्मन स्पृणुते। 2. Brh. Up. 2.1.17.

3. Sadānanda. V. S. 74. यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमगः पुरुषः, ..

मनस्तु ज्ञानेन्द्रियः सहितं सन्मनोमयकोशो भवति । 3. Śańkara-V. C. 190.

4. Pañ. 1.3-5. विज्ञानमयकोशोऽयमतिप्रकाशः प्रकृष्टसांनिध्यवशात्परात्मनः ।

5. Ibid. 3.6, 4. Pañ. 3.7.

अहन्तां ममता देहे गेहादौ च करोति यः। लीना सुप्तौ वपुर्बोधे व्याप्नुयादानाखाग्रगा।

Śańkara. V. C. 186. 5. Taitt. Up. 2.4. योग आत्मा । अहंममेति भ्रमयत्यजस्त्रं मनः । 6. Ibid. 6. Pañ. 3.6. महः पुच्छ प्रतिष्ठा। कामाद्यवस्थया भ्रान्तो नासावात्मा मनोमयः । 7. Pañ. 3.8. विज्ञानमनसी अन्तर्बहिश्चैते परस्परम् ॥

86 Pañcadašī-A Critical Study Individual Self 87

from the outer-body. The intellect-sheath turns these impress- All kinds of joys together signify that it is brimming with the ions into knowledge. After taking knowledge this sheath fullness of delight.1 Māndūkya upanisad throws a flood of exists without these impressions. Gangāprasāda, the author of light as it expressly identifies it with the Prājña state and this 'Jīvatma' opines that the 'Agent' and the Enjoyer do not fit Prājña is Iśvara.2 Gaudapāda calls this state a mass of cons- in the case of Vijñänamaya for in this state the feeling of ciousness.3 All the Pramas are destroyed here. In this state, agentship is very dim. Moreover, there is no hint in this Ātman has Bliss as its Upādhi.4 Beyond the golden veil of

regard in the Śruti itself.1 Vijñānamaya is the serene light of knowledge.5 This bliss is

Rmānuja considers this intellect-sheath as the Individual- fully experienced in the state of deep-sleep yet we feel a part

self. The affix 'Mayat' differentiates the Vijñana from the of it in our waking state also. On awakening one experiences,

Vijñānamaya.2 Sadānanda calls this the phenomenal Jīva who is 'I slept happily', 'I did not know anything'.6 One must not

subject to transmigeration.3 Vijñanamaya is not the self for doubt that Anandamaya is not different from Manomaya as

the same reasons as Manomaya is not. It is changeable. It we feel pleasure in Manomaya also. But this doubt is baseless

does not function in the abnormal minds or during sleep. It because in Manomaya we feel both pleasure and pain while in Anandamaya we experience purely the bliss. is always a victim to the vicissitude of time and hence it cannot be supernatural. Vidyāranya makes the definition of Anandamaya more

After the Vijñänamaya we come to the junction point. The clear. Anandamaya is the name given to the position of

thick shell of matter, life, mind and Vijñäna have been penetra- intellect which at the time of enjoying the fruits of actions

ted through. Vijñana covers the Reality. Thus the Sruti goes a little inward and catches the reflection of bliss.7

proceeds further to the Anandamaya.4 From this Ananda- maya flows out the exuberance of joy. The whole of creation 1. Brh. Up. 4.3.32.

comes out of it. The ease and spontaniety of this level sharply एषोऽस्य परम आनन्दः । distinguishes it from the Vijñānamaya. What becomes a couscious act on the part of Vijñanamaya is only an uncons- 2. Mān. Up. 5.

cious projection for the Anandamaya. The Anandamaya is आनन्दभुक चेतोमुखः प्राज्ञः।

composed all over with bliss from its head to foot. The Śruti 3. G. K. 1.5. declares its different limbs priya, moda, promoda, Ãnanda etc.5 घनप्रज्ञस्तथा प्राज्ञः। 4. Kau. Up. 13. 1. Upādhyāya. Gangāprasāda-Jīvātmā. p. 124. सुषुप्तिकाले सकले विलीने तमोऽभि तः सुखरूपमेति। 2. B. S .--- Śrī-Bhāșya 1.13. 5. G. K. 2.9. मयटप्रत्ययेन व्यतिरेक प्रतीतः । हिरण्यमये परे कोशे ब्रह्म निष्कलम्। 3. Sadānanda-V. S. 73. अयं कर्तृ त्वभोक्तृत्व ... इहलोकपरलोकगामी व्यवहारिको जीव इत्युच्यते। 6. Sadānanda. V. S .- 46.

4. Taitt. Up. 3.5. सुखमहमस्वाप्सम् ।

तस्मादवा एतस्माद्विज्ञानमयात्। अन्योऽन्तर आत्मानन्दमयः । 7. Pañ. 3.9.

5. Ibid काचिदन्तर्मखा वृत्तिरानन्दप्रतिबिम्बभाक्।

तस्य प्रियमेव शिरः ! पुण्यभोगे भोगशान्तो निद्रारूपण लीयते।

88 Pañcadaśī-A Critical Study Iśvara and Jīva 89

According to Swamī-Krsnananda 'Ānandamaya-Kośa' is a Rāmānuja does not need to posit any reality beyond this bliss- name given to the latent conditions of the Vrttis of the sheath. He takes the affix 'Mayat' in Anandamaya in the sense Antahkarana, wherein not only the manifested but also the of abundance.1 unmanifested potencies of the future possible experiences are forbidden. They are the subtlest impressions of all past thou- The Advaitins are also right in their standpoint. They

ghts and deeds, ready to germinate when proper conditions consider the bliss-sheath as the last and the finest of all. But

are provided.1 This is the state of utter freedom, and absolute they cannot rest contended with the Anandamaya until they

fearlessness.2 reach the highest state of Turiya. In the Śruti Ajatasatru leads Gārgya further and deeper.2 The negation of sheaths Entrance into this state does not connote liberation. Had do not lead to the void. In the Sruti to avoid this doubt it been the case none would return from the silence of deep- 'Purusavidhitam' is added to every sheath. The features of sleep. This is the causal condition. This is one of the sheaths. personality are attached to every level of being. This descript- The Reality reveals itself at different levels, beginning from ion guards against the state of blankness of the Buddhists and Annamaya to Anandamaya. Śankara concludes the same.3 Prakrtilaya of the Sānkhyas. Vidyāraņya argues cleverly if In the Śruti itself Änandamaya is described in the manner of this blankness is accepted then, too, the experience of five- other sheaths.4 Hence it is not the highest state. Vidyāranya sheaths remains. None can deny this experience.3 Even by rightly affirms that Änandamaya is not the self being temporal denying the self, the denier is proved.4 It is the very nature and impermanent.5 of him who contradicts.5 There is nothing which may compel us to believe in the non-existent reality. Thus Reality cannot Rāmānuja considers the Anandamaya as the Subjective- be void.6 The conclusion of the Vedantins is that the Self Self. He holds that this bliss is not possible to the individual- is beyond the five sheaths.7 With the discrimination of the self self. The description of tail and support in the Sruti is merely the sheaths vanish like the morning mist before the sun. These an indicatory description of Brahman.6 He takes this sheath as the Highest Reality because in Viśistādvaita system Īśvara is the highest goal. Iśvara stands at the root of sustaining it 1. Pāņini Sūtra-5.4.21.

by his own. This sustaining Principle is Ananda. Hence, तत्प्रकृतवचने मयट्। 2. Brh. Up. 2.1.1. 1. Divine Life. vol. XXVII No. 9 -- 3. Pañ. 3.12.

Swami Krsnananda-The philospohy of the Pañcadasi. तथाऽप्येतेऽनुभयन्ते न चेतरः । 2. Taitt., Up. 2.9. 4. Ibid. 3.23. आनन्दं ब्रह्मणो विद्वान्। न बिभेति कुतश्चनेति। स्वस्मिन्नपि विवादश्चेत प्रतिवाद्यन्र को भवेत्। 3. B. S. Śańkara Bhāsya-Anandamayādhikaraņa. 5. B. S. Śańkara Bhāșya-2.3.7. 4. Taitt. Up. 2.5. तस्य प्रियमेव शिरः । य एव हि निराकर्त्ता, तदैव तस्य स्वरूपम् । 6. Pan. 3.22. 5. Pañ. 3-10. कादाचित्कत्वतोऽनात्मा स्यादानन्दमयोऽप्ययम् । शून्यत्वं तस्य दुर्घटम्।

6. B. Ş .- Śrī-Bhāşya-Anandamayādhikaraņa, 7. G. K. 3.2. रसादयो हि ये कोशाः ।

90 Pañcadašī-A Critical Study Individual Self 91

sheaths are nothing but the creations of Maya. The sheaths In the Similar manner the Self stands four-square as the ex- are the bodies taken up by the Self in order to function at the perience viz. the awareness. It shines by its own light even different levels of consciousness. Throughout this concealment in the state of dream. The mere existence of Self is 'revelation'.1 of the self by the sheaths, the purity of the self is not sullied It reveals Itself by Itself.2 The Prabhākaras and the Bhattas just as the water looks pure when moss is removed from its deny the self-luminousity of the Self. They consider 'consci- surface. The self shines in its purity when the cover of the ousness' or 'intelligence' the quality of the Self in the similar sheaths is unveiled.1/ manner as the sound is the quality of Ākāśa. The other attri- Self is of the naure of self-luminousness. To be an object butes of Ātman are desire, aversion, effort, virtue, viçe, pleasure of experience of somebody is a universal rule. In the case of and pain.3 In this way Atman is no more than a substance the self this rule is violated. It is not the object of somebody like earth etc. The qualities of the Self are not inherent in else yet it is immediately intuted. This is the experience of It. They think that when the Atman and the mind combine highest kind. Vidyāranya ridicules a person who cannot ex- together owing to the 'Adrsta' then different properties are perience the consciousness which is implied in every act of produced. When this combination ceases, the properties knowing. Self cannot be described as 'like this' or 'like that'. become latent and Jiva goes into deep-sleep.4 How the non- It is the very nature of everyone. It is felt very directly. Śruti intelligent Atman is conscious. It possesses intelligence, thus declares, 'Atman is self-revealing'.2 Everything shines after It is called intelligent. It manifests intelligence in the form of 'Atman',3 'Before the evolution of the universe, the Self alone desire, aversion etc. Ātman is different from Iśvara being the was shining'.4 The idea of self-luminousity becomes clear agent of merits and demerits. In consequence the Self is the through the simili of objects of taste. Vidyāranya states that ° enjoyer of pain and pleasure thereof. How does the Self go the objects sugar etc. impart their qualities of being sweet or bitter to others by their very nature. These do not stand in to the other worlds and return ? The logicians take the

need of their being imparted to themselves; nor is there any- 'coming and going' in a figurative-sense. Just as Atman moves

other substance which can transmit those tastes to themselves. here endowed with a body suitable for enjoyments. There, Nothing can hinder any object in possessing its natural flavour.5 too, the desires etc. arise due to Karma. Thus these qualities are purely accidental in Atman. In this way all-pervasive Self

1. Śankara. V. C. 152-53. moves from one birth to other. The whole Karma-Kānda of

तच्छैवालापनये सम्यक् सलिलं प्रतीयते शुद्धम्- पंचानामपि कोशानामपवादे विभात्ययं शुद्ध-स्वयंज्योतिः । 1. Ibid. 1.7.

2. Brh. Up. 4.3.9. संविदेषा स्वयंप्रभा।

अत्रायं पुरुषः स्वयंज्योतिर्भवति। 2. G. K. 2.12.

3. Muņ. Up. 2.2.10. कल्पयत्यात्मनाऽडत्मानमात्मा देवः स्वमायया। तमैव भान्तमनुभाति सर्वम् यस्य भासा सर्वभिदं विभाति। 3. Pañ. 6.89. 4. N. U. T. Up. 2. इच्छाद्वेषप्रयत्नाश्च धर्माधमौ सुखासुखे। एष ह्यात्मानं प्रकाशयति तत्संस्कारराश्च तस्यैते गुणाश्चितिवदीरिताः । 5. Pañ. 3.14. माधुर्यादिस्वभावानामन्यत्र स्वगुणारपिणाम् । 4. Ibid. 6.90.

स्वस्मिस्तदर्पणापेक्षा नो न चास्त्यन्यदर्पकम् ॥ जायन्तेऽथ प्रलीयन्ते सुषुप्तेऽदृष्टसंक्षयात्।

92 Pañcadaśī-A Critical Study İndividual Šelf 93

the Sruti supports this view.1 of one character. 'Sanyoga' happens only between the two transient things. 'Self' is not such a thing. If 'Tādātamya- The view of the Naiyyāyikas and Prabhākaras that Ātman is Jada is untenable for the following reasons : (1) The experi- sambandha' is inferred then too, the conscious part only will be conscious and vice-versa. The relation of Visayavisayībhāva ence of happiness and ignorance in deep-sleep goes against is also negated in the case of the Self as It not an object like this view. For the conscious-self this experience is im- a pot. Śruti declares Ātman to be 'Vijñanaghana' therefore, possible (2) Secondly desire etc. are the properties of mind not to hold Atman as half-conscious is not correct. of the Self. Sruti also supports this view.2 These properties function in waking state only not in deep-sleep when our mind Sānkhyas reject the possibility of both consciousness and does not function. (3) The logicians consider Ätman to be unconsciousness being the nature of Atman. They seperate many. If it were so then all the Atmans would be attached Purușa and Prakrti. 'Unconsciousness"is the nature of Prakrti to all the bodies, their activities and minds.3 which is unchanging and composed of three gunas.1 It fun- ctions for the experience and release of the Self which is in In this way Atman cannot be insentient in any of the con- The all intelligent Purusa is consi- ditions stated above. reality all intelligence.2 dered to be released or bound because of the confusion between The Bhatta-Mimanskas accept the bliss-sheath as the Self. the natures of Prakrti and Purusa. They accept the plurality Atman, according to them is both conscious and unconscious. of the Self like the Naiyyayikas. They think that individuals This is inferred from the fact that we experience even have different distinies to fulfil in this life. So long as the our consciousness in deep-sleep and this experience can be had individual-Purușa is under the spell of Praktti, he cannot know without consciousness. Śruti also says, 'In the deep-sleep his real nature. At the moment Purusa is distinguished from neither the seer nor seeing is absent. Thus Self is luminous Prakrti he is released. They quote Sruti passages to support and dark like the fire-fly.4 This view does not corroborate their theory. 'Prakrti is different from Mahat'.3 'The Spirit reason far it is impossible for anything to be of contrasting is unattached and pure'.4 nature. We cannot have two parts viz. conscious and uncons- cious. By the knowledge of both staff and the man we ex- This view too is not proper. Sankhyas accept many cons- perience 'man with the staff', Similarly, the self cannot be said cious Purusas. 'If Purusa is many and Prakrti is eternal, then to be conscious and unconscious both only on the perception 1. Pañ. 6.99. 1. Pañ. 6.93. जाड्यांश: प्रकृते रूपं विकारि त्रिगुणं च तत् । कर्मकाण्ड: समग्रोऽत प्रमाणमिति । 2. Īśvara Krsņa-Sānkhya-Kārikā. 10-11. 2. Brh. Up. 1.5.3. Pañ. 6.98. काम: संकल्पो-मन एव। ·.. चिद्रप एवात्मेत्याहुः सांख्यविवेकिनः ।। 3. Pltambara-Commentary on Pañcadaśī. p. 268 3. Kațha. Up. 1.3.1. · 4. Brh. Up. 4.3.23. यद्व तन्न पश्यति पश्यन्वै तन्न पश्यति- महतः परमव्यक्तम् ।

Pañ. 6.97. 4. Brh. Up. 4.3.15 & 4.4.4.22.

अप्रकाशप्रकाशाभ्यामात्मा सद्योतवद्युतः। असङ्गो ह्ययं पुरुष इति .. असङ्गो न हि सज्यते।

94 Pancadaśi-A Critical Study Individual Self 95 some relationship Sajātīya or Vijātīya must be accepted, which will disturb the Purusa's absence of association'.1 There is a great dispute among the thinkers about the size of the Self. The main cause for this dispute may be the Sruti We must not have any doubt regarding the nature of the itself, where many views are found. The Antralas think that Self as is stated in the Sruti viz. 'if we think that we know the Ātman must be atomic in size because it pervades even in the Self, then we know little in reality'.2 The meaning thereby is subtlest of views. In the Sruti, Self is said to be smaller than that the Self is known to the man of true knowledge but to the smallest and minuter than the minutest. They argue that the ignorant it is unknown. Vidyaranya concludes that ex- Self is said to be so because It pervades capillaries as fine as istence, consciousness and infinity, the indications used for a thousand part of a hair.1 Rāmānuja and Mādhava also Brahman, are all present in the Self.3 He states that the bliss- contend that Atman is atomic.2 This view is incorrect as it ful nature of the self though revelaed is not strictly speaking gives rise to many doubts. First is that the atomic-Self will revealed. He further explains with a very cogent argument. pervade only in one part of the body. It will be unable to feel

If the supreme bliss of the Self is not known, then there cannot pleasure and pain in foot and head simultancously. The reply of the Naiyyayikas is : Just as the fragrance of the flower be highest love for it. But this love for the Self is evident. pervades at the distant places similarly the Jñānaguņa of Ātmā If it were so then there must not be attraction for the worldly pervades the whole body. This logic is invalid because the objects. But this love for the Self is a fact. Thus there is quality cannot exist without the qualified, e. g. 'Sandalwood nothing wrong in saying that the Self though revealed is not when applied on the forehead keeps the whole-body fresh', fully reveased.4 We cannot fully know this known Self due to cannot be given. Here, the water particles are responsible obstructions. The obstruction means the preventor of recogni- for the pervasion of the fragrance. The Atman of atomic size tion of objects.5 A father cannot distinguish the voice of his cannot pervade the whole body like a lamp because Ätman is son while chanting in chorus with other boys. Here, the without parts and self-illuminated. Pandita Pītāmbara warns obstruction is viz. the mingling of the sons's voice with, others' that through this wrong logic there arises the danger of loosing voices. Similarly in realizing the Self the obstruction is Māyā. the Atman Itself.3 Moreover in various Śruti passages Ātman This Self can be known when this obstruction is removed with is said to be all pervasive. Where it speaks of the atomic the help of knowledge .. size of the Self the purpose then is to show how difficult it is to know It.

1. Swāhānanda-Translation of Pañcadaśī p. 161. The Digambara Jainas consider the Self as of medium size. They quote the Sruti passage in their favour, 'Atman pervades 2. Kena. Up. 2.3. यस्यामतं तस्य मतं। 1. Katha. Up 2.20. 3. Pañ. 3.28. अंगुष्ठमात्र: पुरुषः । सत्यं ज्ञानमनन्तं ब्रह्मलक्षणम्। Muņ. Up. 3.1.9. 4. Ibid. 1.11. एषोऽणुरात्मा। अतो भानेप्यभाताऽसौ परमानन्दतात्मानः । Pañ. 6.79-80. 5. Ibid. 1.13. अणुं वदन्त्यन्तराला :- तन्नि रस्य विरुद्धस्य तस्योत्पादनमुच्यते। 2. K. Naraina-An outline of Madhava's Philosophy. 3. Pitambara-Commentary on Pañcadasi-p. 261.

96 Pañcadaśï-A CriticaÌ Study

the body from the head to tips of nails'.1 The Jainās give İndividuaÌ Self 97

example of a gross-body which enters into the small ant or big elephant. They argue that Self being of medium size enlarges this world can be attained through the son only.1 Self is

or deminishes according to the size of a part of a body, But secondary to son, wife etc. is established by the experience of

the Self having parts would be perishable. This theory will common people also. The father knows that he is to die yet he takes great pains in acquiring wealth, property etc. for the also involve the logical fallacies of 'Krtnāśa' and 'Akļtābhyā- sake of his son. gama'. Vidyāranyya's view is above all these disputes. Ātman Vidyāraņya neither denies the Sruti statements nor does

is neither atomic nor of medium size. It is infinite, partless and he challange the experience of the common people. He ex-

all pervasive like Ākāśa from time immemorable.2 plains that Atman is used in three senses : figurative, illusory and fundamental.2 In the expression, 'Devadutta is a lion; There are the three notions of the Self. The love for the the identification is figurative. Similar is the case of the son Self is a fact of immediate experience for all. The desire, and others as the Self. Illusory notion is when we mistake 'May I never perish', is always persisting in all. Some oppon- the stump of a tree for a thief. When we consider the Sheaths ents are not satisfied with this view. They hold that one's Self is auxilary to son, wifc etc. aas an object of love. They as Self, it is illusory meaning of the Self. The Self is used in its fundamental sense when it is accepted in its innermost quote from the scriptures as their authority.3 The Self of the man born in the form of his own son becomes substitute for essence that the Self is witness-consciousness. Vidyāranya

performance of virtous deeds. The other Self of the father further adds that these meanings of the Self are not permanent.

having fulfilled its purpose; having reached the old age departs To a person about to die while giving charge of the family,

from this world.4 Sruti declares, though the Atman may exist property etc. to his son the figurative meaning of the Self fits in. In the sentence, 'Reciter is the fire', it is evident that the yet a man having no son does not go to heaven. The joys of fire cannot recite. Thus by the word fire is meant thè Brahma- cari adept in reciting. Thus in Sruti the son is told to be 1. Brh. Up. 1.4.7. the Self after one's death. In the usage, 'I am weak, I must

स एष इह प्रविष्ट .. आनखाग्रेभ्यः । get healthy', the body is referred to as the Self. The body,

2. Śvetā. Up. 6.19. the illusory-Self is considered the Primary-self. In the express-

आकाशवत् सर्वगतश्च नित्यः । ion, 'I shall attain heaven by austerity, 'the body cannot be

Katha. Up. 2.3.17. primary-Self as it ceases to exist after death. Here, the Vijnanamaya-jīva is the primary-Self. When one says, 'I shall आत्मा ह्याकाशवत्। attain liberation', the Self is used in its primary sense. There 3. Kau. Up. 2.11. is no clash among the three meanings of the Self. In the world no clash आत्मा वै पुत्रनाम् । 4. Ait. Up. 4.1 & 4.4. 1. Brh. Up. 1.3.16.

सोऽस्यायमात्मा पुण्येभ्यः कर्मभ्यः प्रतिधीयते। सोऽयं मनुष्यलोकः पुत्रेणैव जय्य :- अधास्यायमिता आत्मा कृतकृत्यः वयोगतः प्रेति स इतः .. 2. Pañ. 12.39. गौणमिथ्यामुख्यभेदैरत्मायं भवति त्रिधा।

98 Pancadašī-A Critical Študy İndividual Self 99

too, the people of different castes perform different duties.1 When the parents yearn for a son and do not get one, the Vidyāraņya is very practical. He removes the doubt why disappointment is a source of misery. Fear of miscarriage do we not always experience the unlimited love for the or pain of labour causes sorrow. The son may be born under Self. We feel the highest love for the particular Self. the influence of inauspicious stars. Being born he may be dull

In a particular context anyone of the senses become and uneducated. He may remain unmarried or may pursue primary. Whatever is related to the primary-Self, we feel other women and so on. In this way the sorrows of the merely the moderate love for the secondary-Self. For rest parents who desired for the son are endless. Thus one must of things we feel no love at all. The things other than the focus one's love only on Self.1

three selves are of two kinds; to be ignored or hated. Straws lying on the ground are to be ignored, Tigers, snakes etc. Vidyāranya donotes the Self by the technical term Kūtastha

harmful beings are to be hated. In this way there are the four Śankara uses the term Kūțastha as an adjective or uses this

categories of things-(1) The Primary-Self (dearly loved) (2) for Brahman.2 Vidyāranya distinguishes the absolute consci-

Things related to the Self (Loved) (3) The insignificant ones ousness in four ways viz. Kūțastha, Brahman, Jiva ond Iśvara

(4) Detestable ones.2 These four kinds of things depend in just as Ākāśa is called 'pot-Ākāśa', 'all embracing Ākāśa,'

their being primary, loved etc. on the effect they produce. condititioned by water' and 'Akasa conditioned by a cloud'.

The tiger in front of a man becomes the object to be hated. The similies of 'Ghatākāśa', 'Mhākāśa' with reference to Jīva

When the same tiger goes away it is to be disregarded. This and Self is old in the history of Vedanta.3 The similc of Ghatā-

very tiger becomes the object of amusement-When it is tamed. kāśa gives rise to the objection that the Jivas must have same

Thus there is no law demarking objects to be loved, disregarded feelings at a time. Gaudapāda cleverly nullifies this objection.

or hated; the constituent charactristics determine their place. As any portion of Akäśa, enclosed in a pot being soiled by dust,

The object of this discussion is that the Self is the dearest of smoke etc. does not affect the other portions of Akāśa enclosed

all the objects. The objects of enjoyment for the Self are dear in other parts. Similarly the happiness etc. of the Jivas do not

and others are to be ignored. Self is more instrinsic than son, affect the other Jivas.4 The second doubt is that Jiva may be

wealth and so forth.3 The things loved other than the Self are binding.4 Vidyaranya furnishes this fact with an example. 1. Pañ. 12.68. एवं विविच्य पुत्रादौ प्रीति त्यक्तवा निजात्मनि। 1. Ibid. 12.49. निश्चित्य परमां प्रीति वीक्षते तमहनिशम् ॥ विप्रक्षत्रादयो यद्वद्बृहस्पतिसवादिषु व्यवस्थितास्तथा। गौणमिथ्याभुख्या 2. B. S. Šankara-Bhāsya. यथोचितम् ॥ 2. Pañ. 2.51. न हि कटस्थस्य ब्रह्मण: कूटस्थं च नित्यं ब्रह्म, कूटस्थ ब्रह्मात्मत्व-

उपेक्ष्यं द्वेष्यमित्यन्द्द्वेधा ·.. विज्ञानादेवं-

3. Brh. Up. 1.4.8. 3. G. K. 3.4.

तदेतत्प्रेयः पुत्रात्, प्रेयो वित्तात्, प्रेयोऽन्यस्मात्सर्वस्मात् अनन्तरं, घटादिषु प्रलीनेषु । यदयमात्मा । 4. G. K. 3.7. 4. Ibid. प्रियं रोत्स्यतीति. नाSडकाशस्य घटाकाशो विकारावयवौ यथा। नैवाऽडत्मन: सदा जीवो विकारावयवौ तथा।

041028 LIBRAn. 1Ô0 Pancadaśī-A Čritical Study Individual Self 101

the effect of Absolute-consciousness. 'Ghatākāśa' is neither the CE GANKAR

effect nor the part of the Akāsa so is the Jiva. It cannot be the intellect as more illumined by the light of the Ku

effect or part of the Atman. Vidyāranya's outlook is more reflected in the Cidābhāsa.5 Thus Kūtastha cannot be the subtle. He adds two more divisions-Jalākāśa and Abhrakhā- Jīva who participates in life but is mere an onlooker.1 The

kāśa signifying Jīva and Īśvara. difference between Kūtastha and Cidābhāsa is clearly explained in 'Vedāntaparibhāșā'. The inner-organ is an attribute or the 'Kūțastha' literally means the immoveable and immutable. Cidäbhāsa while in later case the same internal-organ is a It remains unchangeable like the anvil of the blacksmith.1 Or it means the top of a mountain which remains unchanged and condition.2 Swami Atma-Swarupa one of the earlier com-

undisturbed. Or some say that 'Kuta' means the changeable mentators of the Pañcadasi makes clear the difference between

world in which the unchangeable remains. Dr. Rādhākrishnan the cidabhasa and Kutastha through the words 'Swayam' and

tells us that there are four types of selves in an individual. 'Aham'. 'Swayam means the unchanging Kūtastha and

The cognitive, emotional, conati ve and the witness-self or ,Aham' signifies 'changing Cidabhasa'.3 Some Advaitins define

Sākshī.2 This very witness-self is Kūtastha as Sankara and the Sākshī to be the Jiva itself qualified per-accidents by

Vidyāraņya both have declared.3 How does the ultimate- Avidyā.4 Though Sun alone is enough to illumine the things,

consciousness transform Itself into Kūțastha ? Dr. Rādhā- yet the things are more illumined by its reflection. Similar is

krshanan replies that 'the presence of this adjunct (internal- the case with Kūtastha and Cidābhāsa. Vidyāranya does not

organ) is enough to transform the ultimate-consciousness into make any fancy when he states this fact. He furnishes his

the witness-Self.'4 statement with the proof. Kūtastha remains self-illumined even in the intervals between the modifications of the intellect Kūțasțha is different from the Jīva or Cidābhāsa. Our in which Cidābhāsa is reflected. 'Intervals' is the short gap body is illumined by the two lights. To prove this Vidyāranya gives very concrete example. Just as a wall illumined by the between the completion of one modification or state and the

rays of the sun is more brightly illumined when the light of the beginning of the other.5 These intervals are of two types :

sun reflected in a mirror falls on it. The body illumined by (1) Those between two modifications and (2) those between any two of the states of waking, dreaming and deep-sleep and

1. Pañ. 6.22. कटवन्निविकारेण स्थितः । 1. Śvetā. Up. साक्षी चेता केवलो निर्गुणश्च। 2. Sankara-Vākyavrtti.11. 2. V. P. B. Pañ. 8.25. 'अन्तःकरणतद्वृत्तिसाक्षी- अन्तःकरणोपधाने न जीवः साक्षी-अन्तकरणविशिष्टः प्रमाता।

2. Dr. Rādhākrishanan-The Vedānta of Šankara and Rāmā- 3. Swāmī Ātma Swarūp-Commentary on Pañcadaśī. p. 115.

nuja. p. 167. स्वयं शब्द का अर्थ जो है निर्विकार कटस्थ और अहं शब्द का अर्थ जो

4. Ibid. है विकारी चिदाभास विन्ता दी एकता भ्रम कर्के सिद्ध है।

5. Pan. 8.1. 4. Upādhayāya. V. P. Lights on Vedānta p. 116. खादित्यदीपिते कुड्ये दर्पणादित्यदीप्तिवत्। 5. Śankara-Laghuvākyavrtti. 11. कूटस्थभासितो देहो धीस्थजीवेन भास्यते ॥ लीनेपूर्वविकल्पे तु यावदन्यस्य नोदयः । निर्विकल्पकचैतन्यं स्पष्टं तारवभासते।

102 Pañcadašī-A Critical Study Individual Self 103

swoon.1 Kutastha witnesses even the absence and the interval Vidyāraņya states that the earlier cāryas1 clearly distinguish between the Vrttis.2 What this Vrtti or modifications is. The the Cidabhasa from the Kūtastha. Sankara compares the results of internal organ such as happiness, grief, anger etc. Ābhāsa to a reflection of a face in the mirrors and the Kūtastha are roughly considered as the Vrttis. The sun illumines both to the original countenance. Kūtastha, Cidābhāsa and the the wall studded with mirrors and the gap between those substratum are related to oneanother in the way as the face, mirrors. Similarly Kūtastha illumines both the Vrttis and their its reflection in the mirror and the mirror itself are related.2 gap. There plays the double-consciousness in the internal Substratum means the 'mind' through which the reflection Vrttis like in the external perception. This is evident from the takes place. The material object is cognized by the Cidābhāsa fact that there is more consciousness in the Vrttis than in their and the mental by the Kūtastha, the witness-consciousness.3 intervals or in the absence of the Vrttis. In the presence of the modifications both the consciousnesses work, thus the The Avacchedavādins argue that it is useless to assume

experience is more vivid. As far as the presence of the two e.g. Äbhäsa over and above the intellect. According to Avacchede-

Kūțastha and Cidāhāsa is concerned there is no difference bet- vāda the immutable defined by the intellect is the Jiva. The

ween the external object like pot etc. and the internal Vrttis as immutable consciousness is always present already in the central-

these too, are inert like the external-objects. The difference organ.4 The consciousness conditioned by that very intellect

lies in their being known and unknown. We can definitely say becomes the Sansari Jiva. In this way this consciousness can

about the pot whether it is known or unknown. The case of migrate to the other worlds like the Ākāśa enclosed in a pot.

the modifications is different. The modifications themselves Whenever the pot is moved, the Akāśa enclosed in it naturally

are the forms of knowledge, they cannot apprehcnd themselves. moves with the pot. Hence, there is no necessity to postulate Cidābhāsa. Vidyāranya very cleverly replies that unattached Thus they cannot be called 'Cognized'. Nor are these non- Kūtastha does not become Jīva by merely being conditioned cognized as these themselves remove the ignorance. Thus the by an object like the intellect. If it were so then even the modifications are neither known nor unknown. The purpose hills, dales etc. also would be the Jiva being pervaded by of the examination of the external and internal cognition is to Kütastha; there would be no difference between the intelligent show the work of double-consciousness. The term Kūtastha beings. If the Avacchedavädins further argue that the intellect becomes more clear in this light. 'Cidābhāsa' is a reflection differes from the pot as it is pure and transparent. Vidyāraņya having no reality of its own. It is subjected to birth and death. 'But the other, viz. the pure consciousness whether 1. Acyutarāya-Commentary on Pañcadaśī. p. 326 inside viz., the Sākshin or the Kūtastha. or outside as the subs- Acyutarāya is he who initiates others in the study of the tratum of Avidyā and its entire brood individually or collec- Shastras and he himself also follows the Shastras. tively is unchanged and unchangeable, therefore immutable.3 2. Śankara. U.S. 18.43 आत्माभासाश्रयाश्चैवं मुखाभासाश्रया यथा।

1. Swāhānanda-Translation of Pañcadaśī p. 343. Pañ. 8.26

2. Pañ. 8.21. गभ्यन्ते शास्त्र युक्तिभ्यामित्याभासाश्चर्वर्णितः ।

सन्धयोऽखिलव त्तीनामभावाश्चावभासिताः । 3. Pītambāra-Commentary on Pañcadaśī. p. 526 4. Ibid. 3. Swāhānanda-Translation of Pañcadaśī. p. 355 5. संसरति इति जीवः।

104 Pañcadasī-A Critical Study Individual Self 105

disapproves this objection as our concern is with the condition some sort of reality, however poor, it may be, is imparted to and not with the conditioner. Intellect is transparent or not it it. Vidyaraņya defines Ābhāsa as slight or partial manifesta- makes no difference with the limitations. We measure out the tion. Postulation of Cidābhāsa is possible only when Jīva is grains with the pot made of wood or metal and it makes no taken as - Ābhāsa or Pratibimba.1 Here, Vidyāraņya ignores difference with the quality.1 In the similar manner intellect the difference between the Abhasvāda and Pratibimbavāda and other limiting adjuncts do not bring any change in the Self. If the Avacchedavädins still maintain a difference that because the necessity of postulating the Cidābhāsa is the process of cognition is clear in both the theories. the metalic measure gives the reflection while the wooden one does not. Vidyāranya's reply is that it is but natural for the The Advaitins contend that the Cidabhasa is different from

metal to give reflection. Similarly 'to reflect' is the property its prototype. It is associated and variable. It resembles

of the internal organ and it reflects Cidābhāsa. Hence the Kūtastha as it possesses limired luminousity. It renders objects

theory of Avacchedavādins is invalid.2 capable of being cognized. The very term 'Cidābhāsa' signifies this fact. 'Just as which appears as 'Hetu' though it is devoid Here, the difference of Avacchedavādins and Vidyāranya's is of the attributes of the 'Hetu' is called Hetvābhāsa: similarly due to difference of theories. Vidyāranya does not admit Cidābhāsa though devoid of the characteristics of the Kūtastha Avacchedavāda. He is an Ābhāsavādin. Sureśerācārya is the shines like the Kūtastha and is called the Cidābhāsa.'2 chief exponent of this school.3 Ābhāsavāda is also different from the 'Pratibimbavāda'. P. Šankaranārāyaņa makes this Some may raise an objection that the Cidābhasa depends

difference clear through the example of red flower and the upon the existence of the intellect thus it is not different from

crystal. The real flower makes the crystal colourful which is the intellect. Vidyaranya's counter objection is if it were so

colourless. Really the crystal has no colour, the red-flower is then the intellect itself might also be similarly regarded as not

the upädhi which makes it appear red. In the same manner different from the body. The scriptures declare the survival

Küțasțha appears as Jīva. This is Ābhāsa vāda. When the of the intellect even when the body falls and therefore the

reflection is considered as Vyvahārika it is Pratibimbavāda and intellect is the same as Cidābhāsa.3 Vidyāraņya replies that

when it is considered Prātibhāsika it is Ābhāsavāda.4 Moreover, the Śruti passages which declare the entry of the Atman or the

Pratibimbavāda imparts a little more reality not only to Jīva Self into the body, Cidābhāsa is distinct from the intellect.4 The other alternative that Cidabhasa and the intellect entered that is Pratibimba but also to Iśvara that is Bimba though both the body together is also invalid. It is clearly stated in the of them have Ajñana as their upādhi.5 In the Pratibimbavāda

1. Pañ. 8.30 .1 Pañ. 8.32

प्रस्थेन दारुजन्येन कांस्यजन्येन वा नहि। ईषद्भासनमाभास: प्रतिबिम्बस्तथाविधः ।

विक्रेतुस्तण्डुलादीनां परिमाणं विशिष्यते। 2. Pītāmbara-commentary on Pañcadaśī. p. 528. 3. Brh. Up. 4.4.2. 2. Ibid. 8.31 स विज्ञानो भवत। तदा बुद्धावप्याभासो भवेद्बलात् ॥ .:..:... 4. Brh. Up. 4.4.2. 3. Sircār. M.N .- Vedantic thought and culture. p. 109. 4. Śankarnārayaņa. P .- What Advaita is. p. 83. स विज्ञानमेवान्वक्रामति। .....- 5. Swāhānanda-Translation of Pañcadaśi p. 358. Ait. Up. 1.3.11. स ईक्षत कथन्विदंमदृते स्यादिति।

106 Pañcadaśī-A Critical Study Individual Self 107

Śruti that the Self enters the body by its own will apart from difference must be real. This is not a logical point. These two the intellect.1 On the one hand Kūțastha is said to be devoid are like Ghatākāśa and Mahākāśa.1 In the Siva-Purāņa of association and on the other hand, it is said to be entering Kūtastha is said to be existing as a witness to the rise and fall into the body. This concept is difficult to be explained as it is of the mental modifications, their prior non-existence and the difficult to explain the origin and the concept of creation. state of ignorance prior to enquiry about truth. It is called Vidyāranya's contention is that the actions of creation and Śiva, the infinite, being the means of revelation of all objects entering into the bodies are illusory. They appear only because and being related to them as their substratum.2 of Māyā. When Māyā vanishes, the illusion vanishes.2 This immutable witness is the silent spectator of all the The definition of Kutastha as 'witnessing the function of changing moods and the fleeting movements. It is the founda- the Vrttis' is incomplete. Kūtastha is not merely the witness tional intelligence which reveals the existence as well as the but also the substratum. The illusion is superimposed upon it non-existence of psychoses. To make clear the witnessing along with the Cidabhasa, the body and the sense organs. 'Witness' implies the meaning that which stands aloof from aspect Swahananda gives an example, 'I see' involves three factors the 'I', the 'seeing' and the 'seen' and to connect them every function of the body and its organs nay it is the sub- 'at one and the same time in order to produce knowledge is stratum of these. The relationship of Kūtastha and Brahman also the 'work' of the witness.3 The witness is like a lamp in is well understood in this light. The substratum on which the dancing hall. The lamp in the dancing hall reveals the stands the illusion of the whole world is Brahman and the manager, the audience and the dancer distinctly and uniform- substratum on which the illusion of Cidābhäsa stands is the ally. The light continues to shine even when the hall is empty. Kūtastha. Swāmī Ātma Swarūpa one of the initial commenta- tors of the Pañcadasi differentiates Kūtastha and Brahman in In the similar manner, witness-consciousness lights up the ego,

an interesting manner. According to him the substraum of the intellect and the sense-objects. Even the inanimate

the Anandamaya is Brahman and the substratum of the intellect shines by the borrowed light of the Sākshī. Vidyā-

Vijñānamaya is the Kūtastha.3 Thus there is no difference ranya explains the simili of a stage-lamp in detail. The patron

between Kūtastha and Brahman. Iśvara and Jīva are the is the ego because it feels pain or pleasure on the attainment

creations of Māya but not of Brahman and Kūtastha. Some or loss of the desired goals like the patron who does so on the

may point out that Kutastha and Brahman being real, their success or failure of his drama. The sense objects are the audiences. The audiences see the various incidents on the stage but they are not much affected by these. Similarly the 1. Ait. 1.3.11-12. sense-objects are not affected by the enjoyership or the agent- स एतमेव सीमानं विदार्येतया द्वारा प्रापद्यत्। ship. The dancer is the intellect as it is agile like the dancer's

2. Pañ. 8.38. कथं प्रविष्टोऽसङ्गश्चेतसृष्टिर्वास्य कथं वद। 1. Pañ. 6.237.

मायिकत्वं तयोस्तुल्यं विनाशश्च समस्तयोः । कूटस्थ ब्रह्मणोरभेंदोनाममात्रादृते न हि।

3. Swāmī Ātma Swarupa-Commentary of the Pañcadaśī घटाकाशमहाकाशौ वियुज्येते न हि क्वचित् ।

p. 158. 2. Ibid. 8.56 to 58. अर 'आनन्दमय का अधिष्ठान जो ब्रह्म है अर विज्ञानमय का अधिष्ठान वृत्तेः साक्षितया-सम्पूर्णः शिवसंज्ञितः । जो कूटस्थ है। 3. Swāhānanda-Translation of the Pañcadaśī. p. 426.

108 Pañcadaśī-A Critical Study

body. The dancer quickly changes her poses, similarly the mental modifications change one after the other. The sense organs are like the musicians playing on the instruments. These musicians play according to the dancer's movements similarly, the sense-organs are guided by the intellect. The Kūtastha Sākshi reveals in all the states and remains as ever.1 Vidyaranys calls this Sakshī Sthirsthayī as it reveals everything CHAPTER VI remaining in its own place. The Śruti declares that Sākshī is partless both within and outside.2 The sense objects are outside the body and ego is within the body. What happens actually is that the mind seated within the body comes out MĀYA AND AVIDYĀ again and again to have the knowledge of the objects. Thus the ignorant people impose the fickleness of the intellect on the Sākshi. In reality Sakshi itself is the illuminer of the intellect. The principle of Maya is the crux of Advaita-Vedanta. To This fact becomes clear through the example : when the streak understand the philospohy of Advaita-Vedānta is impossible of the sunlight coming into the room through the window in without understanding Maya. The term Maya' did not occur fact is motionless but when the hand is moved in it, the rays suddenly in Advaita-Vedanta. The history of Māyā begins appear to be dancing. Similarly Kūtastha appears to be so from Rg .- veda. Here it stands for wonderous power to because of the restless nature of the mind. The place of the assume diverse forms.1 In the vedas Maya seems to be one of Kütastha can be known when the mind is fully tranquil after the gods. This Māya may be cither malignant or beneficient. the vrttis are subsided.3 This distinction is made clear by the prefix 'dur' or 'su added The conclusion is : Self is beyond the five-sheaths. It is to the term 'Maya'. But Māyā, in the vedas, has no cosmic all-pervasive, immutable, unchangeable and eternal witnessing- significance.2 In the upanisads also we find the same meaning conciousness. of Māyā. The word Avidya is also used in the same sense3 In the Gita the word Ajñana is used in place of Māyā.4 Gauda- pāda uses this term freely. At times he uses the term Māyā to

1. Rg. veda. 6.47.18 इन्द्रो मायाभि: पुरुरूप ईयते। 2. Concept taken from Devakinandan Paul David-Concept of Māyā pp. 20-23. 1. Pañ. 10-11 to 15. 3. Śvetā. up. 4.10 नृत्यशालास्थितो दीप :- तथा साक्षी बहिरन्तः प्रकाशयेत् । मायां तु प्रकृति विद्यान्मायिनं तु महेश्वरम् । 2. Brh. Up. 3.8.8. Brh. up. 1.6.3 ·.· अनन्तरमबाह्यम्, ... एतदमृतं सत्त्येन छन्नम्, 3. Pañ. 10-20. 4. Gitā 5.15 •.. बुद्धयाद्यशेषसंशान्तो यत्र भात्यस्ति तन्र सः । अज्ञानेन आवृतं ज्ञानं-

Pancadaśt-A CriticaÌ Študy Måya and Avidyå

suggest 'magic' and at times the 'apparent dreams'.1 'It is the or 'Mahamaya'.It is the material stuff of the lower and negative aspect of the formula of Māyā that fascinates the impure order or creation. But this Māya is not different from mind of Gaudapāda.2 Śankara accepts Māyā as an important Siva. It is an evolution of energy of Brahman which is the category. Māyā according to him is nothing more than same as Siva.2 This very Māyā is known as Prakrti in the illusion. It is illusive like dreams.3 He calls Maya the Sankhya-system. This Prakrti is the active partner of Purusa. power of Iśvara in his commentories. The world of Māyā In the Vedānta-system Māyā is also sometimes named Prakțti. is idealistic.4 Mäyā is the supreme queen of Parabrahman.5 But there is a sharp difference between the Prakrti of these two Rāmānuja rejects the view that the world of Māyā is idealistic. systems. Sānkhya school has described insentient Prakrti as an He considers that being the power of God, Māyā is true.6 independent and real cause of a real world. It is metaphysically 'All the Visnuites think Māya as the cause materia and Iśvara real. Māyā of Advaita is God-dependent and is the false as the cause efficiensa. Jīva Goswāmī and Valladeva charac- cause of a false world.2 terize Māya as the outer-force of Iśvara' .? Vārsyaganya the Vidyāraņya uses the term 'Prakrti' to introduce Māyā. famous commentator of Yoga-Darsana writes that whatever Prakrti for him is the primordial substance. It literally means is beyond our knowledge, consider it to be Māyā.8 Vallabha the source of creation, or creatrix.3 It performs extraordinary does not admnit Māya. He considers the univers as made up of deeds thus 'Prakrti' is so called.4 Prakrti, here, evidently animate individual souls and the inanimate objective world is means Mahāmaya. Vidyaranya himself removes our confusion the product of Brahman without the factor of Māya.9 Accor- regarding the meaning of the term 'Prakrti'. He states that ding to Mādhava 'Ignorance' is only the denial of knowledge Prakrti is that in which there is a reflection of Brahman, who and nothing else.30 In the Saiva-system Māyā is named 'Bindu' is pure consciousness and bliss. It is composed of three guņas : Sattva, Rajas and Tamas in a state of homogeneity.5 This Prakrti is twofold : Māyā and Avidyā. This is not a totally 1. G.K. 2.18-19 new principle. Šankara uses Māyā, Avidyā and Ajñāna inter- विकल्पो-माया। changeably. For the first time we note Māyā and Avidyā are 2. Devakīnandan Paul Dvaid .- concept of Māyā pp. 86-88 used distinctly in Prakatārtha-vivaraņa. Here, Maya has

3. B.S. Śańkara-Bhāșya 3.2.3 been defined as a mysterious entity existing eternally in relation to consciousness. When this primordial ignorance is divided मायामात्र स्वप्नदर्शनम् । into parts, it is called Avidya.6 The credit of developing this

4. Ibid. 3.2.4 स्वप्नस्य मायामात्रत्वम् 1. Tatia. M .- Studies in Jaina Philosophy. pp. 144-45.

5. Śankara-Anandaiahri. 1. 2. Sengupta Aņimā-Sānkhya and Advaita-Vedānta. pp.

त्वमेव परब्रह्ममहिषी। 61-68.

6. Idea taken from Chatopādhyāya Basant Kumär-The Tea- 3. Swāhānanda-Translation of Pañcadaśi p. 7.

chings of the upanisads. p. 73. 4. Shāstri. Radhāprasāda-Prācya-Darshana p. 176.

7. Devakīnandan Paul David .- concept of Māyā p. 152. 5. Pañ. 1.15. चिदानन्दमयब्रह्मप्रतिबिम्बसमन्विता। 8. Advaitagrantha Kośa p. ' तमोरजस्सत्वगुणा प्रकृतिद्विविधा च सा ॥ 9. Shastri Nalini Mohan-Studies in Śankara pp. 8 10. Naraina. K .- An outline of Mādhava Philosphy. p. 155. 6. Sircār. M. N .- Vedantic Thought and Culture p. 107.

Pañcadaśt-A CriticaÌ Študy Maya and Avidya 113

new epistemological principle entirely goes to Vidyāranya. He There must not be a doubt whether Maya exists or not. clarifies when the element of Sattva is pure, Prakrti is known Vidyāranya affirms that our own empirical state is the evidence as Māyā. When the Prakrti is mixed up with rajas and tamas in the existence of Māyā.1 In deep-sleep there is no dream it becomes impure. This Prakrti is called Avidyā., Brahman but in the state of sleep the power inherent in Jīva gives rise reflectad in Māya is the omniscient Iśvara. He controls Māyā. to impossible dreams e. g. one can see oneself flying in the sky The Jiva is subjected to Avidyā. It is also a reflection of or one's head cut off and so on. In the deep-sleep there is Brahman.1 Dr. Rādhākrsnan makes this distinction of Māyā experience of ignorance and consciousness simultaneously.

and Avidya more clear. 'When we look at the problem from The inertness and delusion are the effect of Māya. The reason- the objective side, we speak of Mya and when from the subjec- ing faculty does not work in the state of sleep. Inertness is tive side, we speak of Avidya. Even as Brahman and Ātman that which constitutes the nature of pot. The sphere of intellect are one so also Māyā and Avidyā are one.2 In the Gītā also is limited. When the intellect is made blunt is called Māyā. Prakrti is described as twofold but in a different manner. The Not only the wise but dull witted persons also experience first is inferior one being of eight kinds. The other is superior this fact. Whatever we perceive in our sleep seams to be right one which upholds the universe.3 Sadānanda calls Māyā as in its place. Thus the experiences of sleep are strange. The the aggregate of ignorance having the preponderance of pure feats of unthinkable Māya is many more times surprising. Sattva. Avidyā is the individual ignorance characterized by impure Sattva.4 Vidyāranya also hints at the third type of To begin with explaining the nature of Māyā we must

Prakrti through the word 'Cha'. Pandita Rāmakrsna suggests remember, Māya is that (yā) which is not (Mā).2 Māyā is

that 'Cha' indicates the collection of all that having the prepo- called Anātman, Anirvachanīya and Yatkinchit. It is Anāt-

nderance of Tamas.5 It may be correct to the mind of the man in the sense that it cannot come to an end without the

author of the present thesis. Brahman reflected in tamas only help of knowledge.3 Sruti negates everything except Self thus

is lower Jīva or Jīva having lower mental vrttis. Vidyāraņya it is not real.4 If Mäya is 'Asat' it cannot be the cause of the

must have left it unexplained considering this to be evident. existing cosmos. But this 'asat' is not 'void' of the Mādhya-

The threefold distinction according to modern authors is mikas. According to their theory there would be direct relation

interesting. Avidyā is ignorance and Māyā is delusion and between 'Maya' and 'nothing'. The fact is not so. Effect is

the third aversion is Dvesa.6 This distinction of Māya and always posterior to its cause.5 Thus Maya cannot be 'Asat'. Avidyã introduced by Vidyāranya also helps us to understand the concepts of Iśvara and Jīva more clearly. 1. Pañ. 6.151. मायाबीजं तदेवैक सुषुप्तावनुभूयते ।।

1. Pañ. 1.16-17 2. Mahādevan. T. M. P .- Preface to the Eng. translation of 2. Radhākrșnan. S .- Indian Philosophy Vol. II. p. 587 Pañcadaśī p. XV. 3. Gītā. 7-4 and 5. 3. Katha. Up. 2.2. प्रकृतिरष्टधा-अपरेयमितस्त्वन्यां प्रकृर्ति विद्धि मे पराम्। श्रेयो हि धीरोऽभिप्रेयसो.। 4. Sadānanda V.S. 35-37 •.. जीवगताज्ञानानां समष्टयभिप्रायेण तदेकत्वव्यपदेशः .. । 4. Brh. Up. 4.4.19:

2. Ramakrsna-Commentary on Pañcadaśī p. 10 नेहि नानास्ति किंचन् ।

चकारात् तमः प्रधानायाः संग्रहः । 5. Pañ. 2.47.

6. Bhavan Journal Vol. XXI No. 4 न हि शक्ति: क्वचित्कैश्चिद्बुध्यते कार्यतः पुरा॥

114 Pancadasī-À Critical Study Mâya and Avidyầ 115

it is sadasadanirvacanīya (inexplicable). Swāhānanda explains (Brahman) covered by 'Tamas' (Māyā).1 The nature of Māyā this Anirvacaniyata in a more subtle manner. He considers that is not easily understood as it is riddled with contradictions.2 the terms 'existence' and 'non-existence' have two connotations The astonishing is the garment of Māya. It makes the impossi- each. The existence is of two types-The relative or temporal ble appear possible.3 It is essentially the nature of Māyā like and the second is Absolute Existence. First kind may go out of the fluidity of water, heat of fire and hardness of stone are existence in certain conditions. The second one is always the natural qualities of the objects concerned. existent. All the things in the world come under the category of 'relative-existence'. They are not existent before and after The origin of Maya is beyond our comprehension. Though 'Anandi' it is 'Anant' it is not. It is sublated by knowledge. creation. For the Absolute existence no example can be given in It is inscurtable.4 Due to its strange nature Māyā is looked the temporal world. Only Brahman is 'Sat'. The universal pre- upon differently by the people of different categories. The position stands that whenever anything comes into existence knowers consider Māyā negligible as it is inoperative before it must have come out of the existence just as in the case of knowledge. For empirical reasons it is indefinable. The earth and earthen wares-the latter undergoes changes but the same Mãyā appears to be real and concrete to the wordly . -. earth, the cause remains the same. Similarly the non-existence people.5 Even the western philosphers accept the unexpli- implies the two meanings : (1) an existent pot when it is broken cability. 'The fact of experience and the diversity of its parti- is called non-existent (2) Second is the total-non-existence of culars sphere, we found was unexplicable.'6 the square-circle. This Māya is not 'existence' in the absolute sense; nor it is non-existence in the sense of a square circle. Māyā is related to Brahman and the world. Māya is said

It is 'existence' in the relative-sense.1 Purānas also explains to be jugglery of juggler Brahman.7 This power of Brahman

that the Maya is neither real, nor unreal. It is mithya but not void.2 1. Brh. Up. 8.7. तम आसीत् च तमसां गूढमग्रे Māyā is darkness as is explained in the Sruti. There was N. U. T. 9. neither 'sat' nor 'asat' but there was darkness. 'Darkness' Pañ. 6.125. means Mäya.3 This fact is clear from another Śruti passage माया चेयं तमोरूपा। where the word 'Tama' occurs twice. There was 'Tamah' 2. Tripāthi-Ramākrsnavacanamțta-Part I. p. 125. त्वमेव सूक्ष्मा त्वमेवस्थूला व्यक्ताव्यक्तस्वरूपिणा। 1. Idea taken from-Swāhānanda-Translation of Pañcadaśi निराकारापि साकारा कस्तवां वेदितुमर्हति । p. 50. 2. Advaita-Grantha Kośa p. 'z' 3. Pañ. 6.234. and 134.

नासदरूपा न सदरूपा माया नैवोभयात्मिका। दुर्घटं घटयामीति ... । दुर्घटैकविधायिन्यां मायायां। 4. Ibid. 6.246. सदसद्भ्याम् अनिर्वाच्या मिथ्याभूता सनातना ।। अचिन्त्यरचुनारूपं माया .. । 3. Rg. veda. 10.129.1 or 8.7.17. 5. Ibid. 6.130 नासदासीन्नो सदासीतदानीं नासीद्रजो नो व्योमा परो यत्। तुच्छाऽनिर्वेचनीया च वास्तवी चेत्यसौ त्रिधा।

किमावरीव: कह कस्य शर्मन्तम्भः किमासीद्गहनं गभीरम् ॥ 6. Bradley-Appearance and Reality-p. 511. 7. G. K. Śankara-Bhāşya 1.6-7 p.66.

116 Pancadašī-A Critical Študy Māyā and Avidyā 117 is not evident like the clay. It is merely inferred from its effects namely the world. The power to burn exists in the fire. everything is Brahman. Maya created the world but the real It is not perceived but is inferred when it burns up in the form nature of the Self is not affected in the least. In this way the of flames.1 Maya is there in Brahman before creation but in Vedäntins are safe with regard to the doubts regarding a potential form. Thus Māya is inherent in Brahman as the creation by the postulation of Māyā. Vidyāranya thinks that force is inherent in clay. Just as through the force of clay the question regarding the creation should be asked to the various things are created, similarly numerous unreal things Naiyyayikas who consider the world to be real. The objections are produced by this Māyā-śakti of Brahman. Māyā is said to cannot be raised against Māyā as it is already objectionable. be exhibiting the appearance and disappearance in every state.2 If the Naiyyayikas do so then the Vedantins may again coun- Vidyāranya makes this fact more clear through the example ter-question and the result will be nothing. Māya is merely of a canvas. Māyā like the painted canvas exhibits and with- Mãyã. Māyā is the mystery which cannot be. solved by draws the picture by being folded and unfolded. He further reasoning. clarifies that Isvara has not to do with the efforts in the creation of the world. It is the work of Maya. It is correctly argued if there were no Mãyā as distinct from Brahman there would be no need for wisdom to sublate Now the question arises whether this Mayasakti of Brahman it and hence no longing for liberation. works dependently or independently. Vidyāranya replies that it can be described as either of these as it seems to be both. Māya is the part of partless Brahman. Māyā is different

It is independent because it is experienced without the cogniz- from Brahman but it is not separate from Brahman being its

ing faculty. It is dependent as it makes the non-attached part. In the world, as Vidyāranya states : man and his ability

to appear as attached.3 Śruti also supports this view.4 The are not considered two but one only.1 There are some who

Self same Kūtastha is changed into the universe phenominally. argue that Maya is something second to Brahman. They also

This is the work of Maya only. It further creates Jiva and give the example that in actual life prolongation is caused by

Iśvara as the reflection of intelligence. Jīva, Kūțastha, Īśvara the increase in power. Vidyaranya replies that the longevity

etc. all appear to be different due to this Māyāśakti. In reality of life or its reverse is not the product of power but of the excercise of power by the possessor. The second doubt is if power is non-existent then how can its excercise is possible ? 1. Pañ. 2.47. Vidyaranya answers that the power and the possessor of power निस्तत्वा कार्यगस्या। are not different in this sense. Though a man does not excer-

Śańkara-V. C. 110. cise his will power he is still conscious. In the similar manner

कार्यानुमया सुधियँव माया। the glory of the power is borrowed one. The power is always dependent on its substratum. Māyā cannot be given a status 2. N. U. T. Up. 9. of independent existence because there is no scope for even the सत्वमसत्त्वं च दर्शयति । minutest duality in Advaita-Vedānta. 3. Pañ. 6.132. The second problem is that Maya, the power of Brahman अस्वतन्त्रा हि माया-स्वतन्त्राऽपि तथैव .. ।। operated in whole of Brahman or within a part only. Māyā 4. N. U. T. Up. 9. सिद्धित्वासिद्धत्वाभ्यां स्वतन्त्रास्वतन्त्रत्वेन सैषा। 1. Pañ, 2.51. न लोके चंत्रतच्छक्त्योर्जीवितं लिख्यते पृथक्।

118 Pancadašī-A Critical Stuđy Māyā and Avidyā 119

cannot pervade in whole of Brahman because a knower's reali- zation of Absolute Brahman is free from Māyā. Vidyāraņya Māya creates the various objects of the world having Brahman

further argues that as the earth's power of producing pots is as its basis, just as a variety of pictures are drawn on the wall Hence Māyā is not to be taken in not seen in whole of the earth but in a particular mode of 'through different colours.

earth namely the clay-the mixture of earth and water.1 Thus the sense of any real substance that may create duality. It is a name given to our inability to explain the relation it is proper to assume that Māya exists in the part of the Absolute. This very part is known as Isvara. Śruti also of appearance of Reality. Mãya with reference to the

favours this view. 'Creation is only a quarter of Brahman,2 five elements-The nature of Māya is such that the attributes

the other three parts are self revealing. These three quarters of the elements appear like the attributes of Brahman Himself.

are not dependent of Māya's effect'. 'The supreme spirit, Vidyāranya's discription of Māyā with reference to the elements is an evidence of his great skill of dealing with the topic con- pervading the world on every side, yet extends ten fingers cerned. He proves how the attributes of the elements are beyond it'.3 The world is sustained by a part of mine, superimposed on those of Brahman and how those should be declares Lord Krsna. Here the expression being ten inches in distingui shed. excess, is only figurative. It means Reality includes the world and at the same time transcends it. Vidyāranya also gives The elements come into existence one by one. The first the evidence from the Bādrāyana Sūtras that, 'There is another modification of Māyā is Akāśa. Its nature is space and it form of the Highest which does not abide in the effect'.4 derives its existence from Brahman.1 The implication here is Sankara takes the highest form as formless and the other that the property of existence which resided in Brahman only abiding in Māya as the saguna-form.5 All this description of is transmitted to Akāśa just as the existence of snake is shifted Maya as the part and the power of Brahman is meant for the to the rope in snake-rope-illusion. Thus Akāsa has space-cum- well-being of a student. In reality Brahman is partless and existence as its nature. Vidyāranya asserts that it is the power undivided. It seems to be so due to super-imposition of Māyā. of Brahman which creates the difference between 'Sat' and 'Akāśa'. This very power later on creates the reverse relation 1. Pañ. 2.54. of substance and its property.2 Due to the effective power of न कृत्स्नब्रह्मावृत्ति: सा शक्ति कित्वेकदेशभाक्। Māyā even the hard-boiled logicians conceive that existence as

घट शक्तियथा भूमौ स्निग्धमद्येव वर्तते॥ the property of Ākāśa. Vidyāranya accepts this power of

2. Rg. Veda-Purușasūkta. Māyā. He does not raise any doubt regarding this because

पादोऽस्य सर्वा भूतानि त्रिपादस्ति स्वयं प्रभु: । this very function of reversing is to be emptied from Māya. How this effect of Māya is to be negated ? Brahman and Pañ. 2.55. Ākāśa are two different entities. Their names are different. 3. Pañ. 2.57. They convey the different ideas. Brahman pervades every स भूर्मि विश्वतो वृत्वाउत्यतिष्ठद्शाङ्गुलम् । object of the world but such is not the case with Akāśa. If Śvetā. Up. 3.14. 4. B. S. 4.4.19. 1. Pañ. 2.60. विकारावर्ति च तथा हि स्थितम् । आद्यो विकार आकाश :- सत्तत्त्वमाकाशेऽप्यनुगच्छति। 5. Ibid. Śānkara Bhāşya. 2. Ibid. 2.63. अतश्च यथव द्विरूपे परमेश्वरे। आपाद्य धर्मधर्मित्वं व्यत्ययेनावकल्पयेत्।

120 Pañcadaśī-A Critical Study Māyā and Avidyā 121

existence is drawn from Akaśa there remains nothing. The $ Naiyyāyikas hold that Ākāśa cannot be negated as it is evident. the non-association. When such an impression is deepened

Vidyāraņya thinks that this is due to Māyā. It makes even then the knower is amazed to see those who attribute reality

those things appear as existent which are in fact non-existent, to Ākāśa. In the similar manner the other elements are to

like an illusive elephant seen in a dream. Vidyāraņya criticises be eleminated. When the existence is abstracted from the air,

the Naiyyayikas according to their own logic. They give what remains is the nature of Māya. There is a doubt : while

importance to the distinction between a class and a number of discussing Ākāśa existence was told to be natural concomitant

a class; a living being and his body and the possessor of the of everything but not the Ākāśa.1 Now the same Ākāśa is told

attribute. Vidyāranya argues if they admit the distinction to be the concomitant of air.2 Vidyāranya replies that space

between these pairs then there must not be difficulty in admitt- as an attribute is not found in air but ability to produce sound,

ing the distinction between 'Sat' and 'Akāśa'. He strongly an attribute of Äkāsa is also found in air and in rest of the

criticises the logicians if even now they are not convinced of elements. Thus there is no contradiction. The second objec-

the difference between 'Existence' and 'Akāsa' then surely it is tion is solid one. 'Air' is different from 'Sat', thus it is 'asat'.

due to the lack of concentration and tenacious doubt. Vidyā- In the same manner it can be inferred that air is different from

ranya advises them to perform meditation, reasoning and Māyā then it should not be unreal like Māyā. Vidyāraņya

evidence.1 Through the performance of these the impact of cleverly replies that we cannot infer so because the air partakes

Māyā will be removed and the differences between Brahman the nature of Māya and nature of Māya is but unreality. Thus

and the products of Maya will be clear. The seer of the air is unreal being different from real.

Kathopanisad raises the same slogan.2 Lord Krsna also Hereafter, Vidyäranya confirms that everything apart from advises Arjuna in the parallel wordings.3 Gaudapāda also Brahman is unreal. Māyā, the power of Brahman is limited. suggests the same.4 Thus it is evident through Sruti and Smrti The range of Akāśa is still more limited and so on.3 that by the performance of these three, meditation; evidence and logical reasoning the media Māyā is removed. Ākāśa seems Even the mental modifications of beings are eclipsed by

illusory and Brahman shines in Its purity. Purity here means Māyā. The absence of consciousness, misery and non-existence are the forms of Māya e. g. the horns of a man, absence of consciousness in stone etc. and misery in the Rājasika and 1. Pañ. 2.73. Tāmasika Vrttis. In this way Māyā reigns everywhere. Jīva अप्रमत्तो भव ध्यानाद्येऽन्यस्मिन् विवेचनम्। and Īśvara are like the Jalākāśa and Meghākāśa respectively

कुरु प्रमाणयुक्तिभ्यां ततो रूढतमो भवेत्। 2. Kațha. Up. 3.14. 1. Pañ. 2.67.

उत्तिष्टत जाग्रत प्राप्य वरान्निबोधत्। वाय्वादिष्बनुवृत्तं सन्नतु व्योम ...

3. Gītā. 2.3. 2. Ibid. 2.81.

क्लव्यं मा स्म गमः पार्थनैतत्व्युपपद्यते। सतोऽनुवृत्ति: सर्वत्र ... व्योमानुवृत्तिरधुना ...

क्षुद्रहृदयदौर्बल्यं त्वकतवोत्तिष्ठ परंतप।। 3. Ibid. 2.78. सद्वस्तुन्येकदेशस्था माया तत्त्रैकदेशगम्। 4. G. K. 3.44. लये संबोधयेच्चित्त विक्षिप्तं शमयेत्पुनः । 4. Ibid. 6.156. मेघवद्वतते माया मेघस्थिततुषारवत्।

Pañcadašī-A Critical Study Māyā and Avidyā 122 123 Harshmiśra.1 He advises not to enquire too much about a and Māya is like the cloud. The mental impressions in the Buddhi are like the water particles which make up the cloud. thing which is beyond the conception of our mind. The com- Thus simile clarifies the function of Māya.4 The whole prehension of Māyā is far away even from our imagination. 'Prapañcha' is the play of Māya-Nati. It has made all thc Thus Māya must be taken as the cause of the world. Vidyā- people disillusioned. It can be eradicated only by right under- ranya calls this the 'seed of creation' transforming into the vast universe.2 The meaning hereby is that as the large tree is standıng. Māyā is not easily tackled as it is an embodiment of marvelousness and doubt. Thus the wise must find out the latent in the seed; as the waking and the dream state worlds are resolved in deep-sleep similarly the impressions of the particular means carefully with special efforts. If anybody whole world are preserved in Māyā. is strongly willing to know the nature of Māyā before its con- tradiction then Vidyaranya prescribes an easy way for them. The strong criticism against the Māya of the Advaitins is He advises them to apply the particular definition of worldly that it is opposed to common logic. To conceive the end of magic1 through the term 'Maya' defies the very definition. an existence that has no beginning is against our ordinary thin- That which is clearly perceived but cannot be logically explain- king. Logically, the category of Māyā may not form a definite ed is called 'Magic' similarly the world is perceived yet its conception, still the nebulous character of Māya cannot be nature cannot be defined as it is the product of indefinable denied. Vedānta gives more preference to the psychological Māyā. Vidyāranya further adds if even the great scholars experiences than the logical determinations. 'Though the and hair-splitting logicians try to determine the nature of the demand of the logic may not be satisfied yet the psychological world, they have to confess at some state or the other that, revelations cannot be denied or minimised. Thus the category 'we do not know'. Their intellect fails when they have to of Māyā is a necessity'.3 And Vidyāranya is not wrong in answer the questions e. g. How the body with the senses is describing Māyā in detail. Vedāntins are rather safe with produced from the seed and how that seed became conscious. regard to the doubts of creation. Thus we must accept Māyā Naturalistic theory is also not applicable here because the for the sake of logic also. The concept of Maya emphatically vitality in a barren woman does not procure. Moreover, helps for the logical argumentation. the worms, insects are created without the foetus. Still more Māyā and Avidyā go together. In Advaita-Vedānta there wonderful is when the same seed grows, becomes young and is no place for even the least duality then how can there be old. Likewise a tiny fig-seed develops into a large tree. Thus possible two types of nescience e.g. Māyā and Avidyā ? The the Śruti declares.2 No cause can be determined for this subjective and objective, the collective and individual principles except Māyā. Vidyāranya does not want to go into the are explained on the plane of duality. Avidya is not different details of further criticism. He informs us that the logicians from Māya: its nature and functions are similar to those of recounting the various categories of the world are strongly and Maya. The difference lies only in the fields of working. Avidya sufficiently criticized in the 'Khandankhandakhādyam' by is the upadhi of Jiva. It is discussed separately to understand the function of nescience more clearly. 1. Pañ. 6.140. 1. Harshamiśra-Kh. Kh. Kh. 1.40 pp. 82.83. लोकप्रसिद्धमायाया लक्षण यत्तदीक्ष्यताम्। 2. Pañ. 6.151. 2. Chh. Up. 6.2.1. अचिन्त्यरचनाशक्तिबीज माया। न्यग्रोध फलमत आहार । 3. Sircar. M. N .- Comparative studies in Vedāntism pp. 152.

Mäyâ and Åvidyå 124 Pañcadaši-A Critical Study 125

The term Avidya occurs profusely in the upanisads. 'There are made possible by the idea that they belong exclusively to

are many types of Vidyās and Avidyās.1 'Avidyā leads to the Self.1 According to the Vaisesika-sūtras Avidyā is due to

darkness and to still more darkness Vidya leads'.2 In another the defects of sense-organs and the perverted influence of the

Śruti passage two kinds of Vidyas are described-one is lower memory impressions. Praśatpāda refers to Avidyā by the term 'Viparyaya'. He defines it as cognition of the form, 'It is 'A' knowledge and the other is higher knowledge. Lower know- Gaudapada calls the 'Avidya' the with regard to what is other than 'A'.2 The Sānkhyakārikā ledge signifies 'Avidya'.3 power of Atman.4 Gītā calls this Avidyā 'Ajñāna'. It has enumerates Tamas, Moha etc. as the five varities of Viparyaya.3

Śankara defines it as unreal mani- Iśvarakrsna or even the commentators Māțhara and Gauda- deluded all the beings.5 festation of something previously perceived. It is the superim- pāda do not mention the term Avidyā, Asmitā etc. It is

position of the attribute of one thing on some other thing. only Vācaspati who compares Tamas etc. with Avidyā, Asmitā etc.4 The Buddhistic 'chain' of dependent origination begins It is also called the confusion based on the inability to dis- criminate between that which is superimposed on something with Avidya which is the root cause of the world process'.5

else. It is a ficticious assumption.6 Avidyā is the cause of In Jainism the term Mithyätva is generally used to denote the idea of Avidya. The Mithyadarshana lies at the root of all various changes.7 Sureśavarācārya names Avidyā as 'illusion'. evils, and whatever misery there is in the life of a soul is ulti- It is supportless and contradictory to all reasoning.8 Avidyā in the Nyaya-school is considered the false idea. This false mately due to it.6

idea is that the body and the senses and the objects of experience Vidyārānya gives the short but the apt definition of Avidyä. It is the confusion of considering transmigration and the world

1. Chh. Up. 1.1.10. as real and effecting the Supreme-self.7 It is non-cognition.

नाना तु विद्या च अविद्या च। Non-cognition is the dullness of an external thing covering its

2. Iśā. Up. 8 to 11. अन्धं तमः प्रविशन्ति येऽविद्यामुपासते। 1. Based on M. Tatia-Studies in Jain Philosophy-p. 104. ततो भूय इव ते तमौ य उ विद्याया रताः ।। Nyaya-sutras. 4.2

3. Muņ. Up. 1.1.4-5. दोषनिमित्तरूपादयोविषया: संकल्पकृताः । द्वै विद्ये वेदितव्ये.परा चैवापरा च।। 2. Nyāya-sūtras. 4.2-Prašastapādbhāsya. 4. G. K. 3.10 विपर्ययोऽपिप्रत्यक्षानुमानविषय एवं भवति। ·.· आत्ममायाविसजिताः । अतस्मिन्स्तदिति प्रत्ययो विपर्ययः ।

4. Gītā. 5.50. 3. Īśvarakrsņa. S. K. 47.48.

अज्ञानेनाव त्तं ज्ञानं। पञ्चविपर्ययभेदाः । 6. B. S. Sankara Bhaşya-Translated by Apte. V. M. pp. 1-2. 4. Tattva-kaumudi. 7. Gītā. 18.48-Šankara Bhāşya. संसार: परमार्थोऽयं संल्लग्नः स्वात्मवस्तुनि। इति भ्रान्तिरविद्या। सदेकमेववस्तु अविद्यया उत्पत्तिविनाशादिधर्मैः नखत् अनेकधा विकल्प्यते। 5. M. Tatia-Studies in Jain Philosophy. p. 126. 8. Sureśvārācārya-N. S. 3.66. 6. Ibid. सेयं भ्रान्ति निरालम्बा सर्वन्यायविरोधिनी। 7. Pañ. 6.10.

सहते न विचारं सा तमो यद्वद्टिवाकरम् ॥ जाडयमज्ञानम्।

126 Pancadaśì-À CriticaÌ Študy Maya and Avidya 127

revelation.1 This Ajñana is more akin to Bhāva than to Abhava since its action is positive one. But we cannot be stha does not exist'. These two powers of Āvaraņa Sakti are

definite that this Avidyā is Bhāva as it is the negation of know- also named 'Ajñānotpādaka-Shakti' and 'Asatyotpādaka- Shakti'.1 This Avarana Shakti with its twofold aspects covers ledge. Thus it is rightly called Bhāvarūpa.2 Under the in- the Self as Rahu does the orb of the sun.2 The Self-covered fluence of Anādi-Avidyā Kuțastha is obscured by Jiva in the by this Āvarana-Shakti becomes subject to sansāra just as a same manner as Ghatā-Kāśa is concealed by Jalākāśa. Vidya- rope may become a snake due to the concealing power of one's raņya names this Mulāvidyā.3 It is mutual superimposition. own ignorance. The Avarana is the very cause of Viksepa. The qualities of Kutastha like existence, consciousness, freedom In Avidyā-Āvarana, the proof is experience. An ignorant and bliss are superimposed on Jivahood and Jiva begins to person says that he does not know what the Kutastha is. He feel thereby that it exists as intelligence, freedom, bliss and so experiences this fact and tells likewise. Further he says that on. Conversely the changing character of the Jīva are superim- Kūțastha does neither exist nor does it manifest. This state- posed on the Kutastha. In this way the Jiva forgets its own ment gives rise to the question, how can Avidyā be related to source. 'Actually this forgetful nature is called the Mula- the Self-luminous Self ? Self and Avidyā are of contradictory vidyā-the original ignorance'.4 nature like light and darkness. In the absence of Avidyā, Āvaraņa and Viksepa are the two powers of Avidyā. Āvaraņa will not work. Āvaraņa being the cause of Viksepa, Ävaraņa the objective power of Avidyā works in the two ways Viksepa will also be impossible. These arguments are ineffective e. g. projecting and concealing.5 The power of Āvarana con- by the direct experience of ignorants. Experience is the last ceals the nature of a thing and the power of Viksepa is the restore of knowledge. Logic is not final. Reasoning of different cause of opposite knowledge of a thing. Mandanamishra names powers also differ. Thus reasoning may twist the things.3 these two powers as Agrahana and Anyāthagrahana.6 The Some may argue though experience leads to knowledge yet the function of Avarana is the very cause of such ideas as, 'Kūtas- experienced object cannot be determined in the absense of tha shines not nor exists. The Abhāna and Asattā are the reasoning. Vidyaranya does not oppose this view. Instead two aspects of concealment. 'Kütastha does not shine' is the he asks such persons to employ reasoning following one's own Abhāna aspect, 'Asattā' aspect is when one experiences, 'Kūța- experience and not to misuse the logic for any other purpose like to gain experience etc. Such forms of logic are called 'Jalpa' and 'Vitaņdā'. Thus Kūțastha and Avidyā are not 1. Pañ. 8.6. contradictory. They can co-exist as the rays of the sun, जाड्यमज्ञानम्॥। though obscured do pass through the muddy water.4 Our 2. Based on Swahananka-Translation of Pañcadasī p. 346. भावस्यरूपं इव रूपं यस्य। 1. Garola Vācaspati-Bhartiya Darshan p. 248.

3. Pañ. 6.25. 2. Śankara, V. C. 139.

अनादिरविवेकोऽयं मूलाऽविद्या.।। समावृणोत्यावृत्तिशक्तिरेषा तमोमयी राहुरिवार्कबिंबम्।

4. Swāmī Krsnānanda-Philosophy of the Pañcadaśî in Divine Sadananda. V. S. 52.

Life Vol. 28 No. 4. p. 'अनया आवृतस्यात्मनः यथा स्वाज्ञानेनावृतार्या रज्जवां सर्पत्व- सम्भावना ॥ 5. Pañ. 6.26. विक्षेपावृत्तिरूपाभ्यां द्िधाऽविद्या व्यवस्थिता। 3. Katha. Up. 2.9. नैषा तर्केण मतिरापनेया.। 6. The Cultural Heritage of India Vol. III pp. 256-57. 4. Swāhānanda-English translation of Pañcadaśi. pp. 133-34,

128 Pañcadaśī-A CriticaÌ Študy Mäyä and Avidyå 129

simultaneous experience of consciousness and ignorance are experienced but is experienced after the illusion is removed is the solid proof for that knowledge and ignorance can co- exist. What is really contradictory to Avidyā is the discrimi- known as 'Viśeșānśa' the 'variable element'. This is called Adhisthana.1 In the case of nacre, its blue exterior and nating knowledge. Self cannot be the opposite of ignorance triangular form are last to the vision and it seems as silver. as It cannot expcrience ignorance being contradictory to It. Thus this contention that ignorance and Kūtastha cannot co- Similarly, non-tactility and blissness of Kūtastha are clouded

exist is illogical and opposed to reason. The fact is that the by the power of illusory projection. What is superimposed on Kūțastha is known as 'I' ( ego ). Vidyāranya further ex- presence of Avidyāvarana leads one to identify the Cidābhāsa plains this illusion. The example of 'Shuktirajata' with refe- with the real 'Cit' or 'Kūtastha'. The term Cidābhāsa needs a little clarification. On the Kutastha the concept of gross and rence to illusion is as old as the Vedanta-philosophy itself yet the credit of explaining it fully, goes to Vidyāranya. In the subtle bodies accompanied by Buddhi rests. The Buddhi is transparent thus it gives out the reflection of Kūtastha circum- statement 'this is silver' the idea of 'this' is totally different

scribed by bodies. This very reflection is called Cidābhāsa or from that of silver. 'This' is more extensive and applicable to Jīva.1 many things, whereas 'silver' is very limited term. We use this term in many diverse perceptions viz. 'This is silver'; On Kütastha, covered over by the concealing power of 'This is cloth' and so forth. Like this common element the ignorance, are projected or superposed the subtle and gross word 'Self' is applicable to all the three persons e. g. first, bodies, thus producing the Cidābhasa or Jīvas. This Viksepa second and third. We use such expressions, 'Devadatta him- is like the imposition of a silver on a mother of pearl. The self is going', 'you yourself see this' and 'I myself am unable'. projection power works like this : First of all the nature of the Here, it should be noted that the notion of 'Self' and the Shukti is concealed by the obscuring power of ignorance. On the 'notion' of 'ego' are totally different as the idea of 'this' is concealed nacre, the nature of the silver is superimposed thr- different from that of silver. Just as the 'Jiva' is created by ough the projecting power. Thus we see silver instead of mother illusion on the Kūtastha, even so, the inanimate objects too, of pearl, Vidyaranya explains in his own way, In the case of are illusory appearance in the same Kūtasțha. 'Shukti' the notions viz, 'thisness' and 'reality' are transferred Sankara calls this Viksepa the 'dreadful-power' which affli- to imaginary silver, In the similar manner, the notions of cts the man with numerous griefs. It troubles the ignorants 'Self' and existence of Kūtastha is transferred to Jīva through like the cold blasts in a cloudy day.2 Sadānanda has also Avidya with its two powers.2 Thus beins the bondage of explained Viksepīkaraņa in detail. The ignorance gives rise man.3 This is the common basis or samānyansa4 of both to the illusion of a snake in the rope by its own inherent Kutastha and Shukti. At the time of illusion which is not power.3 The power of projection creates all from the subtle to the gross.4

1. Swahananda-Lnglish traslation of Pancadaśī p. 134. 2. Pañ. 6.34. 1. Pītambara-Bhāsya on the Pañcadaśī pp 229-30. स्व्यंत्वं वस्तुता चैवं विक्षेपे वीक्ष्यतेऽन्यगम् । 2. Śańkara V. C. 143. क्षपयति बहुदुखैस्तीव्रविक्षेप शक्तिः । 3. Śańkara V. C .- 144. 3. Sadānanda V. S. 54. एताभ्यामेव शक्तिभ्यां बंधः पूंसः समागतः । विक्षेपशक्तिस्तु स्वशक्त्याकाशादिप्रपञचमुद्भावयति। 4. Sämānyanśa or the Ādhära is felt with the illusion itself. 4. Ibid विक्षेपशक्तिर्लिङ्गादि ब्रह्माण्डान्तं जगत् सूजेत्।

130 Pañcadasī-A Critical Study

Ävarana is immediately destroyed by the knowledge but Vikșepa does not. It continues untilt the fructifying karams are exhausted. How it is possible that the effect still remains when its Upādāna-kāraņa Avidyā is destroyed. The Vedāntins think that this is not against the theory of causality. Accord- ing to the logicians the effect continues to appear for the next moment when its cause is destroyed. This assertion of Naiyyāyikas is with regard to the products like the cloth etc. CHAPTER VII whose existence is easily measured in respect of time. But ignorance cannot be measured so. Its lingering moment should be proportionate to its cause. Thus we must understand the MEANS OF KNOWLEDGE 'next moment' as a suitable length of time. We can better understand this fact with the illustration of a wheel. It conti- nues to remove when its cause of revolution is removed.1 Everything in the world is veiled by Maya or ignorance. Vidyāranya makes his point stronger with the statement 'The The notion of ignorance automatically implies Knowledge. theory of Naiyyayikas may be considered as being without Through the knowledge only we can churn out the butter of proof but we (vedantins) assume it on the basis of Śruti, Reality. Knowledge implies 'cognition' in a very common- experience and reasoning."2 sense. Vidyāranya states that the knowledge of external objects is the action thereon of the intellectual modifications. The principles of Avidyā and Māyā are so inevitable that These modifications are tipped with Cidābhāsa just as the the western thinkers also accept this in one way or the other. spear is tipped with steel. This is the most important fact Shakespeare compares the world with a mere dream. We are in the act of 'cognition'.1 Here, 'Knowledge' does not imply such stuff as dreams are made of. Carlyle calls the creation only the shadow of Reality. "This earthy life with its riches the ordinary cognition but the awareness of the fact that Jīva

and possessions and good and evil hap are not intrinsically a and Jagat are mere appearances. This appearance is the game reality at all but are a shadow of realities.3 Thus Vidyāranya's of Māya and Avidya. Individual-Self and Brahman are not

standpoint on Māyā and Avidyā is praiseworthy especially two different things; Individual Self is nothing but Brahman Itself. with regard to Avidyā. The path of knowledge is hard to be trodden, proclaims the Śruti.2 The person who possesses four essential qualities can be a pilgrim of this path of Knowledge. These qualities are : discrimination between the things permanent and transi- ent; renunciation of the enjoyment of the fruits of actions in this world and hereafter; six treasurers of control of mind etc. 1. Chh. Up. 6.14.2. 2. Pañ. 6.54 to 56. 1. Pañ. 8.6. उपादाने विनष्टेपि क्षणं कार्य प्रतीक्षते॥ चिदाभासान्तधीवृत्तिर्ज्ञानं लोहान्तकुन्तवत्। 3. Chatopadhyaya Basant Kumar-Teachings in the upani- Șads pp. 120-27. 2. Katha. Up. 3.14. क्षुरह्य धारा निशिता दुरत्यया दुर्ग पथस्तत् कबयो वदन्ति।

132 Pañcadašī-A Critical Study Means of Knowledge 133

and the desire for spiritual freedom.1 Vidyaranya has not water by digging the ground.1 In this way the glory of the entered into the details of these prerequisites. He stresses upon the servitude of the preceptor. According to the ancient teacher is great.

tradition these four qualities are easily obtained with the grace A man, equipped with the above quoted four prerequisites of revered teacher. Vidyāranya himself is a great devotee of and having reverence for his teacher should follow the fourfold his perceptor. He begins his work with the salutation to his means of hearing, reflection, meditation and Samādhi. preceptor 'Sankarānanda'.2 Even the Pañcadaśī is composed First comes the 'hearing'. It is the process by which one for the easy understanding of those whose hearts have been becomes convinced that the vedas in their 'beginning', 'middle' purified by the service of their teacher.3 Śruti also maintains and 'end' teach the identity of Jiva and Brahman.2 We can the same view. There is no alternative to achieve the summum- find out the truth of identity through the enquiry into the bonum except the grace of the teacher.4 The ancient thought 'great sayings' (Mahāvākyas). These great sayings are in the further declares that the sacred knowledge should be imparted Sutra-form containing the culmination of Vedānta.3 'Mahāva- to him alone who is devoted to his teacher and is endowed with kya' is so called because it signifies the special meanmg.4 'Mahā- all the necessary qualities.5 The teacher is not an ordinary vākya' conveys that there is no sentence of greater sense of more person. He is highly expereinced and established in know- profound meaning than itself. 'Mahāvākya' is the sentence ledge.6 Manu considers the preceptor equal to Brahman. The after which there is no need to speak the other senterces.5 person serving his teacher obtains the knowledge as a man gets Actually these Mahavakyas are the universal truths which are selfexplicit impregnant with meaning like the Subhasitas. These

1. B. S. Sańkara Bhāșya. 1.1.1. Mahāvkyas firmly propound the essential teachings of the

नित्यानित्यवस्तुविवेकः, इहामुत्रफलभोगविरागः, शमादिसाधनसंपत्, upanisads namely 'the individual-self and the universal-self are one and the same'. If the vedas are to be compared to a tree and मुमुक्षत्वं च । upanisads to its fruits, then the Mahāvākyas can be characteriz- 2. Pañ. 1.1 नमः श्रीशंकरानन्दगुरुपादाम्बुजन्मने। 1. Manu Smrti 2.87 3. Ibid. 1.2 यथाखनन्खनित्रेण नरो वार्यमधिगच्छति। तत्पादम्बुरुहद्वंद्वसेवानिर्मलचेत सा म् । तथा गुरुगतां विद्या शत्रुषारधिगच्छति। सुखबोधाय तत्त्वस्यविवेकोऽयं विधीयते। 2. Pañ. 7.101 4. Kațha. Up. 2.8.9 वेदान्तानामशेषाणामादिमध्यवसानतः । अनन्यप्रोक्ते गतिर्नास्ति। ब्रह्मात्मन्येव तात्पर्यमिति धीः श्रवण भवेत् । 5. Mait. Up. 6.29 3. Somayāji Linganna-Commentary on the Pañcadaśī p. 127 इत्यनन्यभक्ताय सर्वगुणसंपन्नाय दद्यात्। सकलवेदार्थसारसंग्रहरपकाणि महावाक्यानि। 6. Mun. Up. 1.2.12 4. Ibid. तद्विज्ञानार्थ स गुरुमेवाभिगच्छेत् समित्पाणि: श्रोत्रियं ब्रह्मनिष्ठम्। विशिष्टार्थबोधकतया यदुच्यते तद्वाक्यम् । महच्च तद्वाक्यं महावाक्यम्। Pañ. 1.32 उपदेशमवाप्यैवमाचार्यात्तत्त्वदर्शिनः । 5. Vidyābhāskara Ramāvatāra-Commentary on the Pañca- daśi p. 53.

134 Pañcadašī-A Critical Study Means of Knowledge 135

ed as the juice of the fruit'.1 These also essentially imply that there is no difference between one Jiva and another Jīva. 'It eleven Mahāvākyas from a M. S-copy of the 'Mahāvākyavi- varana' which speaks of twelve such sayings. Of these one is is the same electricity that glows in all electric bulbs. The intensity of the glow may differ in several physical bodies a misquotation viz. 'Sa Evameva Puruso Brahma' which probably stands for 'Sa Etameva Puruso Brahma tattvam- making them appear as Jīvas. Thus it is not only Jīva- opasyāt' quoted by Sankara in his Brahmsūtra Bhāsya from Brahman-Abheda but also Jīva-Jīva-abheda that is the central the Aitreya upanisad.1 Second one is 'Esa ta ātmā-antaryā- doctrine of Adivaita Vedānta. If every jīva is Brahman, then myamrtah" and it is definitely stated by Sankara3. But this every Jīva is also seemingly the other Jīva.'2 The Mahāvākyas are different from the Avantaravākyas which explain the nature reference by Śankara is definitely to Iśvara and not to Absolute though the theistic-Vedāntins like Rāmānuja accept of Individual-self and Brahman. it as a Mahāvākya.3 The other such passages according to

Mahāvākyas are counted to be four taken one from the Mahāvākyavivaraņa are e. g. Sa yaśchayam purușe yachasā-

specific upanisad of each of the veda e. g. Prajñānam Brahma väditye Sa ekah';4 'Sarvam Khlvidam, Brahma';5 'Ekamevā-

from the Aitreya upanisad of the Rg-veda;3 'Aham Brahmāsmi' divtīyam';6 'Idam sarvvamyadayamātiā';7 'Ātmaivedam Sarv-

from the Brhdaranyaka upanisad of the Yajurveda;4 'Tattva- vam'.8 All these are 'referred' to by Sankara in his various

masi' fromm the Chhāndogya upanisad5 of Sāmaveda and commentaries to upanisads and Brahmasūtras. Last is 'Vijñā-

'Ayamātmā Brahma' from the Māndukya-upanisad from the namānandam Brahma'.9 The author of Sanksepaśārīrika also

Atharvaveda.6 Professor Hiriyanna also considers these four sentences as the Mahāvākyas perhaps on the basis of the Pañca- daśī.7 Śankara has attached a great importance to 'Tattva- 1. Ait, Up. 1.3.13.

masi' and 'Aham Brahmasmi' for unfolding his 'Vivartavāda.' स एतमेव पुरुषो ब्रह्म तत्वमोपास्यात्। Sadānanda has also dealt with these two.8 Col. Jacob finds 2. Brh. Up. 3.7; 3 to 22. एष त आत्मान्तर्याम्यमृतः । 1. Mahādevan T. M. P. 'An Interpretative Exposition of 3. Shastri Nalni Mohan-Study of Sankara p. 105. Pañcadaśī. p. 53. 4. Taitt. Up. 2.8.5; 3.10.47. 2. Śankaranārāyaņa. 'what Advaita is' p. 90. सयश्चायं पुरुषे यश्चासावादित्ये स एकः । 3. Ait. Up. 3.13. 5. Chh. Up. 3.14.1, प्रज्ञानं ब्रह्म। सर्व खल्विदं ब्रह्म। 4. Brh. Up. 1.4.10. अहं ब्रह्मास्मि। 6. Ibid. 6.2.1. एकमेवाद्वितीयम् । 5. Chh. Up. 6.8. तत्त्वमसि 7. Brh. Up. 1.4.10.

6. Mān. Up. 2. इदं सव्वयदयमात्मा

अयमात्मा ब्रह्म । 8. Chh. Up. 7.25.2.

7. Shastrī Haridatta-Bhāratīya Darsan Kā Itihāsa. p. 438. आत्मैवेदं सव्वम् ।

8. Sadānanda V. S. 148 to 180. 9. Brh. Up. 3.9.27. अथ महावाक्यार्थोवर्ण्यते ·.. विज्ञानमानन्दं ब्रह्म।

136 Pañcadaśī-A Critical Study Means of Knowledge 137

recognizes these four Mahāvākyas. He proclaims that no in the form of honey, no discrimination is made between the knowledge of the Purusa is possible without understanding different juices. Similarly all the creatures merge into one these great dictums.1 Saccidananda Murty accepts four great Being.1 Śvetaketu is still unable to understand. On his hum- sayings but with a difference. He takes 'Sarvam Khalvayam ble request his father-teacher explains further. Āruņi conti- Brahma' in place of 'Prajñanam Brahma'.2 The main aim of the great sayings is to indicate the identity of the individual soul nues just as the rivers are not descriminated once they are merged into the sea, similarly the creatures having come and the universal soul. They express the Tatastha and Swarūpa Laksanas of Reality incidentally. Therefore, the great sayings from one Being do not know that their source is one and the same.2 After this Aruni adopts the easier method. If. any- from the list of Jacob cannot be added to our list of four. body is to strike at the root, in the middle or on the top of a

Only the scriptural knowledge of the Mahāvakyas does not tree-the tree is still living as the living Self pervades it. It

lead us to the ultimate goal. By saying the word 'sugar' we surely dies when the living Self departs from it. He tells

do not experience its sweet taste, just as a parrot does not Śvetaketu that he is that very Self.3 The son is still bewildered

become a saint only by uttering the word 'Rāma'. Similarly at this truth. The father asks him to look into the fruit of

we cannot be Brahman, only by saying, 'I am Brahman.'3 banian tree. He explains as the essence of the small particle of this fruit though not perceived is the cause of a large banian In the Chhandogya-upanisad, the identity of the individual tree.4 'Atman is subtle like this essence and That you are.' and universal-self is maintained throughl a proper channel. To prove the all-pervasiveness of the Self Aruni states when Uddālaka-Aruņi begins his advice from the statement. 'There the salt is diluted in water, the water becomes salty but the was being alone, one only, without a second'.4 Then he ex- salt is not perceived. The Atman pervades our bodies like the plains the procedure of creation. He concludes, 'That Being salt.5 This method of explaining the Truth step by step is very which exists in the beginning is the Self and the essence of the appreciable. Even the examples used here are of great signi- whole creation. This principle which ensouls the whole uni- verse is also the true Self of the man. This the Atman and 'That thou art'.5 Svetaketu cannot grasp the meaning hidden 1. Chh. Up. 6.9.1.

in this statement. Then Aruni explains the truth in various यथा सोभ्य मधु मधुकृतो निस्तिष्ठन्ति नानात्यवानां वृक्षाणां रसा- ways e. g. the bees collect the juices from different trees and न्समवहारयेकतां रसं गमयन्ति। reduce those to one essence namely the honey. Once, it comes 2. Ibid. 6.10.1-2. नद्यः ससमुद्रात्समुद्रमेवापियन्ति समुद्र एव भवति-एवमेव खलु सोम्येमाः 1. S. S. 3.303. सर्वाः प्रजाः । महावाक्यभतो न कश्चित् पुमांसमद्वैतमैति जन्तुः । 3. Chh. Up. 6.11.13. 2. Murty Saccidānanda-Revelation and Reason-p. 74. महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्त्रेवेद्यो एष जीवेनात्मनानु- 3. Vidyābhāskara Rāmāvatāra-Pañcadaśī 'Sankșepa'- प्रभूत :- मोदमानस्तिष्ठति। pp. 31.32. 4. Ibid. 6.12.1. 4. Chh. Up. 6.2.1. न्यग्रोधफलमत आहरेतीद भगव- सत्त्वेव इदमग्रे आसीदेकमेवाहितीयम् । 5. Chh. Up. 6.11.3. 5. Ibid. 6.13.2 and Brh. Up. 2.4.12.

·. सर्वं तत्सत्यं स आत्मा तत्वमसि श्वेतकेतो.। (i) यथा विलीनमेवाङ्गस्यान्तादाचामेति कथमिति लवणमिति- (ii) स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत-

138 Pañcadaśī-A Critical Study Means of Knowledge 139

ficance. The first example of 'bees' shows the oneness of Atman. The second example of 'rivers' is significant in telling knowledge.1 Brahman as consciousness exists in each and

that Atman is the source of all beings. The examples of 'trees' every individual. Individual-soul is only an abridgement of

and 'salt in water' show the all-pervasiveness of Atman. The the Parmatman. This is expressed in the dictum, 'consciousness

fruit of banian tree signifies the subtlety of Brahman. This is Brahman'. In the upanisad, after the declaration, 'Prajñā-

is the best method to enquire into the Great dictums. Vidyā- nam Brahma', the next passage follows, 'The knower becomes

raņya first explains 'Prajñānam Brahma'. immortal through consciousness.2 Vidyāranya very cleverly fills the gap between these maxims by adding, 'when we know The consciousness is Brahman. Vidyāraņya first clarifies that consciousness pervading everything is Brahman then natu- the meaning of the word 'consciousness' as is explained in the rally the consciousness pervading myself is none-else but Aitreya upanisad. 'Through which one sees, hears, smells, Brahman'.3 speaks and through which one tastes sweet or bitter is the consciousness'.1 The synonyms of consciousness are sentience, Swāmi Krsnānanda holds 'Prajñānam Brahma' as the best

rulership, secular knowledge, presence of mind, retentiveness, definition of Brahman because it gives the expression to its

sense-perception, fortitude, thinking, generous, mental-suffering, supra essential essence. It does not describe It with reference to

memory, ascertainment, resolution, life-activities, hankering, accidental attributes, such as creatorship etc. It is the final passion etc. Though the consciousness does not directly meaning to our mental and metaphysical activities.4 perceive, sees or hears yet It is solely responsible for all the In 'I am Brahman' first 'I' is taken into consideration. The sensory operations'. word 'I' implies the 'infinite Supreme Self' which works as After explaining the word 'consciousness' Vidyāranya witnessing principle of the intellect in the body. It is fit for comes to the word 'Brahman' in the sentence. The gods, Self-knowledge.5 Brahman indicates the Supreme-Self which the five elements, the small creatures, the animals and the is by nature infinite. The copula 'Asmi' denotes the identity human-beings all these are guided by the consciousness. The between 'Brahman' and 'Aham'. 'It does not signify any universe has consciousness as its guide. It is the end of this empirical relation between the two entities, but affirms the non- universe. 'This consciousness verily is 'Brahman'.3 This state- ment means that Brahman is the stuff of every thing but it does 1. Śańkara-Aprokșānubhūti. 45-48 not mean that it is anything material. Brahman is the intelli- .. सर्वप्रपञ्चोऽयं ब्रह्म वास्ति न चेतरत्। gence which transcends the trinity of knower, known and 2. Ait. Up. 3.1.2

1. Pañ. 5.1 स एतेन प्रक्षेन-अमृतः समभवत् ।

येनेक्षते श्रृणोतीदं जिध्रति व्याकरोति च। 3. Pañ. 5.2

स्वादस्वाद् विजानाति तत्प्रज्ञानमुदीरितम् । चतुर्मुखेन्द्रदेवेषु मनुष्याश्वगवादिषु। Ait. Up. 3.1.1 चैतन्यमेकं ब्रह्मातः प्रज्ञानं ब्रह्म मय्यपि। स ईक्षतमे नु लोकाश्च लोकपालाश्चान्नमेभ्यः सृजा इति। 4. Swāmī Krsnānanda-The Philosophy of the Pañcadaśi 2. Ait. Up. 3.1.2-Translation by Mādhava. Divine Life Vol. 28. p. 57 3. Ibid. Up. 3.1.3 5. Pañ. 5.3

जङ्गमं च.यच्च स्थावरं सर्वं तत्प्रज्ञानेत्रं प्रतिष्ठितम .. प्रज्ञानं ब्रह्म । बुद्धे: साक्षितया स्थित्वा स्फुरन्नहमितीर्यते।।

140 Pañcadasī-A Critical Study Means of Kuowledge 141

duality of essence'.1 There are three different approaches to Brahmāsmi' is the truth .? realize this identity e. g. Dualism, qualified monoism and non- dualism. In the words of Hanumāna, these three approaches Śankara opines when one has known the meaning of 'Aham will be clear. "As long as I have this physical consciousness, Brahmasmi' one realized the fact that 'Everything is nothing but Thou art the master, I am thy servant, when I consider myself Brahman'.2 R. D. Ranade thinks the experience of 'I am

as an individual being, Thou art whole, I am thy part; but Brahman' to be the highest one. This concept is superior to

when I realize the Atman, then I am one with thee."2 Jesus both 'Tattvamasi' and 'Sarvam Khalvidam Brahma'. 'The

also realized through these steps. 'First he prayed to the Father Sarva' or 'all' involves a duality and does not remain after

in heaven. At another time he said : I am the vine, ye are 'Aham Brahmāsmi.3 Haridatta Shāstrī also accepts that this the branches; and after this the eternal truth echoed in the lips experience of absolute oneness arises after the complete under-

of Jesus when he stated 'I and my father one'.3 Some may standing of 'That thou art'.4. All the effects of ignorance are

raise the doubt if the idea of 'I' is given up in the statement destroyed just as the threads are destroyed after the cloth is

'Aham Brahmasmi then how can the identification be possible?4 burnt.5 One realizes, I am not the Jiva entangled in Sansara.

One false part of the 'I' is eleminated and the true part is re- As foam and wave coming out of the ocean disappear in the tained through exclusion-non-exclusion-implication. 'I' means ego plus Spirit circumscribed in the body. 'This ego is negated 1. Nair. Sudhākar-The Great Vedāntins from Kerala, Paper and the spirit is identified with the all-pervading Spirit. When read in the Philosophical Congress 1974. p. 6 a pot is broken the ether in it becomes one with the all-perva- 2. Śańkara. Sataślokī. 3. ding ether'.5 आद्यादेहानुबंधाद्भवति तदपरा सा च सर्वात्मकत्वात्। आद्यो ब्रह्मा- The Dvaitins interprete this sentence in a different manner. हमस्मोत्यनुभव उदिते खल्विदं ब्रह्म पश्चात्। This statement does not mean the identity of Jiva and Brahman according to them. They interprete the sentence as 'My ground 3. Ranade. R. D .- The Culmination of Indian Thought

is Brahman'.6 According to Sudhākara Nair the motto before p. 171.

a layman ought to be 'Aham Brahma Bhavati' because 'Ātmā 4. Shāstri. Haridatta-Bhāratiya Darshan Kā Itihāsa p. 437. गुरु से 'तत्वमसि' अर्थात् 'वह तू है' की बात सुनकर जिज्ञासु शिष्य 1. Swāmī Krșnānanda-The philosphy of the Pañcādaśi Divi- अपनी अनुभूति की कसौटी पर इस तत्वममि स्वर्ण को कसने के लिये ne Life Vol. 28. p. 57. सन्नद्ध होकर यमनियमादि साधनों की सहायता से निर्विकल्प के आलोक 2. Swāmi Krsnānanda-Thou Art That, Prabuddha Bhārat में ब्रह्म का सक्षात्कार करके स्वयं अनुभव करता है 'अहं ब्रह्मास्मि' Vol. LXX 1965, p. 88 सचमुच मैं ब्रह्म हूं। 3. Ibid. 5. Sadananda. V. S. 172. 4. Pañ. 7.88 पटकारणतन्तुदाहे पटदाहवदखिलकारणे ज्ञाने बाधिते सति चित्तवृत्तिरपि अहमथँपरित्यागादहं ब्रह्मति धी कुतः । बाधिता भर्वात। 5. Swāhānanda-Translation of Pañcadaśī p. 268. Shańkara S. V. S. S. S .- 35. Atmabodha. 34 to 36. 6. Raghavendrachara H. N .- The Dvaita Philosophy and Its Brahmajñānāvalīmālā. 1.2.3 to 11 place in the Vedanta Philosophy.

142 Pancadasí-A Critical Study Means of Knowledge 143

ocean itself, so does this world disappears in me.1 The relation between these two words can be maintained

As 'Neti-Neti' is the great sentence of 'Khandnātmaka- through the threefold ways-Samanādhikaranya, Visayavişayī-

Pravrtti', similarly the great dictum of 'Mandanatmaka'- bhāva and Laksyalaksaņabhāva.1 Sureśverācārya explains

Vrtti is 'Tattvamasi'. Vidyāranya first clarifies the meaning in the threefold manner.2 The example of Sāmānādhikaraņya

of the word 'That' in the lines of the upanisads. 'That Reality is 'This is that Devadatta'. In this sentence the locus for

one without a second which exists before creation; the same 'this' and 'that' is the same Devadatta associated with present

Reality exists in the similar manner after creation'.ª The and past respectively. In the case of Visayavisayībhāva, the

direct meaning of the word 'That' is pure consciousness with same sentence is analysed in a different manner. 'Devadatta'

Māyā and reflection of conciousness in it'.3 'Thou' denotes of present and past are though contrary ideas yet they qualify

the consciousness which is circumscribed by the adjunct, the each other. In the Laksyalaksanabhāva the contrary asso-

inner-organ and which is the object of the idea and word 'I'.4 ciation of past and present are eliminated. 'This' and 'That'

The word 'asi' signifies the relation between 'Thou' and 'That'.5 stand in relation of implier and implied with Devadatta who is common to both. This implication is of three types : Jahal- lakşana :- In this the indirect meaning is more prominent as 1. J. D. Up. 10.5-6 in 'Gangāyām Ghosah'. Here, the literal meaning is abondon- सदासाक्षिस्वरूपत्वाच्छिव एवास्मि केवल :... ed and by implication the sentence means, the 'bank of

साहं ब्रह्म न संसारी मतोऽन्यः कदाचन्। Ganges'. Ajahallaksaņā :- In this the direct meaning hints

यथा फेनतरङ्गादि समुद्रादुत्थितं पुनः । at the real meaning. In the sentence 'Sonah Dhāvati' 'the running of red colour' is absurd. Thus 'redness' means the 2. Chh. Up. 6.8.15; horse of a red colour.3 Jahadajahadlaksaņā or Bhāgatyā- एकमेवाद्वितीयं सन्नामरूपविवर्जितम्। galaksaņā :- In this kind of implication, one part of the

Pañ. 5.5. sentence is abondoned and the other is retained. In the sentence

सृष्टेः पुराऽधुनाव्यस्य तादृकत्वं तदितीर्यते।। 'So ayam Devadattah' the contradictory factors of present and

3. Pañ. 1.44. past with regard to Devadatta is given up and only 'the man

जगतो यदुपादानं मायामादाय तामसीम्। Devadatta' remains. In the sentence 'Thou art That', the con- tradictory factors of omniscience and partial knowledge which निमित्तं शुद्धसत्त्वां तामुच्यते ब्रह्म तद्गिरा॥ characterize Jīva and Iśvara are to be given up.4 If this con- Ibid. 7.72. मायोपाधिर्जगद्योनि: सर्वज्ञात्वादिलक्षणः । 1. Sadānanda-V. S. 151.

परोक्ष्यशबल सत्याद्यात्मकस्तत्पदाभिधः ।। विशिष्टचैतन्यवाचकत्वम पदस्य चैकस्मिश्चैतन्ये तात्पर्यसम्बन्धः ।

4. Ibid. 7.71. 2. Sureśverācārya-N. S. 3.3. आलम्बनतया भाति योऽस्मत्प्रत्ययशब्दयोः । सामानाधिकरण्यं च विशेषणविशेष्यता।

अन्तःकरणांसंभिन्नेबोध: स त्वंपदाभिधः ।। लक्ष्यलक्षणसम्बन्धः पदार्थप्रतगात्मनाम ।।

Ibid. 1.45. 3. Sadānanda. V. S. 160 to 165 यदामलिनसत्वां तां कामकर्मादि दषिताम। 4. Pañ. 7.74

आदत्ते तत्परं ब्रह्म त्वं पदेन तदोच्यते।। तत्त्वमस्यादिवाक्येषु लक्षणा भागलक्षणा।

5. Ibid. 5.6. सोऽयमित्यादि वाक्यस्थपदयोरिव नापरा। एकता ग्राह्मतेऽसीति।। Shankara-Vākyavrtti. 36.48

144 Pañcadašī-A Critical Study Means of Knowledge 145

tradiction is removed what remains is pure consciousness which between the two. Thus the other 'Vedäntins accept this know-

is common to both. Thus the meaning implied by this sentence ledge as immediate'.1 Though-Vidyäranya has not given his

s Absolute-Homogenious-consciousness.1 Through this view in the Pañcadasī yet it is clear from his 'Vivaranaprame-

partial implication one comes to know that consciousness within yasangraha' that he considers the knowledge arising from the

and Brahman are the same, the difference between 'Thou' and Mahāvākyas as immediate.2Thus 'Thou art That' means that

'That' disappears.2 you are eternal, supreme-bliss and one without a second.3

Rāmānuja interpretes this sentence in a different manner. The sentence 'Ayam Ātmā Brahma' implies that whatever

I am not separate from you yet I consider myself so due to the we perceive is the transformation of Brahman.4 The word

bondage of Māyā. Through your grace I have realized that I 'Ayam' means 'this' and thisness refers to the Self luminous and non mediate nature of the Self.5 From the ahamkāra am your 'lover' and you are my beloved.3 Mādhava's inter- pretation of 'That thou art' is totally different from that of down to the ego it is internal to everything. This Self is

Advaitins. He interpretes the sentence as 'Tat-Tvam-Asi' as technically called 'Pratyagātman'.6 Swāmī Krsņānanda wisely concludes 'that' which is everywhere, is also within us and 'Tat Tadiya Asi' or 'Tvam Tasya Asi'.4 Dharamarajadhvīndra what is within us is everywhere'.7 In this Mahāvākya maintains that the Avāntaravākyas like 'Satyam Jñānam anan- 'Brahman' denotes the Reality which is the essence of every- tam' must be understood in the root of 'Tattvamasi'.5 thing of this visible universe. It fills all the space, expands

There is a great controversy among the Advaitins them- into all the existence it is vast and beyond any measure. That

selves that the knowledge arisen from 'Tattvamasi' is imme- very Brahman is self-luminous Atman. The identification of

diate. Some claim that the knowledge to be mediate as it is Atman and Parmätman is not an act of bringing together two

not produced from the sense-organs.1 In 'That thou art', the different natures but is merely an affirmation that universality

cognizer himself is the content thus the non-difference exists 1. Dharmarajadhvīndra-Vedānta Paribhāșā- Prayojana

1. Pañ. 7.75-77 Pariccheda-Vivaraņatīkā pp. 365-67.

•. अखण्डैरसत्वेन वाक्यार्थो विदुषां मतः । तथा च ब्रह्मणः प्रमातृजीवाभिन्नतया तद्गोचर शब्दजन्यं ज्ञानमत्य-

अब्रह्मत्व त्वमर्थस्य व्यावर्तेत तदैव हि।। परोक्षम ।

Śankara Vakyavrtti. 48 2. Vidyāraņya. V. P. S. p. 168.

तत्वमस्यादिवाक्येषु लक्षणा भागलक्षणा । वेदान्तशब्दस्य च ब्रह्मा परोक्षावगति हेतुत्वम् ।

2. Gairola Vācaspati-Bhāratīya Darshan-Pp. 453-54 3. Śańkara. S. V. S. S. S. 168.

3. Devakinandana P. D .- The concept of Maya-p. 142. ब्रह्मानंदं परमद्वैतं शुद्धं बुद्ध, तत्त्वमसि त्वम्।

4. Dharamarajadhvindra- Vedāntaparibhāshā- Pratyaksha- 4. Śankara. Aproksānubhūti. 55.

pariccheda. अयमात्मा हि ब्रह्मव सर्वात्मकतया स्थितः । 5. Pañ. 1.43. 5. Pañ. 5.7. परापरात्मनोरेवं युक्त्या संभावितैकता। स्वप्रकाशापरोक्षत्वमयमित्युक्तितो मतम्। ततत्वमस्यादिवाक्यस्सा भागत्यागेन लक्ष्यते।। 6. Ibid.

6. Dharmarajadhvīndra-Vedānta Paribhāşā-Pratyaksa Rariccheda. 7. Swamī Krsnānanda-Philosphy of the Pañcadaśī -- ननु शाब्दमिद ज्ञानं न प्रत्यक्ष इन्द्रियाजनयत्वात्। Divine Life Vol. 28 p. 58.

146 Pañcadašī-A Critical Study Means of Knowledge 147 includes everything and there is nothing outside It. Parmātman is whole and entire. The Atman is neither distinct from It noi or identity is 'he must become God-like to become God, the is the part of It but identified with It. germ of such infinity in him. He must surrender his lower It is clear that each Mahāvākya proclaims the identity of egohood, completely, to use a Hegelian phrase he must, 'die to live'; to use a biblical expression 'he must loose his lower'1 individual-self and universal-self. We must keep in mind that One such Pantheist writer considers the doctrine of unity to be these Mahavākyas do not bring into something new but through 'self-annihilation'. J. Kirtikar again replies very aptly,-Is it these the veil of ignorance is lifted up and Self luminous Atman not Self annihilation when the Bible asks you to "Loose life becomes immediate. The need is to realize this fact. Professor that you might gain it". He further adds, that man has two Hiriyanna makes this fact more clear through the example of natures-the human and the Divine-combined in Him. The solar eclipse. During the eclipse there is no change in the sun one draws him outward to nature; the other inward to God. yet it seems eclipsed because the moon intervenes it. When If he is asked to give up or rather exalt the human that he this obstacle moon removes, the sun again becomes visible.1 might become Divine, is then an annihilation of Self'.2 He The great sayings remove the ignorance regarding the Self. This thinks that through these Mahāvākyas man becomes divine; he ignorance is like the artificial barrior created by the pot in the does not loose his own personality and is merged into Absolute case of Ghatākāsa. This barrior makes us to think falsely that but he realizes the fact that he himself is nothing but That the Self enclosed within pot as a separate unit from the all Absolute'. These Mahāvākyas are metaphysics and morals pervading Akasa. Similarly the individual soul encased in the together. These preach the principle, 'Love your neighbour as body is considered different from the Absolute Self.2 yourselves'. Why should it be so ? 'because you yourself are Even the western philosophers admit the 'unity' signified in your neighbour-and mere illusion makes you believe that your this Mahāvākya. Kānta expresses :- that as long we have separa- neighbour is something different from yourselves'.3 'Wh6 teness, the thing in iself is not known, it is entirely dependent knows himself in everything and everything in himself, will not on the sensation which the object brings into mind, and that injur himself by himself'.4 sensation we read as the object'.3 It is clear from the above discussion that Mahāvakyas are A severe criticism has been raised against the claim of the means or sadhanas to realization. Thes are actually mental Vedanta that Universal soul and individual soul are identical. excercises which bring forth realization of Truth and realization Professed Pantheists consider this to be merely a wild idea. J. leads to revelation. Kirtikar very cleverly counterquestions 'Does the Vedanta say that every man whom you meet in the street is Brahman. The To arrive at the Truth through logical reasoning is true meaning implies by these great sentences signifying unity 'Manana', thinks Vidyaranya.5 In the understanding of the

1. Shästrī, Nalini Mohan-Study of Śańkara. p. 168. 1. Kirtikar. J., Studies in Vedänta-p. 77 2. B. S. 3.17-Śankara Bhāşya. 2. Ibid .- p. 78. अविकृतस्यैव ब्रह्मणो जीवात्मनावस्थानं ब्रह्मात्मा चेति" बुद्धादि 3. Dussan, Paul and Jacob. G. A .- The Philosophy of the उपाधिनिमित्तं त्वस्य प्रविभाग-प्रतिमानमाकाशस्यैब घटादि सम्बन्ध- Vedānta and Vedāntasāra. निमित्तम्। 4. Gitā. 13.26 न हिनस्ति आन्मना आत्मानम् । 3. Swami Prabhavananda-That art Thou-Prabuddha Bhārat Vol. LXX 1965. p. 89. 5. Pañ. 1.53 युक्त्या संभावितत्वानुसंधानं मननन्तु तत्।

148 Pañcadašī- A Critical Študy Means of Knowledge 149 great identity this is the second stage. The second pāda of the Brahmasūtra-Sankarabhāsya is the evidence of this process. The Vidyāranya further states that this state of super-consciousness presentation of the opposite views, their proper criticism by is not obtained naturally but by the efforts made prior to the showing the illogical method adopted by other schools all come attainment of Samadhi and by the merits of the previous births. in reflection. Sadānanda defines 'Manana' as the constant Samādhi is of two-types Cognitive (Savikalpa) and uncognitive thinking on Brahman.1 (Nirvikalpa). These are named Sabija and Nirbīja samādhis

'Unbroken meditation' ( Nididhyäsana ) comes when the in the Yoga-sūtra. The cognitive spiritual absorption is des- cribed to be the seed because the mind still exists in its cogni- mind constantly dwells on the Self after Sravana and Manana.2 This is named 'Dhyana' in the Yoga-Sūtra.3 Sadānanda defines tive nature. The seedless spiritual absorption is attained only when the cessation of all the actions is made.1 Bhoja the it clearly. In this stage of reflection there is a stream of ideas commentator on the Yoga-sutra names the Sabīja Samādhi as of Brahman, one without a second, to the exclusion of foreign Samprajñāta-Samādhi. Gitakara calls this meditation 'the ideas of body etc.4 practice'.2 Practice consists in constantly repeating the same When one becomes perfect in these three processes then one idea or thought regarding some object of thought.3 The is initiated into the fourth one e. g. Super-conscious state of tendency of thinking objects are controlled gradually first by Samädhi. The modifications of the mind cease in this state. Savikalpa samādhi and later by Nirvikalpa samādhi; this is the The difference of meditation and meditator is absorbed in the firm belief of Vidyāranya.4 sole object of meditation. This state is the highest one. The The tendency of thinking objects is erroneous thinking. Self becomes steady like the flame of a lamp in a breezeless It is not established all of a sudden. As a result of the long spot.5 The continuous existence of the Self in this state is practise of the innumerable births, jiva wrongly conceives inferred from the recollection after coming out of Samādhi.6 objects as real and body as the Self. This wrong conviction is so strong that the Jiva experiences it every moment. So 1. Sadānanda V. S. 191 dense is the darkness of ignorance that the man becomes blind मननं तु श्रुतस्याद्वितीयवस्तुनो वेदान्तानुगुणयुक्तिभिरनवरतमनुचिन्तनम् । intellectually. This erroneous conviction is just like a son 2. Pañ. 1.54 considering his benevolent father as his enemy.5 This errone- एकतानत्वेमेतन्द्ि निदिध्यासनमुच्यते। ous thought can be overpowered gradually through the one

3. Patañjali-V. V. 3.2 तत्र प्रत्ययेकतानता ध्यानम् । 1. Patañjali-Y. S. 1.46-47.

4. Sadānanda -- V. S. 192 ता एव सबीज: समाधिः । तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः। सजातीय प्रत्ययप्रवाहो निदिध्यासनम् । 2. Gītā. 6.35.

5. Pañ. 1.55 अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते। ध्यातृध्याने परित्यज्य क्रमाद्ध्यैकगोचरम्। 3. Ibid. Sankara Bhāsya. निवातदीपवच्चित समाधिरभिधीयते। त्वाभ्यासो नाम चित्तभूमौ कस्यांचित्समानप्रत्ययावृत्तिश्चित्तस्य। Gītā. 6.29 4. Pañ. 4.61.

V. S. 214. शक्यं जंतुं मनोराज्यं निर्विकल्पसभाधितः । 6. Pañ. 1.56. सुसंपादः क्रमात्सोऽपि सविकल्पसमाधिना।। स्मरणादनुमीयन्ते व्युत्थितस्य समुत्थितात्। 5. Ibid. 7.111. विपरीता भावना स्यात्पित्रादावरिधीर्यथा।।

150 Pañcadasī-A Critical Study Means of Knowledge 151 pointed meditation on Brahman. Then only dawns the know- ledge that the Self is not identical with the body. in the wilds of sense-objects'.1 The meditation is the technique of the mind. But it is achieved gradualy. In the beginning The question arises, should these ideas be repeated like the holy formula or meditated upon like the verbal gospels ? some deity or Brahman with form should be constantly thought

Vidyāranya firmly replies that there is no regular rule for upon without the intervention of any other object or the idea. To control the mind is difficult as to control the wind." The 'contemplating' on these ideas. In the recitation of the man- mind changes every moment because the Prārabdha karmas are tras and Japa etc. the rules of time, place etc. are strictly unavoidable. To control the mind is no less than to bring followed as these yield the visible fruit. For example the under control the intoxicated elephant.3 Vasistha describes person not performing 'Sandhya' is not entitled for the per- this fact beautifully to Rama. 'It is more difficult to curb the formance of Japa.1 There are injunctions for the recitation mind than to drink up the whole ocean or to dislodge Mount of mantras. Even the minor mistake of pitch brings demerit Meru or to eat fire'.4 to the chanter. In the mantra, इन्द्रशत्रोविवर्धवस्व 'Tvasta chanted' इन्द्रेव शत्रु: 'instend of' इन्द्रस्य शत्रुः'. Hence, the mantra yielded The mind is not so gross as the body is. Therefore, it is more difficult to control it from wrong doing. It cannot be the opposite result.2 chained like the body. Vidyaranya suggests an easy way. The

This is not surely the case with regard to the contempla- mind should be entertained by many stories (itihāsa) 'Itihāsa,

tion of Brahman. Vidyäranya certifies this fact through the bears out narrations concerning liberation e.g. „Yogavāsiștha,

example of a hungry man. A hungry person does not care for" Sutasamhita etc.5 The purpose of such entertainment is to

any hard and fast rule. He does not care what should be keep the mind in spirit. The stories, anecdotes etc. always

eaten first and in what particular manner. He eats as he likes. remind us of the real entity. In this way the mind gets no If he does not get food to appease his hunger by diverting his chance to crave for the desired objects and hanker after those. mind to other available means. Vidyāranya's skill lies in The illusoriness of the world and the reality of the Self become making the hard-facts clear through the daily life examples. vivid by. this process .. Mind is satisfied in its search.

The erroneous thinking is like the hunger pain. It can be pacified by any of the appealing methods. Similarly no rule 1. Mahadevan. T. M. P .- An Interpretative Exposition of the is applicable in one pointed meditation on Brahman. It does Pañcadaśī p. 111. not mean that it is easily attained due to the fickle nature of the mind. It is rightly asserted that 'The shafts of the mind 2. Gītā. 6.34

are swifter than even the cyclonic wind and the speed of the चञ्चलः हि मनः कृष्ण प्रमाथि बलवद्दृढम्।

light waves'. The mind is often compared to a maddened तस्याहं निग्रहे मन्ये वायोरिव सुदुष्करम् ॥

monkey drunk deep of the intoxitant of desire and roaming 3. Ibid .- commented by Madhusudansaraswat! प्रतिक्षण परिणामस्वभावत्वाच्चित्तस्य प्रारब्धभोगेन-

1. Pandita Achyuta-Commentary on Pañcadaśī. p. 249. 4. Pañ. 7.121 संध्याहीनो शुचिरनित्यमनह: सर्वकर्मसु। ·विषमश्चित्तनिग्रहः ॥

2. Ibid. According to the Puranas these feasts were done by मंत्रोहीन: स्वरतो वर्णतो वा मिथ्या प्रयुक्तो न तमर्थमाह। Agastya, Brahmā and Krsņa.

स वाग्व्रजो यजमान हिनस्ति यथेन्द्रशत्र: स्वरतोऽपराधात्। 5. Achyuta -- Commentary on Pañcadaśī. p. 251. बृ हद्वासिष्ठमोक्षधर्मसूतसंहितादि प्रसिद्धा संख्येतिहासादिभिरत्यर्थः ।

152 Pañcadaśī-A Critical Study Means of Knowledge 153

The other method to control the vagaries of the mind is to Vidyarānya has dealt with meditation in details. The path live in the solitude and repeat the prolonged sound of Om. of discrimination and reflection is prescribed for a selected few; Here, the prolonged sound means 'Aum' with six or twelve 'Worshipping Brahman' is the alternative for the rest. Right mātrās.1 Long duration of the uttering of 'Aum' has a justi- from Gita, the cult of Bhakti had very permanent place in the fication as well as a scientific reasoning behind it. Because an thought. In the works of Post-Sankara-Vedānta Bhakti gradu- idea gained and an idea lost serves no purpose. In order that ally holds the stronger position. Vidyāranya even sanctions one is able to concentrate and meditate upon and for the Saguņopāsanā.1 'Madhusūdanasaraswatī is even one step realization of 'unity', duration of uttering of Ahmkāra is further in proclaiming that the path of devotion leads to non- elongated. dual realization.2 In the Sruti at various places Upāsanā is The blind repetition is useless until the identity of universal dealt with in detail.3

soul and individual soul is realized. In the Śruti 'Pranava Vidyāranya calls this meditation Samvādi Brahman on the means 'meditation on Brahman with attributes' and at some basis of leading error. We find this type of explanation for the places it means 'meditation on attributeless Brahman'.2 Śankara first time in the Pañcadasi. This idea existed in the mind of also accepts the importance of Pranava.ª Solitude is necessary Śankara yet he did not explain it. It is evident from his work for the meditation on 'Aum'. The mind has four padas i. e. 'Sarvavedäntasiddhāntasārasangraha'. 'Just as a lucky wayfarer speech, ears, eyes, and discrimination. In loneliness, the objects might hit by chance upon a precious stone, if I can have of the first padas of the mind are lacking, therefore, they can- not perturb the mind. When these do not function, the internal liberation by a lucky accident, I shall feel happy'.4 Appyaya-

imaginations do not enter into mind just as water does not Dīxita quotes from Pañcadaśi only with a slight difference. He

enter into the pond when it is restrained to do so.4 In these names samvādi-Bhrama as Avisamvādi Bhrama.3

three sacred symbols of 'Aum', the whole philosophy of the Leading error is the dilusion which culminates in a fruitful unity of Individual-Soul and Universal-Soul have been result. Similarly worshipping of Brahman (Samvadi-Brahman), compressed. is not the direct path yet it leads to liberation. To clarify this

1. Vidyāraņya's Pañ. 4.62 1. Pañ. 6.208 दीर्घ प्रणवमुच्चार्य मनोराज्यं विजीयते। जलपाषाणमृत्काष्ठवास्याकुद्यालकादयः । Rāmakrsņa-commentary on Pañcadaśī. ईश्वरा: सर्व एवैते पूजिता: फलदायिनः । दीर्घषड्द्वादशादिभागोपेतं प्रणवमोङ्कारमुच्चार्य। 2. Mahādevan. T. M. P .- An Interpretative exposition of 2. Chh. up. 1.1.1. Pañcadaśī. p. 270 ओमित्येतदक्षरमुद्गीथमुपासीत्। 3. Chh. up. 7.2.2 Muņ. up. 2.2.6 स य एवं विद्वानादित्यं ब्रह्म त्युपासते। ओमेत्येवं ध्यायथ 'आत्मानम् ।' Ibid. 7.4.3 Mān. up. 8 यः संकल्पं ब्रह्म त्युपासते। 4. Śankara. S. V. S. S. S,-English translation By Tattvā- 3. B. S. Śankara Bhaşya nanda. p. 42. प्रणव ऊंकार एवेदंसर्वम्। मार्गे प्रयातुर्मणिलाभवान्मे लभेत मोक्षो यदि तहि धन्य :- 4. Pitāmbara -- commentary on Pañcadaśī, p. 196, 5. Dīxit. Appyaya-S. L. S. pp. 460-67.

154 Pañcadašī-A Critical Study Means of Knowledge 155

concept Vidyāranya gives various examples in a methodical this theory of Samvādi Bhrama cannot be denied even on the way. First of all he gives the example from Perceptive evi- basis of our common experience. If we do not accept this dences than from Inferential and Āgama. theory on what ground the worship of images of clay, wood, and stone will be justified ?1 In the Sruti Brahman is wor- One man considers the light of the gem as gem and the other sees a gleam of light as gem, both run to get the gems. shipped in the form of mind and the sun.2 Woman has been

In both these cases notions are wrong and the results are represented as fire in the context of Pañcagnividya.3 Samvādi-

different. The man who mistakes the light of a gem as gem Bhrama is just like the Kākatāliya-Nyāya. A crow sits on the

and gets the gem while the other does not. The former one branch of a palm tree and the fruit falls instantaneously thereof. Similarly by the adaptations of wrong means if one gets the desired results through a fallacy, a mistake. Mistaking the light of a lamp for a gem is called 'misleading error'. achieves the right knowledge by accident, it is known as Sam-

Mistaking the gleam of the gem itself is informative or leading vādī-Bhrama. Similar is the concept of Samvādi-Brahman. Meditation on Brahman or worship of Brahman can lead to error. liberation though it is evident that the form is illusory. 'Forms'

The second example of inferential evidence is of fire. One means symbol. Upāsanā is impossible without practical

mistakes vapour for smoke and infers the existence of fire there. symbols. Meditation is an indirect approach to Liberation :

He goes for getting charcoal and as chance would have it he finds fire there. Vidyāranya wants to prove through this exam- Vidyāraņya takes meditation or upāsanā as an indirect

ple that the error has nothing to do with giving correct or approach to enlightenment. This view is different from that

incorrect informations. It is purely a chance coincidence. of Dvaitions. In Dvaita-Vedanta 'Bhakti is necessary for anyone who tries to emancipate himself from bondage becanse The third example is approved by the Shastras. A man in its absence neither upāsanā nor the knowledge of Iśvara

sprinkles on him the water of the river Godāvari thinking it would ever be possible.'4 'Bhakti' is not an essential factor

to be that of the River Ganges. He is actually purified as in in Advaita-Vedänta instead the position of kuowledge is super-

the Shāstras Godāvarī water is also told to be the cause of most. Some Dvaitins consider knowledge as an inferior mean

purification as the water of the Ganges. to Bhakti.5 Madhava's concept of Bhakti is nearer to that Samvadi-Brahman. 'The utility' of Bhakti in Mādhava's But evidently there is an error of considering. the Godāvari system is-also for pleasing the Lord so that He may bliss water as Ganges water. But his purification is through a 'leading error'. Ajāmila repeated 'Nārāina' (the name of his own son) during his last moments and went to heaven after 1. The people generally worship Sivalinga made of clay, the

his death.1 wooden image of Jagannātha and Saligrāma stone as Vişņu. It is clear that a Samvadi-Bhrama is concerned only with obtaining a covetable end; it has no relation to the correctness 2. Chh. Up. 3.19.1.

of its means even in the remote way. Vidyāranya argues that मनो ब्रह्म त्युपासीते आदित्यो ब्रह्मत्यादेशः । 3. Ibid. 5.8.1. 1. Rāmakrsna-Commentary on Pañcadaśī-p. 310. योषा वाव गौतमाग्निः । हरिर्हरति पापानि दुष्टचित्तैरपि स्मृतः, आक्रुश्य पुत्रमधवान् यदजामिलो- डपि नारायणेति त्रियमाण इयाय मुक्तिम्। 4. Nāraina. K. An outline of Mādhava-Philosophy. p. 175. 5. Ibid. p. 174.

Pañcadasī-A Critical Study Means of Knowledge 157 156

His devotees his knowledge'.1 This is a step to direct knowledge unintelligible. Vidyāranya replies that this doubt may be direc- which leads to liberation. Perfection in meditation leads to ted against Vyāsa whom he has followed and not against him- direct knowledge. If in this birth perfection is not attained one self. But this is not a logical reply. Thus he adds that the goes in the region of Brahma at the time of death and after- attributes of Brahman are not the descriptions of the forms e.g. wards he is liberated.2 If 'meditation' is discarded because 'who is with golden beard and golden hair'.1 Forms can be most of the people do not practice this then this is wrong. The only applied to Brahman with attributes. This inclusion of meditation cannot be blamed for the shortcomings of the medi- such qualities as bliss etc. are not in contradiction with the tator. Number of meditators does not affect the meditation. 'meditation of Brahman without attributes'. This is the most The higher and more difficult courses are naturally joined by a welcome solution. If again the doubt is raised that qualities very few. There are some who repeat sacred formulas to acquire cannot enter into the nature of Brahman they indirectly indicate power over others, because it is proved fruitful immediately. Brahman. Vidyāranya asserts that it matters little, one must Vidyãranya does not go into the details of such vain discussions. go on meditating on Brahman. In the course of the time the He thinks it better to let the other people do what they like. form of the meditation will be 'Iam that impartial essence His concern is only with the meditation on the Absolute. indicated by such attributes as 'Bliss etc.', 'not gross.2 Rather he advises to gather together the identical meditations In this way meditation is better than the indulgence in other scattered at various places in the Sruti. Vyāsa also opines pursuits. It is better to perform the activities ordained in the similarly. 'The injunctions etc. being common to, the Vidyās, Scriptures than the performance of other affairs. Saguņopāsanā in all the Vedäntic Texts are the same everywhere.3 He further declares that the positive qualities of bliss etc. all are to be is higher than the performance of rituals. And Nirgunopāsanā is better than the Sagunopāsana. Thus according to gradation combined into meditation on Brahman.4 Śruti also advises the Nirgunopasana comes next to knowledge. This gradation the same.5 If the objection is raised that combining and thin- king of the attributes of the attributeless in Nirgunopāsanā is has been marked by Vidyāranya on the basis of proximity to knowledge. 'Meditation, when matured becomes knowledge at the time of release.3 The argument raised against this con- 1. Nāraina. K., An outline of Mādhava-Philosophy. p. 175. clusion is that a man prompted to activity in the case of 2. Pañ. 9. 136 'leading error' gets the fruit not because of leading error itself मरणे ब्रह्मलोके वा तत्वं विज्ञाय सुच्यते। but through other evidences namely 'the contact of his sense organs with the object'. Vidyaranya accepts this argument as 3. B. S. 3.3.1 valid in the case of Nirgunopāsanā because meditation may be सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात् आनन्दादयः प्रधानस्य। taken as the cause of other evidence namely the Brahman-reali- English Translation by Apte. pp. 677-78 zation. It is true that the other means are gradual steps but 4. B. S. 3.3.1 अक्षरधियां त्ववरोध: सामान्यतद्भावाभ्यामौपसदनवत्तदुक्तिभिः । 1. Chh. up. 1.1.6 5. Brh. up. 1.1.6 हिरण्यश्मश्रुहिरण्यकेश ... । 1. Pañ. 9.73 Pañ. 7.87 अखण्डैकरस: सोऽहमस्मीत्येवमुपासते। अतद्व्यावृत्तिरूपेण साक्षाद्विविधमुखेन च। 2. Pañ. 9.123 वेदान्तानां प्रवृत्तिः स्याद्द्विधेत्याचार्यभाषितम् ।। विद्यायते तथोपास्तिमुक्तिकालेऽविपाकतः।

158 Pañcadaši-A Critical Študy Means of Knowledge 159

we are more concerned with Nirguņopāsana being nearest to this manner it is concluded that he who meditates properly the goal of realization. Thus other means cannot be weighed on attributeless Brahman either in this life or at the time of through the same measure. death or in the world of Brahman is liberated. Sankarānanda

Matured state of meditation leads to intense-concentration. declares the same.1

This stage is Nirodha-samadhi. 'Nirodha' is not the suppression Vidyāraya considers Yoga and Sānkhya as the means to of modification but a complete elimination of all distinctions. knowledge. In the present context Yoga and Sankhya do not This word needs a little clarification because, a section of signify systems of philosophy. Vedäntists have cast it within Yoga-samãdhi. 'Nirodha', they say is suppression and all suppressions make the desire etc. go The term Yoga is a wider one. It is 'perfection in activi- underground in the subliminal region, there to form complexes. ties'.2 In the Yoga-Sutra it is called 'the restraint of mental Laya-samādhi is desirable, they say. Little do they see that operations'.3 Swami Anandatīrtha suggests that the meaning the psychological process involved in both is the same. Concen- of Yoga to be not prohibitive but injunctive. Prohibitive tration on one thing is not suppression of all the others. The definition of the word 'Yoga' in the beginning of Yoga-Sūtra psychological process cannot but be one. Only in the Yoga- is for the beginners.4 At another place he suggests that Yoga method there is greater emphasis on the direct attempt at leads to subtelity from the gross.5 He further warns that the guiding the Vrttis scientifically to the desired end; whereas in upāsanā must not be considered as identical to upāsanā-Yoga. the Vedanta method the emphasis is on Vicara, ratiocination.1. Upāsanā-Yoga is only when the meditation is performed with the aim to obtain pure selfhood.6 Vidyāranya calls this very This Nirguņopāsana or Samvādi-Brahman leads to the upāsana-yoga as 'Yoga'. He gives evidence from the Sruti desired goal and is error only in name. Swāhānanda calls it which recommends Yoga for the attainment of the 'Supreme- a Praudhivāda, a rhetorical flourish.2 As by meditation on goal'.7 He censures the persons who give up the practice of the Personal-God, knowledge of the nature of Iśvara arises Yoga and perform other practices. Such persons may be com- similarly through meditation on the attributeless Brahman, the pared to those who drop off the sweets and lick their hands. knowledge of its nature arises and one becomes free from the bonds of ignorance.3 1. Pañ. 9.150 Vidyaranya leaves no scope for any doubt. He clarifies that the Sruti statement, 'there is no path to liberation except इह वा मरणे चास्य ब्रह्मलोकेऽथवा भवेत्।

knowledge, will it not be falsified when liberation through ब्रह्मसाक्षात्कृतिः सम्यगुपासीनस्य निर्गुणम् । Samādhi is claimed ? Through meditation arises knowledge 2. Gītā. 2.50 and knowledge leads to Mukti. Yama tells Naciketas that योग कर्मसु कौशलम्। meditator on 'Om', obtains the fulfilment of all desires.4 In 3. Patañjali-Y. S. 1.2-Eng. Translation by Bengālī Bāb p. 2. 1. Swāhānanda-Translation of Pañcadaśī. pp. 411-12 4. Anandatīrtha-Pātañjali Yoga-Pradīpa (Introduction) p. 1. 2. Ibid. p. 416 5. Ibid. p. 14. 3. N. U. T. Up. 5,7,8 6. Anandatīrtha-Pātañjal Yoga Pradīpa, Eng. Translation भगवन्नोंका रमात्मानमुपदिशेति- by Bengali Babā-p. 14. 7. Am. up. 16. 4. Katha. up. 1.2.16-17 तद्विद्वानक्षरं ध्यायेद्यदीच्छान्तिमात्मनः । एतद्वयेवाक्षारं ब्रह्म-एतदालम्बनं श्रेष्ठम् ।

160 Pancadaśī-A Critical Study

The path of Yoga is prescribed only for those persons whose minds are fickle and thus cannot practice enquiry into the nature of Brahman. By the practice of Yoga, their minds become free from the distractions. The Sankhya is the analytical or intellectual method or enquiry to gain the knowledge of Reality. For those whose intellects are no longer distracted nor restless but are clouded by a veil of ignorance, Sankhya is prescribed. It will quickly CHAPTER VIII lead them to spiritual illumination. Vidyāraņya makes no distinction between Sänkhya and Yoga as far as the result is concerned. He really knows the meaning of the Scriptures who LIBERATION knows that the paths of enquiry and meditation are the same.1 'Enquiry and meditation lead to the knowledge of the Highest'.2 As far as the Sankhya and Yoga as systems are concerned The whole day the birds fly from one place to other but are different from the Vedanta because there are many passages in these systems which are contradictory to Sruti viz. 'Prakrti, in the evening they return to their nests. Similarly the Jivas not Iśvara is the cause of creation;' 'Prakrti is eternal'; 'selves get tired going round the circle of transmigration. They want are many.'3 'Iśvara is Tatastha 'Pradhāna is Nitya'; 'Jivas are freedom to breathe in the open air. This is meant by liberation, many'; this part of Yoga-system is contradictory to Śruti. We the summum-bonum, the cherished destination of embodied may accept these if such contradictory things called Sānkhyā- selves. In short freedom from bondage is 'liberation'. The bhāsa and Yogābhāsa is excluded from these systems, concludes superimposition e. g. to consider the secondless Brahman, Vidyāraņya. whose nature is bliss as duality and misery is the bondage.1 Vidyāranya has suggested the means to knowledge for the Vidyāranya defines it as 'abiding in one's own original nature true aspirants as well as for the ordinary persons. One can of pure Spirit'.2 'Moksha' is not a foreign state. It is not choose one's own path according to one's ability. Long and something to be attained afresh.3 Jiva acquires this rather difficult is the journey but the result no less is rewarding. The realizes through inquiry. Due to the devotion4 in many births, knowledge attained through these means dispells the darkness Jīva naturally desires to reflect upon his nature. Realizing of Avidyā like the scorching sun.4 1. B. S. Sankara Bhāsya-Introduction. 1. Gitā. 5.5. तमेतमेव लक्षणमध्यासं पण्डिता अविद्येति मन्यन्ते। Pañ. 9.134. 2. Pañ. 10.4. एकं सांख्यं च योगं च यः पश्यति स पश्यति। स्वरूपेण स्थितिर्मुक्तिरितीर्यते। 2. Śvetā. Up. 6.13. B. S. Śankara Bhāsya-Introduction. नित्यो नित्यानां चेतनश्चेतनामेको बहूनां यो विदधाति कामान्, तत्कारणं तद्विवेकेन च वस्तुस्वरूपावधारणं विद्यामाहुः । सांख्ययोगाधिगम्य देवं मुच्यते सर्वपाशैः- 3. Śańkara-S. V. S. S. S. 3. These contradictions are from Sänkhya-system. आप्तृस्वरूपमेतद् ब्रह्म नाप्यं कदाचन्। 4. Pañ. 1.64. 4. Rāmakrsņa-Commentary on Pañcadaśī. संसारकारणाज्ञानतमसश्चण्डभास्करः । अनेकेषुजन्मस्वनुतिष्ठानां कर्नणां ब्रह्मणि समर्पणरूपाद्भजनात्।

162 Pancadaśi-A Ćritical Študy Liberation 163 his own real nature Jiva breaks up his fetters of ignorance and gets free.1 The fetters of Māya are too strong to be broken reward,1 Gitä also echoes the same.2 Both the indirect and

but they loosen their strength before the weapon of knowledge- the direct approaches are sanctioned by the Śruti.3

a God-given gift to the blessed Jivas. Very few people are This torch of indirect-knowledge shows the path of direct- able to cross the thorny road of knowledge. The process of knowledge to the aspirant of liberation. Before beginning his knowledge is gradual one. journey to this goal the Jiva has to overcome the urge of lust, desires and passions. If these are not given up then the person First comes the Indirect-knowledge. Vedānta system deviates and falls.4 Vidyāranya always suggests the practical believes in giving chance to all according to their ability. methods. The best way for refraining from the desires is to. Freedom is the birthright of everybody. All the persons ponder over the flattering nature of the object, says he. Once cannot win the championship. For such persons path of we realize that the objects of desires are perishable and the indirect-knowledge is suggested. The long or tiresome inquiry source of pain then the desire for those objects will slowly is not needed for indirect-knowledge. It is just like the know- vanish.5 The whole world of name and form is like the mental

ledge or the form of Visnu not depending upon the intellectual creations which are formed every moment, the passing ones

inquiry. This knowledge can be had through a single instruc- never return again. Childhood is lost in youth and youth also

tion by a competent teacher. The ritualistic works and culminates in old age. The deceased father never returns again. The day past never comes back. Thinking on these lines makes methods of worship are varied, thus there may arise a doubt what should be undertaken and what not. There is a way to clear the momentariness of the objects. Desires also include mental occupations like day-dreams etc. These are also to be get out of this entanglement. The religious rites and medita- given up in the strict sense of the word. Lord Krsna warns tions are synthesized in six Kalpasūtras.2 These Kalpasūtras Arjuna that dwelling on thought of the sensuous objects gives are compiled by Aśvalāyana, Āpastamba, Bodhāyana, Kātyā- rise to the attachment. Attachment in turn causes longing for yana and Vaikhānasa. To practice these rites, faith is a nece- ssary factor. Vidyāranya firmly believes that the worship can 1. Pañ. 6.208-9 be performed according to the instructions of Äpta-Purusa. जलपाषाणमृत्काष्ठवास्याकुद्यालकादयः । He is very considerate to the ignorants. He even sanctions Saguņopāsanā for them. He believes that even the water, ईश्वरा: सर्व एवैते पूजिता: फलदायिनः ॥

stone, earth etc. all are the manifestations of Iśvara. Even फलोत्कर्षापकर्षीं तु पूज्यपूजानुसारतः । these when worshipped grant fulfilment of desires. In whatever 2. Taitt. up. 2.6 form, method and grade the deity is worshipped, similar is the Brh. up. 1.4.10 द्वे विद्ये वेदितव्ये ह स्म यद्ब्रह्मविदो बदन्ति परा चैवापरा च। 3. Gītā. 4.11 1. Kaiv. Up. 17. ये यथा मां प्रपद्यन्ते तांस्तथैत भजाम्यहम् । तद्ब्रह्माहमिति ज्ञात्वा सर्वबन्धे प्रमुच्यते । 4. Śańkara-V. C. 328 2. Pañ. 9.27 ततःस्वरूपविभ्रशो विभ्रष्टोस्तु पतत्यधः ।

निर्णीतोड़र्थः कल्पत्पुत्रैग्रथितस्तावतास्तिकः । 5. Pañ. 4.58 काम्यादि दोषदृष्ट्याद्याः कामादित्यागहेतवः।

164 Pancadaśī-À Critical Study Liberation 165

that object and the frustration arises when one is unable to obtain that very object. This gives rise to the anger which the same in the next morning without any further study.1 The

causes loss of discrimination. Thus mentally dwelling on the author of the Pañcadasi very beautifully states that the self-

objects is the root cause of all the evils. Mere instructions are inquiry is like the seed in the field or in the womb which not enough for the direct approach. Inquiry is the essential matures in time." way for this. It includes both critical reflection and one point- ed meditation. This direct-knowledge is gained only by discri- There are many obstacles in the way of knowledge. The

mination not in the least by millions of acts.1 This inquiry is enquirer may not have the direct vision of Reality due to the

to be continued until the direct knowledge dawns.2 Vidyāraņya obstacles of three kinds. Vidyāranya informs us that these are

asks the aspirant to go on repeating inquiry till death. 'Till- explained by Sureśvarācārya in his Vārttika. He explains why

death' does not imply that the whole inquiry is wasted for the knowledge does not arise at a particular time ? The

nothing. Vidyaranya assures that such an enquirer shall surely knowledge arises only when all the obstacles are removed. The

attain his cherished goal in his next-life.3 It must be clear that obstacles are of three kinds e. g. of the past, present and future.

nobody follows this tiresome process to be liberated in the next Even though a man may have studied all the scriptures yet he

life. But somehow or the other due to some obstacles somc cannot obtain knowledge until any of the obstacles arise. Just

fail to attain the goal in this life.4 There is no room for disap- as the people who do not know the field, walk again and again

pointment; knowledge will surely arise either in this birth or in over the treasure of gold hidden underground but they do not

the next one. Vämadeva achieved knowledge even in his find it; similarly all the aspirants cannot achieve knowledge in

mother's womb because of the spiritual inquiry which he made this very birth. They even do not know about the impedi-

in his previous birth.6 This fact becomes clear through the ments.3 The impediments are of three kinds as follows :--

example from our daily life. A student may not memorize (1) The first are the obstacles of the past. There is a famous something inspite of reading many times. But he remembers story of a monk who could not realize the Truth. The obstacle was his great attachment for his buffaloe.4 The teacher know- 1. Śańkara. V. C. 13. to 15,17 ing his weakness adopted a new method to teach him. He

अतो विचार: कर्त्तव्यो जिज्ञासोरात्मवस्तु। taught him the very same Reality with reference to the buffaloe that Brahman is her substratum etc. In this way his attach- वस्तुसिद्धविचारेण न किञ्चित्कर्मकोटिभिः ।। ment gradually subsided and he was able to know Brahman 2. B. S. 4.1.1. directly. It is clear now that our past attachment may hinder

आवृत्तिरसकृदुपदेशात्। 3. Pañ. 9.33 1. Pañ. 9.36 जन्मान्तरे लभेतैव प्रतिबन्धक्षये सति॥ बहुवारमधीतेऽपि यदा नायाति चेत्पुनः । 4. Katha. up. 2.7 दिनान्तरेऽनधीत्यैव पूर्वाधीतं स्मरेतपुनः ।। श्रवणायापि बहुभियो न लभ्यः । 2. Ibid. 9.37

5. B. S. 3.4.51 कालेन परिपच्यन्ते कृषिगरभदयो यथा। ऐहिकमत्यप्रस्तुतप्रतिबन्धेतद्यदर्शनात। 3. Chh. up. 8.3.2 6. Ait. up. 2.15 गर्भे नु सन्नज्वेषामवेदमहं देवानां जनिमानि विश्वा। निहितमक्षेत्रज्ञा उपर्युपरिसञ्चरन्तो न विन्देयुरैवमेवेमा: सर्वाः प्रजा ... 4. 'Mahisi' means buffaloe as well as queen,

166 Pañcadaśī-A Critical Study Liberation 167 ourpath of realization. This can be discarded through Tattvo- padeśa.1 sacrifices and other actions in the Karma-kanda owing to the (2) The obstacles of the present are fourfold :- (i) The existence of different systems, dispositions and desires.1 This binding attachment to the objects of the senses. (ii) Dullness cause is overcome by Sravana. of intellect. (iii) Indulgence in improper and illogical arguments The second cause is the doubt about the possibility of such (iv) and the deep conviction that the Self is an agent and an a knowledge. The third is the radically opposed ways of think- enjoyer. These fourfold impediments can be removed by the ing leading to the idea of doership. These two causes are practice of inner-control and other means.2 removed by reflection and meditation respectively. In this way (3) The impediments of the future are well explained in the it is clear that the more dangerous is the disease, the stronger is case of Vamadeva and Jadabharata. Agami-Pratibandha is the the dose of medicine. same as Prārabdhaśeșa.3 The future impediments of Vamadeva Direct knowledge leads to liberation. When all these came to an end in one birth and of Bharata in three births impediments are removed, the inquiry leads to the banishment namely of the king, deer, and Jada Bharata. As the quantity of all the indwelling desires and one attains liberation. The of Prärabdhasesa varies with different people so the time of the aspirant becomes the knower. It is not merely a statement but removal also varies. actual experience of a knower, All the desires come to an end Vidyāraņya states that there may be other three causes for and one becomes immortal.2 Cessation of the bondage is like the lack of firmness in knowledge. The first cause is the multi- the blowing out of a lamp.3 Sruti also declares that when the plicity and the variety of the Sruti-texts. The mind may be knots of the hearts are rent as sunder the man attains immorta- perplexed on hearing the different sorts of Sruti texts on one lity even while alive.4 Here the word 'Knot' is significant. It and the same subject. It is said that there are 1180 branches means the desires arising from ignorance which bind the man of the vedas and as many upanisads. Eight hundred and forty like a knot.5 Vidyāranya comments upon the word 'Kāma' of upanisads deal with Karma-Kanda; two hundred and thirty two with upāsanā-kända and one hundred and eight deal with Jñāna-kānda.4 It is believed that Śruti enjoins many kinds of 1. Lińganasomayāji-Commentary on Pañcadaśi Rp. 221-22 यदूचव होत्रं करियते यजुषोध्वर्यण साम्नोद्गीथं इति यथा वा कामभेदात् कारीर्या वृष्टिकामो यजेत् शतकृष्णलभो युष्कामः । 1. Linganasomayāji-Commentary on Pañcadaśī Rp. 388-89. 2. Kațha. Up. 2.3.14 and Brh. Up. 4.4.7 तादृकस्नेहादिविषयकोपाधिमनुसृत्य तत्वोपदेशे प्रतिबन्धकापगमे जडभरते- यदा सर्वे प्रमुच्यन्ते कामा येडस्यहृदिश्रिताः । नेव तत्वमधिगम्यते। अथ मर्त्योडमृतो भवत्यत्र ब्रह्म समश्नुते ॥। 2. Śańkara V. C. 69. सोडविद्याग्रन्थि विकरतीह। ततः शमश्चापि दमस्तितक्षा. Brh. up. 4.4.23. 3. Sankara-Commentary on the Ten Principle Up. p. 75 प्रदीपनिर्वाणवत्सर्वंबधनोपशमात् ब्रह्म समश्नुते ब्रह्म व भवतीत्यर्थः । शान्तो दान्तो उपरतिस्तितक्षा। 3. This is explained further in the context of Prārabdhaśesa 4. Katha. Up. 2.3.15

of a knower. p. 141 यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।

4. Muk. up. 10 to 13. Pañ. 6.260

ऋग्वेदस्य तु शाखाः स्युरेकर्विशति ... एककस्यास्तु शाखाया एकैको- 5. Katha. Up. 2.3.15-Śankara Bhāşya

पनिषन्मता। हृदयस्य बुद्धैरिह जीवत एव ग्रंथयो ग्रंथिवत् दृढबंधनरूपा अविद्या प्रत्यया इत्यर्थः ।

168 Pañcadaśī-A Critical Study Liberation 169

the Śruti-statement. 'Kama' does not mean an ordinary desire. When the man identifies himself with the Self in the absence of of the knots of desires' is well explained in the Gita. Such a

discrimination and thinks, 'This object may be mine' is the person who has broken the knots does not hate what is present

meaning of the word 'Kama' .! The cessation of Kama is not longs for them in the absence of the things. He becomes like the 'neutral' or 'udasina'.1 The word 'Like' removes the signified by the term 'Granthibheda'. It means the disidenti- doubt that the knower is inactive. If it were so then the state fication of the Self from Egoism. When the man realizes that the Self is in no way connected with egoism, though even he of liberation would not be full of bliss but a disease. Vidyā- ranya believes that such persons who doubt like this show the may have crores of desires, they will not bind him.2 This identification of the Self with the ego is of three kinds, Sahaja, height of their intellect; the doctrines of Vedänta are not har- med in the least. The persons of doubtful intellect again object Karmaja and Bhramaja. 'The identification of Cidābhāsa that Bharata is called 'Jadabharata' in the Śruti. Vidyāraņya with the ego is called Sahaja, because it is born alongwith it. The identification of ego with the material body is called informs them that in the Sruti itself knowers are told to be

Karmaja. The identification of ego with the intelligent and eating, playing etc.2 Moreover 'Jada' does not mean that Bharat etc. were like sticks or stones or they did not take food all seeing spirit is called Bhramaja, because it is the result of or sleep. They showed discrimination so that they may not delusion produced by ignorance.3 How is it possible that the existing desires do not not affect be victims of attachment. Even in the world, the attached

the knower ? Vidyāranya replies that the Self is not affected persons are seen to be suffering and detached to be happy.

by the diseases of the body as growth or destruction of the trees Thus it is better to be detatched. 'Attachment' means not

in a forest, does not affect the man.4 The opponents may doubt only the mental attachment but both the outer and inner

whether the inanimate Self is ever untouched by the blemishes attachments. In this way, the activities of both the wise

even prior to the dawn of knowledge. Their doubt is a reality and ignorants are alike but there is a wide gulf between their

itself. The 'Granthibheda' means that the Self is ever free and attitudes towards the things. Through this discussion it is

detached. This is not to be doubted but realized. The desires concluded that 'Granthibheda' in short is awareness that 'one

lie in both the ignorant and knower; difference lies only in is Ätman essentially and desires convey no meaning to It'.

their having Granthibheda or not just as there is no difference Upto now we discussed about the obstacles to knowledge.

between 'Vrätya' and 'Shrotriya' as far as the activities of Vidyāraņya has also explained accessories to liberation. He

the body are concerned. In the Gita, the person who has thinks that absence of desire, knowledge of Reality and with- drawal from action together lead to liberation. Śankara consi- broken the knots of desires is called 'Gunatita'.5 'Snapping ders these virtues as gradual. Vairāgya leads to Bodha an- d Bodha to Uparati.3 1. Pañ. 6.261. इदं मे स्यादिदं मे स्यादितीच्छा: कामशद्दिताः । 1. Gitā. 14.22 2. Ibid 6.262 न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति। इच्छास्तु कोटिवस्तुनि न बाधो ग्रन्थिभेदतः । Pañ. 6.269 3. Swāhananda-Translation of the Pañcadasi. p. 219. उदासीनवदासीन इति ग्रन्थिभिदोच्यते। 4. Pañ. 6.24 2. Chh. up. 8.12.3 जक्षन् क्रीडन् रममाणस्त्रीभिर्वा यानर्वा वयस्थैर्वानोपजनं स्मरन्निदं वृक्षादिजन्मनाशैर्वा चिद्रपात्मनि कि भवेत्। शरीरम्। 5. Gitā. 14.25 सर्वारम्भपरित्यागी गुणातीतः स उच्यते। 3. Śańkara V. C. 419-20 वैराग्यस्य फलं बोधो बोधस्योपरतिः फलम्।

170 Pañcadašī-A Critical Study Liberation 171

Vairāgya means the banishment of all the indwelling desires, Brahman. Knowledge-the direct means to knowledge are the The Granthibheda. The origin of this Vairagya is thinking that Vedänta-texts which come into contact with the sense of the worldly joys are impermanent. The nature of Vairāgya is hearing. They give the reason, 'Brahman is not remote, It is distaste for such enjoyments and its consequence is the freedom identical with the Jiva, hence of it immediate intutive know- from enjoyments. Gautama Buddha attained Vairāgya when ledge is possible through verbal testimony'. But according to he happened to see diseased, old man and the dead-body. 'Two Vacasapati, follower of the Mandana-school, verbal testimony types of Vairāgya are spoken as based on Jijñāsā and on of itself is not the cause of immediate knowledge-uninterrup- Jihāsā.1 Patañjali also speaks of Vaśīkāra or Aparā-Vairāgya ted. Contemplation of the cognition which results from verbal and Parā-Vairāgya.2 Vidyāraņya himself speaks of mild, testimony ultimately causes the final intution'.1 As in cooking intense and more intense types of Vairāgya in Jivanamukti- main source is fire similarly in the process of liberation Bodha viveka.3 Sankara has also sung the glory of Vairāgya. He is the direct cause.2 'Uparati' comes after Bodha. The origin warns that the apparent Vairagya is harmful.4 Vairagya without of 'uparati' is the cultivation of inner and outer control. Its the thirst of knowledge is barren. Swami Krsnānanda speaks essence is the control of will and the result is the curtailment of of four stages of Vairāgya : (1) Yatamanasañjna. (2) Vyatire- worldly activities. kasañjna (3) Ekendriyasañjna (4) Vaśīkārasañjna.5 The second accessory to knowledge is Bodha. Its cause is hearing, reflec- Vidyāranya further explains these virtues. One feels distaste

ting and meditating on Reality. Its nature is discrimination even for the joys of Brahmaloka in the mature state of

between the real and unreal. Its result is non-rise of 'granthi'. Vairagya. The height of Bodha is when one feels indistinctly

This is the direct Cause of liberation provided 'Granthi' does that one is Brahman oneself. One feels this identification so not rise again. This statement needs a little elaboration. Smrti intensely as an ordinary person does for his body. The height declares that perfection is attained through action only as of 'uparati' is that condition of the mind when the presence of Janaka and others tried.6 Here, the word 'perfection' does not sense-objects is completely forgotten. They are wiped out of mean Moksa but the 'purity' of the mind which in turn leads memory as in deep-sleep. Some persons hastily shut themselves to liberation. Thus this Smrti text does not contradict with up from all the worldly behaviours but their mind continues to the statement that Moksa is Bodhajanya. 'But the Vivarna function. Such hastiness is very harmful because the half- school maintains that all the three are not the direct means to satisfaction may wake up and purturb the mind. Thus uparati should be practised after the Jīva-Dvaita is fully given up.3

1. Swāhānanda-Translation of Pañcadaśí. p. 279 2. Patañjali Y. S. 1.15-16. 1. Mahādevan. T.M.P .- An Interpretative Exposition of the 3. Vidyāraņya-Jīvanamuktiviveka p. 2. Pañcadaśī. pp. 170-71.

2. Śańkara. V. C. 29.30 and 60. 2. Śrī Krsnabodhāśramajīmahārāja 1008 Šankarācārya-In- वाग्वैखरी शब्दझरी शास्त्रव्याख्यानकौशलम्। troduction to the commentary of the Pañcadaśi by

वैदुष्यं विदुषां तद्वद्भुक्तये न तु मुक्तये। Pītāmbara.

5. Swami Krsnānanda-The Philosophy of the Pañcadaśī बोधोऽन्यसाधनेभ्यः साक्षन्मुक्त्यकसाधनम।

from Divine Life Vol. 28. p. पाकस्थवह्निवत् ज्ञानं बिना मोक्ष न सिद्धयति।

6. Gītā. 3.20 3. Vidyābhāskara Ramāvatāra-Commentary on Pañcadaśī कर्मणैव हि संसिद्धमास्थिता जनकादयः । p. 46

Liberation 172 Pañcadašī-A Critical Study 173

Among these virtues if one and two are stronger or weaker, Some argue that Jivanamukti is a contradictory term as it is the result of Prarabdha Karmas. Even the fully developed Jivahood is the bondage and 'Mukti' is liberation. Bondage Vairāgya and uparati cannot lead to liberation until the Bodha and liberation are irreconciliable like darkness and light. How is achieved. The persons developed in uparati and Virāgya can the release be possible when the fruits of previous actions are liberated but not in this life. They are born again with are yet to be enjoyed ? Mandanamiśra also does not accept their merits in the house of pure and wealthy.1 Liberation is the doctrine of 'liberation in this very life'. 'The existence of sure when the Bodha is fully developed even when Vairāgya Prärabdha is an indication of the continuance of nescience. and uparati are not completely achieved. It must not be con- Freedom is 'freedom' from nescience when Avidya continues,

sidered that Vairāgya and uparati are useless. They lead to how can there be liberation in this life' ?1 Moreover, the

Videha-Mukti if not to Jīvana-Mukti. concept of Jivanamukti does not contradict with reasoning. What we have done we must get its result immediately. What these Jivanamukti and Videhamukti are. In the state When the necessary efforts have been put forth the liberation of Jivanamukti the person becomes indifferent to the worldly should be achieved here and in this very life. Why to wait behaviour, all his desires being burnt up, he is established in for death ? Thus this state is a fact.2 P. Sankaranarāyana Bliss in this very life.2 The mind keeps mum like a dumb in this explains this fact beautifully. 'There is no inherent contradic- highest stage which can be achieved by human-beings. This is tion in living in the present physical-body as a Mukta. The the stage where one experiences such a great amonut of joy that man of steadfast wisdom, the Sthitaprajña of Gīta is a serene he lacks nothing. He is too contended to express his experien- person unattached to and unaffected by dualities, of life. A ces.3 Vasistha calls this state of profound-bliss 'the state of Jivanamukta is in the body but not of it. That this is possible Nirvāna' which is definitely different from that of Buddhists.4 has been vouched for many a Jivanamukta who has blazed the The sage Vasistha declares this state to be supermost. It is trial of spiritual enlightenment'.3 not his individual experience but he has reached this conclusion through the concentration on the Shastras and through the Videhamukti means the liberation after the corporeal body

discussion on Truth with the eminent scholars. is destroyed. Those who are satisfied with the Videhamukti, think 'what if one does not get liberation in this very life' ? Vidyaranya counterquestions such persons what they will do 1. Gītā. 6.41 by getting the liberation after death ? They can be satisfied with शुचीनां श्रीमतां गेहे योगभ्रष्टोडभिजायते। the heaven only.4 Such arguments show the strong attachment

2. Mahā, up. 2.62 to the worldly objects. The attachment in its subtle form will make Videhamukti also unpalatable. In Dvaita-Vedănta the यःसमस्तार्थजालेषु व्यवहार्यपि निस्पृहः । परार्थेष्विव पूर्णात्मा स जीवन्मुक्त उच्यते।। 1. Mahādevan. T. M. P .- An Interpretative Exposition of 3. Pañ. 4.63. Pañcadasī. p. 22. मनस्तिष्ठति मूकवत्। 2. Pañ. 7.246. 4. Vasiştha. Y. V .- 'Vairāgya'-Prakaraņa. जीवन्मुक्ति व्रतं नेदं किन्तु वस्तुस्थितिः खलु। Pañ. 4.64. 3. Šankaranārāyaņa P .- What Advaita is ? p. 148. दृष्यं नास्तीति बोधेन मनसी दृश्यमार्जनम । 4. Pañ. 4.52. संपन्नं चंत्तदुत्पत्ता परा निर्वाणनिवृत्ति:।। तहिजन्मापि तेउस्तवेव स्वर्गमात्रात्कृतीभवान्।

174 Pancadasi-A Critical Study Liberation 175

concept of liberation is different. The liberated one finally Vidyāraņya takes special pains to clariby the meaning of the goes to heaven, the abode of God, obtains his grace and word 'Antakala". He thinks that the word does not mean, enjoys the pleasure of his service. The Advaitins reject heaven 'the last moment' of life but the end of age old error of duality. as the highest goal for defects of waning and gradation. The Śrī-Śankarācārya also takes the literal meaning of Antakāla. grades of joy are there in heaven. One feels jealous in seeing He gives the reference of king 'Khatvanga' who attained liber- others, enjoying greater joy. 'If we grant that the devotee is ation on hearing the highest position at his last moment.1 looking at and enjoying divine presence in such regions, we Vidyaranya interpretes the word as 'the end of age old error necessarily attribute to him the characteristic of being an enjoyer; of duality'. He adds even if the word means the last moment a necessary corallary, we are at the same time attributing to of this corporeal body even at that moment illumination recei- that Divine Presence the characteristic of being enjoyed. This ved leads to liberation. The illusion gone. in the last moment

is a great sacriledge which the Advaita Vedānta cannot toler- never returns again.2 The manner of death does not matter ate'.' Contrary to this Advaitic view of liberation the great to an illumined. Once the delusion is gone it matters little if saint Tukarāma having experienced the grace of God in this the person dies healthy or in illness, sitting in meditation or very life chooses to be reborn. 'He would not accept release rolling on the ground, in conscious or unconscious state. Once from the Kärmic circles of births and deaths with its attenden- freed is eternally free. The death of the body is the birth of tal train of evanscent sorrows for that would mean his being spiritual bliss. deprived of the religious experience of Bhakti'.2 In this way it is clear that Bhakti-school is totally different from Advaita- The concept of Jivanamukti makes the Advaita-Vedānta

Vedānta as far as the concept of liberation is concerned. as a distinguished system of philosophy. All the other systems of philosophy and religions keep the man and God altogether How does one attain Videhamukti? Having established different. But the concept of liberation in Advaita-Vedānta his being in Brahman, the knower remains so even at his last proves that human-being is no less than Brahman but Brahman moment. Lord Krsna proclaims that at the time of leaving Himself. The glory of Mukti is sung at various places in the the body whatever man thinks he gets the same.3 Man is a Sruti. 'Discerning the Atman in every single being, the wise bundle of his habits. Whatever he has done in his whole life man raises from sense-life and attains immortality'.3 'If one time, same is automatically done in the last moments. Thus is able to realize Brahman, before the fall of the body, one the man established in Brähm-sthiti in his life time will surely be so in his Antakāla. Such a person attains liberation- oneness with Brahman.4 1. Gītā. 2.72-Šankarabhāşya. अन्तकाले चरमावस्थायामप्यस्यां निष्ठायां स्थित्वा निर्वाणं निष्क्रिय

1. Bhavan Journal. Vol. XXI No. 9 p. 18. नित्यानन्दैकरसं ब्रह्म ऋच्छति मुविति गच्छतीत्यर्थः। खट्वाङ्गो नाम 2. Devakīnandana. P. D .- Concept of Māyā-p. 163. राजर्षिमुहतु® मुक्तिमेयिवान्। 3. Gitā-8.6. यं यं वापि स्मरन्भावंत्यज्यन्ते कलेवरम्। 2. Pañ. 2.105.

तं तमेवैति सदा तद्भावभावितः।। तस्मिन्कालेऽपि न भ्रान्ते गतायाः पुनरागमः ।

4. Ibid. 2.72. 3. Ken. Up. 2.5.

स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छतिः । भूतेषु भूतेषु विचित्य धीराः प्रेत्यास्माल्लोकाद्भृता भवन्ति ।

176 Pañcadaśi-A Critical Study Liberation 177. becomes free from the bondage of the world'.1 'The mortal becomes immortal, and he attains Brahman even here'.2 A 'when a man has realized the identity of his own Self with knower of Brahman become the very Brahman'.3 Every being Parmatman, desiring what and for whose sake should he allow is Brahman Itself and he merges in Brahman.4 'The illumina- himself to be afflicted following the body's affliction'.1 His tion in this life is as clear as the fruit in one's own palm'.5 commentary is according to the rules given in Paraśara- Purāņa.2 Blessed is such a realized person. But ordinary persons may conceive that a person who can bliss or curse is the Vidyāranya takes the first word 'Purusa' for explanation. knower. To avoid this wrong conviction Vidyaranya affirms Etymologically the word means, 'that which lies within each that such powers are the result of austerities and not of know- and every adjunct'.3 'Adjunct' signifies body collectively and ledge. Vyāsa etc, surely possessed such powers but the susteri- individually. Collectively 'Purusa' means Iśvara and indivi- ties meant for the attainment of such powers are different from dually It means Jīva. Purușa is the combination of some part those which aims at knowledge is attained by 'tapas'.6 Vidyā- of Kutastha and some part of Jiva. 'Purusa' is the Vijñāna- ranya warns us that much importance should not be given to maya-Jīva with Its substratum Kūtastha. The Jīva does all the super-natural powers instead of knowledge. Hence, a the worldly jobs with this very substratum. It considers itself knower without these powers should not be ridiculed by the the agent through the medium of Māyā. Sankara has not wise. Otherwise, to censure one another is the way of the interpreted upon this word. world. Moreover, such things do not affect the realized soul. Vidyäranya has explained in detail the complete satisfaction of After the word Purusa, Vidyāranya interpretes on 'Asmi'.

a knower.7 through a commentary on the statement from Sruti, The Cidabhasa when gives up its illusory portion and adopts the predominance of the substratum then he realizes 'I' am the unattached Atman and pure-consciousness. When Jiva realizes 1. Katha Up. 6.4. his Kūtasthahood, the notion of ego is definitely given up. इह चेदशकद् तोद्ध प्राक् शरीरस्य विस्रयः । The doubt arises, 'can the worldly behaviour is possible without 2. Ibid. 6.14. this ego' ? Vidyāranya cleverly replies that 'I' is used in three अथ मर्त्योडमृती भवत्यत्र ब्रह्म समश्नुते। senses : in the primary sense and the two secondary senses.

3. Mun. Up. 3.2.9. The primary one is Väcyārtha. Kūtastha is identified with Cidabhāsa through super-imposition. The ignorants use the ब्रह्मवेद ब्रह्म व भवति। word 'l' in this sense only. The wise use this word in the 4. Brh. Up. 4.4.6. different senses as they are free from Rajas and Tamas and live ब्रह्म व सन्ब्रह्माप्येति। 5. Pañ. 1.62. 1. Brh. Up. 4.4.12. Pañ. 7.1. करामलकवद्वोधमपरोक्ष प्रसूयते। Śańkara V. C. 183. आत्मानं चेद्विनानीयादयमस्मीति पूरुष: ।

विशुद्धे सति चैतस्मिन्मुक्ति: करफलायते। किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत्।।

6. Taitt. Up. 3.2.7. 2. Parāśara Purāņa-Adhyāya.18. तपसा ब्रह्म विजिज्ञासस्व। पदच्छेद पदार्थोक्तिविग्रहो वाक्ययोजना आक्षपस्य रमाधानं व्याख्यानम । 7. Linganasomayājī-Commentary on Pañcadaśī, p. 3. Brh. Up. 2.5.18. तत्त्वज्ञानस्य फलं तुप्तिरेवेति। स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयः ।

178 Pañcadaśī-A Critical Study Liberation 199 in the kingdom of Sattva. 'I' in its secondary senses is referred to 'Kūtastha' and Cidābhāsa. In the context of worldly and of the ten persons the tenth one counts the other nine and

conventional activities 'I' is used in the lower sense of Cidā- forgets himself. Both Avarana and Asattā aspects play their bhāsa, clearly differentiating it from Kūtastha. The Śruti roles. As a result the immediate man becomes mediate. When

also declares the same.1 When the knower feels that he is the the tenth man (who was counting) is told by some passerby

Absolute, he uses 'I' in the philosophical sense. In this way, that he himself is the tenth then he realizes the fact and counts

the higher meaning of 'l'is 'I am Kūtastha only'.2 Psycho- himself with the other nine. Corroborating to this story there

logically, it is very difficult to explain how one and the same are seven stages of the Self. The first three are the cause of

person has two feelings at the same time. These two mean- bondage for the Jiva and remaining four lead to release.1

ings are said to secondary ones as these are understood by a Cidabhasa is unaware few-knowers only. Actually these are the implied meanings. The first stage of Self is ignorance. of its Kütasthahood as the tenth man does not know that he is

The word 'Chet' shows the rarity of such knowledge.3 the 'tenth'. This stage exists until the discrimination matures.

Vidyāranya has not interpreted this word as the meaning is The second and the third stages are of Avarana and Viksepa.

evident. As a result of these the Jiva becomes the victims of sufferings as the ten travellers suffer in vain due to the false absense of the The next word for explanation is 'Ayam'. Śańkara does tenth: It must be noted that here Vidyāranya deals with not go into the deatails while commenting upon this word. Āvarana and Viksepa as the two stages of the Self not as the According to him, the word simply means Brahman, the witness of all signified by Neti-Neti.4 Vidyāraņya considers 'Ayam' as two powers of. Avidya but seperate from Avidyā.2 The fourth one is of mediate knowledge. On hearing the words from an signitying 'remoteness' or immediacy viz. 'This is a pot' Apta-Purusa that the tenth one is alive, not dead, the travellers meaning the pot is before our eyes. But Brahman is not visi- get the mediate-knowledge, that the tenth one is present some- ble like the pot hence the use of 'this' with reference to where and is not lost. Similarly Jīva comes to know through Brahman is invalid. Vidyāranya replies that in the Vedānta- hearing and meditating upon the Sruti passages that Self is system, this is not a difficulty at all. Vedantins believe that there. The fifth stage is of 'immediate knowledge'. The reliable Brahman is directly experienced and free from concealment. person counts the travellers and points to the original counter The further doubt is that 'I am ignorant', 'I am not Brahman', that 'he is the tenth'. In the case of Jiva the source of the such statements surely show the concealment. In Advaita- direct-knowledge is the preceptor. By various methods he tea- Vedānta, the case is not so. Brahman is both mediate and ches the pupil that he himself is that Kutastha. 'Freedom from immediate like the tenth man of the famous vedic story. Out grief' is the sixth stage. After the immediate-knowledge that the tenth one is alive, the travellers feel happy. They stop 1. Brh. Up. 4.3.15. crying and forget their grief. Similarly on realizing that Jīva English Translation by Mādhavänanda. p. 315. is Kūțastha, the Jīva becomes free from the sufferings of the

2. Pañ. 7.13. अहंशब्दं प्रयुङ्क्तेऽयं कूटस्थे केवले ब्रुधः । 1. Pañ. 7.33

3. Brh. Up. 4.4.12-Śankara Bhāşya. अज्ञानमावृत्तिस्तद्वद्विक्षेपश्च परोक्षधीः । वेदत्यात्मविद्याया दुर्लभत्वं दर्शयति। अपरोक्षमतिः शोकमोक्षस्तृप्तिनिरङ्कुशा।।

4. Ibid. 2. Ibid. 6.26 अयं पर आत्मा सर्वप्राणिप्रत्ययसाक्षी यो नेति नेतीत्याद्युक्तो ... विक्षेपावृत्तिरूपाभ्यां द्विधाऽविद्या व्यवस्थिता।।

180 Pancadaśi-A Critical Study Liberation 181

world. 'Bliss' is the seventh stage. The Jiva really becomes of ignorance and he has made ignorance, the stage of Jīva. Kūțastha and experiences unrestricted bliss as the ten travellers There is nothing incongruous in it as the Jiva identifies himself are overjoyed when the cause of the grief is gone. This is the with it. In short the word 'Ayam' indicates the indirect kno- stage of perfect satisfaction. There remains nothing to be wledge of Brahman. accomplished.1 Thus from ignorance to enlightenment, Self has to cross the seven stages. Second part of the Śruti passage begins with 'desiring what'.

In the concept of these stages Vidyāranya has to face the According to Sankara the word means the other things diffe- rent from the Self.1 The fact is that the worldly things have difficulty e.g. Ajñana and Avarana precede the Viksepa but in reality, Cidābhāsa itself is the product of 'Viksepa'.2 Thus no value for the knower. The desiring subject vanishes away,

the two stages must belong to Kūtastha and not to Cidābhāsa only the pure witness remains. Vidyāranya simplifies this fact

which is the later product. The author of the Pañcadasi sug- with the help of a simile. The mind of the knower ceases to

gests his own solution. It is true that the Jiva is still unborn function on the desired objects as the lamp gets off without the

during the first two stages but its sanskāras exist. Before oil.2 In other words cause itself is ceased. The knower is

Āvarana and Viksepa the Jīva existed in its subtle form. Thus fully convinced of the unreality of the world as an ordinary

there is no contradiction in foisting the first two stages to man is convinced of unreality of the magician's city of Gandhar-

Cidābhāsa.3 However, when Jiva comes in its full-fledged form vas. The realized person while indulging in the worldly affairs

then, too, it is nothing but an aggregate of sanskāras. is not affected by these. He is like an actor who identifies himself with his role on the stage but is bound by certain limi- The next difficulty faced by Vidyāranya is that he claims tations. He behaves with assumed faith. His mind is fixed Brahman as the basis of each and every thing and at the same on Brahman even while he is doing. worldly activities. He is time he also claims that the stages belong to Cidābhāsa and not affected in the least as the underlying rock remains stable not to Kutastha. The statement 'I am worldly'; 'I am happy' when the water flows over it constantly. He knows well the which refer to later stages belong to Jiva only. The reply of impermanence of worldly things. Take the wealth as an the Vedantins is that the statement, 'I do not Know', 'I do not example. There is worry in its earning, anxiety in maintenance, see Brahman' refer to the first two stages 'ignorance', and grief in loss and sorrow in spending.3 One is easily attracted

'obscuration'. Thus these are attributed to Jiva only. Logically, towards women but the illumined one does not. He knows too, Āvarana must precede Viksepa. Unless a thing's nature well that there is nothing in them. They are a mess of flesh is covered first, it cannot appear as something else. Vidyāraņya encaged in restless limbs having no real beauty in them. After makes his position sound by stating that the author af Sanks- knowing the unreality of worldly objects the knower does not epa-sārīrika and others called Brahman to be the substratum crave for these. Even a hungry man will not wish to eat the

1. Pañ. 7.32 1. Brh. up. 4.4.12-Śankara Bhāsya कृत कृत्यं प्रापणीयं प्राप्तमित्येव तुष्यति। 2. Pañ. 7.136. 2. Ibid. 7.38 तयोरभावे सन्ताप: शाम्येन्निः स्नेह दीपवत् ।। अज्ञानमावृतिश्चैते विक्षेपात्प्राकप्रसिद्धयतः । 3. Pañ. 7.139 Bhāgvat. 11.23.17 3. Ibid. 7.39 अर्थानामार्जने क्लेशस्तर्थैव परिपालनै। विक्षेपोत्पत्तितः पूर्वमपि विक्षेपसंस्कृतिः । नाशे दुःखं व्यये दुःखं धिगर्थान्वलेशकारिणः ।

182 Pañcadasi-A Critical Study Liberation 183

poison much less than the persen who is already satisfied with the sweet dishes. Prärabdha. The restrictions prove useless even in the case of the wise. They act according to their innate tendencies:1 If There may occur the desire for enjoyment to the knower the Prärabdha karmas were not inevitable then the great due to his Prärabdha-karmas. Under the effect of these he may personalities like Nala, Rāma, Yudhisthera would have not lead a family life and form many relations. He performs all been subjected to the miseries of wrong doings. Nala and his duties with a heavy mind thinking that his prärabdha- Yudhisthera know the impropriety of the games, Rāma knew karmas have not yet come to an end. But this sorrow does not fall in the category of worldly sorrows.1 If it were so then there the result of chasing the golden deer yet they indulged in these activities.2 The fact of non-avoidability of the Prarabdha would have been no use of knowledge. Moreover, the sorrow of the knower is not the product of erroneous conviction. The karmas does not negate the omnipotence of the Lord. It is the

desire to get free from all the karmas lies deeply within his part of His scheme of the world.

heart. Anicchā Prārabdha yields enjoyment even though it is not

Prārabdha is of three kinds : (i) Icchāprārabdha (ii) Anicchā desired. There are codes for the people of every cast. This

Prārabdha (iii) Precchā Prārabdha. code is a sort of compulsion. The man is dragged to do some-

Some may raise the doubt with regard to the Prarabdha- thing even when it is against his will. Lord declares in the

bhoga of the knower. They ask how the desires are forced Gīta that the desire and anger born of rajas are all devouring

upon the enlightened when he is fully discriminated regarding and the cause of sinful activities. The field of anger and

the defects of the objects. This is very minutely explained desire are very vast.3 Arjuna did not wish to fight against

in the Pañcadasi proving the rare subtle insight of Vidyāraņya. his kith and: kins yet he had to fight due to his Anicchā

He thinks that the fructifying karmas expand in various ways. Prārabdha.

Icchāprārabdha produces enjoyment with desire. The Precchā Prārabdha originates enjoyment through the desire

persons driven by the force of this Prarabdha cannot escape of another. The man is neither willing nor unwilling but he from the performance of some actions. Though they are aware desires to oblige others. Hence he suffers pain or experiences of the following consequences yet they perform these actions. The sick person knows the result of harmful food yet he takes. The thieves and adultrators are involved in dangerous acts 1. Gītā: 3.33. knowingly. Even the Lord cannot prevent the effect of the Pañ. 7.155. प्रकृर्ति यान्ति भूतानि निग्रह कि करिष्यति। 1. Pañ. 6.176 2. Achyuta-Commentary on the Pañcadaśī. p. 261. जानामि धर्म न च मे प्रवृत्तिर्जानाम्यधर्म न च मे निवृत्तिः। अत्रनलयुधिष्ठरयोर्द्यूतस्य .. Prapanna Gītā. 56. 3. Gītā, 3.37-Sankara Bhāsya. त्वया हृषीकेश हृदिस्थितेन यथा नियुक्तोऽस्मि तथा करोमि । महदशनमस्यति महाशनो नियोजितः । Pañ. 7.145 नायं क्लेशोऽत्र संसारताप: किन्तु विरक्तता।

184 Pañcadaši-A Critical Study Liberation 185

pleasure.1 'In Anubhūtiprakāśa Vidyāraņya speaks of four roasted grain which has no potency to be sprouted.' How apt is types of intensity of Prārabdha-karma in the case of a Jñāni e. g. strong, middling, mild or dormant.'2 the simili ! In appearance the roasted grain does not differ from the unroasted one yet it cannot germinate. The roastedness, This Prarabdha theory of Vidyāranya is severely criticised is fully applicable to the desires of knower in the sense that by the scholars. It negates the concept of free-will. There these cannot produce merit or demerit. The desires of the comes Anavastha fault. The result of the sins will always be knower cannot produce the variety of enjoyment which are the the sins. Once a sinner is not always the sinner. In this way cause of abiding habits. These abiding ones are of two types Īśvara will prove injustifiable. viz. Kāmaja and Krodhaja The knowledge of the unreality This criticism does not stand to reason. We are again and of the universe does not destroy the Prārabdha. This know- again informed that Prärabdha is destroyed after its fructi- ledge is like the magical show which does not cause the vanish- fication. It comes to an end after being enjoyed. Otherwise, ing of the show. we are the master of our own will. Moreover, we are not always inclined to perform acts due to our Prärabdha. We Śruti declares that knowledge arises with the destruction act willingly also. Vidyaranya has described Aniccha-Prarab- of duality. 'When everything becomes Self, one sees nothing, dha with a special reference to a knower. smells nothing, hears nothing."2 'To the man of realization

Thus 'Kimicchan' in the Śruti-text signifies the Prārabdha all becomes Self, then what delusion and sorrow can be there

of a knower. Some desires are natural to the knower because for him ?'3 'In Infinite one sees nothing'.4 The opponents

of his fructifying Karmas. Thus the absence of desires in the raise the objection this being so, how can the knower of truth

enlightened means the sublation of desires. The desires arise in enjoy the objective world ? These Sruti passages apply to the

him spontaneously, without his will, but they are improductive state of deep-sleep and final liberation. This has been clari-

of further results. The knower of the Truth is just like the fied by Śankara in his commentary to the Brahma-Sūtra.5 He

1. Kalyāņa Vedāntanka. 1936. p. 491 and 617. 1. Pañ 7.163.

We come across the stories of a few sages who shunned नेच्छा निषेध किन्त्विच्छाबाधो भजितबीजवत्। the worldly behaviour yet they had to indulge in worldly 2. Brh. Up. 2.4.14. activities for the sake of their pupils or devotees. 'More- over, it is possible for a man to experience the fruits of अत्र वा अस्य सर्वात्मैवाभूत्तत्केन कं जिघ्रत, तत्केन कं पश्येत, ...

actions done by others. Only the yogins can do so. A तत्केन किं विजानीयात्

perfect and benevolent teacher also takes away the result 3. Iśa. Up. 7. of disciple's actions.' It is believed that a true devotee can change the prārabdha यस्मिन्सर्वाणि भूतान्यात्मैवाभूद् विजानतः ।

of others. Though God does not wash away the Prārabdha तत्र को मोहः कः शोक एकत्वमनुपश्यतः। karmas yet when his devotees wish he can change his law. 4. Chh. Up. 7.24.1. Once a prince and princess both were suffering from the incurable disease due to their Prärabdha. They got rid of यत्र नान्यत्पश्यति नान्यच्छणोति नान्याद्विजानाति स भूमाऽय.०

their disease through a kind devotee of Lord. 5. B. S. 4.4.6-Śankara Bhāșya. 2. Swāhānanda-Translation of Pancadaśī. p. 294, 'स्वात्ययसंपत्योयन्तरापरोक्षमाविष्कृतम्'

.....

186 Pañcadaśī-A Critical Study Liberation 187

quotes the Sruti passages-'To the knower of Brahman every- venture to the new desires.1 The desires cannot harm the thing has become Brahman.'1 'After attaining This there is enlightened .? no more conciousness'.2 In this way it is clear that these Śruti passages refer to the final release. As far as the idea of duality Kasya-Kāmāya means that knower is detached after know- is concerned, it is a must in the objective world. Even the ing the illusoriness of the world and associationless of the Self.

great seers of the Upanisads could have not preached in the The same Sruti declares that the husband is loved for one's absence of duality. The opponents again have doubt that the sake and so are the other relations.3 This statement means seers admonished the mediate-knowledge not the intutive- that the Self is the enjoyer. What does 'Self' mean, Kūtastha knowledge. Because in the immediate-knowledge the idea or Cidābhāsa ? Do they function separately or unitedly ? of duality is merged. Vidyāranya asks such opponents to What does enjoyer enjoy ? It enjoys enjoyment which apply the same argument to the state of deep-sleep. They is the chänge that results from the identification with the reply that it is impossible because in this state there is no sensation of pleasure and pain.4 In considering Kūtastha as knowledge of Self. Vidyāranya is pleased with this reply as enjoyer there arises contradiction. Non-enjoyment and it is in favour of the Vedantic principles. The argument put enjoyership cannt co-exist. Cidābhāsa alone connot be enjoyer forth by the opponents is that the true knowledge comprises as it is subject to modifications. The reflection (Cidābhāsa) the non-duality. Vidyāranya very ironically remarks that cannot work independently without its prototype .. When according to their (opponents,) argument the inanimate-objects Kūtastha is not enjoyer then how can Its reflection be so ? will be half-illumined because they are devoid of the feeling The best alternative is that both of them together should be of duality: Hence these beings wi!l be superior to human-beings taken as enjoyer. This is logically correct, too. The contra- who are distracted even by the slightest of disturbance.3 If dictory Śruti passages declaring the non-attachment and the 'the opponents leave their position of duality and accept that enjoyership of the Self are quoted in different contexts.5 the knowledge of the Self alone constitutes realization then they have come to point provided they add that the control of mind is also needed to attain knowledge. Thus 'desiring 1. Sureśverācārya .- N. S. 4.67. what' means that a knower may have desires but not ths abid- कुतः शाद्वलता तस्य यस्याग्निः कोटरे तरोः । ing ones like those of ignorants. This makes clear that there is no contradiction in the two Sruti passages that 'the desires are 2. Sureśverācārya .- B. V. S. a sign of ignorance', and 'the wise may have many desires'. शास्त्रीयस्य सप्तवान्मुकतिः स्यात्तावतामितेः । The knower is like a tree which has fire within its hollow. रागादयः सन्तु काम न तद्भावोऽपराध्यते।। Such a tree cannot become green and the realized cannot 3. Brh. Up. 2.4.5.

1. Brh. Up. 2.4.14. न वा अरे पत्युः कामाय पतिः प्रियो भवति,

यत्र वा अस्य सर्वमात्मवाभूत् ·.. आत्मनस्तु कामाय पतिः प्रियो भवति।

2. Ibid. 2.4.12. 4. Pañ. 7.195.

एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति, न प्रेत्य संज्ञास्तीत्यरे .. सुखदुःखाभिमानाख्यो विकारो भोग उच्यते।

3. Pañ. 7.188. 1. Brh. Up. 4.3.16.

मशकध्वनि मुख्यानां विक्षेपाणां बहुत्वतः । स वा एष एतस्मिन्स्वप्ने रत्वा चरित्वा ... असङ्गो ह्ययं पुरुष इति ...

188 Pañcadaśī-A Critical Study Liberation 189 Enjoyership is imparted to. Jīva not to Kūtastha.1 Thus one should enjoin one's love to Self, drawing it away from the faith and the desire for the Self should be as firm as the heaven-

sense-objects. 'Enjoyer' is the main centre and the objects to seeker has in the recitation of the holy-formulas and worship. be enjoyed are subsidiary. Love for the Self becomes clear The aspirant should differentiate the body from the mind with

in the words of Prahaläda, 'Let the unending love which the the firm concentration as the Yogi devotes himself to the discriminating have for transient objects be not removed from control of mind to obtain supernatural powers.1 The main me, O Lord but direct towards thee so that I may have incess- object of this comparison is that as the other people practice

ant flow of Thy Rememberance.'2 To love the Self means to hard with determination to achieve the efficiency in their parti-

discriminate the Self constantly. Thus, when the love for cular fields. Similarly, the aspirant of the Self should make wordly object is directed towards the Self then the Self is continuous practice to make the idea of discrimination stronger

know.n One may doubt that why so much stress is given on and stronger by applying the method of co-presence and 'Love'. 'Love' is stressed so much because the loved object is co-absence. Through this method the separateness of the

uppermost in one's mind. The Self should be loved so intensely Kūțastha from the Cidābhāsa is also realized. Just as to know

as the ignorants love the worldly objects.3 Vidyāranya adds the unreality of the world the states of dream and waking are

that the true seeker of the Self must continuously contemplate to be well analysed. Similarly to know the Self, the deep-

on It just like the persons who engage themselves in the study sleep is to be analysed. In the deep-sleep the unchanging of the poetry, literature and so forth for the establishment of witness-consciousness perceives the absorption of Cidābhāsa. superiority over their opponents. Vidyäranya adds that the The continuous perception of its absorption will make the idea firm that the Cidabhasa is separate from Kutastha. The

1. Ibid 2.4.5. point to be noted is that Cidābhāsa itself is the aspirant. Hence, he does not desire more. It does not mean that he आत्मनस्तु कामाय सर्वं प्रियो भवति । looses the capacity to desire, he stops desiring because he आत्मा व अरे द्रष्टव्यः श्रोतव्य .. knows his unreality. Does a man lying on the ground in death- 2. Visnu-Purāņa. 1.20.19. bed, desire to marry ?2 How realistic Vidyāranya is ! With Pañ. 7.203. reference to the worldly pleasures the knower is no less than य प्रीतिरविवेकानां विषयेष्वनपायिनी। a dying man. The true knower is even ashamed of in calling

त्वामनुस्मरतः सा मे हृदयान्मापरुरपतु।। himself an enjoyer. He feels ashamed as his nose has been

In the Pauranica context the verse means, 'O Lord ! (He cut off. No doubt, he calmly experiences his fructifying

Māpa !) Let my devotion to thee may be as firm as those karmas, yet he gives up conceit. Neither he clings to the idea of enjoyership nor he superimposes his ego with the Witness- of the ignorants. Self. Thus 'Kasya-Kāmāya' implies that there is no enjoyer 3. Once a teacher asked his pupil to take bath in the river

After a while he loosened his grip and they both came out with him The teacher drowned him with full force. 1. Pañ. 7.208.

of water. Then the sage asked the pupil what he needed चित्तकाग्रयं यथा योगी महायासेन साधयेत्। most in the water. The answer was, 'air'. The sage made अणिमादिप्रेप्सयैवं विविच्यात्स्वं मुमुक्षया ।। clear that such intense feeling should be there for the Self also, then only it can be attained, 2. Pañ. 7.219. मुमूर्षः शायितो भूमौ विवाहं कोऽभिवाञ्छति॥

190 Pancadaśi-A Critical Študy Liberation 191

in reality. The idea of identification with the Self is remo- to the Cidabhasa as to the bodies. Cidābhāsa is not different

ved. Consequently bodily miseries come to an end. from the pure-consciousness. In this way, Cidābhāsa becomes free from fevers. He considers himself identical with the bodies These bodily miseries are of three kinds. The approach through ignorance. He thinks these ills as innate to himself as of Vidyāranya is very simple. The bodies are of three types an infatuated man feels pain and pleasure even when his family- and the miseries relating to these are also of three kinds members are ill or happy. This state losts as long as the illu- accordingly. First is the fever of gross-body. The physical sion remains. The Cidābhāsa becomes free from the feverish body is composed of wind, fire and water. If there is slight pursuits and realizes himself as Kūtastha. The key to success difference in the balance of the combination of the three, the lies in realization. After realization the knower is not afflicted body is afflicted with many diseases viz. bad-odour, deformity, with the fevers of the body. The man is totally changed after

wounds etc. realization. He becomes ashamed of his previous behaviour.

The fever of the subtle-body is in the form of desire, anger, Just as a man injurs anybody through ignorance, later on he greed, pride and jealousy. Even the peace of the mind and regrets and begs the former's forgivenness. Similarly, Cidābhāsa

the control over the senses are the fevers. The former, desire after realizing his error of superimposition submits himself to

etc. trouble a man by their acquirement. The later ones tor- Kūțasțha. Cidābhāsa repeatedly meditates on Kūțastha and

ment the Jiva by their non-attainment. The spiritual aspirant is centered in the witness-self as a man performs repeated

thinks that he has not yet attained these qualities and suffers. penances to get rid of the previous sins. As a courtesan is

The knower should be over and above both these qualities and ashamed before a person who knows about her disease simila-

above even the Sattva-guna.1 The fever of the causal-body is rly Cidābhāsa realizes its limitations before the Self. As a

the state of deep-sleep. In this state man is totally ignorant. Brahman touched by a Sudra undergoes penances and avoids

He neither knows himself nor others. This body is the cause being further touched similarly, Cidäbhäsa knowing that he is

for the future-births. Indra also felt these miseries.2 different from the three bodies, gives up his identification with them. To make the idea more clear Vidyāraņya gives another Vidyäranya explains further that these fevers are not diffe- remarkable example. Just as a crown prince desirous of ruling rent from the bodies. The bodies cannot function without the kingdom, follows the wishes of the king; so the Cidābhāsa these fevers. When the fevers cease to function, the body also desirous of attaining Moksa immitates witness-consciousness.1 ceases. The bodies and the fevers are connected as the thread The Jiva gives up its Jīvahood to become one with Kutasta to the cloth, wool to a shawl and the clay to the pot are related. just like the person who immolates himself to attain the state In the language of the Naiyyāyikas it is said that these fevers of the deities. are the material cause of the body. In the case of Residue of Prärabdha it must be noted that 'Sariramanusanjavaret' means that the bodies only are afflic- in the course of self-immolation a man retains his manhood ted not the Cidabhasa. In other words these are not as natural until his body is not fully burnt up. So the idea of Cidābhāsa being a knower does not disappear all of a sudden. It conti-

1. Gītā. 14.22. nues until the fructifying karmas are fully exhausted. After

प्रकाशं च प्रवूर्ति च मोहमेव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङक्षति॥ 1. Pañ. 7.240

2. Chh. up. 8.1.1. यौवराज्ये स्थितो राजपुत्रः साम्राज्यवाञ्छया।

यद्यत्रैतत् सुप्तः समस्तः संप्रसन्नः·"पश्यामीति। राजानुकारी भवति तथा साक्ष्यनुकार्ययम् ।

Liberation 192 Pañcadasi-À CriticaÌ Študy 193

story. The knowledge that the 'tenth is alive' makes them to knowing once that there is no snake but a rope, there are chan- give up sorrow but the wounds are healed up gradually. For ces again to be afraid of the rope when seen in darkness. The the time being the pain caused by the wounds is forgotten, fear of the snake disappears gradually. The fructifying karmas similarly in the state of knowledge, the knower takes lightly of a knower also do not end up abruptly but gradually. At his fructifying karmas. Recurrence of superimposition times he may feel of being a mortal being. But these lapses do if occurs again then the knower should reflect on Truth not harm the realization. These may prove harmful in follo- repeatedly. He should behave as a man suffering from certain wing a vow but not in realization. Jīvanamukti is a reality. It disease takes mercury and eats repeatedly after a short while is the establishment of the Soul in the knowledge of Brahman. to appease his hunger caused by the mercury.1 Enjoyment This is not a posthumous-affair. The man becomes free in of Prärabdha is like the medicine applied on the wounds of this very life. When the curtain of ignorance is lifted up there the 'ten travellers'.ª shines the Self in Its full glory. Śruti praises Jīvanamukti at Thus the Śruti text 'desiring what' means that the knower various places. 'Having realized Brahman, the man becomes immortal'.1 'The knower is immediately liberated'.2 'The is free from the sufferings. He gained perfect satisfaction.

knower becomes all this'.3 Even the gods cannot prevail aga- Perfect means the 'unlimited'. In this state the knower feels

inst him, for he becomes their Self'.4 Sankara compares the that what was to be achieved and performed has been achieved

Prārabdha karmas to the sped arrows.5 and cannot be subsided by any other desire. Nothing remains to be performed for a knower. His satisfaction arises due to Another question arises, 'Do the karmas done during the supreme feeling of knowledge when he compares his former the enjoyment of Prārabdhaśesa not produce any more merits state with the present. The present state is free from the or demerits ?' The Vedantins reply that the knower is not. wants and is the most natural one. He thinks, 'let others bound because he has given up 'dvesa'. The actions of the perform the worldly actions for the achievement of wealth but knower is equivalent to the inactions since all his actions are why should I perform actions having no desires. Let the consumed in the fire of knowledge. Prārabdha karmas are like others desiring higher worlds perform the ordained rituals but the wounds on the heads of the ten travellers of the famous I pervade all the worlds already. Let others study or teach the scriptures but my entitlement to the vedas is negated beca- use of my actions having been ceased. Let others imagine the 1. Kena. up. 2.5 activities of sleeping and eating in me but I do not perform प्रेत्यास्माल्लोकादमृता भवन्ति। these. If anybody supposes the bush of red-guñja-berries as 2. Chh. up. 6.14.2 fire then this supposition does not harm the bush.3 Neither तस्य तावदेव चिरं यावन्न विमोक्ष्ये। 3. Brh. up. 1.4.10. 1. Pañ. 7.249. स इदं सर्व भवति। रससेवी दिने भुङवते भूयोभूयो यथा तथा॥

4. Ibid. 2. Ibid. 7.250.

तस्य ह न, देवाश्चना भूत्या ईशतेआत्मा ह्यषां स भवति। शमयत्यौषधेनायं दशम: स्वंव्रणं यथा।

5. Chh. up. 6.14.2-Sankara-Bhāşya भोगेन शमयित्वैतत्प्रारब्ध मुच्यते तथा ।।

यथारळ्ववेगस्य लक्ष्यमुक्तेव्वादेर्वेगक्षयादेव स्थितिः, न तु लक्ष्वेधसम- 3. Ibid. 7.259.

कालमेव प्रयोजनं नास्तीति तद्वत्। गुञ्जापुञ्जादि दह्यत नान्यारोपितवह्निना .. ।

194 Pancadaśi-A Critical Study Liberation 195

I suffer from ignorance nor have I any doubt. Thus I do not need 'hearing' or 'reflection'. Meditation is for those who have the other deaf says. The advocates of knowledge and ignorance

erroneous convictions. I do not have these thus I do not need cannot understand each other's point. If they quarrel they become the objects of mockery for others. Moreover, the con- to perform meditation. Let other needy ones perform. I am viction of the knower is not harmed by the conviction of the without delusion yet I have to behave like other beings because ignorant. The worldly activities of a knower can be carried on of the impressions gathered over a long period. Surely, this even without the knowledge of Truth, thus he goes on per- behaviour will come to an end when fructifying karmas wear forming these. The illumined one gives up his body, speech out. There is no other way out as thousands of meditations and mind as unreal while the ignorant one makes use of all cannot dry up the Prārabdha. I have no Vikșepa thus I do these considering them real. Thus the paths of an ignorant and not need intense concentration. But there is no harm in a knower are different. Janaka etc. were so firmly convinced indulging in the wordly activities for the sake of others.1 of the unreality of the objects that in whatever they did, the Saviours like Yajñavalkya and Vyāsa are entitled to preach idea of illusoriness was never forgotten by them. 'A growing the world. The knowers are like the huge ships, the carriers plant requires a fencing whereas a stately tree can rely on its of innumerable anquished souls across the sea of samsara. own resources'.1 A knower is like a stately tree. But surely The activities like worship etc. are not binding for world. It is he is not Svecchācari, he acts according to the laws of me, let the body perform these or not. I am the sum of total Dharma.2 experience of the my strong conviction that I am the witness An ordinary person does not give importance to knowledge of all and have achieved what was to be achieved. I do nothing as the knower does. They think that it is not as important as nor I cause anything to be done.2 the food for the living. Vidyaranya states that this doubt suits

There is no conflict between the functions of a knower and to the ignorance of an ignorant. . He makes clear the difference

an ordinary person. One is supporter of knowledge, the other between the behaviour of an enlightened and an ignorant. The

is of karma. They are as apart as the eastern and western knower patiently experiences his Prärabdha karma. The igno-

oceans. The advocate of actions is merely concerned with the rant is impatient. Sometimes he thinks that somebody else is

body and its organs, whereas the field of a knower is witness- the cause of his sufferings and he grieves more and more. The

consciousness. The knower is not attached like the ignorant knower and the ignorant are like the two travellers on journey.

while enjoying his fructifying karmas. The ignorant does not They have to cover the equal distance. On the way both are

perceive non-duality like the knower. He thinks worldly plea- cqually fatigued. The knower is like the man who knows that

sures as real. But their disappearance, which is as sure as the the destined place is not far away. The ignorant is like the

twilight leads him to disappointment and the agonies of heart. man who not knowing the length of distance is discouraged and

Vidyāranya imagines if the knower and ignorant quarrel they stops in the way whereas the knower speeds up and reaches the

are like two deaf persons. One deaf person does not hear what destination. If anybody doubts that there is no use of getting engaged

1. Pañ. 7.268. in action for a knower. Vidyāranya counter-questions what

अथवा कृतकृत्योऽपि लोकानुग्रहकाम्यया। 1. Mahādevan T. M. P. An Interpretative Exposition of शास्त्रीयणैव मार्गेण वर्तेऽहं का मम क्षतिः ।। Pañcadaśī p. 114.

2. Ibid. 7.270 2. Achyuta. Commentry on Pañcadaśi. p. 353.

साक्ष्यहं किञ्चिदप्यत्र न कुर्वे नापि कारये। अधर्माज्जायतेऽज्ञानं यथेष्टाचरणं ततः । न धर्मकार्ये कथं तस्याद्यन्ना धर्मोऽपि नेष्यते।

196 Pancadaśī-A Critical Study

use of 'actionlessness' is for him ? If it is said that 'Nirvrtti' Liberation 197 may help the speed of acquisition of knowledge, the reply of the Vedantists is that action is no less a mean in search for ence destroyed by the knowledge, may appear to the sense but knowledge. By good actions the mind is purified and it cannot negate the knowledge. A living rat cannot kill a cat, detachment arises. There is a great controversy regarding the then how can it do so when being dead ?1 The man who

theory of the utility of 'action and knowledge'. Some cannot be killed by a Pāśupata-Shāstra how can he be killed

accept that both Jñana and karma as equally performed by an edgeless weapon ? The knowledge of Truth has fought

simultaneovsly lead to Moksa. Samkara refutes this and conquered Avidya which at its height was producing the theory. He considers karma as steps for knowledge. He varities of wrong notions. How can its effects Adhyasa now opines that the man is liberated with the purified mind and obscure that knowledge ? Vidyāranya proclaims in a symbolic

methodical discrimination.1 This is unity of knowledge and language, 'Let the corpses of ignorance and its effects, destroyed

action. Vācaspatimiśra accepts that karma is a mean to enquiry by knowledge, remain; the Emperor, the conqueror has no which is direct mean to knowledge.2 'The author of Vivarana fear of them; on the contrary they only proclaim his glory."2 takes Karma to be the direct source of knowledge. He thinks The knower is over and above every injunction and prohibition that one shonld perform the actions until the strong desire as a child is not the subject to injuctions or prohibitions and is alongwith detachment arises. Through this arises Apūrva- not charged with their violations. But the ordinary persons punyarüpasanskara which remains till the dawn of knowledge should perform all the karmas and the duties. They must be and then vanishes away. The author of the Kalpataru thinks anxious for the attainment of heaven or liberation and make that all the daily karmas are motiveless. These are not like efforts accordingly. the Kämya-karmas. The performance of daily rites remove the obstacles in the way of knowledge. Hence, these are the Knower and Meditator are different. Vidyāranya leaves direct means. Sarvajñātmamuni thinks differently. He consi- no related topic unnoticed in the course of a particular dis- ders Kāmya-karmas even useful. Though the opinions regarding cussion. He tells the difference between: the knower and Karma and Jñäna differ yet all the Acäryas agree that the meditator. The main difference between the knowledge and actions are to be performed until the intense Jijñāsa arises'.3 meditation is that knowledge depends upon the object whereas The knowledge of the knower needs nothing to revive it. meditation depends on the will of the agent.3 After the The view that 'after once the knowledge arises there is no enquiry, the result knowledge is sure. Even one's unwilling- further desire to know it, hence no need of action' is incorrect. ness cannot prevent it. This knowledge by the mere fact of The fact is that he has not to know again thus he has no need it destroys all the false ideas of the reality of world. The for inaction. Thus Avidya and its effect cannot sublate the Jivanamukta awaits the destructions of his fructifying karmas unobstructed knowledge of a knower.4 The product of nesci- until his Videha-mukti. The course of a meditator is different

1. B. S. 3.4.33-Sańkara Bhāșya. तस्मादुत्पत्तिसाधनत्व एवषां सहकारित्ववाचोयुवितः । 1. Ibid. 7.279.

Ibid .- Bhāmati Bhāșya. जीवन्नाखुर्न मार्जारं हन्ति हन्यात्कथं मृतः । 2. Pitāmbara-Commentary on Pañcadasī. pp. 503-4. 2. Ibid. 7.282. 3. Swāhānanda-Translation of Pañcadaśī. p. 334. तिष्ठन्त्वज्ञानतत्कार्यशवा बोधेन भारिताः । 4. Pañ. 7.278. नाविद्या नापि तत्कार्य बोधं वाधितुमहति। न भीतिर्बोधसम्राजः कीर्तिः प्रत्युत तस्य तः ॥ 3. Pañ. 9.74 वस्तुतन्त्रो भवेद्बोधः कर्तू तन्त्रमुपासनम् ।

198 Pañcadasī-A Critical Study Liberation 199

from that of a knower. What is of vital importance in medi- Thus the knower is like the. later woman. His knowledge of tation is the firm faith in the teachings of his teacher.1 The meditator meditates on the object prescribed 'one-pointe- the Self is not in contradiction with the worldly activities. He

dly'. There is no time limit for meditation. It should be equally performs them also.

performed right upto one's death, until one realises one's identi- This theory enhances the practical value of Vedānta. The fication with the upāsya.2 This identification is named Sam- knower does not become 'Jada' but he is involved in the world varga-Vidyā in the Śruti.3 The meditation should be performed with reason and detachment. Vidyāranya adds that to perform seriously. The continuous practice makes it natural even in the worldly activities the world is not needed to be taken as dreams through the force of habit as a student deligent in reci- real or Self as an insentient object. Only the right means are ting the vedas, recites even while sleeping.4 When the impression in need. He is logical in his standpoint when he says that born of continuous practice becomes deep, meditator practices these means cannot be negated for a living being how much a meditation without any effort. It is true that the Prārabdha great knower he may be. Thus the knower performs all his prevents the meditator from the meditation and draws him to duties with his spiritual insight. The control of mind and the sense objects but the desire for the object of meditation is concentration is needed for the meditator but the knower per- so intense that he is not dragged away by the objects of sense- forms the worldly activities without controlling his mind as an pleasures. The difference between a knower and a meditator be- ordinary person has not to control while performing those comes clear through the example given by Vidyāranya. A woman activities. To him the Self-luminuous Self manifests Itself for devoted to paramour performs her household duties reluctantly ever. Some may doubt that the modifications of the intellect as her mind dwells on the pleasures enjoyed with the other e. g. 'I am Brahman' are temporary and these need to be man. Though she performs her duties yet there lies the diffe- directed towards Brahman again and again. Vidyāranya rep- rence when compared with the performance of the other woman lies the case is not so. In the perception of the pot once the being attached to her house only. The later one performs all her household duties more perfectly with a greater enthusiasm. intellectual conviction of the pot's existence is established, its modification perishes. Later on, it depends upon the cognizer for its cognition.1 The knower may forget the worldly affairs

1. Chh. Up. 4.9.4 like a meditator does in his contemplation. But the meditator

स या एतमेव विद्वानादित्यम् ब्रह्मत्युपास्ते ... forgets due to his deepness of meditation. His forgetfulness is not due to his illumination. Meditation is not compulsory Ibid. for the knower. It depends upon his will, but it is for the

यो वाचं ब्रह्मत्युपास्ते। meditator. If the knower wills, he can perform the worldly

Pañ. 9.77. activities and look at the bliss at the same time like a crow that turns its eye-ball from one side to another.2 Such a person is आप्तोपदेशं विश्वस्य श्रद्धालुरविचारयन्। like a man knowing two languages. Even while suffering he is

2. B. S. 4.1.2. 1. Pañ. 3.7. आत्मेति तूपगच्छन्ति ग्राह्यन्ति च। ज्ञातत्वजननेनैव चिदाभास: परिक्षयः । 3. Chh. Up. 4.3.3. 2. Ibid. 11.128 4. Pañ. 9.82. अविरोधिसुखे बुद्धिः स्वानन्दे च गमगगमौ। लभते वासनावेशात्स्वप्नादाविप भावनाम्। कुर्वनत्यास्ते कमादेषा काकाक्षिवदितस्ततः ।।

200 Pañcadašī-A Critical Study Liberation 201

not purturbed but experiences the bliss of Brahman. He feels The knower experiences Bliss. Vidyāranya has presented pain and bliss at the same time as a man half immersed in the cool water of the Ganges feels heat of the sun and coolness of the state of Jivanamukti in a unique manner. The liberated

the water simultaneously. The impressions of waking state one experiences the unabiding bliss. Bliss is not different from

give rise to the dreams. Thus the mature bliss of Brahman is Brahman. Brahman is Bliss Absolute.1 Vidyāraņya makes

also felt in dream-state. But this is not the case always because the three divisions of bliss e. g. (i) The Bliss of Brahmaa

the dreams are born of väsanas. Thus in the dream state the (Brahmãnanda) (2) The Bliss born of knowledge (Vidyānanda)

knower sometimes experiences joy and sometimes sufferings (3) The Bliss produced by the contact with other objects

like the ordinary persons. (Vişayānanda). Vidyānanda is nothing But the impression of Brahmānanda and Vișayānanda is Its reflection.

The behaviour of a knower in the society should be mode- Brahman is of the nature of Bliss is taught in the Sruti. It

rate. The knower should not be indifferent to the ignorant is clear from the episode of Bhrgu. He realized that Brahman

person when he is amidst them. He should not forbid them is reflected in the bliss-sheath.2 Brahman cannot be of the

to act. Instead he should perform those very actions whole- nature of bliss until It is the only reality without a second and heartedly.1 His behaviour should not be the cause for the is self-luminous. This infinite nature is called Bhūma in the

insettlement in the minds of worldly people. He must act Śruti-text, 'where one sees nothing else, that is the Infinite.3

according to the place and time. If he happens to be among The meaning of the text is that before the creation there was the people desirous of knowledge, then his duty is to show only Infinite and there existed no triad. Vidyāranya explains them the defects of actions. When in the midst of the igno- this triad. The Sheath of the intellect which is a product, is rants he must act according to their wishes. He must be kind the cognizer; the mental-sheath constitutes the cognition and and loving towards them as the father is to his infants. He the objects of senses sound etc. are the objects known.4 Is remains detached when he is either praised or blamed. His Bliss essential ? The answer becomes clear from the episode sole aim is to act as to enkinder the knowledge in others. He of Närada given in the Sruti. He was well versed in the studies feels happy to see the liberated. He is sympathetic towards of vedas, purānas, etc. yet he was full of grief not knowing the who carry on their journey to Spirit. The knower is like the Self in real sense.5 Vidyāraņya explains that Nārada was actor who identifies himself with his role on the stage but is bound by certain limitations. He is not affected in the least 1. Taitt. Up. 3.6.1. by the worldly objects as the underlying rock remains stable आनन्दो ब्रह्म ति व्यजानात ... when the water flows over it constantly. He is in the state of Nirańkuśa or Niratiśaya Trpti. He is blessed because he has 2. Ibid. 3.1.

got the immediate vision of Self. All the Sruti passages become यतो वा इमानि भूतानि जायन्ते ...

clear to him. He feels, 'I am free from the sufferings of the 3. Chh. Up. 7.21.1.

world. My ignorance has fled away. I do not need to bother यत्र नान्यत्पश्यति नान्यच्छणोति नान्यद्विजानाति स भूमा। where it has gone. On achieving, the Highest there remains 4. Pañ. 11.15.

nothing to be done for me.' Wonderful are the feelings of a विज्ञानमय उत्पन्नो ज्ञाता ज्ञानं मनोमयः । knower ! ज्ञया शब्दादयो नैतत्त्त्रयमुत्पत्तितः पुरा ॥ 5. Chh. Up. 7.12. 1. Gitā, 3.25. सोऽहं भगवो मन्त्रविदेवास्मि नात्मवित् ... कुर्याद्विवांस्तथा सक्तश्चिकीर्बुर्लोकसंग्रहम् । तं मां भगवाञ्छोकस्य पारं तारयत्विति ..

202 Pañcadašī-A Critical Study Liberation 203 grieved as he was subjected to three kinds of miseries. After the study of the vedas he had to practice hard so that he might Some may further doubt that if the absence of misery is not forget what he had studied : Secondly, he was worried for bliss then inanimate beings must be full of bliss. Vidyāranya

the fear of being defeated in Shastrartha. He felt pround on rejects this hypothesis as we are concerned only with animate

seeing the persons of less scholarship.1 Sanatkumāra advised beings because the inanimates are devoid of the feeling of

him that after crossing the ocean of misery you would visualize pleasure and pain. In the case of the conscious beings one can Brahman which is of the nature of Bliss.2 There is no bliss in infer the grief or joy from one's face. These indications are

the finite or duality,3 whereas non-duality itself is Bliss. It impossible in stone etc. Inference is needed only in the case of

is Self evident. There existed something before the duality others. One's own feelings do not need any inference. Their

emerged. A thing different from both the duality and non- absence or presence both are experienced directly.1 In the

duality cannot be conceived to exist and the duality has not same way the absence of all miseries is directly experienced in

yet emerged. Thus through illumination it is proved that non- deep-sleep and since they are the opposites to bliss their total absence is unhindered bliss which is accepted as our experience. duality existed, before the creation. The objection against this conclusion is that the non-duality is established by reason- Vidyāranya further argues that the state of deep-sleep is full of happiness that is why the people make efforts to procure com- ing alone and is not proved by experience. Vidyāranya counter- fortable beds. If anyone argues that all these efforts are made questions the doubt-raisers whether their argument can or to remove the pain only. Vidyaranya maintains that this may cannot be supported by-illustration. The opponents reply be true in the case of sick people only. The healthy persons do that in the state of dissolution there is non-duality since duality so for the sake of happiness. But this bliss in deep-sleep is is not experienced as in deep-sleep. To Vidyāraņya it occurs purely extrinsic as it is born of bed etc. Vidyäranya asserts that very strange that the opponents cannot cite an illustration of this extrinsic and physical bliss born of bed etc. certainly prece- their own experience in sleep as an example. If they take the des the happiness of higher order. First of all a person tired sleeping state of some other person as an illustration then it of worldly pursuits lies down and removes the obstacles to will be even more illogical. However, if they say that, 'the happiness. Then he gradually enjoys the pleasure of bed etc. person is in deep-sleep because he is inactive as in my case' In deep-sleep the thoughts of a person are directed towards the

then by the force of their own argument self-revealing nature Self and the bliss of Self is reflected in the mode of intellect.

of Brahman Bliss is evident. Thus in the state of deep-sleep Here also, the triad exists and Jiva becomes tired of it. This

there are no sense-organs to experience and no illustration can semblance of bliss is not free from misery. To get rid of this

be given yet non-dual exists. Thus the knowledge which arises painful trial the Jiva raises upward towards his real nature.

itself without any cause is said to be Self-luminous Entity. 'The sleeping persons unite with his self'.2 'A bird tied by a string having flown in various directions returns to the place where it it fastened'.3 Similarly the mind, the adjunct of the 1. Pañ. 11.19. वेदाभ्यासात्पुरा तापत्रयमात्रेण शोकिता।। 1. Pañ. 11.37 स्वकीये सुखदुःखे तु मोहनीय ततस्तयोः । पश्चात्वभ्यासविस्मारभङ्गर्वैश्च शोकिता।। भावो वैद्योऽनुभूत्येव तदभावोऽपि नान्यतः ।। 2. Chh. Up. 6.22.1. .: 2. Chh. up. 6.8.1 सुखं त्वेव विजिज्ञासितव्यम्। •.. स्वपितीत्याचक्षतेस्वँ ह्यपीतो भवति। 3. Ibid. 2.3.1. 3. Ibid. 6.8.2. स यथा शकुनिः सूत्रेण प्रबद्धौ दिश दिशं पतित्वान्यत्राऽ्डयतनमलव्धवा नाल्पे सुखमस्ति। बन्धनमेवोपाश्रयत·

Liberation 205

204 Pañcadašī-A Critical Study mind are absorbed. The reply is that the self-luminous bliss

Jīva moves in the different states to obtain the fruits of his does not. need the instruments to be revealed. Instead this

deeds. When the experience of the Prärabdha ceases then the self-revealing bliss also reveals the undifferentiated ignorance

mind is absorbed in its material cause, the undifferentiated which covers the bliss. Thus the experience, I know nothing is

ignorance. The tiny-tot when fed lies smiling on his bed. He justified. This very bliss is Brahman. 'Brahman is conscious

is free from desires and aversions. He enjoys the bliss of nature. and bliss' declares the Sruti.1 Here, the difficulty arises when

The mighty king having enjoyed all the enjoyments obtains the locus of experience and recollection becomes one and the

the highest limit of human-happiness and becomes the very same, then the Vijñanamaya-jiva recollects and recognises as

personification of bliss. A Brähmana at the helm of happiness 'I slept happily, I knew nothing'. This very self must experience

derived from knowledge is established in the state of bliss. bliss also. Vidyaranya removes this doubt by adding that in

Similar bliss, the Jiva enjoys in the state of deep-sleep. In this the state of deep-sleep mind and the intellect sheaths are latent

state one is beyond sorrows and desires as a man embraced by in their cause.2 The latent Vijñānamaya experiences everything

his beloved wife; not conscious of anything 'internal' in deep-sleep and comes out with that experience in the waking

or 'external'.1 Vidyäranya explains the meanings of the words state. Vidyāraņya provides a very beautiful simile to explain

'internal' and 'external' in a very simple manner. In our com- this fact. 'Just as melted butter again becomes solid, the two

mon-behaviour what happens outside our house is known as sheaths in the states following deep-sleep again become mani-

external and what is done inside the house is internal. In the fest'.3

same manner the experience of waking state is external and the Vidyäranya tries hard to make clear the difference between dreams produced inside the mind and the nervous system are the bliss sheath and the Vijñanamaya sheath. The modification called 'internal'. This is not the minute distinction between of the intellect immediately antecedent to sleep in which bliss the internal and external. Thus it should not be doubted that the mind does not work in the waking state. In the bliss-state is reflected becomes latent in deep-sleep along with the reflec-

the idea of duality comes to an end. Father remains no more tion of bliss and is known as the Bliss-sheath. This bliss-sheath

father and the like.2 One can rise up only by giving the ideas enjoys the bliss reflected on it in association with the modi-

of relationship. 'In the state of deep-sleep only darkness fications of ignorance. Another difference between the Vijana-

prevails and the Jīva enjoys bliss.3 maya and Bliss-sheath is that the modifications of the intellect are all bright, clear and distinct. But the modifications of the Our own experience after sleep is of happiness dominated ignorance are not bright, indistinct and vague. The experience by ignorance e.g. 'I was sleeping happily, I knew nothing'. The doubt may be raised that how any experience can be pos- of bliss is purely internal. Swāhānanda adds, 'Vrtti is auto-

sible in deep-sleep when all the cognitive faculties with the matically illumined by the witness and not by Cidābhāsa. And

1. Brh. Up. 3.9.28. 1. Brh. up 4.3.21. तद्था प्रियया स्त्रिया संपरिष्वक्तो न बाह्य किंचन वेद नान्तरम् विज्ञानमानन्दं ब्रह्म

2. Brh. Up. 4.3.22. 2. Pañ. 11.62.

अत्र पितापिता भवति, मातामाता, लोका अलोकाः, देवा अदेवाः, वेदा यवज्ञानं तत्र लीनौ तौ विज्ञानमनोमयौ।

अवेदाः । 3. Ibid. 11.63.

3. Kaiv. Up. 13. विलीनघृतवत्पश्चात्स्याद्विज्ञानमयो घनः । सुषुप्तिकाले सकले विलीनेतमोऽभिभूतः सुखरूपमेति।

206 Paňcadaśī-A Critical Študy Liberatìon 207

the sense-organs having been left behind do not play any part rance is the means. Sankara calls this the doorway to two in the enjoyment of bliss. This makes it inexpressible, unique'.1 other states of consciousness dream and waking.1 Jiva being Vidyāraņya quotes from the Māņdūkya Upanișad as a support prompted by its Karma good or bad, looses sight of its blissful to his point; 'This profusion of bliss having become concent- nature and gets entangled in the vivicious circle of Samsāra. rated into one mass of consciousness in the deep-sleep enjoys Just as a child sitting in the lap of his mother goes out and the bliss of Brahman with the help of modifications reflecting plays with other children. When got tired, he returns again to a superbundance of consciousness'.2 Vidyāraņya has made his mother and when his friends call him, he again goes out. an alternative in the original text. 'Cetomayavrttibhih' instead Similarly, the Jiva, sitting in the lap of ignorance goes out in of 'Cetomukha'. The word used by Vidyāranya particularly the field of waking and dreaming with the playmates of Prāra- indicates the modifications of ignorance which catches the bdha-karmas.2 Sruti also proclaims that awakening is the result reflection of consciousness. of karmas owing to the effects of its past actions.3 Vidyäranya comments upon the above text of the Śruti. Everybody is convinced of the experience of bliss in deep- First he explains the word 'Ekībhūta'. Śankara explains this slep. This experience cannot be challenged because in the as 'the state in which all objects of duality, which are nothing but forms of thought spread over the two states (viz. the moment immediately succeediug the termination of sleep. One

waking and the dream)'.3 Vidyāranya also explains on the continues to experience the impressions of bliss enjoyed during

same lines. The Self in the waking and dream states, is sleep. This is borne out by the fact that one remains calm and

connected with various sheaths such as Vijñänamaya and plays happy for sometime without taking an interest in the waking

roles. But in the deep-sleep they get merged and become latent state. After a while entailing sufferings one gradually forgets

in this state like a dough of many wheat-grains. The word the bliss enjoyed a few moments earlier. The opponents raise

'Prajñānaghana' means that the modifications in the absence the objection that if the Brahman-bliss is obtained in the State

of objects unite and become one in deep-sleep states just as of quietude then all the lazy persons would obtain the end of

drops of cold water in the Himälayan regions solidify into a their life, and the scriptures and preceptors would be of no use. mass of ice. This witness -- state of compact consciousness is Vidyāranya replies that this contention is wrong. All the characterized by the absence of misery.4 people do not know that the happiness which they had experi- enced was the Bliss of Brahman. Moreover, Brahman is so The word 'Cetomukha', means. 'In the enjoyment of Bliss of Brahman in deep-sleep the consciousness reflected in igno- immensely performed that it cannot be known so easily without the help of the teacher and the scriptures.4 Hearing from others is not enough. A person who knows that there are four vedas, 1. Swāhānanda-Translation of Pañcadasī. p. 451. cannot be called a knower of the vedas. The opponents are 2. Māņ. Up. 5. सुषुप्तस्थानएकीभूतः प्रज्ञानधन एवाऽडनन्दमयो ह्यानन्दभुक् चेतोमुखः । 1. G. K .- Translated by Nikhilānanda.p. 23. English Translation by Nikhilānanda. p.22. 1. Pītāmbara. -Commentary on Pañcadaśī. p. 657. 3. Ibid. p.22. 2. Kaiv. up. 13. 4. Pañ. 11.70. पुनश्च जन्मान्तर कर्मयोगात् स एव जीवः स्वपिति प्रबुद्धः । प्रज्ञानानि पुरा बुद्धिवृत्तयोऽय धनोऽभवत्। 3. Pañ. 11.78. घनत्वं हिमबिन्दूनामुदग्देशे यथा तथा। गुरुशास्त्रे विनात्यन्तं गम्भीरं ब्रह्म वेति कः ।

208 Pañcadaśī-A Critical Study

like such persons not knowing Brahman fully. They argue how Liberation 209

the knowledge of Brahman can be said to be complete or in- complete while Brahman is by nature indivisible, Bliss-Absolute time, still even a single glimpse of Brahman is enough for the

and untouched by Māyā. Vidyāranya very cleverly replies that confirmation of Bliss of Brahmaman.1 The person who has tasted this Bliss even for once does not care for the bliss ex- only by uttering the word Brahman they do not become the perienced in the state of mental quiescence. He always tries knowers of Brahman. What is needed is the complete under- hard to obtain the Supreme Bliss. Such a wise person is standing of the meaning of the word 'Brahman'. If the meaning devoted to this Bliss even while engaged in worldly affairs as is known by the help of grammar and so forth still they have a paramour is to her lover while doing her house-hold jobs. to try hard for Its realization. What is to be acquired is the 'Wise' means the person who is able to subjugate the desires 'intution' of Brahman. for sense pleasures even while the passions are strong. By giving

The bliss experienced in the waking state is also important. up desires one is relieved as a man carrying a burden on his

We also experience the bliss at other times other than in deep- head feels relieved when he removes the load. When a Sati is

sleep. This is being discussed because the residual impressions about to enter into the fire she is completely detached to her

of the Bliss experienced in deep-sleep remained in the waking dress and ornaments. Similar feelings arise in the minds of

state are helpful in asserting the existence of Bliss, Sruti persons devoted to the practice of meditation on Bliss.2

declares that in the waking state the Jiva abides in the eye Vidyānanda is a modification of intellect like Vișayānanda. ( gross-body ), in the dreaming state, in the throat and in the Brahmānanda is enjoyed in the state of deep-sleep and Väsana- deep-sleep it remains in the lotus of the heart. In the waking nanda, in the state of quietude. Vidyananda is different from state the Jiva gets identified with the body, as fire with a red hot these. This is why Pandita Pitāmbara calls 'this to be Vila- ball of iron. He experiences the three states of detachment, joy kșaņānanda'.3 According to Vidyāraņya, Vidyānanda has and freedom from suffering. Joy and freedom from suffering four aspects : (1) Absence of sorrow (2) the fulfilment of all are the results of actions; detachment comes naturally. This desires (3) the satisfaction arising out of accomplishment of balanced state is the innate nature of the Self. The pleasure all the deeds that have to be done (4) the satisfaction arising and pain are of two kinds one obtained from the enjoyment of out of the feeling, 'I have achieved that was to be achieved'.4 external objects and the other in day-dream. The interval bet- In the Jivanamuktiviveka he mentions last three as the minor ween the pain and pleasure is the state of indifference. In these carefree movements one feels, 'I have no worries, I am happy. 1. Pañ. 11.119. This bliss is called Väsannanda because it is not direct and is obscured by the idea of egoity. Through this impression of यद्यप्यसौ चिरं कालं समाधिरदुर्लभो नृणाम्।

Bliss we can infer the primary Bliss of Brahman as the coolness तथापि क्षणिको ब्रह्मानन्दं निश्चाययत्यसौ ।। is felt outside the pot containing cold-water. This coolness is 2. Pañ, 11.127. not water itself yet it is the proof for the water inside the अग्निप्रवेशहेतौ धी: शृङ्गारे यादृशी तथा। pot धीरस्योदेति विषयेऽनुसन्धानविरोधिनि। The bliss arising from contemplation (Samädhi) on the Self is of higher degree. In this state all sins and taints are 3. Pītāmbara-commentary on Pañcadaśī.

washed off and the bliss experienced cannot be discribed in 4. Pañ. 14.38.

words. This state of Samädhi is not continued for a long दुःखाभावश्च कामाप्तिरुभे ह्यवं निरूपिते। कृतकृत्यत्वमन्यच्च प्राप्तप्राप्यत्वमीक्षताम् ॥

210 Pañcadašī-A Critical Study Liberation 211

divisions of bliss : "(i) Being the witness of all (ii) Being tions only. The Sruti confirms this fact that the Supreme-Self unaffected by desire under all circumstances (iii) Being the assumes different forms by entering into different bodies.1 The enjoyer of all enjoyment whatever".1 After the attainment of sun and the moon when reflected in different water-vessels this bliss the yogi becomes a superior being not bound by the become many, similarly one supreme being assumes different worldly entanglements. forms with the upādhi of Māyā.2 Vidyāranya adds that there

The last kind of bliss is Visayananda. On the acquisition is nothing incongruous when the one homogenous Brahman

of the desired external objects the desire becomes satisfied and appears somewhere as consciousness only and somewhere as

the Vrtti is turned inward, then it reflects the Bliss of Brahman. both consciousness and bliss. The clarity of the reflection of

This is why, Visaynanda is also known as 'reflected-bliss' and the moon in the water depends upon the clarity of water. If

'Leśānanda'. Vișayānanda, as the very name signifies, deals the water is dirty, reflection is dim and if the water is pure, the

with the nature of sensous joy but at the same it is also a part reflection also is pure. Thus Brahman appears as twofold

of Brahmic-Bliss.2 The Sruti also declares that the Supreme- according to the quality of mental modifications Blissfulness of

Bliss which is one integral whole is Brahman Himself, and the Brahman is obscured when there is preponderance of impuri-

other beings enjoy only a segmented part of it.3 Śańkara also ties of Rājasika and Tāmasika Vrttis. But these modifications

admits that all the other types of happiness are particles of are not completely impure. There is slight purity in these, thus

this very bliss as they are perceived only during the contact of the conscious aspect is reflected in these modifications. The doubt may arise that the water adjunct of the moon is of two organs, with other objects.4 Vidyāranya considers that the types e. g. pure and impure. To avoid this doubt Vidyāraņya persons of dull-intellect who cannot meditate on the attribute- gives another example. In the clear water when heated, there less Brahman can meditate on associated Brahman and attain is transmission of heat only; light and fire do not transmit. Vişayānanda.5 The mental attitude is of three kinds: serene, Similarly the modifications where the rajas and tamas predomi- active and dull. Among the three aspects of Brahman Sat, Cit nate, reflect only the 'consciousness'. In the burning wood and Änanda, the sat aspect is reflected in all these modifica- both heat and light are manifested, so in the sāttvika Vrttis tions. The bliss aspect is reflected in the sättvika-modifica- both consciousness and bliss are reflected.3 The question arises why this kind of arrangement has been made. Vidyāraņya 1. Vidyāraņya-Jīvanamuktiviveka Svarūpasiddhi Proyajana. p. 137. 1, Katha. up. 5.9-10. 2. Pañ. 15.1. ••. विषयानन्दो ब्रह्मानन्दांशरूपभाक् । एकस्तथा सर्वभूतान्तरात्मा रूप रूप प्रतिरूपो बभूव

3. Brh. up. 4.3.32. 2. Am. B. up. 12.

एतस्यैवानन्दस्य भूतानि मात्रामुपजीवति। एक एव हि भूतात्मा भूते भूते व्यवस्थितः । Pañ. 15.7. 4. Ibid .- Śankara Bhāsya. एकधा बहुधा चव दृश्यते जलचन्द्रवत्। एतस्यैवानन्दस्य मात्रां कलामविद्याप्रत्युपस्थापितां- B. S. 3.2.18 विषयेन्द्रिय संपर्कद्वारेण विभाव्यमानाम्। अतएव चोपमा सूर्यकादिवत्।

5. Pañ. 15.28 3. Pañ. XV. 1 to 11. मन्दस्य व्यर्वहारेऽपि मिश्रब्रह्मणि चिन्तनम् । काष्ठे त्वौष्ण्यप्रकाशो द्वावुद्भवं गच्छतो यथा।

उत्कृष्टं वक्तुमेवात्र विषयानंद ईरितः ।। शान्तासु सुखचैतन्ये तर्थवोद्भूतिमाप्तुतः ।

212 Pancadaśī-A Critical Study

replies that it is the nature of the things which determines what kind of manifestation they may give. These properties are established on the basis of experience. In the Rājasika and Tāmasika Vrttis the bliss is totally absent. Even in the Sattvika Vrttis the Absolute Bliss is not reflected; only its shades are reflected. Thus the experience of this bliss is sometimes and somewhere greater and at others is lesser in degrees. The bliss aspect is missing in the first two CHAPTER IX

modifications of the mind because whenever anybody desires for house, land etc. it is all due to the operations of rajas. In the beginning of desiring even there is misery, the person is VIDYĀRAŅYA AND PAÑCADAŚI always in a suspense whether he will succeed in getting the desired objects or not. When one fails to obtain one's desired object, there is even more misery. The obstacles in the way Significance of the title Pañcadasī and its Subtitles of success cause anger and depression. Even the chances of happiness are remote in the state of anger etc. The case is At the outset it is proper to make a survey of Vidyaranya's opposite when the desired object is achieved. The pleasing Pañcadaśī. The etymological survey of the word Pañcadaśī is Vrtti becomes calm on the attainmant of the desired object. like this-

There is greater happiness when it is actually enjoyed. Even The book in which there are fifteen chapters! the prospects of attaining the desired object causes some happiness. Commentators would bring about a number of conotatives Vidyāranya warns that 'Visayānanda' is a fact but the and denotive significance. Some of these explanations justi- attainment of the desired objects is not the highest goal of fying the title Pañcadasi are as follow- human-beings. The greatest and the real happiness lies in the 1. पञ्चदश्अच् through आर्श आदिभ्योऽच्. टिलोप by नस्तद्धिते detachment.1 Vidyāranya concludes that wherever and what- after joining, the word is पञचदश; पञ्चदश-डीष by षिद्गोरादिभ्यश्च ever degree of happiness is found It is Brahman alone because of its being the reflection of Brahmananda. When the mental Thus the formation is पञचदशी.

operations are turned inward or withdrawn, the reflection of 2. The second formation is according to Samasa. qsarfa- Bliss becomes unobstructed. Then with the practice of medi- tation one can enter into the Shrine of Brahman-bliss through कानां दशानां प्रकरणानां समाहार: by तद्धितार्थोत्तरपदसमाहारे च; न् of the door of Visayananda. दशन is removed by the Varttikka अनो न लोपश्च वा द्विगुस्त्रयाम् डीप् Vidyāranya has given importance not to the vedas as the is added by 'faut' and the formation is Pañcadasī. world of gospel only but he has made it a principle of attainment. His discussion is not mere academic but he has 3. 'पञचदशानां पूरणी' in this sense डट् comes and डीप् is added sorted and sought out the means to achieve it. to form पञ्चदशी.

1. Pañ. XIV. 34. 4. The author of the Amarakośa gives an extra-ordinary निःस्पूहस्तेन सर्वेषामानन्दाः सन्ति तस्य ते॥। meaning of the word Pancadasi. At the end of the fifteenth is Pañcadaśī. Through implication the meaning is 'full-moon-

214 Pañcadaśi-A Critical Study Vidyāranya and Pañcadašī 215

day'. Pūrnimā, dispells the darkness of night. Likewise, ranya himself declares at the very outset.1 It contains the Pañcadaśi makes clear the Advaitic principles through an easy full-depth of the subject-matter. Moreover, the present title way.1 is appropriate as it marks the beginning of the work Pañcadaśi. The heading Tattvaviveka suggests that the following chapters The question arises whether the title Pañcadasi reflects its are also Tattvavivekas which remove the veils of ignorance contents or not. If we take the meaning of the title Pañcadasi one by one. The first chapter is speeiaHy entitled so because as containing fifteen chapters, then it is not in any way linked it is the direct initiation into the Reality. Further the methods with its subject matter. It merely shows the length of the work. to remove the obstacles falling in this way are also suggested The title Pañcadasī is similar to the titles 'Pañcapādikā' and here. 'Pañcapādikāvivarana'. If we throw a glance at the titles of the poetic-works, dramas, novels and various philosophical Vidyāraņya has rightly explained what this 'Tattva' is. works,2 we are convinced that the title should at once suggest The everlasting consciousness, the seer of all the three states is what the work contains. But the title 'Pañcadasi' does not 'Self', the 'Tattva' to be known. This Reality is covered by suggest its contents. The author of the 'Amarakośa' derives the nescience-a mixture of Sattva, Rajas and Tamas., In this the meaning by implication and everybody is not expected to context Vidyäranya has also described the traditional cosmo-

know this meaning. logy which is nothing but the illusion created by Nescience. The description is not out of context as it is very essential to If we accept that all the fifteen chapters were different know-about the unreal things which are to be removed to booklets and compiled together, then surely Vidyāranya would realize the Tattva. He suggests the method of Anvaya-Vyati- have not given the present title. He could have given a more reka though which one can realize one's self apart from the appropriate name to his work like his other works viz. Anu- five-sheaths, five elements and so on. bhūtiprakāśa, Jīvanamuktiviveka. The present title of the first chapter indicates the subject

Subtitles of the Pañcadasi are also very significant. Tattva- matter of the following chapters of the first Pañcaka of the

viveka, the first chapter of the Pañcadasi is somewhere named Pañcadaśi. The discrimination of the five sheaths,2 and

as Tattva-viveka3 and at other places Pratyagtattva-viveka'.4 enquiry into the Mhavakyas3 are the ways to reach this Tattva,

The word 'Pratyak' means, 'in the interior or inwardly'.5 Thus thus these are discussed in this chapter. Later on Vidyāraņya discussed these topics in the separate chapters.4 One cannot 'Pratyagtattvaviveka' means 'the discrimination into the real and inner-principle.' This name is very suggestive as Vidyā- blame Vidyāranya for going into the details of these topics while there are separate chapters dealing with these sub-heads as these details neither spoil the the fascination of the title nor 1. Based on Kalyāņapīyusa Vyākhyā of Pañcadaśī. pp. 2-3. 2. Kāvyādarśa, Abhijñānaśakuntalam, Kādambarī, Viveka- 1. Pañ. 1.2. cūdāmaņi. तत्त्वस्य विवेकोऽयंविधीयते।।

तत्वस्य विवेकोऽयं विधीयते। 2. Pañ. 1.32.

3. Ramakrsna-Commentary on Pañcadaśī. पञ्चकोशविवेकेन लभन्ते निर्वृति पराम्।

4. This title is found in the Kalyāņa-Pīyusa-Vyākhyā and the 3. Ibid. 1.43,

Pitāmbara-Bhāsya of Pañcadaśī. तत्त्वमस्यादिवाक्यस्सा-

5. Apte's Sanskrit-English-Dictionary. Vol. II. p. 1085. 4. Pañçakośa and Mahāvākyaviveka.

216 Pañcadaśī- A Critical Study Vidyāranya and Pancadašī 217

mar the continuity of the chapters. In this way the title and In the fourth chapter Dvaita-Viveka, Vidyāraņya discusses the subject matter of 'Tattva-viveka' are suited to each other. the world of duality. Some duality is purposely created by Pañcamahābhuta Viveka title may create a doubt that the Iśvara1 and the rest of it is created by Jiva Himself.4 The discussion of the five-elements is not useful philosophically. duality cannot be fully given up until the highest realization To remove this doubt Vidyāranya himself dec lares that through dawns. This is true with respect to Iśvara-Dvaita. But the the process of differentiating from the five-elements, Non-dual duality created by the Jiva is to be completely renunciated to Reality can be known.1 He introduces the five-elements one attain the highest position. Thus the title does not in any by one with their qualities and later on shows the unreality of way contradict with its contents. these. He refutes the Buddhistic school with respect to the view of Reality.2 He also discusses Maya in this reference. Mahāvākya-viveka is the shortest chapter of Pañcadasi

All these topics are related with the main topic of discussion. Here, Vidyāranya has discussed the four important dictums of

Thus the title Pancamahabhuta-viveka suits to its contents. the vedas. He chose to be brief here purposely. Whenever

Pañcakośa-viveka is the third subtitle. The discrimination the occasion arose Vidyāranya has described these in detail in

into the five-elements is the search into the outer world. Vidyā- the rest of the chapters.3 In the present chapter the identity

ranya proceeds to the inner-search e. g. the differentiation of of the Self with Brahman is established through the Maha-

the five-sheaths from the Self. The Self is hidden in the cave vākyas. Thus the title is appropriate.

of the sheaths. When these covers are pierced through one From Citra-Dipa commences the Dīpa-Pañcaka .. The title by one, then only the Self shines with its full effulgence.4 'Citra-Dipa' is very significant. On the one hand(it shows that Vidyaranya shows the infinity of Self declared by the Sruti and the Self has been compared to a canvas, on which the picture supported by reason. The same self becomes Iśvara and Jīva of the world is projected; on the other it signifies that the study through His own inherent power.5 /The same self is Jiva when of the present chapter gives rise to knowledge which like a associated with the five-sheaths.6 When these sheaths are lamp dispells the darkness of ignorance all at once.> The other known to be unreal, the Jivahood falls to the ground, the Self sub-topics Avidyā, its twofold power, four types of conscious- realizes Its own true nature. ness, Māyā, Īśvara, Ajñāna, Jñāna, Vairāgya etc. are dealt with by Vidyāranya. He has made clear the fourfold consciousness 1. Pañ. 2.1. through the simile of fourfold Ākāśa e. g. Mahākāśa, Ghațā-

सदद्वैतं श्रुतं यत्ततपञ्चभूत विवेकतः । kāśa, Meghākāśa and Jalākāśa.4 The title 'Citradīpa' does not

बोद्धं शक्यं ततो भूतपञ्चकं प्रविविच्यते। 2. Ibid. 2.31 to 34. 1. Ibid. 4.13. 3. Ibid. 2.35. ईशसृष्टमिदं द्वैतं.। निरधिष्ठानो न भ्रमः क्वचिदीक्ष्यते। 2. Ibid. 4.17. 4, Pañ. 3.22. ईशेन यद्यप्येतानि निर्मितानि स्वरूपतः । पञ्चकोशपरित्यागे साक्षिबोधावशेषतः। तथापि ज्ञानकर्मभ्यां जीवोऽकार्षीत्तदन्नताम्ः।। 5. Pañ. 3.37. ·. ईश्वरत्वं च जीवत्वनुपाधिद्वयकल्पितम् ।। 3. Pañ. 1.43 to 48, 6.16, 7-49, 51, 74 to 78.

6. Ibid. 3.41. 4. Ibid. 6.18.

कोशोपाधिविवक्षायां याति ब्रह्म बजीवताम्। कूटस्थो ब्रह्म जीवेशावित्येवं चिच्चतुविधा। घटाकाशमहाकाशौ जलाकाशाभ्रखे यथा।।

218 Pañcadaśī-A Critical Study Vidyāranya and Pañcadašī 219

signify this subject-matter. 'Ākāśa' is also a simile like the Citra'. Thus it had been better if the title would have been has been achieved, and all that was to be enjoyed as been

'Citrākāśadīpa'. enjoyed. In this way, the title 'Trptidipa' contains the full

In the Seventh chapter Trpti-Dipa, truth-realization is depth ofthe subject-matter.

considered as the resultant joy.1) The primary and the second- After Trpti-dipa comes Kūtastha-Dīpa. As in the Citra- ary ego;2 direct-knowledge and indirect-knowledge;3 Ajñāna;4 dīpa, Citra' was the basis of knowing the Reality, in the same Great-Dictums:5 Kūtastha as the substratum of the Jīva;6 manner 'Kutastha' has been dealt with, 'Kūta' is the envil of commentary on the Sruti text7 describing the complete satis- the black-smith. Thus 'Kūtastha' signifies that the witness- faction of the knower,8 three kinds of Prärabdha;9 three kinds consciousness always remains unchanged.Kūtastha is different of afflictions corresponding to the three bodies;10 Jīvanamukti11 from Cidabhasa. It is the witness of the Vrttis and their etc. have been discussed here. Vidyāranya has explained the intervals.1 Cidābhāsa appears in Kūțastha through Samānā- seven stages of Jīva from, ignorance to knowledge. 'Trpti' is dhikarana. When it is sublated through Bādhāsamānidhi- the last.12In this state one feels, 'all that was to be achieved karaņa there shines the one and only Kūtastha-Caitanya. Hence, Vidyāranya is correct in the choice of the title Kūtas- 1. Pañ. 7.2. ... जीवन्मुक्तस्य या तृप्तिः सा तेन विशदायते । țhadīpa.

2. Ibid. 7.9. to 11. In Dhyāna-Dīpa Vidyāranya suggests that the realization

3. Ibid. 7.22. can be had through Dhyāna or upāsanā.Upāsanā or Yoga

परोक्षमपरोक्षं च ज्ञानमज्ञानमित्यदः । is different from Sānkhya or Tattva-vicāra. Sānkhya is prescri- bed for those whose intellects are no longer distracted but are 4. Ibid. 7.33 to 39. 5. Ibid. 7.70 to 79. merely covered by a veil of ignorance.2 He further tells the difference between knowledge and meditation.3 Here, Vidyā- 6. Ibid. 7.90 to 94. raņya presents a new idea of Samvādi-Brahman through 7. Brh. up. 4.4.12. Samnvadi-Bhrama.4 The title 'Dhyana-Dipa' dealing with आत्मानं चैद्विजानीयादयमस्मीति पुरुषः । Dhyana and its consequences is quite suitable yet the 'Samvādi' किमिच्छन्कस्यकामायशरीरमनुसंज्वरेत् ।। is the main attraction of the chapter. Thus Samvādi-Dīpa can Pañ. 7.1. be an alternative name of the present chapter. 8. Pañ. 7.291 to 298. 9. Pañ. 7.152. 1. Ibid. 8.21. इच्छाऽनिच्छा परेच्छा च प्रारब्धं त्रिविधं स्मृतम् । सन्धयोऽखिलव त्तीनामभावश्चावभासिताः । 10. Pañ. 7.223. स्थूलं सक्ष्मं कारणं च शरीरं त्रिविधं स्मृतम् । निर्विकारेण येनासौ कूटस्थ इति चोच्यते।।

अवश्यं त्रिविधोऽस्त्येव तत्र तत्रोचितोज्दरः॥ 2. Pañ. 9.133

11. Ibid. 7.246. अव्याकुलधियां मोहमात्रेणाच्छादितात्मनाम् । जीवन्मुवितिव्रतं नेदं किन्तु वस्तुस्थितिः खलु। सांख्यनामा विचार: स्यान्मुख्यो झटिति सिद्धिदः ॥ 12. Ibid. 7.33. 3. Ibid. 9.74 अज्ञानमावृत्तिस्तद्वद्विक्षपश्च परोक्षधीः । वस्तुतन्त्रो भवेद्बोध: कतृ तन्त्रमुपासनम् । अपरोक्षमतिः शोकमोक्षस्तृप्तिरनिरङ्ग शा।। 4. Ibid. 9.1 संवादिभ्रमवद्ब्रह्मतत्वोपास्त्यापि मच्यते।

220 Pañcadaśī-A Critical Study Vidyaranya and Pancadašī 221

In Nātak-Dīpa, Vidyāranya shows the relationship between the Self and the phenomenal world through the anology of In the Atmananda-Prakarana, the main theme is that the

drama( Drama comprises both statge and the actor; the audience Self is the seat of Supreme-Good.1 The 'Self' assumes three

and the patron. The light in the hall reveals all these; similarly different forms e. g. primary-self, secondary-self and the

the Self illumines the ego, the intellect and the sense-objects.1 In illusory-self. Bliss of the Self2 is the basis of this universe. Thus

the present illustration the patron is the ego, the various sense- the title 'Atmananda' is fully justified ...

objects are the audience, the intellect is the dancer and so on.2 In Advaitānanda Vidyāranya has cleverly explained the The light continues to shine even when there is no one in the 'Bliss-of Brahman' and the way to obtain it through the method dancing hall. Similarly the Self remains Self-luminous even of discriminating Non-duality from the unreality of the world. when ego etc. are absent.Vidyāranya has proved the self- Vidyāranya establishes that the world is produced from the luminousity of the Self through the lamp in the dancing hall. Bliss and merges in It.3 The material cause is Bliss. Vidyā- Thus there cannot be any other more appropriate title than ranya refutes the theories of other schools like (Naiyyayikas and Nataka-Dīpa dealing with such subject matter./ Sānkhyas). He establishes 'Vivartavāda'. Māyā-Sakti is respon- The knowledge that Advaitānanda as From Yogananda begins the Ananda-Pañcaka which speaks sible for this Vivarta.4 the source of the creation is the Supreme-goal of the human- of the spiritual felicity. 'Yogānanda' means the 'Bliss of Brah- beings. Thus the title 'Advaitānanda' fully reflects the contents man' attained through the method of Yoga'. Firstly Vidyāraņya of the chapter. proves Brahmänanda through the Sruti-pramāna, then he proves it through reasoning as is evident in the deep-sleep. By the The Vidyānanda comprises fourfold aspects : e.g. absence

practice of 'Yoga', the mind of the 'Yogi' is concentrated on the of sorrow, the fulfilment of all desires, the feeling 'I have done

Self', he sees the Self by the Self.3 Actual Yogananda has all that was to be done' and also the feeling 'I have achieved

been described in a very few verses.4 In the earlier part of the all that was to be achieved'.5 Vidyāranya deals with these

chapter 'Brahmananda' has been elaborated. Thus the title aspects one by one, hence the title 'Vidyananda' well goes with

Brahmanande-Yogananda is correct. the subject-matter.

1. Ibid. 10.11 1. Pañ. 12.25 आत्मा त्वतिप्रियः । नृत्यशालास्थितो दीपः प्रभुं सभ्यांश्च नर्तकीम् । दीपयेत् ... Ibid. 12.55 to 72 2. Ibid. 10.14 2. Ibid. 12.30 to 55.

अहङ्कार: प्रभु: सभ्या विषया नर्तकी मतिः। 3. Ibid. 13.3

तालादिधारीण्यक्षाणि .. आनन्दादेव तज्जातं तिष्ठत्यानन्द एव तत्। आनन्द एव लीनं चैत्युक्तानन्दात्कयं पृथक्॥ 3. Ibid. 11.104 4. Ibid. 13.10 यत्रोपरमते चित्तं निरुद्धं योगसेवया। ततो निरंश आनन्दे विवर्तो जगदिष्यताम् । यत्र चैवात्मनात्मानं पश्यन्नान्मनि तुष्यति ।। मायाशक्तिः कल्पिका स्यादन्द्रजालिकशक्तिवत् ।।

4. fbid. 104 to 134. 5. Ibid. 14.3

योगिप्रत्यक्षमध्याये प्रथमेऽस्मिन्नुदीरितम् ॥ दुःखाभावश्च कामाप्तिः कृतकृत्योऽहमित्यसौ। प्राप्तप्राप्योऽहमित्येव चातुर्विध्यमुदाहृतम्।।

222 Pañcadaśi-A Critical Study Vidyâranyà and Pancadaśî 223

The last chapter Visayānanda deals with the nature of sen- sous joys. Vidyāranya proves that it is the part of Brahmā- to be the basic problem posed by the philosophers for ampli-

nanda.1 To make this fact more clear he also discusscs the fication.1 Vidyaranya unveils the mystery in his works in the

three kinds of Vrttis of the internal organ which are nothing following manner.

but the adjuncts of Visayananda. Because of these very Vidyāranya stanchly upholds the Indian tradition that the adjuncts Bliss of Brahman is obscured. It is reflected but scriptures and the expositions of the scriptures by the Guru partly.2 The Bliss of objects serves as a door to enter the Bliss are the twin sources of knowledge. To him the glory of the of Brahman. Thus the chapter 'Visayānanda' depicting its Sruti is great. One cannot know profound Brahman without purpose, its adjuncts and the ways to remove these is properly the help of scriptures and the preceptor.2 He believes that entitled. verbal testimony is capable of generating mediate as well

It-is clear through the above discussion that the method as immediate knowledge. Vidyaranya has clarified this adopted by Vidyāranya to introduce the subject-matter is tradi- fact through the example of ten travellers. The tenth one tional one. To elaborate further any Indian-Philosopher forgets to count himself thus the travellers consider the 'tenth' starts with the description of Ātmā-Anātma-Viveka. Secondly, lost. Some trustworthy person tells him that he himself is the he establishes the ture nature of Atman showing the disparity 'tenth'. This sentence first brings the mediate knowledge that between the Atma and Anātmā. The third phase of the dis- the tenth is not lost. When he counts again he has immediate cussion commences with the means to adopt, to lead the knowledge of the tenth.3 Similarly the scriptural statements Anātmā to attain the Ātmahood. These are verily the means like 'Before the creation Brahman alone existed' impart indirect to bring about the identity of Atma and Anatma. After the knowledge. The Śruti text, 'That thou are' gives rise to direct analysis of the subject-matter of the different chapters of the knowledge.4 Or else it can be said that 'there is mediate- Pañcadaśī we come to his conclusion that the author has strictly adhered to the traditional exposition of Atma-Anātma- Viveka. 1. Rg. Veda .- Purușa-Sūkta-10.90 and Nāsadīya-Sūkta 10.129. How this exposition is put forth is dealt with in the follow- ing discussion : Philosophy of Vidyāranya as depicted in Pañ- Śankara-Mohamudgara.

cadasī and the other works of the author. कस्त्वं कोऽहं कुत आयातः ·..

Philosophy of Vidyāranya 2. Pañ. 11.78. गुरुशास्त्रे विनात्यन्तं गम्भीरं ब्रह्म वेत्ति कः ।। The question 'who I am'; 'How did this world come into Ibid. 2.73. being ?' haunt the human mind from the very beginning. Urge कुरु प्रमाणयुक्तिभ्यां .. to find out the answers of such mysterious questions is an old one. The philosophers of every age try to enquire into these 3. Ibid. 7.59.

fundamental questions in their own way. This has happened दशमः क इति प्रश्ने त्वमेवेति निराकृते। गणयित्वा स्वेन सह स्वमेव दशमं स्मरेत् ।

1. Ibid. 15.2 4. Pañ. 7.61. एषोऽस्यपरमानन्दो योऽखण्डकसात्मकः । सदेवेत्यादिवाक्येन ब्रह्मसत्वं परोक्षतः । 2. Ibid. 15.21 to 30. गृहीत्वा तत्त्वमस्यादिवाक्याद्वयक्तिं समुल्लिखेत् ।।

224 Pañcadasī-A Critical Stuđy Vidyáranya and Pañcadašī 225

knowledge from mere statement and immediate knowledge This is not affected by time and space. All the entities in this

from the sentence whose meaning has been enquired into ... '1 world are governed by time and space whereas Atman is not.1 ( »

Vidyāranya further believes that without the instructions of the The plight of human-existence as most of the philosophers preceptor one cannot attain knowledge.2 Even the instructions feel is that both these concepts of Self and empirical-self are of the Śruti are to be heard from a spiritual teacher.3 mixed up together and they are not properly understood. There-

Vidyāraņya's description on Ātman is unique. A humble fore, the goal of human endeavour is to know this Self. Vidyā- ranya introduces the method of distinguishing between the seeker is led to the pathway of divine light by a Brahmavid variable and invariable to differentiate the Self from all else.2 Guru. His search begins from the known to unknown. Vidyā- This method is simple and significant. Through this method ranya follows the subjective approach to prove the existence of we realize that even the five elements are unreal, their products the Self over and above everything else. Everything in front being further more unreal. The consciousness governing these of us is the object of our own senses. This is the unique elements is known by the term Brahman.3 All the three diffe- experience. These objects are transitory therefore not everlas- rences (i) existing in oneself (ii) existing in species (iii) difference ting. However, besides this there is another entity called Ātman of genus, are negated in Him.4 These three kinds of differences which is entirely different from these.4 'Consciousness' invol- are explained in three words in the Sruti e. g. one, only, with- ving every state of experience is Atman, Samvid.5 This very out a second.5 He is destitute of name and form.6 Brahman consciousness even perceives the 'lack' of knowledge in the is Sat, Cit and Ananda or Anantya. 'Before all this was created deep-sleep.6 The five sheaths of food, vital air, mind, intellect there was Being alone'.7 Same is declared in the Vivarana- and bliss which cover the empirical Self are unreal as they are prameyasamgraha. 'The existence that is persistent in such not everlasting. By analysing these sheaths there remains the cognitions as 'the pot exists', etc. is the substrate, Brahman witness of the Sheaths .? The Self does not undergo any change. 1. Pañ. 1.7

1. Mahādevan. T.M.P .- The Philosophy of Advaita. p. 58. नोदेति नास्तमेत्येका .. ।

2. Pañ. 1.2 2. Ibid. 1.37.

तत्पादाम्बुरुहद्वंद्वसवानिर्मलचेतसाभ् । अन्वयव्यतिरेकाभ्यां पञचकोशविवेकतः । 3. Ibid. 2.1. 3. Ibid. 10.25 सदद्वेतं श्रृतं. ... चेत्छुति पठ गुरोमुखात्।। 4. Ibid. 2.21. 4. Ibid. 1.4 ऐक्यावधारणद्वैतप्रतिषेधैस्त्रिभिः क्रमात् । तद्भेदोऽतस्तयोः संविदेकरूपा न भिद्यते। 5. Chh. Up. 6.2. 5. Ibid. 1.6 Pañ. 2.19. एवं स्थानत्रयेडप्येका संवित्तद्वह्दिनान्तरे ।। एकमेवाद्वितीयकम् ।

6. Ibid. 1.5 6. Pañ. 2.19

' .. अवबुद्धविषयावबुद्धं तत्तदा तमः । नामरूपे नास्ताम् ·.

7. Ibid. 3.22 7. Ibid

पञचकोशपरित्यागे साक्षिबोधावशेषतः। इद सर्ब पुरा ... सदेवासीत ...

226 Pañcadaśī-A CriticaÌ Study Vidyāranya and Pañcadaši 227

while only the particulars, pot etc. are illusory.1 It is consci- fact is not so. Vidyāranya explains that as in the water when ousness or knowledge itself and is different from both the heated there is transmission of heat of the fire but not its light. known and the unknown.2 This Self is self-revealing, by its Similarly when the Rajas and Tamas predominate in the Vrttis shine the universe shines.3 The similar opinion is expressed there is the manifestation of consciousness only. In a burning in the Vivaranaprameyasamgraha' 'The Self shines of itself, piece of wood both heat and light are evident, similarly in the since, while being of the nature of intelligence, it is non-remote Sāttvika-Vrttis both consciousness and bliss are manifested.1 like experience.'4 In the stones only the 'existence' aspect is evident.2

Vidyaranya uses the term 'infinite' in place of Bliss on the Brahman is the basis of the whole world. How is he related basis of Taittirīya Upanisad.5 Bliss cannot but be infinite and to this world of duality ? The answer implies the theory of vice-versa. Self is of the nature of Supreme-bliss. It is proved causation. Vidyāraņya in the Vivaraņaprameyasamgraha by everybody's experience, 'May I never cease to be', 'May holds the vivarana view of reflection. 'Vivarana view is that I exist for ever'.6 Everything in the world is dear to one for the reflection is of the nature of real prototype, and the illu- the sake of the Self .? 'Not this-Not this', is the negative way soriness belongs to the character of being a reflection and of to express the Highest.8 Brahman cannot be resultant consci- the difference, error, etc., which bring about the character'.3 ousness as It even exists prior to cognition.9 In the Pañcadaśī Vidyāraņya rejects Ārambhavāda of the

The doubt arises 'if Brahman is existence, consciousness Naiyyāyikas.4 He maintains Vivartavāda and differentiates it from the Pariņāmavāda. In Pariņāma milk is turned into and bliss, we must have instant experience of these'. But the curd, the former form milk disappears. In Vivarta e. g. 'modification of clay into a pot', the substratum does not 1. Mahadevan. T. M. P .- The philosophy of Advaita. p. 117. change.5 Vidyāranya calls this Vivarta, 'Abhāsavāda'. It is 2. Pañ. 3.18. not very much different from the Pariņāmavāda, The reflec- विदिताविदिताभ्यां तत्पृथग्बोधस्वरूपकम् । tion according to the Vivarana-view is real and identical with

3. Ibid. 3.16. स्वयंज्योतिर्भवत्येष पुरोऽस्माद्भासतेऽखिलात्। 1. Pañ. 15.11. 4. Mahādevan. T. M. P .- The philosophy of Advaita. p. 133. काष्ठे त्वौष्ण्यप्रकाशौ द्वावुद्धवं गच्छतो यथा। 5. Pañ. 3.28. शान्तासु सुखचैतन्ये तर्थवोद्धतिमाप्नुतः । सत्यं ज्ञानमनन्तं चेत्यस्तीह ब्रह्मलक्षणम् । Taitt. up. 2.1. 2. Ibid. 15.23. जाड्य काष्डशिलादिषु।। 6. Pañ. 1.8. इयमात्मा परानन्दः परप्रेमास्पद यतः । 3. Mahādevan. T. M. P .- The Philosophy of Advaita. p. 223.

4. Ibid. 12.0. 4. Pañ. 13.52.

सर्व चात्मार्थतः प्रियम् । आरम्भवादिनः कार्ये मृदो दवैगुण्यमापतेत्।

8. Ibid. 3.32. रूपस्पर्शादयः प्रोक्ताः कार्यकारणयोः पृथक ॥

स एष नेति नेति. 5. Pau. 13.51. 9. Ibid. 8.10. क्षीरादौ परिणामोडस्तु पुनस्तद्गाववर्जनात्। न फलं ब्रह्मचैतन्यं मानात्प्रागपि सत्वतः ।। एतावता मुदादीनां दृष्टान्तत्वं न हीयते।।

228 Pañcadašī-A Critical Study Vidyāranya and Pañcadaśī 229

the prototype',1 but Abhāsa is wholly illusory to the Pañca- daśīkāra. He even reduces Iśvara to a reflection.2 Vidyāranya has a keen insight. He describes the reality in fourfold manner e.g. Kūtastha, Brahman, Jīva and Iśvara, likė The power responsible for this 'Abhasa' or Vivarta is Māya. the pot-akāśa, all embracing Ākāśa, Ākāśa conditioned by It brings the objective-world into being like the power of a water and Ākāśa conditioned by a cloud.1 The consciousness magician.3 Māya is the inherent power of Brahman.4 Our conditioned by the gross and the subtle bodies on which they own empirical state of deep-sleep is the evidence in the existence of Māyā.5 This Anādi Māyā is nothing but ignorance.6 It is are superimposed and which is changeless is known as Kūtas- tha.2 In reality there is no difference between Kūtastha and looked upon in three ways. From the point of knowledge and Brahman as Ghatākāśa is not different from Mahākāsa 3 We Śruti it is negligible; for empirical reason it is indefinable and can better understand Iśvara and Jīva with reference to Māyā for ordinary people it is real.7 Māyā has two aspects of and Avidyā. Brahman reflected in Māyā is Iśvara. Īśvara is obscuring and projecting. 'It obscures the Self and projects the world.8 In the Pañcadasi, Vidyāranya draws the distinction the controller of Māya; Brahman reflected in Avidyā is Jiva.4 These Jiva and Isvara create the whole of the universe. 'From between Māyā and Avidya while in the Vivaranaprameya- the determination of Iśvara to create, down to his entrance samgraha he does not.9 When the element of Sattva is pure, into the created objects, is the creation of Iśvara. From Prakrti is known as Māyā, when impure (being mixed up with the waking state to the ultimate release, the cause of all plea- Rajas and Tamas) it is called Avidya.10 Avidyā is the individual sures and pains is the creation of Jiva'.6 These Isvara and ignorance. In this way the description of Māya in the Pañca- daśī takes a new turn. 1. Paā 6.18

1. Mahādevan. T. M. P. The Philosophy of Advaita. p. 225. कूटस्थो ब्रह्म जीवेशावित्येवं चिच्चतुविधा।

2. Pña. 1.16. घटाकाशमहाकाशौ जलाकाशाभ्रखेयथा।।

मायाबिम्बो. ईश्वरः । 2. Ibid. 6.22

3. Ibid. 13.10 अधिष्ठानतया देहद्वयावच्छिन्नचेतनः । सायाशक्ति: कल्पिका स्यादैन्द्रजालिकशक्तिवत् । कूटवन्निर्विकारेण स्थितः कूटस्थ उच्यते ।। 4. Ibid. 13.8 मृच्छक्तिवद् ब्रह्मशक्तिरनेकाननृतान्सृजेत्। 3. Ibid. 6.237. कटस्थब्रह्मणोर्भेदो नाममात्रादृते न हि 5. Ibid. 6.151 मायाबीज तदवैकं सुषुप्तावनुभूयते। घटाकाशमहाकाशौ वियुज्येते न हि क्वचित् ।।

4. Ibid. 6.143 4. Pañ. 1.16 & 17

अज्ञानं पुरतस्तेषां भाति कक्षासु कासुचित्।। मायाबिम्बो वशीकृत्य तां स्यात्सर्वज्ञ ईश्वरः ।

7. Ibid. 6.130 अविद्यावशगस्त्वन्य :-

तुच्छानिरवचनीया च वास्तवी चेत्यसौं त्रिधा। 5. Ibid. 7.3 8. Mahādevan. T. M. P. The Philosophy of Advaita. p. 240 कल्पितावेव जीवैशौ ताभ्यां सर्वं प्रकल्पितम् । 9. Ibid. p. 229. . 10. Pañ. 1.16 6. Ibid. 6.213

सत्वशुद्धयविशुद्धिभ्यां मायाडविद्ये च.ते मते। ईक्षणादि प्रवेशान्ता सृष्टिरीशेन कल्पिता। जाग्रदादिविमोक्षान्तः संसारो जीव कल्पितः ।।

230 Pañcadaśī- A Critical Study Vidyāranya and Pañcadaśī 231

Jīva are made blind by the powers of Avaraņa and Viksepa of Māyā and Avidyā respectively.1 primal cause, vivarana view is maintained and subsidiary causality is attributed to Jīva also. Jīva has converted the

Regarding Cidābhāsa Vidyāraņya believes that this very objects created by Iśvara into his objects of enjoyment.1

Jiva is technically called 'Cidābhāsa'. On the Kūțastha is The other thing to be noted is that it is not very clear in

super-imposed the intellect. The reflection of Kūtastha in the Vidyāranya's works whether he favours the idea of a single-

intellect is animated by vitality is Jīva or Cidābhāsa. Swāhā- self or accepts the plurality of Self. On the basis of the Pañca-

nanda is right in his conclusion that 'Cidābhāsa is nothing daśī, he is assumed to be Anekajīvavādī as he states that the

but Kūtastha whereas agentship is due to superimposition'.2 Jīvas are many due to grades of impurity presėnt in Avidyā.2

The whole creation of duality is appearance only. Vidyāranya At one place in the Vivarana-prameya-sangraha however he

affirms this fact through a beautiful simile. Iśvara and Jīva writes 'as one who maintains the view of a single-self'.3

are the two calves of the cow Māyā. How much milk of The duality created by Iśvara and Jīva is to be negated. It

duality we may drink, the truth is Non-dual-Brahman.3 Vidyā- does not imply that this world is a useless creation. The strong

ranya is to be congratulated for simplifying the process of hold of our material existence is so strong that one cannot shed

creation by comparing it with the four stages of a picture.4 it away easily and quickly. It requires persistent effort and

In a picture we have the clear canvas, stiffening with starch, great determination in shedding away the duality. This very

drawing of the outlines and the application of the colour. In duality is the stepping stone in realization as there is duality

the case of the Self these are correspondingly the pure consci- even in precepto-rpupil-relationship.4

ousness, the in-dwelling consciousness, the one identified with Vidyāranya affirms that the whole creation is the effort of

the totality of all the subtle bodies, and that with the totality Iśvara yet there is a place for human-endeavour.5 The Lord

of all the physical bodies.5 With respect to Iśvara and Jīva it transforms Himself as those efforts.6

is important to note that in the Vivarana-prameya-samgraha, Vidyāranya expounds the vivarana-view according to which 1. Pañ. 4.17 'Iśvara or Brahman qualified by Māyā is the material cause'.6 ईशेन यद्यप्येतानि निर्मितानि स्वरूपत । In the Pañcadasi the author has stepped further. Iśvara is the तथापि ज्ञानकर्मभ्यां जीवोऽकर्षीत्तदन्नताम् । 2. Ibid. 1.17

1. Paâ. 6.26 •तद्वचित्र्यादनेकधा। विक्षेपावृत्तिरूपाभ्यां द्विधाडविद्या व्यवस्थिता। 3. Mahādevan. T. M. P .- The Philosophy of Advaita. p. 211. 2. Swāhānanda. Translation of Pancadaśi. p. 233. 4. Pañ. 4.42. 3. Pañ. 6.236. अबाधकं साधकं च द्वैतमीश्वरनिमितम्। मायाख्याया: कामधेनोर्वत्सौ जीवेश्वरावभौ। 5. Ibid. 6.177 यथेच्छं पिबतां द्वैतं तत्त्वं त्वद्वैतमेव हि॥ नार्थ: पुरुषकारेणेत्येवमाशंक्यतां यतः । 4. Ibid. 6.1 to 9. J.M.V. p. 12 5. Ibid. 6.2. अतएव हि हे रामश्रेयः प्राप्नोषि शाश्वतम् । यथा धौतो घट्टितश्च लाञ्छितो रञ्जितः पटः । स्वप्नप्रयत्नोपनीतेन पौरुषेणैव नान्यथा ।। चिदर्न्तयामी सूत्रात्मा विराट् चात्मा तथैर्यते।। 6. Pañ. 6.177 6. Mahādevan. T. M. P .- The Philosophy of Advaita. p. 192. ईशः पुरुषाकारस्य रूपेणापि विवर्तते॥

232 Pañcadaśī-A Critical Study Vidyāranya and Pañcadašī 233

The idea of Kütastha and Sāksi are highlightened in the their mind is purified.1 He quotes Gita to strengthen his view Pañcadasi. The consciousness which witnesses the intervals that both the methods of Sankhya and Yoga lead to the same between the disappearance and the rise of the successive-Vrttis destination namely the salvation.2 Vidyāranya sanctions the and the period when they do not exist is itself unmodifiable and meditation with a symbol for still lower intellects. By wor- immutable.1 Kūțastha is to be differentiated from Cidābhāsa shipping Samvadi-Brahman such persons can attains attribute- which is the reflection of pure-consciousness (Kūtastha).2 This less. Brahman.3 He even allows the worship of trees, stones Kutastha plays the role of the witness.3 It reveals at one and etc. according to one's own capacity.4 Through worship the the same time the agent, the action and the external objects mind becomes purified. The aspirant attains his goal through like a lamp.4 In this way one should discriminate between the the stages of hearing, meditation and samādhi. individual and the Supreme-Self.5 Vidyāranya expresses more liberal views regarding the means The above description does not mean that the importance

of release in the later portion of the Pañcadai. All the people of knowledge is lessened. Vidyāranya maintains the same view

in the world are not alike. He suggests the analytical method that all these steps lead to knowledge and knowledge in its turn

(Sänkhya) for the persons of sharp intellect.6 The persons to Mukti. The liberation is to be achieved through the know-

having fickle mind cannot follow this path of enquiry which is ledge of reality not otherwise.5 Thus the knowledge is the

hard to tread. Thus meditation on the Supreme attributeless immediate cause of release.6

Brahman is prescribed for such persons only. By this method The result of knowledge is unsurpassable. One becomes released in one's own life time .? One begins to live in the bliss 1. Swāhānanda. Translation of Pañcadaśī. Pp. 353-354. Pañ. 8.21 1. Pañ. 9.132 सन्धयोऽखिलवत्तीनामभावश्चावभासिताः । बहुव्याकुलचित्तानां विचागत्तत्वधीनहि। निर्विकारेण येनासौ कटस्थ इति चोच्यते ।। योगो मुख्यस्ततस्तेषां धीदर्पस्तेन नश्यति । 2. Pañ. 8.17 2. Ibid. 9.134. Gītā. 5.5 तद्वदाभासकूटस्थौ विविच्येतां वपुष्यपि। यत्सांख्य: प्राप्यते स्थानं तद्योगैरपि गम्यते।

3. Ibid. 8.25 3. Pañ. 9.1

अन्तःकरणतद्वृत्तिसाक्षीत्यादावनेकधा। संवादिभ्रमवद्ब्रह्मतत्त्वोपास्त्यापि मुच्यते।

4. Ibid. 10.9-10 4. Ibid. 6.208

कर्तारं च क्रियां तद्वद्वचावृत्तविषयानपि। जलपाषाणमृकाष्ठवास्याकुद्दालकादयः ।

स्फोरयेदेकयल्नेन योऽसौ साक्ष्यत्र चिद्वपुः ॥ ईश्वरा: सर्व एवैते पूजिताः फलदायिनः ॥

इति भासयते सर्वं नृत्यशालास्थदीपवत् ।। 5. Ibid. 6.210 मुक्तिस्तु ब्रह्मतत्त्वस्य ज्ञानादेव न चान्यथा । 5. Ibid. 10.5 .. जीवपरात्मानौ सर्वदैव विचारयेत्। 6. Ibid. 9.97

6. Ibid. 9.133 ज्ञानादेव तु कैवल्यमिति शास्त्रेषु डिण्डिमः ।। 7. Ibid. 2.102 सांख्यनामा विचार: स्यान्मुख्यो झटिति सिद्धिदः ॥। द्वैतावज्ञा सुस्थिता चेदद्वँते धी: स्थिरा भवेत्।

234 Pañcadasī-A Critical Study Vidyāranya and Pañcadašī 235

of Brahman. The knower experiences the absence of sorrow, Swāmin is a post-Śankara Advaita Vedānta classic of great the fulfilment of all desires. He feels that he has done all that celebrity'.1 The above glorification of the 'Pañcadasi' itself was to be done and achieved all that was to be achieved.1 is the evidence that it stands Supreme among the author's Vidyāraņya has separately discussed 'Bliss' in the last Pañcaka other works. of the Pañcadaśī. From the above discussion it becomes clear that Pañcadasi Vidyāranya's Indebtedness to Śruti, Smrti and Other Works is the best work among the works of Vidāranya. Drgdrśya- Vidyāraņya has built this thesis Pañcadasī on the firm viveka' is a very short work describing the Self, the witness. 'Jivanamuktiviveka' primarily deals with the conditions of substratum of the Sruti and Smrti passages. His firm faith in

various types of Sannyāsins. Vivaranaprameyasangraha' is the Sruti and Smrti is evident when he states that both Sruti

not an original work of the author. Padmapāda wrote the and Smrti enjoin in the constant concentration of the mind on

commentary on Sankara's Brahmasūtrabhāsya namely 'Pañca- the Self.2 He profusely quotes from the Sruti3 and Smrti4 to

pādikā'. Prakāśātman wrote his commentary 'Vivaraņa' on strengthen his views. He even explains and comments upon

the Pañcapādikā. 'Vivaranaprameyasangraha' is commentary these quotations. He devotes the longest chapter Trptidipa

in its turn on the 'Vivarana'.2 Vidyāraņya is strictly abided to interprete the well known passage from the Brhdāraņyaka

by the tradition of Vivarana-school in the present work) (As Upanisad.5 He also interprets the passage from the Katha

far as Pañcadasī is concerned it is an independent and original Upanisad and the Gita. The propriety of these interpretations

work of the author. In the Pañcadasi-'from the beginning is much as these are made in a clear and concise manner.

to the end one can find nothing but the highest display of Vidyāranya stresses upon the technical words e. g. Kāma and knowledge, and learning'3-'and among all the different books Granthi6, Antakāla,7 Sarvabhūtanām and Yantrarūdāņi.8 on Vedānta, Pañcadaśī cannot only be described as the best but it is the essence of Vedānta'.4 'Pañcadaśī is a unique work He quotes from the Chāndogya, Taittirīya, Katha, Bhdā-

'The Pañcadasī of Śrī-Vidyāraņya raņyaka, Kena, Muņdaka, Švetāśvatara, Praśna. Māņdūkya, on Advaita-Vedānta.5 Amrta-Bindu, Muktika, Īśavāsya, Maitrayāņi, Aitreya, Kaivalya, Nrisīmha-uttara-Tāpnīya upanisads. He has also taken refe- 1. Pañ. 14.3. rences from the Gītā, Yoga-vāsistha, Bhāgvata-Purāņa, Ātma- दुःखाभावश्च कामाप्तिः कृतकृत्योऽहमित्यसौ। प्राप्तप्राप्योऽहमित्येव चार्तुविध्यमुदाहृतम् ।। 1. Swāhānanda-Translation of Pañcadaśī (Publisher's note). Jīvanamuktiviveka. p. 140. 2. Pañ. 7.109. द्वतावज्ञा सुस्थिता चैदद्वैते धी: स्थिरा भवेत्। स्थर्ये तस्याः पुमानेष जीवन्मुक्त इतीर्यते।। इति श्रुतिस्मृती नित्यमात्मन्येकाग्रतां धियः । विधत्तो विपरीताया भावनायाः क्षयाय हि॥ 2. Vidyāraņya. V. P. S .- Introduction p. 2. 3. Pañ. 2.19, Chh. up. 6.2. 3. Roy. U. N .- Translation of the Pañcadasi, author's preface. Ibid. 11.49, Brh. up. 4.3.19. p. 2. 4. Ibid. 4. Pañ. 2.103, Gītā 2.72

5. Achyuta-Commentary on Pancadaśi, Introduction. Ibid. 1.58, Ibid. 6.19.

वेदान्तदर्शनेऽस्मिन्परतत््व्रज्ञानपरिबोधका बह्वो ग्रंथसंततयः सन्ति परं च 5. Brh. up. 4.4.12, Pañ. 7.1.

तेषां मध्ये पञ्चदशीसदृशोऽन्यो ग्रन्थः सुखबोधकरः संक्षिप्तोऽपि बह्र्थ- 6. Pañ. 6.259 to 263 and Katha. up. 2.3.14-15.

प्रचुर: सर्वसम्मतश्चान्यो ग्रन्थो न दृश्यन्ते। 7. Ibid. 2.103 to 106, Gītā 2.72. 8. Ibid. 6. 171 to 174, Ibid.18.61.

Vidyâranya and Pañcadast 236 Pañcadaśī-A Critical Study 237

Purāņa, Vișņu-Purāņa, and Manu-Samhitā. Once he has quoted instructions from the preceptor foremost among the means

from the Rg-veda. He also gives references from the Brahma of knowledge.1 Surely, the importance given to Sruti does

-Sūtra, Māņdūkya-Kārikā, Vaiśeşika Darshana-Bhāşya of not imply that Vidyaranya is a blind follower of the Śruti. Instead he believes in the wisdom that the meaning of the Praśastapāda and the Yoga Sūtra. He has mentioned from the Manasollasa, Naiskarmyasiddhi of Sureśvarācārya and Śruti-text is to be properly enquired into. And the final verdict

Khandanakhandakhādyam of Harsamiśra. He has also quoted is experience-the fruit of enquiry. This is why Vidyāranya

from the many works of Sri Sankarācārya. Once Drg-drśya- gives importance to triple basis of scripture, reasoning and

viveka is also quoted. This is considered to be the work of the experience.2)

author of the Pañcadasi himself. Vidyāranya is a practical Philosopher. He is a man of practical values. He is well aware of the fact that on the The most quoted Śruti in the Pañcadaśī is Brhadāraņyaka plane of life one cannot ignore the worldly bonds however Upanișad. Vidyāranya's many quotations from the Gītā are little purpose they may serve.3 Even if one wishes one the evidence that he has a great respect for the Gītā. Rāma- nuja's and Mädhava's references are conspicuously absent in cannot destroy the world of duality.4 He opines this creation

the Pañcadaśī. full of duality is rather a help than an obstacle to the direc- knowledge.5 He has laid down two types of duality created On the one hand the quotations from the Sruti and other by the Jiva; that which confirms with the scriptural injunctions works show the vast knowledge of Vidyāranya) on the other these are proof of his respect for the Śruti. and that which does not confirm with the scriptures. The later one should be given away and the former one Śāstrīya-

Vidyāranya in and through Pañcadaśī Dvaita is to be perpetuated in mind until the realization dawns.6 He gives the example within the body. While Vidyäranya was a great personality of his times. He was connected with the Vijayanagara-kings. He had been the 1. Pañ. 11.78. Head of the Śringeri-Matha from 1377 A.D. to 1386 A.D.2/ 1 गुरुशास्त्रे विनात्यन्तं गम्भीरं ब्रह्म वेत्ति क: ॥। In the Pañcadaśī also he is reflected as a man of scholarship 2. Ibid. 6.56. having deep spiritual insight. श्रुतियुक्त्यनुभूतिभ्योः वदतां किंनु दुःशकम् । Vidyāranya has not transgressed the limits laid down by Ibid. 11.89. the earlier Achāryas. Vidyāranya fully bears the stamp of श्रुतियुक्त्यनुभूतिभ्यः स्वप्रकाशचिदात्मके । the tradition. He is the follower of Sankara in the strict sense 3. Ibid. 4.37. of the word. He has made clear the theories expounded by वैयर्थ्यमस्तु वा बाह्य न वारयितुमीश्महे। him and added various new connotations to the existing concepts.3 As is the tradition he considers Sruti and the 4. Ibid. 4.42. अपनेतुमशक्यं चेत्यास्तां-

1. For the individual refer to the appendix. p. 202. 5. Ibid.

2. Swahānanda-Translation of Pancadaśī (Publisher's note). अबाधकं साधकं च द्वैतमीश्वरनिर्मितम्। 6. Ibid. 4.43. 3. The theories of Māyā-Avidyā, Kūtastha, Samvādi-Brahman, three kinds of Prārabdha etc. are Vidyāranya's own जीवद्वूत तु शास्त्रीयमशास्त्रीयमिति द्विधा।

theories. उपापदीत शास्त्रीयमातत्वस्यावबोधनात् ।।

238 Pancadašī-A Critical Study Vidyāranya and Pañcadaši 239

describing the five-senses that the senses are inferred from the inner experience within the physical-body. We hear the sound The hard facts are easily understood with the help of intere-

of our ingoing and outgoing breaths, on closing the eyes we sting stories. The beautiful children's tale from the Yoga-

perceive the absence of light inside.1 Vāsistha is a great help in knowing the magical power of Māyā.1 The world of Māyā appears to be real to the ignorant Vidyāraņya knows human-psychology. He is very conscious people like the tale repeated to the child.2 The anecdote of of the fact that the principles of Advaita-Vedānta are easy to Jada-Bharata is given to clarify the state of Jivanamukti.3 In be grasped with the similes of well known objects. The whole this way the stories help the mind to firmly establish itself in Nätakadipa is the evidence for this. The witness consciousness Truth. like a lamp is self-luminous, the intellect is like the dancer and the musicians playing on their instruments in the dancing hall The use of proverbs prove that the author of the Pañcadasi

are the sense organs.2 The lamp illumines everything in the was well aware of the ways of the world. He sarcastically

dancing hall. In the similar manner Sāksi illumines the intellect, remarks that 'in going for the interest the capital is lost'4 (The

patron, audience, dancer and other things. It continues to shine opponents believe that everybody's direct-experience of himself

like a lamp even when they are not present.3 is destroyed in identification of ourselves with Brahman).5 The persons who give up meditation on attributeless Brahman and The hard facts he tries to make convincing by furnishing undertake other inferior meanseg upāsanā etc. are like those appropriate and interesting anecdotes, from the Sruti and the who drop the sweets and lick the hands.6 other works of Vedanta.) To make clear the fact that the knowl- edge of the Self is essential for overcoming grief; he refers to the Vidyāraņya is firm in his convictions. He is not ready to

ancedote of Narada. The Sruti declares that Narada was full compromise with other schools. He does not accept the theo- ries of Arambha, and Parināma as these are illogical .? of grief even though he was well-versed in the vedas, Purāņas and various studies.4 He was grieved because he did not know the Self. Sanatakumära imparted to him the knowledge of the 1. Pañ. 13.22 to 27.

Self. 2. Ibid. 13.27. इयं संसाररचना विचारोज्झितचेतसाम्।

1. Pañ. 2.8 and 9 बालकाख्यायिकेवेत्थमवस्थितमुपागता।।

कदाचित्पिहिते कर्णे श्रूयतेशब्द आन्तरः । 3. Ibid. 6.272, 273; Bhāgavata. Purāņa. 5.9 & 10.

प्राणवायौ जाठराग्नी जलपानेऽन्नभक्षणे ।। नाह्यारादिसंत्यज्य भरताद्याः स्थिता. क्वचित्। काष्ठपाषाणवत्किन्तु सङ्गभीता उदासते। 2. Ibid. 10.14. अहङ्कारः प्रभुः सभ्या विषया नर्तकी मतिः । 4. Pañ. 7.82.

तालादिधारीण्यक्षाणि दीप: साक्ष्यवभासकः । वृद्धिमिष्टवतो मूलमपि नष्टमितीदृशम् ।

3. Ibid. 10.11. 5. Ibid. 7.81.

नृत्यशालास्थितो दीपः प्रभुं सभ्यांश्च नर्तकीम् । स्वतोऽपरोक्षजीवस्य ब्रह्मत्वमभिवाञ्छतः ।

दीपयेदविशेषेण तदभावेऽपि दीप्यते। नश्येत्सिद्धापरोक्षत्वमिति युक्तिर्महत्यहो॥ 6. Ibid. 9.130. 4. Ibid. 11.18. सपुराणान्पञ्च वेदाञ्छास्त्राणि विविधानि च। पिण्डसमुत्सज्यकरं लेढीति न्याय आपतेत्॥

ज्ञात्वाप्यनात्मवित्वेन नारदोऽतिशुशोच ह। 7. Ibid. 6.186. आरम्भपरिणामादिचोद्यानां नात्र सम्भवः ॥

240 Pañcadasī-A Critical Study Vidyāranya and Pañcadaši 241 Vidyāraņya believes în chance. He is Daiva-vādi. He thinks which is not destined to happen as a result of our past- äctions like taking of food etc. are so natural that these do not karmas will not happen and which is to happen must happen. affect the aspirant's mind.1 This view becomes more clear in his description of Prārabdha.1 By the force of the fructifying karma one is driven to perform Vidyāranya's attack on the opponents is more subtle and

the acts which bring harmful results.2 The consequences of to the point. He does not indulge in details while criticising his opponents : Buddhists and the Vaisesikas. In the Brahma- Prārabdha-karmas are impossible to be averted.3 Vidyaranya's description of Samvadi Brahman that from sūtrabhāsya Sankara criticises them in detail. He devotes the

the knowledge or adoptation of wrong means, sometimes by second päda of the second chapter to the criticism of other

accident, as in the sitting of a crow on the branch of a palm schools. Vidyäranya's attack is direct. He asks the Buddhists,

tree in the instantaneous fall of a fruit thereof, a desired result Does 'nothing existed' mean nothing was connected with the

'release' is obtained,4 is not very scientific. It stresses more on existence or 'nothing was of the nature of existence ?' In

chance than on human-efforts. either case 'nothingness' is contradicted.3 Sankara has criticised

Vidyaranya is not a confused man. Whatever he states, he then in Nābhāvadhikaranam.3 In the similar manner he asks

states with clarity leaving no scope for doubt. He classifies the Vaisesikas if they can conceive of the existence of Ākāśa in

the various actions of man into five groups. Vidyāraņya does the total absence of atomic world then why can the Vedāntins

not let the doubt rise that to which group actions like agri- not conceive of 'Sat' without Ākāśa.4 Śankara's criticism of

culture, commerce, service etc. are to be included. He imme- the Vaiśesikas is found in Samudāyādhikaraņam.5

diately adds that these actions also may be included into one Vidyāraņya is a compassionate guide to his readers. He or other of the groups.5 He again clarifies that mind cannot advises in a number of ways in the Pañcadasi. He asks the dwell on the real entity while performing these actions.6 The aspirants to be attentive and to study the matter carefully with the help of reasoning and evidence.6 He forbids them to 1. Pañ. 7.152. इच्छाऽनिच्छा परेच्छा च प्रारब्धं त्रिविध स्मृतम् ।। 2. Ibid. 7.153. 1. Pañ. 7.125.

अपथ्यसेविनश्चोरा राजदारता अपि। अनुसंदधतैवात्र भोजनादौ प्रवर्तितुम् । शक्यते- जानेन्त एव स्वानर्थमिच्छन्त्यारब्धकर्मतः । 2. Ibid. 2.32. 3. Pañ. 7.156. अवश्यंभाविभावानां प्रतिकारो भवेद्यदि। शून्यस्य न तु तद्युक्तमुभय व्याहतत्वतः ॥

4. Ibid. 9.12, 13. 3. B. S. 2.28 to 32-Sankara Bhāsya. काकतालीयतः योऽयं संवादिभ्रम उच्यते। ब्रह्मतत्वोपासनापि तथा मुक्तिफलप्रदा ॥। 4. Pañ. 2.42.

5. Ibid. 2.10. अत्यन्त निर्जगद्व्योम यथा ते बुद्धिमाश्रितम् । पञ्चोक्त्यादानगमनविसर्गनन्दकाः क्रियाः । तथैव सन्निराकाशं कुतो नाश्रयते मतिम् । कृषिवाणिज्यसेवाद्याः पञ्चस्वन्तर्भवन्ति हि॥ 5. B. S. 2.18 to 27-Śankara Bhāşya. 6. Ibid. 7.124 विक्षिप्यते प्रवृत्या धीः.। 6. Pañ. 2.73. अप्रमत्तो भव-कुरुप्रभाणयुक्तिभ्यां-

242 Pañcadasi-A Critical Study Vidyāranya and Pañcadaši 243

subject themselves to superimposition and asks them to practise The exposition of Vedanta given in Pañcadasī has the great discrimination.1 merit of treating the material in a comprehensive and syste- In this way Vidyāranya is reflected in and through Pañca- matic way. It is enlivened by a humerous style.1 In every chapter of the Pañcadai Vidyāranya's approach is systematic daśī as a man of knowledge, a practical philosopher, firm in e. g, in the first chapter he introduces the Highest Principle his convictions, believing in chance and an affectionate teacher. (Samvit) and its nature of supreme-bliss, through our own On the whole he is a balanced philosopher. experiences.2 We do not realize 'This' due to the obstructions Style and Language of the Pañcadaśi namely Māyā and Avidyā and their effects.3 Thus the highest goal of beings is to remove these obstacles and realize the Vidyāraņya's Pañcadaśī is popular among the Vedāntins Truth. Vidyäranya also suggests the ways to reach the destina- not only because the deep-philosophical truths are clearly tion. Initiation from a realized teacher is the first essential.4 explained in it. Itis popular because the language and the style The simple method to realize the Self is of distinguishing bet- is so simple and impressive. The truths and the tenets of ween the variable and invariable.5 Sravana, Manana and philosophy are foised on the readers in a convincing way. Nididhyasana remove all the obstacles coming in the way of They are enchanted by the dialectical and humerous style. realization. One directly perceives the Truth as a fruit in one's The similes are appropriate and suggestive. The language is own palm.6 This systematic approach from known to lyrical and easy. Vidyāranya instructs as a good teacher in unknown is followed in every chapter of the Pañcadasi. a very successful manner. It is a matter of great credit that he explains the high ideas with a poet's imagination. Vidyāraņya's style sometimes becomes interestingly humer- ous. To make clear the self-luminousity of the Self he asks The style of Pañcadasi is dialectical, comprehensive and how can that, by which the whole universe is known, be known humerous. Pañcadasi was written at a time when philosophical by anything else ? By what can the knower be known ?7 At controversy was the subject of popular and public debate. This another place Vidyāranya replies his opponents that according is why the arguments of Pañcadasi sometimes take the form of dialogues between the Advaitins and the supposed objectors.2 Mainly the supposed objectors are Naiyyāyikas and Buddhists. 1. Shāstri Hari Prasāda-Translation of the Pañcadaśī (intro- This is Śankara's way of explanation and Vidyāraņya has duction) p. XV. followed in his foot-steps. This method suits to human- 2. Pañ. 1.3 to 11. psychology because one is firmly assured of the aptness of 3. Ibid. 1.12 to to 28. thought described. Even the initial chapter assigned to des- 4. Ibid. 1.32. cribe the traditional cosmology also bears the same stamp.3 उपदेशमवाप्यवमाचार्यत्तत्वदर्शिनः । 5. Ibid. 1.37. अन्वयव्यतिरेकाभ्यां पत्चकोशविवेकतः । 1. Pañ. 6.250. स्वात्मान तत उद्धृत्य परं ब्रह्म प्रपद्यते।। माध्यासं कुरु किन्तु त्वं विवेकं कुरु सर्वदा ।। 6. Ibid. 1.62. 2. Ibid. 1.49, 50-232 to 37-40 to 45-80 to 84 -. करामलकवद्बोधमपरोक्षं प्रसूयते। Ibid. 3.11-12-4.24 to 28 and 38-39. 7. Ibid. 3.17. 3. Ibid. 1.49-50. विज्ञातारं केन विद्यात-

Vidyāranya and Pañcadaśī 245 244 Pañcadasi-A Critical Study the worms.1 Māyā, the inherent power of Brahman is compa- to their theory the pot etc. in which the knowledge of non- red correctly with the burning power of fire .? The dual crea- duality is absent are already half-illumined.1 To establish tion of Iśvara and Jīva is comprehended easily with a woman the fact that duality does not harm the illumination Vidyāranya who is related to both her parents and husband.3 Vidyāraņya states : A living rat cannot kill a cat; then how can it do so has beautifully explained the four stages in the modification of when being dead ?2 the Supreme-self with a picture having clean-canvas, stiffening

The language of the Pañcadasi is easy and lucid. Such a with starch, drawing of the outlines and the application of the colour.4 How correct Vidyaranya is in presenting the simile of language is a great help to grasp immediately what the author a flame of lamp without oil for the absence of pain caused by wants to convey. To indicate the unity of Brahman and the individual-soul Vidyaranya's easy language appeals to the mind. the unfulfilment of the desires.5 The practice of inquiry is a gradual process. This process at once is clear to the mind when Brahman and Individual-soul are one and the same. Brahman Himself is called Jiva when It is viewd in a sociation with the enquiry is compared with the seed in the womb or in the field.6 The doubt ariseswhen the nature of the Self is Existence, Con- five-sheaths.3 At other place Vidyāranya explains the role of modifications in the perception of Kutastha. He states that to sciousness and Bliss then why the Bliss aspect is not vivid.

perceive a pot two facts e.g. the eye and the light of the lamp Vidyāranya makes this fact clear with the help of a simile of a

are necessary. But to perceive the lamp only the eye alone is lamp. A lamp burning in a room emits both light and heat, enough. Similarly in the realization of Kūtastha only the but it is only the light which fills the room not the heat. Simi- mental-modifications are sufficient. Cidābhāsa is of no avail.4 larly, 'Consciousness' accompanies the Vrttis and not Bliss .? It is clear that the great heights of thought are easily grasped with a simple and lucid language. 1. Pañ. 1.30

The language of the Pañcadasi is more beautiful being नद्यां कीटा इवावर्तादावर्तांतरमाशु ते।

studded with apt similes. The theory of transmigeration beco- 2. Ibid. 2.4 mes clear to mind when Vidyāranya compares the Jīvas with निस्तत्वा कार्यगम्यास्य शक्तिर्मायाऽग्निशक्तिवत्। 3. Ibid. 4.18. 1. Pañ. 7.187-188. ईशकार्य जीवभोग्यं जगद्द्वाभ्यां समन्वितम् । अर्धविद्याभाजिनः स्युः सकलद्वैतविस्मृतेः ॥ पितृजन्या भर्तृ भोग्या यथा योषित्तथेष्यताम् ।

2. Ibid. 7.279 & 280 4. Ibid. 6.2

जीवन्नाखुर्न मार्जार हन्ति हन्यात्कथं मृतः ॥ यथा धौतो घट्टितश्च लाञ्छितो र्जितः पटः। 5. Ibid. 7.136 3. Ibid. 3.41 ... सन्ताप: शाम्येन्नि स्नेह दीपवत् । कोशोपाधिविवक्षायां याति ब्रह्म व जीवताम्। 6. Ibid. 6.147-148.

पिता पितामहश्चैक पुत्रपौत्रौ यथा प्रति ।। एतस्मात्किमेवन्द्रजालमपर यद्गर्भवासस्थितं।

4. Ibid. 7.91-92 कव धाना कुत वा वृक्षस्तस्मान्मायेति निश्चिनु ॥ 7. Pañ. 12.74 तत्राज्ञान धिया नश्येदाभासेन घट स्फुरेत्। मैवमुष्णप्रकाशात्मा दीपस्तस्य प्रभा गृहे। ब्रह्मण्यज्ञाननाशाय वृत्तिव्याप्तिरपेक्षिता। व्याप्नोति नोष्णता तद्वच्चितेरेवानुवर्तनम् ॥।

246 Pañcadasī-A Critical Study Vidyāranya and Pañcadaśī 247

The Pañcadasi is full of such similes which come to our aid in by Śrī Nārāyaņarāma Āchārya (on the difficult and technical comprehending the philosophical truths.1 words in the text) is a great help to the reader of the Pañcadasi.

In this way from the point of language and style the The introductory notes by Swāmī Maheśvarānanda Sarasvatī

'Pañcadaśī' is a perfect work. is a special feature of this edition.

Commentaries and Translations of the Pañcadasī. It is unfortunate that we know nothing about the life, history of an early commentator. Whosoever this great per- Sanskrit-literature and philosophy traditionally emphasise on sonality Rāmakrsna might be it is clear from the repeated writing on commentaries on the authoritative works. Vidyā- salutations to Vidyāranya and Bhāratītīrtha both in the intro- raņya's Pañcadasī is one of such authoritative works of the ductory and concluding portions of every chapter that he was Advaita-Vedānta. It enjoys a large number of commentaries a devoted pupil of both these teachers and was a great Vedāntin and translations as is evident from the following list. himself. 'Sanskrit commentaries.' 2. Pañcadasī with the Sanskrit commentaries of Rāma- There are three Sanskrit commentaries on the Pañcadasi. krşņa's Padadīpikā and Paņdita Achyutarāya's· Kavyākhyā) 1. First is by Śrī Rāmakrsņa : It is known as Padadīpikā. The Padadīpikā Vyākhyā has already been discussed. The commen- commentary by Rāmakrsna also ranks first from the point of tary Kavyākhyā by Paņdita Achyutarāya is the most detailed importance. It is the base for all the other commentaries and one. The references from the various works of Vedānta1 and translations. It is simple and lucid. It does not in any way other schools2 are evidence of his great scholarship and his mar the charm of the originality of the Pañcadasi.2 The short vast field of knowledge. Being the author of many works he notes on the difficult and technical words in the commentary quotes from his own works also.3 He gives the exact references from the Sruti and other works quoted by Vidyāranya. He 1. Pañ. 1.42,60,62. also gives the complete text of such references.4 Ibid. 2.59 Ibid. 3.19 In the beginning of the work 'Visayānukramaņikā' in

Ibid. 4.34,35 Marathī is given. After this follows the 'Ślokānukramaņikā

Ibid. 6.18,22,135,202,205,236 Ibid. 7. 114 to 117,134,136,164,219,228,238,240,259,279,288 1. Achyuta-Commentary on The Pañcadaśi.

Ibid. 8. 1,2,30 Siddhāntabindu -- p. 85,86

Ibid. 9.37,84 Sarvadarśansangraha-p. 98

Ibid. 10. 11 to 15 Kalpataru-p. 137

Ibid. 11. 69,72,97,129,131 Sumatcitsukhācārya-p. 75

Ibid. 12. 10,79, Sarvajñātmamuni-p. 87 & 120 Ibid. 13. 100 2. Ibid. Rāmānuja Pp 14-15. 2. Rāmakrsna-Commentary on The Pañcadaśī-Introduction. 3. Ibid. Bodhaikyasiddhih-p. 140 p. 23. Advaitātmaprabodha-p. 141. अस्य श्रीरामकृष्णप्रणीता संस्कृत टीकाडपि मूलार्थावबोधने पढ़ीयसी सरला 4. Ibid. p. 155 च विद्यार्थिनामतीवोपयुवता। तस्माद्वा एतस्माद्विज्ञानमयादन्योऽन्तरं आत्माऽडनंदमयः ।

248 Pañcadaśī-A Critical Study Vidyāranya and Pañcadaśī 249

of the Pañcadaśī. Paņdita Achyutarāya gives his own Pāțha- name 'Kalyāņapīyūsa-Vyākhyā'. In the Upodghāta Mahāmaho- reading in the footnotes if he feels so.1 pādhyāya Tātā Subbārāyaśāstrī presents the opinions of

The commentator Achyutarāya was born in Pañcavatī tow- different schools of Indian philosophy regardindg salva-

ards the end of 1700 or in the beginning of 1800 Saka Samvat.2 tion. He informs that Vidyāranya's Pañcadaśi aims at this very

Pañcadaśī-vyākhyā was accomplished in 1751 Śaka Samvat as salvation. He also presents the gist of the subject-matter of the

the last verse of the tika declares.3 He had three preceptors. Pañcadaśī. In the 'Prārochanā' Rāyaprolu Lingana Somayājī -.. His Vidyāguru was Nārāyaņa Sāstrī whose surname was gives the life history of Vidyäranya and the contents of the 'Sāțha'. Achyutarāya has dedicated all his works to him which Pañcadaśi in short. The Kalyāņapiyușa-Vyākhyā helps us to are still lying with the grandson of Nārayana Sāstri. The understand the text of the Pañcadasi with its easy and charming second preceptor who initiated him into Saivism was Mahādeva- language. buva. His third preceptor was Raghunathabhatta of Janasthāna There are various Hindi țīkās of the Pañcadaśī. i. Pañca- who helped him in the practice of Brahmavidyāmanana.4 etc. daśī with Hindi explanations by Rāmāvatāra Vidyābhāskara : He wrote fifteen commentaries and thirtysix works.' Rāmavatāra has taken the help from the commentary of Rama-

3. Vedānta Pañcadaśī is a Sanskrit commentary of the krșņa in his Hindi explanation of the Pañcadaśī.1 He has

Pañcadašī by Lingana Somayāji.6 It bears the very significant explained the meaning of the verses in detail. The scholarey introduction and the brief subjectmatter of every chapter in

1. Achyuta. Commentary on The Pañcadaśi. p. 65 the end are the special characteristics of this translation-cum- explanation. निर्विकल्पे समाधावन्ययोगिनाम् । ii. Pañcadasī Bhāșāțīkā by Mihira Chandra-Mihira chandra निर्विकल्पे समाधावित्यच्युतरामयापाठः ।। seems to live in Muffazaraprānta.2 He seems to be a

2. Rānādey-Śrimat Śamkaradigvijaya-Introduction-p. 27. scholar of Dharmashastra and Vedanta3 The impact of Rāma- krsna's commentary is visible here. Its language is old one. 3. Achyut. Commentary on The Pañcadaśī. p. 27 In the end of the commentary on every verse Bhāvārtha is also श्रीशालिवाहनशकीय (१७५१) शशीषुवाजिक्ष्मासंख्यवर्षललिताव्रत- given.

भार्गवाहिनः । गोदावरीतटविराजितपंचवट्यां श्रीपंचदश्यनुगता खलु iii. (Pañcadaśī with Pītāmbara-bhāsya) : Paņdita Pītām-

कौमुदीयम् ॥ bara's Hindi explanation is very useful. The footnotes on the obscure terms are very helpful in grasping the full meaning of 4. Ibid. 5. Ibid. p. 3 -- Commentaries : Works : 1. Vidyābhāskara -- Rāmāvatāra. Introduction. p. (' Amaraprathamakāņda Advaitajalajātam इसकी टीका को लिखते समय मूल ग्रन्थ के संस्कृत टीकाकार रामकृष्ण Amaruśataka Avaidikadhikkrti Govardhanasaptaśatī Krsņalīlāmrtam विद्वान की टीका से हमने बहुत सहायता ली है।

Bhāminivilāsa Satīkasāhityasāra 2. Mihirachandra-Translation of The Pañcadaśi .- cover

Sopānapañca page.

6. Lingana Somayāji-Commentary on The Pañcadaśī-p. 2 मुजफ्फरप्रातांतर्वर्तिलांखग्रामनिवासीश्री पंडितरामरक्षागंजश्रीमत्पंडित-

तद्गर्भजो लिन्गनसोमयाजी कल्याणपीयूषपदाभिधयाम्। मिहिर चंद्रकृतभाषाटीका समेता।

व्याख्यां तनोत्यपयितुं स्वपित्रोः पदाम्बुजे पञ्चदशीविपञ्चीम्।। 3. Ibid .- Introduction. धर्मशास्त्र वेदान्तादि के अखण्डज्ञाता श्रीयुत पं० मिहिरचन्द्र जी

250 Pañcadaśī-A Critical Study Vidyāranya and Pañcadaśī 251

the text, The introduction 'Vedāntaśāstra Aur Pañcadaśi is duces himself as a humble devotee of Śrī Gopāla Krsna. From given by 1008th Sankarācārya Śrīkrsņabodhāshramaji Mahā- the cover page we come to know this much that the book is rāja. It is said much in a few words about the Pañcadasi and printed by Rājārāma Tukārāma Tātyā for the Bombay Theoso- its unique place in Vedānta. phical Publication Fund. The translator has 'translated freely Its short form is also published by Dr. Chaman Lal into English with the help of commentaries.'1 First the English Gautam. In this edition the original difficult language is translation is given and then follows the Sanskrit-text. revised by a famous linguist of Mathurā namely Dandayālajī 3. Pañcadaśī translated by Swāhānanda : This translation Guptā. is based upon the Rāmakrsna-Tīkā and the voluminous Bengālī iv. Pañcadaśī with Prayāganārāyaņa-Bhāsya by Pandita translation of the work by Srī Durgacharna Chatopādhyāya Sūryadīnajī-Sukul This edition bears the title Pañcadasī- as the publisher himself declares at the very outset, in his

Vedanta. One is more surprised to read the author's name notes.2 The obscure terms and passages are accompanied as Madhusūdanācāraya.1 Inside, Vidyāranya is told to be the with the explanatory notes. The references in the Pañcadaśī author of the Pañcadasi and his life sketch is also given. Its given by Vidyāranya are particularly mentioned. The index language is very easy. In the beginning of the work chapter- to Slokas and a glossary are appended at the end. The lan- wise brief summary of the Pañcadasī is given in eighty two guage of the translation is not obscure. On the whole the pages. present translation is a great help to the English readers. There are various English translations of the Pañcadasi The Translator Swāmī Swāhānanda is a Sannyāsin of available to us. Ramakrsna-order as is evident from the book being published 1. 'Pañcadaśi translated by U. N. Roy' is the earliest from the Ramakrsna-Matha. As is the tradition he is silent English translation of the Pañcadasi (published in 1911 A. D.). about himself. It is an independent translation. Even the Sanskrit-text is not given here. This translation is specially written for those 4. Translation by Hariprasāda Shāstrī : This translation

who do not know Sanskrit as U. N. Roy himself declares in published from 'Shanti-Sadan, London' is based upon Pandita

his introduction.2 The technical words are also written in Pītāmbara's well known edition printed by Messrs. Khema- rāja Śrī Krsnadāsa of Bombay.3 T The analytical Table of con- Bengāli in brackets. tents and the index of the technical terms are the main features

2. The Pañcadasi or Exposition in fifteen chapters of the of the present translation. Principles of Advaita-philosophy : The translator is silent about 5. Pañcadaśi through Sant Māstera Bābu : The work is himself as he does not mention even his own name. He intro- named so as the translator S. D. Joshi was introduced to 'Pañcadaśī' by Sant Māstera Bābū (Śrī Maņi Bābū). It is divided 1. Sukul Sūryadinajī. Translation of The Pañcadaśī-cover page. श्रीमत्मधुसदनाचार्य प्रणीतपञ्वदशी-वेदान्त का प्रयागनारायणभाष्य। 1. The Pañcadai or Exposition in fifteen chapters of the Principles of Advaita-Philosophy-cover page. 2. U. N. Roy-Translation of Pañcadaśi-Introduction- for the benefit of those who are unable to 2. Swahananda-Translation of The Pañcadasī-publisher's note. understand Sanskrit I have translated (Pañca- daśī) from the original. 3. Shāstrī Hari Prasāda-Translation of The Pañcadaśī- Preface to the second edition. 1965.

252 Pañcadasī-A Critical Study

into two sections. The first section consists of the life-sketch Vidyaranya and Pañcadašī 253

of Sri Mani Babu. The second section consists of 'Life and Times' of Śrī Vidyāranya Swāmī; the subject-matter of the 7. The philosophy of the Pañcadaśi by Shri H. H. Swāmī

Pañcadaśī, the Sanskrit text with annotations and English Krsnānanda : This exposition is found in the series of Divine

translation by S. D. Joshi.1 The annotations are taken mostly Life Magazine in Vol. 271 and Vol. 282. It is scholarly exposi-

from Rāmakrsna Pandita's commentary and the English trans- tion of the Pañcadaśi. Unfortunately it is discontinued after

lation is largely based on Śrī-Vāņī-Vilāsa Press edition.2 the seventh chapter. No reason is given for this.

6. The Pañcadasī of Bhāratītīrtha-Vidyāraņya-An Inter- 8. An Introduction to the Philosophy of Pañcadasi : It is

pretative Exposition by Dr, T. M. P. Mahadevan is an earnest a short note on the Pañcadasī by Swāmī Abhedānanda. In Advaitin. He is the author of several works.3 He enjoyed fact it is a lecture published from Calcutta Temple Press. the high post of the Director of the Centre of Advanced Study Sārtha-Pañcadaśī; is also consulted. It is a Marāțhī Țīkā in Philosophy, University of Madras for so many years. In recognition to his services to the cause of religion, philosophy named 'Prakāśa.' First the subject-matter of every chapter of the Pancadasī is given. Then follows the Marathi-Tika with and culture at home and abroad, the Government of India annotations. gave him the award of Padmabhūshana in 1967.4 The present work attempts an interpretative exposition of On the whole it may be concluded that all the commenta- the Pañcadasī. It is a companion volume to author's earlier tors and the translators have helped the readers to great extent work. The philosophy of Advaita, with special reference to in understanding the meaning of the text. The Pañcadasi has Bhāratītīrtha Vidyāranya.5 The introduction of the Pañcadaśī become more thorough by the commentaries and expositions. of Bharatītīrtha Vidyaranya is in three parts. In the first part One very significant thing in this connection is that according the information about the Pancadasi are given. The second to all these writers there is a uniform and identical information part deals with the controversial authorship of the Pañcadaśī available on the author and the subject-matter of the Pañcadasi in detail. The third part contains the short summmary of the except for some of the views of Dr. Mahädevan which are fifteen chapters of the Pañcadasi. Then begins the chapter- slightly different from the others.3 wise interpretation of the Pañcadasi in subheads.

1. S.D. Joshī-Pañcadaśi through Sant Māstera Bābū-preface 1. On pages of Divine Life Magazine. vol. 27-177-206-265 p. 11. -293 and 320. 2. Ibid. 2. Ibid. vol.28-15-31-57-81-112-134-257 and 275. 3. Mahādevan. T. M. P. -Philosphy of Advaita-Flap cover- 3. Mahādevan. T. M. P .- An Interpretative exposition of (1) The Philosophy of Advaita (2) The Upanisads (An Pañcadaśī-Introduction p. XXI. Anthology) (3) The Fundamentals of logic (4) Gaudapāda : A Study of early Advaita (5) Outlines of Hinduism (6) The Dr. Mahādevan thinks that Pañcadasī is written by sage of Kānchī (7) Śankarācārya and so on. Bhāratītirtha, Vidyāranya being his appelation. In his 4. Ibid. words-"I wish to point out that my suggestion is not that 5. Mahādevan. T. M. P .- An Interpretative expositions of 'Vidyāraņya' formed part of Bhāratītīrtha's sannyāsa name, Pañcadaśi-preface- but only that it was an appelation meaning, 'Forest of Learning' sometimes applied to him".

254 Pañcadaśi-À Critical Stuđy Vidyaranya and Pañcadasi 255

Contribution of Vidyāranya reflection in the intellect namely Cidābhäsa. The body illumi- Vidyāranya is the follower of Sankara-school of Advaita- ned by Kūtastha is more illumined by the light of Kūtastha Vedānta and his Pañcadaśī is a veritable mine of Advaitic- reflected in the intellect.1 This Cidābhāsa is a doubled consci- principles. But he has not merely beaten upon the bush. He ousness, thus we see it manifested and unmenifested. Hence has contributed a lot to Advaita-Vedanta without harming the it is changeable whereas the Kutastha undergoes no change.2 earlier principles. This Kütastha is the witness to the rise and the fall of the mental modification, their prior and posterior non-existence.3 His most important addition is the concept of Maya and The witness-consciousness like the light of a lamp reveals all Avidyā. In earlier Vedāntic works Māyā and Avidyā are used the objects remaining at its own place.4 It appears to move as synonyms.1 Vidyāranya uses these terms separately in a owing to the restless nature of the mind.5 restricted sense. The pure Sattva element of Prakrti unsullied by rajas and tamas is Maya. When the Sattva element is mixed Related to the above thought is the 'Ābhāsavāda'. Ābhāsa with rajas and tamas is known as Avidyā.2 is the distinctive explanation of the Jiva. The substratum pure consciousness, the subtle-body, and the reflection of pure The second original thought expressed in the Pañcadasi is consciousness on the subtle-body-these three together constitute of witness-consciousness. 'Unlike Sureśvara and Sarvajñātman a Jīva.6 Âbhāsavāda differs from the Avacchedavāda of Vācas- Vidyāranya holds the Säksin to be a fourth kind of one cons- pati-Misra which Vidyāranya rejects and also, though less ciousness, the three others being Brahman, Iśvara and Jīva.3 markedly, from the Pratibimbavada of the Vivarana-school.7 The Self as consciousness absolute is of four types : Kutastha, Brahman, Jiva and Isvara. He uses the word Kutastha for 1. Pañ. 8.1. the Sāksi, the substratum of the illusory imposition of the कटस्थभासितो देहो धीस्थजीवेन भास्यते। gross and subtle bodies.5 Sankara has used the word Kūțasțha and Brahman as synonyms.6 Vidyāraņya has devo- 2. Ibid. 8.24.

ted the whole Kūtastha-Dīpa and Nātaka-Dipa in the explana- द्विगुणीकृतचैतन्ये जन्मनाशानुभूतितः । tion of the Kūtastha-Sāksi, 'immutable-witness-conscious- अकूटस्थं तदन्यत्तु कूटस्थमविकारतः ॥ ness'. He clarifies the difference between Kutastha and its 3. Ibid. 8.56 वृत्तेः साक्षितया वृत्तिप्रागभावस्य च स्थितः । 1. Wide page No. 109. 4. Ibid. 10.15 2. Pañ. 1.16. स्वस्थानसंस्थितो दीपः सर्वतो भास्येद्यथा। सत्वशुद्धय्विशुद्धिभ्यां मायाडविद्ये च ते सते। स्थिरस्थायी तथा साक्षी बहिरन्तः प्रकाशयेत् ।। 3. The Cultural Heritage of India. vol. III. p. 275. 5. Ibid. 10.19 4. Pañ. 6.18. अकुर्वन्बुद्धिचाञ्चल्यात्करोतीव तथा तथा। कटस्थो ब्रह्म जीवेंशावित्येवं चिच्चर्तुविधा। 6. Ibid. 4.11 5. Ibid. 6.22. चैतन्यं यदधिष्ठानं लिङ्गदेहश्च यः पुनः । अधिष्ठानतया देहद्वयावच्छ्न्नचेतनः । चिच्छाया लिङ्गदेहस्था तत्संघो जीव उच्यते ॥ कूटवन्निर्विकारेण स्थितः कटस्थ उच्यते।। 7. Shāstrī Hari Prasāda-Translation of the Pañcadaśi -- 6. Wide page No. 99. Introduction Pp XVII-XVIII

256 Pañcadašī-A CriticaÌ Study Vidyāranya and Pañcadaši 257

The Avacchedavadins do not postulate Cidābhāsa. They think Vidyaranya has also made some of the thoughts clear. His

that Kutastha conditioned by the intellect can pass to and concept regarding the three gunas is very clear. When Sattva return from the other worlds, like the Ākāsa enclosed in a pot.1 functions in the mind, merit is acquired; when rajas functions, Vidyāranya rejects this theory on the basis 'that being merely demerit is produced. The functioning of tamas neither produces conditioned by intellect only, Kūtastha does not become a Jiva. merit nor demerit. This is indolence, inactivity. The life of Otherwise, even a wall or a pot pervaded by Kūtastha would such a person is wasted for nothing.1 become a Jīva.2 He makes the five groups of actions according to the five The concept of Samvādi-Brahman is also Vidyāraņya's own. Samvādi Brahman means the meditation or worship of organs of actions. All the worldly actions like agriculture,

Brahman leads to liberation as the leading-error though a wrong commerce etc. may be included in one or the other of the

notion itself gives the correct result.3 groups.2 This gives an insight into his outlook. He has not merely struck to the past so also to the conventional examples. Vidyāranya's description of the fructifying Karma is also very subtle. He makes the threefold distinction of the Prāra- Vidyāranya's concept of mind-sheath does not tally with

bdha : Icchā-Prārabdha, Anicchā and Parecchā-Prārabdha.4 that of other Vedantins,3 who conceive mind with the five

His presentation of double duality is unique. Iśvara, the organs of action as the mind-sheath. He thinks that the doubti- ting mind with the sensory organs, which are the effect of wielder of Maya creates the objects. The Jiva by his own action Sattva is the mind-sheath.4 and reflection converts them into the objects of his enjoyment.5 This is why the objects created by Iśvara do not alter. But He also gives emphasis on the 'Bliss of objects' as door to

these are accompanied by different feelings according to the the 'Bliss of Brahman'.5 On obtainig the desired object there different uses and different mental-states of Jivas.6 is great happiness, and in actual enjoyment, the happiness is greater. Even in the prospect of acquiring it, there is some

1. Pañ. 8.27 happiness.6 Whatever happiness is experienced it is Brahman

• लोकान्तरगमागमौ । कर्तु शक्तो घटाकाश इव.। 2. Ibid. 8.28 1. Pañ. 2.15-16.

अन्यथा घटकुड्यादयैरवच्छिन्नस्य जीविता।। सात्त्विकैः पुण्यनिष्पत्तिः पापोत्पत्तिश्चराजसैः ॥

3. Ibid. 9.13 तामसैरनोभयं किन्तु वृथायुःक्षपणं भवेत्।

स्वयंभ्रमोऽपि संवादी यथा सम्यक्फलप्रदः । 2. Ibid. 2.10 ब्रह्मतत्त्वोपासनापि तथा मुक्तिफलप्रदा ॥ कृषिवाणिज्यसेवाद्याः पञ्चस्वन्तर्भवन्ति हि। 4. Ibid. 7.152 इच्छाऽनिच्छा परेच्छा च प्रारब्ध त्रिविधं स्मृतम् । 3. Wide page No. 28.

5. Ibid. 4.17 4. Pañ. 1.35

ईशेन यद्यप्येतानि निर्मितानि स्वरूपतः । सात्विकैर्धीन्द्रियैः साकं विमर्शात्मा मनोमयः ।

तथापि ज्ञानकर्मभ्यां जीवोऽकार्षीत्तदन्नताम् । 5. Pañ. 15.34

6. Ibid. 4.20 विषयानन्द एतेन द्वारेणान्तः प्रविश्यताम्। ईश निर्मितमण्यादौ वस्तुन्येकविधे स्थिते। 6. Ibid. 15.17 भोक्तृधीवृत्तिनानात्वात्तद्भोगो बहुधेष्यते।। काम्यलाभे हर्षवृत्ति: शान्ता तत्र महत्सुखम्।

258 Pancadaśï-À Critical Study

alone because it is a reflection of Brahman.1 This is a very strong point in the existence of Brahman.

Vidyāraņya has very successfully described the seven stages of the Jiva with the help of the illustration of the 'tenth man'.2 The wounds of the 'tenth man' are compared to the fructifying Karmas of the knower.3 The attainment of Jīvanmukti becomes clear through the realization of the 'tenth man' that he is APPENDIX alive.4

In this way Vedānta-system owes much to Vidyāranya for Vidyāranya's indebtedness to Śruti, Smrti and other works. its systematized presentation with various new thoughts and explanations of the existing concepts./ Pañcadaśī Chāndogya Upanişad,

1. Pañ. 15.19 II 1 Creation 6.2.1

यद्यत्सुखं भवेत्तत्तद्ब्रह्म व प्रतिबिम्बनात्। II 17 6.5.4 & 6.7.1

2. Ibid. 7.23 to 34. II 19 6.2

3. Ibid. 7.250 II 55 3.12.5

शमयत्यौषधेनायं दशमः स्वं व्रणं यथा। IV 3 6.2.1

भोगेन शमयित्वतत्प्रारब्धं मुच्यते तथा। IV 6 Brahman & Creation 6.2.1-4

4. Ibid. 7.248 V 5 Brahman 6.8.15

दशमामृतिलाभेन जातो हर्षो व्रणमव्यथाम्। VI 110 Īśvara 8.1.5

238 6.2.1-2 तिरोदत्ते मुक्तिलाभस्तथा प्रारब्धदुःखिताम्।। VI Non-dual Reality VI 272 Knower 8.12.3

VII 67 Direct & Indirect 8.7.1-3

Knowledge VII 183 Liberation 6.8.1

VII 229 Cidābhāsa 8.11.1

VIII 41 Transmigeration 6.11.3

VIII 45 Brahman 3.14.1

IX 11 Samvādi Brahman 5.8.1

IX 40 Mokșa 8.3.2

IX 77 Meditation 1.1.6

IX 79 4.3.1-8

IX 146 Result of Meditation 4.15.5 & 5,10.2

X 10 Brahman . 6.2.1

XI 18 Bliss 7.1.2

XI 20 7.1.26

XI 34 Bliss in deep-sleep 8.4.2

260 Pañcadaśī-A Critical Study Appendix 261

Pañcadaśī Brhdāranyaka Upanişad Pañcądaśī

XI 45 Bliss in deep-sleep 6.8.1 Creation 1.2.5

XI 47 6.8.2 VI 199 VII 198 Kūțastha 4.1.4

XI 114 Mind 5.24.3 202 Enjoyer 1.4.8 and 2.4.5

XII 38 & 53 Vivarta 6.1.4 VII 4.3.15-17

XIV 13 Realization 4.14.3 VII 212 Samvid VII 4.3.23

14 5.24.3 219 Knower XIV 35 Cidābhāsa 4.4.2

XI 19 Knower 8.12.3 VIII VIII 39 Ahamkāra 4.5.13

Taittirīya Upanişad VIII 40 Self 4.5.14,4.3.15,4.4.22

2.8.9 XI 49 Bliss. 4.3.19

II 50 Creation XI 4.3.21

III Brahman. & Five Sheaths 2.1.1 54 XI 56 4.3.22

III 25 Brahman (Sat) 2.6 XI 62 Brahman 3.9.28

III 28 Satyam, Jñānam, Ānantya 2.1 XII 37 Self 1.5.17

III 43 Moksha 2.1 XII .. 56,61 1.4.8

IV 5 Creation 2.6 64 & 67 IV 4 Five Elements 2.1 XII 72 4.3.3

VI 107 Īśvara 2.8.1 XIII 65 Brahman and Creation 1.4.7

VI 199 Creation 2.1.1 and 6 XV 2 Brahman 4.3.23

XI 1 Moksha 3.6.1 1 XI 2 2.1.1 and 2.7.1 Katha Upanișad

XIII 3 World and Bliss 3.6.1 II 7 Senses 4.1

XIV 20 & 36 Knower. 2.1.1 III 17 Self Revealing Atman 6.13

XIV 22 2.8.1 VI 80 Size of Ātman 2.20

XIV 37 3.10.5.7 VII 95 Brahman 2.4.11

VII 172 World as unreal 2.14 Brhdāranyaka Upanișad. VII 246 Jīvanamukti 2.3 and 6.4

IV VI 1.3.11 8 Virāt 1.4.7 101 Prakṛti

IV 9 1.4.4 VI 259 Knower 2.3.14

III 16 Self Revealing Ätman 4.3.9 .VI 260 2.3.15

III 17 Brahman 4.5.15 VII 297 Teacher and Scriptures 1.2.7

IV 14 to 16 Jīva 1.5.1-3 IX 34 Knowledge 2.7

IV. 47 Knower 4.4.21 IX 53 Prārabdha 1.2.7

VI 64 Direct Knowledge 6.1.7-14. IX 149 Om 1.2.16-17

VI 82 All-pervasive Ätman 1.4.7 XI 4 Brahman 2.3 .

VI 97 Ātman 4.3.23 XV 6 Creation 2.2.9

VI 112 Hiraņyagarbha 1.3 V 15 Ātman 3.16

262 Pañcadašī-A Critical Study Appendix .263

Māņdūkya Upanisąd

Pañcadaśī Kena Upanişad XI 67 Bliss-sheath 5

V 7 Brahman 2

VI 96 Brahman 1.5.8 Māņdūkyā Kārikā.

III 18 Sheaths 1.4 VI 162 Bliss-Sheath 2.4 II 28 Brahman 3.39

VII 246 Jīvanamukti 2.5 Amrtabindu Upanişad.

IX 59 Brahman 1.5 IX 60 Brahman 1.4 IV 45 Knower 1

2.2.5 IV 46 18

IV 48 Knowledge 7 Self 86 All-pervasive Atman XV 12

VI 3.1.7

IX 51 Knowledge 3.2.1 Muktika Upanisąd IX 52 3.2.6 XI 7 Jīvanamukti 2.2.9 IV 68 Knower 2.64 Isa Upanişad Śvetāśvatara Upanişad VII 181 Knower 7

IV 2 Māyā and Iśvara 4.10 Maitrāyanī Upanisad II 57 Brahman 3.4

VI 81 Ātman is Subtle 5.9 IV 111 Purified Mind 4.3.1-6.

VI 103 Īśvara 6.14 XI 24 Objects of enjoyment 1.2.4

VI 123 4.10 4.9-10 Aitreya Upanişad VI 157 VI 197 4.9 IV 3 Creation 1.1

VI 281 Knowledge 3.8 V 1 Prajñānam Brahman 3.1.1

IX 97 3.8 and 2.15 XI 91 Waking state 1.3.12

IX 142 3.8 and 6.15 XII 34 Ātman 2.1.1

XI 8 6.15 Kaivalya Upanisad

XIV 6 Self 1.8.9 VII 286 Knower 2.3

VII 213 Mokșa 1.17

Praśna Upanişad VII 215 Self 1.18

XI 73 Karma 1.4

II 17 Senses 6.4 XI 89 Bliss 13

II 16 Brahman 4.1-2 XIV 12 Sufferings 22

VI 45 4.2-3 XIV 17 Knower 24

IX 144 Om 5.5 Nrsimha-uttara-Tāpanīya Upanișad

IX 148 Om 5.2 VI 125,126 Māyā 9

VI 156 9

264 Pañcadaśī-A Critical Study Appendix 265

Pañcadaśi Pañcadaśī

VIII 68 Māyā 4 IV 64 Direct Knowledge Vairāgya Prakaraņa

141 Meditator 5,7,8 3.6 XI Gītā IV 65 Sthiti Prakaraņa 57.28 II 17 Five elements 6.4 Meditation I Mind VII 58 6.19 106 Utpatti Prakaraņa 22.24 II 14 Vṛttis 13.7-11,16.1-3 VII 140 II 56 World 10.42 Vairāgya Prakaraņa

II 103 Videha Mukti 2.72 21.1

2.62 XIII 14 Brahman Utpatti Prakaraņa IV 60 Desire VI 171 Iśvara and Māyā 18.61 100.101 83 VI 269 Knower 14.22 and 23 XIII Utpatti Prakaraņa

VI 22.24 283 6.41 VII 108 Renunciation 9.22 VII 155 Man and his nature 3.33 Bhāgvat Purāņa

VII 159-60 3.36-37 VI 273 Knower 5.9.10 VII 285 Knower 3.25-26 IV 54 False Knower 11.7.11 VII 225 Desire and anger. 14.22 VII 139 Worldly objects 11.23.17 IX 46-50 Enquiry into Reality 6.41-45 XII 82 Sāmkhya and Yoga. 5.6 Ātma Purāņa

XI 101-108 Yogī 6.20,30,25,27,28 IX 151 Meditation 131

VI 205 Virāțrūpa 11 VI 209 Meditation 4.11 Vishņu Purāņa VII 161 Karma 18.60 VII 203 Love for Self 1.20.19 VII 286 Knower 18.66 IX 105 2.45-46 Śiva Purāņa

IX 134 Sāmkhya and Yoga 5.5 VIII 56 Witness Self

IX 137 Antakāla 8.6 Manusamhitā IV 15 Knowledge 4.37 XIV 16 Knower 18.17 VII 147 Desires 2.94 Rg Veda Yogavāsistha II 50 Creation 10.129.1 VI 114 1.10.90 VII 140 Worldly Pleasures Vairāgya Prakaraņa 21.1 Brahma Sūtra

XIV 83 Nirvāņa Prakarana VII 183 Bliss 4.4.16 13.8 IX 34 Fruit of Enquiry 3.4.51

266 Pañcadaśī-A Critical Study Appendix 26

Pañcadaśī Brahma Sūtra Pañcadaśī Upadeśasāhasrī

VII 17 Aham Brahmāsmi 4.1.16 IV 14-16 Creation 14.3-4 IX 68 Bliss 3.3.11 VIII 12 Samvit 14.7-8 IX 69 Neti-Neti 3.3.33 VIII 1 Kūțasțha 15.33 IX 78 Meditation 4.1.12 VIII 26 and Cidābhāsa 18.143, 109 IX 135 The Highest 2.1.1 and 3 X 10 Sākșī 18.120,123

Yoga-Sūtra Vākyavtti

VII 149 Knower 1.50 VII 70 Mahāvākyas 37-53 IV 105 Īśvara 4.24 VII 34-41 Cīdābhāsa 44-48 VII 98 Aham Brahmāsmi 49 Vaiśeika Darśana Bhāșya VIII 25 Kūțasțha-Sāksī 11 VI 54 Knower 1.1.12 Vārttikasāra Mānasollāsa IX 41-45 Obstructions 203-6 VIII 19 Vṛttis 4.2 IV 30 3.6 Vārttika-Śloka VIII 31 Internal Organ 4.4-10 VIII 8 Intellect and Cidābhāsa 1.22-23 IX 39-45 Impediments

Naişkarmyasiddhi · Sambandha Vārttika

IV 55 False Knower 4.62 IX 39-40 294-5 VII 191 Desires of a Knower 4.6 VII 43 Aham Brahmāsmi 2.29 Parmarthasāra VII 195 Kūțastha 2.7 II 106 Realized Soul 81 Drgdrśyaviveka

XI 92 Waking State 7 Vedāntasāra

16.1 Khandanakhandakhādyam Māyā and Avidyā. 41 and 42 V 10 Superimposition 32 VIII 55 Way of Logicians. I 16 Īśvara 38 17 Jīva 43 Viveka Cūdāmaņi TT 102 Jivanamukti 217

IX 30 Vicāra 13 to 15 IX 31 Want of Faith 11 IX 153 Meditation 65

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shers, Delhi. 1968 SWAMI bhāsya and Bhojavrtti of Pātañjala Yogasūtra-Śrī

TRIPATHI PANDIT Śrī Rāmakrsnavacanāmrta Madanlal Lakshminivas

(Hindi) Vol. I, II, and III-Shri Chandak, Ajmer. 1961 SURYAKANTA NIRALA Ramakrishna Ashram, Nagpur. 1952 FELICITATON presented to professor Srīpāda VOLUME Krsna Belvelkar, Motilal UPADHYAYA Śrī Śankarācārya (Hindi) Banarasidas, Banaras. 1957 BALADEVA Hindustan Academy, Allahabad. 1950 Magazines and Journals :

UPADHAYAY Jīvatmā (Hindi) Kala press, 1. Achyuta, Year-3. No. 1 to 12

GANGAPRSADA Prayaga. 1940 2. Annals of the Bhandarkar Oriental Research Institute, Vol. XIX 1938-39 UPADHYAYA VEERMĀNI PRĀSĀD Light on Vedanta-Chow- 3. Annual Report of the Archaeological Survey of India for khamba Sanskrit Series Office, 1907-8 Post Box-8, Varanasi-1. 1959 4. Bhavan's Journal Vol. XXIV No. 19. Vol. XXI No. 4

284 Pañcadaśī- A Critical Study

5. Burnoll's Tanjore Catalouge. p. 194 6. Divine Life Vol. XXVII and XXVIII 7. Epigraphica Carnatica X 8. Epigraphica Indica. Vol. III PARIMAL SANSKRIT SERIES 9. Indian Antiquary. 1916 10. Indian Historical Quarterly. 1916 1, JOSHI K.L. (Ed.) 11. Indian Philosophical Annual Vol. V. 1969 12. Indian Philosophical Quarterly, New Series Vol. 1 No. 1 Brahmasūtra-Sānkara-Bhāsya-with three commentaries. Bhāmatī-Kalpataru & Parimala-with an introduction in October, 1973 English by Prof. E. A. SOLOMAN. 13. Journal of the American Orient Society. 1969 14. Journal of the Bombay Branch of the Royal Asiatic ब्रह्मसूत्रशाङ्करभाष्यम्- श्रीमदप्यय्यदीक्षितविरचितपरिमलोपबृ हित-श्री

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