1. Vedanta Sara of Sadananda Hiriyanna M. Chowkambha

M. HIRIYANNA VEDANTA-SARA of Sadananda

A WORK ON VEDANTA PHILOSOPHY

VEDĂNTA-SĀRA OF SĀDANANDA

M. HIRIYANNA

THE VRAJAJIVAN INDOLOGICAL STUDIES 37

VEDĀNTA-SĀRA

of

Sadānanda

A WORK ON VEDĀNTA PHIILOSOPHY Edited with an Introduction, Translation & Explanatory Notes

By M. Hiriyanna

CHAUKHAMBA SANSKRIT PRATISHTHAN DELHI

Poona Oriental Series No. 14 C CHAUKHAMBA SANSKRIT PRATISHTHAN

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विषयानुक्रमः (Contents) Introduction 1-XX Text ( Text Analysis ) -15 मङ्गलाचरणम् 1 गुरुनमस्कार: " वेदान्तशब्दा र्थ: अनुबन्धचतुष्टयम 1-2 अधिकारी काम्यनिषिद्धनित्यनैमित्तिक कर्मप्रायश्चित्तांपासनानां स्वरूपं फलं च; साधन चतुष्टयम्-नित्यानित्यवस्तुविवेकः, इहामुत्रार्थ भोगविरागः, शमदमतिक्षोपर तिसमाधानश्रध्दाः, मुमुक्षुत्वम्. विषयः सबन्ध: प्रयोजनम् गुरूपसत्ति: 2 उपदेश: 2-12 अध्यारोप: अज्ञानस्वरूपम्, ईश्वरप्राज्ञौ; सूक्ष्मभूतानि, सूक्ष्मशरीराणि, सूत्रात्म- तैजसौ, स्थूलभूतानि, स्थूलशरीराणि, विश्ववैश्वानरौ; समष्टयु- पाध्यैक्यम्; तदुपहितचैतन्यैक्यम्;जीवस्वरूपे विप्रतिपत्तिः, सिध्दांतः. अपवाद: तत्त्वंपदार्थशोधनम् महावाक्यार्थविचार: अनुभवः स्वस्वरूपसाक्षात कारसाधनानि 12-14

श्रवणम् मननम् निद्िध्य,सनम् समाधि: सविकल्पकः, निर्विकल्पकः, तदङ्गानि, तद्विष्नाः मुक्तिस्वरूपम् 14-15 जीवन्मुक्ति: विदेहमुक्ति: Notes 17_41 Index of quotations 42-43 Translation 45_

PREFACE

The Vedanta-sara is often prescribed as a text-book for . University students, and it is mainly for their use that the present edition has been prepared. The text is divided into paragraphs to mark the chief topics considered, all further differentiations of the subject-matter being indicated by a double vertical line or stop. The analysis of the contents given in the beginning will, it is hoped, be helpful in the study of the book.

Mysore M. H. July 4, 29

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INTRODUCTION

A FTER the usual prayer for the successful completion of the work undertaken and the salutation to his guru, our author begins by stating the qualifications required of a person that desires to enter upon a study of the Vedanta and then sets forth at some length the teaching of the Upanisads whose central truth, according to advaita, is contained in what are known as maha-vākyas such as Tat tvam asi. This truth, even when imparted by the best of teachers, will necessarily be known only mediately; but Indian thinkers were never content with such knowledge and they always insisted upon the necessity for the dis- ciple to realise in his own life the truth so known. * The author accordingly proceeds to explain the nature of the discipline necessary for the realisation-a discipline not less arduous than the one qualifying for Vedantic study, and concludes with a discription of jivan-mukti or the condition of one that has fully undergone it and has succeeded in transforming the mediate knowledge of Upanisadic truth into immediate experience. We shall deal with these four topics in order-(1) the preliminary training, (2) the teaching of the Vedanta, (3) the discipline necessary for its realisation, and (4) the condition of jīvan-mukti. (1) The training which a Vedantic disciple is expected to have received before entering upon his study is partly moral and partly intellectual. To understand the exact character of the former it is necessary to know the triple classification of deeds that is generally implied, if not actually adopted, in Hindu works :- ( i ) those described as Sadharana-dharmnas which comprise acts, indicative of virtues like kindness and truth-speaking, and are equally * Cf. e. g. Paňcadaśī, xi. 84.

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obligatory on all *; ( ii ) those termed varnāśrama-dharmas which are relative in their conception and depend upon one's social class ( varna ) and upon the specific stage one has reached in life's discipline (asrama); and (iii) those that are known as kamya-karmas which are explicitly designed to secure personal benefit here or hereafter and therefore vary according to the capacity and inclination of the individual. It is not necessary to say anything about the need of the first of these as their importance is universally acknowledged and their observance is ad- mitted to be the first condition of success in moral train- ing. + Nor is it necessary to speak about the third set as their value in ethical training is only preparatory and indirect. It will suffice merely to remark about them that they should not involve, ordinarily speaking, either in the means they adopt or in the result they aim at, any violation of the principle underlying the other two varie- ties of ( karma ). It is only the second set of karmas that require some explanation here. If we overlook minor distinctions, § we may describe them as nitya-karmas or deeds that should necessarily be performed and may therefore be termed ' duties. ' The Hindu view as to what deeds constitute this class is for the most part determined by tradition and so may appear arbitrary or conventional in their character. The reason for this is not far to seek. General precepts as regards what one ought to do are not of much avail until they are reduced to a concrete form by reference to particular sets of social * Compare Yajnavalkya-smrti, I. iv. 122 -- अहिंसा सत्यमस्तेयं शौचमिन्द्रियनिग्रहः। दानं दमो दया शान्तिम्सर्वेषां धर्मसाधनम् ॥ + Compare Parasara-smrti, I. i. 37 :- चतुर्णामपि वर्णानामाचारो धर्मपालकः ॥ आचारभ्रष्टदेहानां भवेद्धर्मः पराङ्मुखः ॥ Also Kathopanisad, ii. 24, and Samkara's commentary on Vedānta-sūtra, III. i. 10 § For the distinction between nitya-and naimittika-karmas and prāyascitta, see Notes.

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circumstances; but when so reduced, they acquire in course of time-especially when the community in ques- tion is experiencing a lull in progress-a certain sanctity and come to be viewed as binding though the conditions to which they were suited have ceased to exist. They are then looked upon as even possessing a support in revela- tion. It is in this stage that we now find the generality of the deeds included in the Hindu conception of nitya- kurmas and that explains why many of them appear as formal to us now. But whatever historical explanation we may give of them, it is clear from their very name of varnasrama-dharmas that they were intended to secure common as distinguished. from purely personal welfare. We may accordingly take them as standing for social duties which in one form or another are necessarily found in all communities. For us who are studying the place of these deeds in a scheme of moral training and not their character as social institutions, or their fitness for present- day conditions, it is this general aspect alone that is relevant. We are concerned not so much with what these duties are as with how they conduce to moral life. So we shall leave out of consideration whatever may be acci- dental in them and confine our attention to their general character. Their importance for us consists especially in their binding character-in their restricting human activity to certain courses rather than to others and in their implication that man must not act as he wishes but that, on the contrary, he must often do what he dislikes and refrain from doing what he likes-that, in one word, he must submit his will to the will of others. These deeds accordingly resemble those of the first type whose importance in moral training, as we have already said, is universally recognised. But there is one important difference, viz., that while the latter are obligatory on all irrespective of age or rank, the former are so, on particular classes or groups only. While the sādhārana- dharmas, as their name indicates, are the same for all, these differ in different cases. Though not obligatory on all, their binding character is not the less on those to whom they apply.

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Before we describe the course of moral training prescribed for the would-be disciple of Vedanta, we must refer to another point about nitya-karmas. These deeds, whatever their particular nature may be, we have said, are beneficial to society. Are they useful to the indi- vidual also who performs them ? That they indirectly benefit him goes without saying; for he being a member of society, its well-being necessarily means his well-being also. The question now is whether they bring him any good over and above this indirect benefit. The common view is that they have no such result but only that their neglect leads to sin ( pratyavaya ); * and they are consequently described as disinterested activity. But other answers also have been given by Indian thinkers; and the Advaitin is of opinion that they are directly beneficial to the indivi- dual and cannot therefore be described as ' disinterested' in the literal sense of the term. He maintains that volun- tary activity is inconceivable without such an aim. Even the first set of duties such as kindness are so, according to him. They both involve a good for him that practises them, as certainly as they do for others; but that good differs in an essential respect from what the kāmya-karmas fetch-in that it is the same in all and not different in different cases. + This common benefit is what is known as ' cleansing of the heart ' ( sattva-suddhi ) which signifies the elimination of selfish impulses, viz., narrow love and hate. § They are thus not an end in themselves even from the standpoint of the doer, but a means to some- thing else-the spiritual uplift of the individual. Thus if we describe the activities included in the first two classes as ' duty', the Advaitin does not hold the maxim ' Duty for duty's sake ' as literally true. The ethical training of a Hindu may be viewed as com- prising two stages-one in which the performance of kamya-karmas is permitted and the other in which it is not. The activities of the first two types are throughout * See, for instance, Samkara's Introductiou to Tait. Upanișad Ť See Śamkara on Br. Up. I.ii. I. P. 57 ( Ānandāśrama ) Edicion. § Compare Pancadasi xi, 116.

obligatory, as also of course desistance from the pratisiddha or forbidden acts. The sphere of conduct thus comes to be restricted, as we might put it, to the 'ought' in the second stage while it includes also the 'right' in the first. Though the first two classes of deeds are common to the twostages of training, there is an important difference between the spirit in which they are carried out in them. In the earlier it is their social character that is put prominently before one. Social well-being is the willed end and any good that may accrue to the individual is altogether secondary. In the later, the end is subjective purifica- tion and social well-being becomes only its necessary consequence. The former stage of this training is taken for granted by our author and he begins by setting forth the latter. And the fact that it is the second stage shows that what Deussen describes* as the ' objective worth' of action is not ignored in the scheme of Vedantic discipline as a whole. Ignorance of this point has often led critics to describe the Vendantic outlook on life as individualistic. But it is certainly not so, as it is only a person that has passed through the earlier stage with its emphasis on social morality that is expected and is able to enter upon the later. Moreover the fact noticed above that all these karmas serve but the same aim implies, when we remem- ber that it is so not merely in the case of any one per- son but in that of all, a deeper basis for them in human natnre, and points to their result as a good which all alike seek. Men may differ in their views as regards other matters but all of them are agreed in regard to the desirability of spiritual well-being. + Though ceasing to be social in the accepted sense, these karmas, when performed in this new spirit, become social in a much higher sense in that they follow the instinct of mankind in general and their result, viz., the cleansing of the heart, when effected in the case of one will help others by serving as an example for them to follow. It is the successful completion of this stage that constitutes, so *See Philosophy of the Upanisads, p. 364. + See Com .: Bāla-bodhini, p. 22

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far as the moral side is concerned, the necessary condi- tion for Vedantic discipleship. The intellectual part of the training consists in the study of the Veda and of works subsidiary to it with a view to acquire a general acquaintance with Vedantic truth. It also includes necessarily the educational training leading up to it which secures for the student a certain attitude of the mind-an interest in truth (pramatrtva ). But, more particularly the training on this side has reference to the practice of meditation ( upāsana ) with a view to learn how to control the mind. The Upanisads abound in medita- tive exercises of various kinds. The objects for medita- tion may be external or internal and among both- especially the former-the range is very wide, so that practically anything may be selected for the purpose from a common object to a cosmic power like the Sun or even God Almighty ( saguna-brahman ). The variety of the exercises renders possible a careful gradation of the train- ing by which progress becomes feasible on this difficult path. The differentiation between the intellectual and moral sides of the training which we have made here, it is necessary to add, is merely for convenience of treat- ment, for the two are interdependent and the perfor- mance of the so-called moral deed serves as training for the mind, as meditation helps the betterment of moral nature. Success in this training as a whole is indicated by the appearance in the disciple of the following traits which are described as the 'four-fold aid' ( sadhana-catustay ) to the study of Vedanta :- (i) नित्यानित्यवस्तुविवेक :- This is ability to discriminate between the transient and the eternal or to appraise correctly the worth of things. In one sense this no doubt is the result of Brahma-realisation and cannot therefore be an aid to it. But it is possible, even before such realisation, to feel convinced in general that there are things of permanent as opposed to those of provisional value and that it is the former alone that matter in the end. It is such conviction that is intended here which sets the disciple on the path to find out the eternal

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element in life, and not the actual enlightenment which would end the quest once for all. This qualificatian is stated at the very outset to show that the other three that follow should be rooted in it. Moral worth not thus supported by wisdom may be adequate for lower levels of life. but not for realising the goal of existence. In other words, while all morality has its basis in metaphysics,it is only implicit in social morality but becomes explicit at this higher stage. (ii) इहामुत्रार्थभोगविराग :-- This is absence of desire for securing happiness or avoiding pain here or elsewhere. It is detachment from all selfish ends-the result of a conviction got from long experience that their pursuit brings no final satisfaction. (iii) शमादिसाधनसंपत् -- These are six of which the irst two, viz., śama and dama respectively represent the control of the mind and of the senses. They may together be taken as standing for temperance of thought. Temperance of act is uparati which is renunciation in spirit, if not also in fact. The next one, titiksa, is fortitude - a form of courage shown in enduring opposites like heat and cold or pain and pleasure. Samadhanam is power of concentra- tion which indicates that the discipline has been mental also. It signifies that moral improvement without a parallel improvement of the mind is not adequate to reach the ideal. The last of them, sraddha, is faith in the teaching imparted. It is loyalty to the ideal or res- pect for truth which means readiness to work for its achievement and is a great help in securing stability of effort. It is a form of reverence and need not necessarily be opposed to reason. It only excludes vacillation of mind that leads to constant shifting of ideals. (iv) मुमुक्षुत्वम्-Desire for self-realisation. These qualifications are mostly negative though one or two like titiksa may be viewed as positive. But we must remember that thcir final aim is positive, being self-realisation. The negative discipline of the four-fold aid finds its fulfilment in this positive aim and is indis- pensable for it as receding, we might say, is for taking

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a leap. The narrow self is suppressed but only to win the wider one. The qualifications · also appear as indivi- dualistic and may be taken to imply a neglect of social morality. But we have already seen that this is the result of a training which puts in the forefront the discharge of social duties and that while it may indicate that social morality is at a certain stage transcended, it in no way means that it has been ignored. (2) All philosophy starts from experience and aims at giving a satisfactory explanation of it. However we may explain it eventually, it should be admitted that experience points to a world of great diversity as existing outside. The outside world thus given, as a little reflec- tion will show, is at least in part dependent upon the percipient. If person looks, for instance, at a hill from one position it presents a certain shape; and if he shifts hisfposition sufficiently with reference to it, that shape changes. So also does the colour of the hill. If he stands close to it, it probably appears as grey; but if at a long distance, it takes on a bluish hue. It is easy to see that the same applies to various other features of it also, so that it is very difficult to say what the hill in itself really is. Such a view may cast a serious doubt even on the very being of the object. But though we must admit that some of its aspects vary according to our position with reference to it, the reality of the hill itself need not be questioned, for there are others like us that vouch for it. It may be said that these others also are given only in our experience and that we are begging the question in assuming their reality. There would of course be nothing logically wrong in such a criticism. For aught we know, the world as a whole is a delusion and we are only dream- ing, in which case what is given is but our own self with its notions or ideas which it fondly imagines correspond to objects existing outside. There would then be neither an external world nor other selves. That would be solip- sism and some among the followers of Advaita have taken this short cut to Truth ! * Although such a theory * See, e. g .. Sidhanta-lesa-samgraha, pp. 105-6 ( Kumbha- konam Edition ).

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is not strictly refutable, it certainly strains common sense too much; and, what is worse, it reduces the ordinary activities of life to an absurdity. Hence we may begin by assuming that our object, viz., the hill is there outside as also other selves, although we are not yet in a position to say what that object and those selves are-or, for the matter of that, what even our own self is. All that we have to note at this stage clearly is that though the object in some of its aspects is dependent upon the percipient, it is not entirely so, the reason being the common assurance of other selves whose existence we have chosen to admit. If we extend our view from a single object to the world as experienced by us, we see that there are also other ways in which it is defective. Thus it is invariably limited both in time and space. For example, the universe as we experience it here to-day is almost quite different from that which those at the antipodes did last century. But though each man's universe is thus more or less different and fragmentary, we may take for granted, as indeed we ordinarily do, that there is a common background for them all. There is and has been such a background but each self experiences only a particular aspect of it which in that precise form no other self can. Each of us en- counters what may be described as the 'public' world but takes only a 'private' view of it .* For us who are trying to discover the ultimate im- plication of experience and are concerned with the whole of Being, the personal aspects of the universe are not of so much importance as their common background to which accordingly we shall confine our attention in the sequel. There is one feature of it which can be deduced at once : the separate universes with which we are severally fami- liar are inert or non-sentient ( jada ) and the common world implied by them all, we may conclude, is also of the same nature. In other words, it is objective in character. Now it is a principle generally recognised by ldealists that what is objective or not mental in character * These universes are respectively described as Isa-srsta and jīva-srsta. See Pancadasī, iv. 19,:

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should be dependent in some sense or other upon mind. That is, it cannot be ultimate. Now this princ.ple leads us to postulate some mind or consciousness on which that common world depends. That mind must be infinitely wider in its scope than anything represented by the indi- vidual subjects. In fact it should be the cosmic or universal subject, becoming aware of all that is and of everything precisely as it is. In other words, its knowledge should be both complete and correct. If it also should involve a private or personal view, it would be an addition to the jivas in existence, and would not represent what we are seeking. We have now to settle a very important ques- tion : In what relation does this universal subject stand to the particular jivas ? It cannot be identical with any one of them; nor can it be altogether different from and external to them, for then its knowledge, though it may comprehend the whole of the physical universe, would still be defective since it cannot know the jivas in the required manner, no direct or complete knowledge of one spirit by another being possible. It should therefore have to be both identical and different from them. In explaining this relation our book utilizes the analogy of space which may be conceived as divided into parts by suitable limit- ing adjuncts or as reflected in parts in a suitable medium. It compares the individual self to the space occupied by a single tree and the universal snbject to that occupied by the forest as a whole of which the tree is a constituent factor; or alternatively, it compares the former to a part of the sky reflected in a given area, of water in a lake and the latter to the same as reflected in the whole sheet of water there .* This suggests the relation to be that between a whole and its parts. But a whole may be viewed as an aggregate of its parts or as an entity by itself. If we should take it in the former sense, the universal self will become a collection of the individual selves. Such an inter- pretation, however, will not do as a collection of selves * These illustrations are based upon a well-known difference of opinion among Advaitins regarding the nature of jiva and Isvara in relation to avidya and Maya, known as avaccheda-vada and pratibimba-vāda.

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can yield only a collective experience which is far from what we understand from camplete experience. Further it would, by including all the imperfections of all the in- dividual experiences instead of doing away with them, be reduced to mere chaos. So the conclusion is forced upon us that the universal self must somehow be one and in- tegral, while not altogether different from the individual selves. That is possible only when we look upon the cosmic subject as immanent in them all. That is the significance of the word samasti ( 'all pervading ' ) used for it in the book to distinguish it from the individual described as vyasti .* This common backgroud, to judge from the general character of our 'private' universes, must also be charac- terised by diversity and the diversity, to judge again from our own experience, must be such as is reducible to unity. For there are two phases in it-one that changes its cha- racter almost constantly and the other which endures through the change. The two factors together constitute a unity in diversity and if we take the unitary factor with the elements of diversity latent in it, neither manifest nor wholly abolished, we get what may be described as the material cause of this common universe. Let us call it by the name of Maya postponing for the present the consideration of the reason why we give that name to it. The whole of the physical universe can be epitomised in this single word and it is sometimes a great convenience to deal with a simple conception like that instead of such a c mplex one, as the physical universe. It is clear from what we have said that Maya is positive ( bhava-rupa ) and also heterogeneous in character (trigunatmaka). If we rem mber that it is dependent upon the universal con- sciou sness, being jada like the world that emerges from it, we see that the full explanation of the universe is to be found not in Maya alone which by its very nature cannot * These words are derived from 'as' 'to pervade' and are stric ly applicablc only to the adjuncts of spirit and not to spirit itself. For this, as well as for the distinction in the significance when applied to the latter, see Notes,

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be ultimate, but in that together with the consciousness or caitanya to which it necessarily points. The complex of these two factors is what in Advaita is known as Isvara or saguna-brahman. Isvara thus conceived, from what we have sa d so far, appears in two stages-one where the uni- verse is manifest and the other where the variety of it be- comes latent in the single principle which we have termed Maya. Now the name Isvara, to speak strictly, is confined to the latter and the former is designated Vaisvanara ('abiding in all beings,'), which draws attention to a feature already noticed. It is sometimes described also as Viraj on account of its perfectly manifest character. Isvara, it may be said, becomes visible in Viraj. To form an easy transition from the one to the other, another stage is in- troduced where the element of diversity has begun to manifest itself but is not yet fully developed. This inter- mediate stage is variously styled as Prāna, Sūtratman oI Hiranya-garbha. It is essential to remember that the spiritual or sentient element in all the three is identical and the only difference is in the adjuncts which respective ly are subtle, half-developed and fully manifest Māya. We may describe the complexes of these factors as differ- ent on the principle recognised by the Advaitin, viz., that change in the quality ( visesana ) contributes to change in the qualified ( visista ) and the causal relation that exists between them applies only to the complexes or adjuncts and not to the sentient element taken by itself. Tsvara or Maya gives rise to Hiranya-garbha or the universe in its subtle form, which in its turn does, to Viraj or the gross universe. * Parallel to this conception of the cosmic self, we have a three-fold view of the individual self also. In the case of the former, the adjuncts are the whole of the universe in its fully manifest, half-manifest and unmanifest forms; in the case of the latter, on the other hand, the adjunct is * This is to personify the three stages and so speak of them in religious terms. We may also, if we like, drop the personali- sation and look upon them as marking different stages of evolu- tion in the Absolute of philosophy.

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only that part of it which constitutes the physical accom- paniment of the particular self. This accompaniment also is taken to exhibit three strata of development, viz., avidyā ( kārana-sarira ), the subtle body (suksma-sarira ) and the gross body ( sthula-sarira ). Just as the whole universe is the effect of Maya, the portions of the universe which constitute the gross and subtle bodies of an indivi- dual self are conceived as the effects of that particular self's avidya which accordingly becomes a part of M ıya. * With these it identifies itself ordinarily but unlike the cosmic self, the individual always has a sphere of reality which it regards as outside itself. It claims only a part and a very small part of it as its own; and assumes an attitude of indifference towards the rest of it. The ideal of morality as conceived in Advaita is to extend this narrow view so that, like the cosmic self, its interests also may coincide with the interests of the universe. This is the significance in particular of the meditation upon the saguna-brahman referred to in our text. + Now the three sariras of the individual self are predominantly associated with three states of it-the gross body with the waking state, the subtle, with dream and uvidya, with dreamless sleep. On this analogy three corresponding states of the cosmic self are described as its 'waking, ' 'dream' and 'sleep. ' But it is nothing more than a metaphor and can only mean that sleep is pralaya; dream, the stage when the universe is yet in the making; and wak- ing, when the world is fully created. It is owing to the partial character of its adjunct that the iva's view of the world has the defects to which we alluded above. In the case of Isvara, on the other hand, owing to the cosmic character of the adjunct, Maya, they are altogether absent. The fragmentary experiences of the jivas are all integrated there so that Isvara's knowledge is complete as well as correct. * This is only one of the ways in which Maya and avidya are understood by Advaitins. For other views see Sidhanta-lesa- samgraha, pp. 66, ff. 1 See p. I, I, 16 and compare Samkara on Ch. Up. III, xiv,1.

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Now a question arises as to the reality of this common universe. That it is dependent upon universal conscious- ness we know, even as the private universes, so far as they are private, are on ours. But the means of concluding to its esser tial independence which we found in the case of the sevc ral private universes is lacking here, for there is no second 1 niversal self by comparing with whose experience such incependence may be postulated. That is, the dis- tinction between private and public universes disappears here. Fiom this it may seem that it is all the same which way we describe it. We may say that Tsvara* sees the universe as it.is or that it is as He sees it. But really there is an in portant difference, for the former may imply that the universe is independent of Isvara which is against our hypcthesis. So we must recognise that it is unreal in the sense that it does not exist in its own right but depends entirely upon Him both for its being and for its revelation, while He is real and self-dependent. Though only a part of the world each of us experiences is unreal, in the case of Isvara, the whole world is so; and Maya which gives rise to it must also be equally unreal. By unreality we do not mean absolute falsehood, for that is inconceivable since the common background, so long as it exists at all, as also its source Maya, are experienced by Isvara; and what is experienced cannot be unreal in the sense in which what never is e., g. 'the barren woman's son ' the hair on the tortoise-shell. ' What is meant is only that it is not ultimately real as spirit or caitanya is. Caitanya is in- effaceable but Maya is not so, nor its off-spring the world. We see now why we described the source of the universe by the name of Maya. From our individual standpoint Maya corresponds to the Prakrti of the Samkhya; but from the standpoint of Isvara or even from ours, if we can adopt the eventually correct attitude, it is unreal.+ Since Maya is instrumental in presenting an unreal world it may

• The term is used in its wider sense so as to comprehend any of the three stages mentioned above. '

t Compare Panca.pādika, p. 13 and Paňcadašī, vi. 130.

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also be termed, as it invariably is in our book, ājňāna * on the analogy of our ignorance of a rope (say) which is instrumental in presenting a serpent to us. But in neither case is ignorance to be taken in the negative sense that there is no jnana. It is not absence of apprehension but misapprehension; and that is the reason why it is de- scribed as ' positive ' or bhava-rupa in Advaita. It not only suppresses the truth but also shows up something else in its place-results which are respectively ascribed to two powers characterising ajnana, known as avarana ('concealment ' ) and viksepa ( 'projection ' ). But it is essential to note that in the case of Iśvara, ajnana operates partially-only on its viksepa side, for by hypothesis nothing is ever concealed from Him. It is true the variety of the world appears to Him, but He at the same time realizes that it is nothing more than an apparent or 'ideal ' diversification within Himself. For this reason ajnana or Maya may also be represented as the principle of self-consciousness from His standpoint. + He takes the world as a mere projection from Himself which is not in- dependent of Him but which to make itself manifest sepa- rates off, as it were, from Him. But as the fact of the separation itself is realised, therc is no delusion for Him. We must now determine the relation between the two elements which constitute Isvara Or saguna-brahman -spirit and Maya. The relation must be unique, the latter being an appearance and the former, a reality. The one is ontologically lower than the other so that the rela- tion between the two cannot be real like the relation, for instance, between a real person and an unreal serpent. It is therefore as much an appearance as the world or Maya. One of the relata is altogether subordinated to * What we have termed Maya thereby becomes samastyaj- nāna and avidyā, vyastyajňana. Ť Maya is to be regarded as standing for Isvara's self-consci- ousness when the world of variety is thought of as the presentation. But maya itself may thus be presented, when a certain maya-vrtti is to be understood as standing for self-consciousness. Compare the use of mama Maya in Grta, vii. 14.

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the other and the subordination is such that negating the higher negates the lower. But the reverse is not true. If the rope is denied, the serpent is not; but the negation of the serpent is quite conceivable with the affirmation of the rope. This is just what constitutes appearance and the rope may be described as the ground of it. Similarly in the Iresent case, the denial of Maya or the world that emerges from it does not affect spirit as that of the latter does, the former. So spirit is the ground of which Maya and the world are appearances. That is, the unity be- longing to the universe or its source Maya and its diver- sity are both appearances of the ground spirit, and have no being apart from it. There is thus neither duality nor unity in truth and both are equally fancied in the ulti- mate reality or Brahman which transcends them. This ground spirit is the nirguna-brahman of Advaita. It is compared in our book to the infinite space ( to confine ourselves to one of the illustrations given there ) that underlies not only the space as delimited by the individual trees or the collective forest but also those limiting adjuncts themselves. Similarly the nirguna-brahman furnishes the ultimate explanation of not only the spiritual elements in Isvara and the jivas but also of their limiting adjuncts, viz., Maya and avidya. It is, in other words, the true essence of God, soul and nature. The nirguna-brahman becomes the saguna through association with Maya or, utilizing one of the explanations of Maya given above, when it grows self-conscious. To express the same in another way, the nirguna-brahman becomes the saguna the moment it is made the object of thought ( jneya-brahman ). The latter is a concept but the former is Experience itslf ( anubhuti ) though it is impersonal Experience. Analogi- cally in the case of the jiva also, the adjuncts are wrongly superposed upon the spiritual element in it. The identity of the ground spirit in the two cases, or more strictly the non-distinction ( advaita ) between them, is the final import of the ' great sayings ' like Tat tvam asi and constitutes the central teaching of the Upanisads. The method of Advaita may be briefly described as proceeding first from diversity to unity and then from

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appearance to reality We start with the more or less diverse universes as given in our experience and discover as their common basis a single universe. Systematising the variety that is manifest in it we then arrive at unity. Lastly,since this world of unity-in-diversity cannot but be an appearance on the reasoning adopted above, we con- clude from it to the spirit beyond it as the sole Reality .* The ascertainment of the true naturc of the self-whether cosmic or individual-is thus finally a negative or inverted process. It is known as sodhana or clarifying of the con- ceptions of Tat and tvam or God and ego. So far reason alone is sought as the aid. The need for faith arises only at this stage when the final truth as signified by Tat tvam asi that the ground of the tram or the individuol self is the same as the ground of Tal or the universal self-is to be accepted on the authority of Revelation. The Upani- sads are accordingly divided by Advaitic teachers into three sections, two of which point out the rationl method of what we have termed the clarification of the concepts of Tat and tvam and are subsidiary to the third which speaks of their identity.f (3) The teaching thus imparted in the Upanisads gives rise only to mediate knowledge, as we have already observed, and is not therefore adequate to remove the belief in variety § which, because it is immediate, re- quires for its removal an equally immediate apprehension of the opposite truth of unity. To take the old example of a person mistaking a rope for a serpent in the dark,no amount of assurance by another which leads only to mediate knowledge is sufficient to bring the conviction that it is not a serpent; but a little scrutiny for himself with the aid of a lamp will do so at once. Seeing is be- lieving. Similarly if variety is not to delude us, we must * It is this. last stage that is described as adhyāropāpavāda- nyāya. See Text p. 2, 11. 23-4. + For the exact manner in which the maha vakyas are to be understood, see Notes § The belief is primarily that Isvara and jiva or one jiva and another are distinct. It is, as we know, based upon a belief in the variety of their adjuncts.

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see unity not merely know it. So it becomes necessary to endeavour to transform the knowledge got from the Upanisads into immediate experience-to realize the truth of Tat tvam osi in one's own experience. The dis- ciple should be able to say Aham brahma asmi in response to the Upanisadic precept, Tat tvam asi, which are re- spectively called the anubhava- and upadesa-vakyas. The realisation is the result of a long and laborious process. The teaching may have been correetly apprehended but there is still need for severe self-discipline in order that one may come to experience it, by thrusting out from the mind one by one the false and misleading but more familiar theories and convictions. The discipline is two-fold, if we leave out study (śravana ) described in the previous section, which álso is regarded, not in any merely academic sense, but as a part of and as initiating the training which is to culminate in self-realisation. (i) Manana : The need for ravana implies that the ultimate truth to be learnt is revealed and is to be known only from the Upanisads which traditionally pre- serve that truth for us. By formally establishing the Advaitic truth as the final teaching of the Veda, sravana casts off the doubt that it may be baseless ( pramānā- sambhavana ). But there are other doctrines which like- wise claim to be based upon valid pramanas and which, in spite of the disciple's faith in Advaitic truth, may throw doubt upon it ( prameyāsambhāvanā ). Manana is intended to dispel such doubt. It consists of long and continued reflection upon the unity of-Being, drawing to its support facts from experience such for instance as how the advance of knowdedge and the.growth of human institutions more and more point to unity as the likely end. It is arguing within oneself, after knowing definitely what the Upani- sads teach, with a view to convince oneself that that teaching alone is true. (ii ) Nididhyāsana: Manana secures intellectual con- viction. But there may still be obstacles in the way of self-realisation. For, despite such conviction, there may be now and again an unconscious reassertion of old habits of thought ( viparita-bhavana ) incompatible with the truth

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since learnt. Nididhyasana is meant to overcome this kind of obstacles. It consists in long and uninterrupted meditation on the Upanisadic truth and has to be per- sisted in, till intuitive knowledge ( sākşāt-kāra ) arises and the Truth is revealed in a flash of vision: Then the disciple wakes to Reality from the dream of life. Here is a question of some importance-whether this meditation is the direct cause of the realisation or whether it is merely an aid to the maha-vakvas in leading to that result. Since our book does not refer to this point, we need not enter into a discussion of it here, but only state in passing that the latter is the prevalent view .* In whatever manner the result is attained, the disciple, when such experienced conviction of unity arises in him, becomes a jivan-mukta and he may then be said to have left empirical life behind and entered upon what is described as the life absolute. ( 4 ) A jivan-mukta does not necessarily cease to act. But selfish activity with its preferences and exclusions is inconceivable in his case. The common laws of social or relative morality also lose their meaning for him, for they are significant only for one that is striving for perfection and not for one that has attained it. A jivan-mukta is no longer realising virtues like kindness, but revealing them, which have now become natural to him as walking or breathing is to us. Our treatise raises in this connection an important qnestion-whether a person in this stage may do what he likes, whether he may be indifferent to evil or indulge in it and points out in answering it that such a doubt itself is impossible. Evil acts depend upon evil tendencies, but all such tendencies should have long been overcome by one that attains to the sainthood of jīvan-mukti. The jivan-mukta, it is said, should not even have any conscious elation as the result of having realised the truth. It is impossible, therefore, that such a person should act in any but the right way. But it must be added that according to Advaita he need not act. When he is in samadhi or union with the Ultimate,he indeed does not act. In the state of vyutthana or reversion to empirical * Compare, e g., Panca-padika, P. 99.

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life when he wakes back to variety, though not losing sight of its underlying unity, he, as a matter of course, acts or rather cannot help acting. And whatever he does then will necessarily and of itself be right. Love will inspire his action-love arising from the discovery of hi own self everywhere- not selfishness, nor even pity which also like selfishness implies the feeling of otherness which he has transcended. If, for the sake of argument, we assume that he can be inactive, he may become indifferent to what passes around him. Such a course will not taint him in the least. But that, as we have said, is only an impossible assumption. When in the end a jivan- mukta is dissociated from his physical accompaniments, he becomes Brahman itself; Brahma-vid brahmaiva bhavati That is known as videha-mukti.

श्री: वेदान्तसार:

आत्मानमखिलाधारमाश्रयेऽभीष्टसिद्धये।। अर्थतोऽप्यद्वयानन्दानतीतद्वैतभानतः । गुरूनाराध्य वेदान्तसारं वक्ष्ये यथामति ॥ वेदान्तो नामोपनिषत्प्रमाणं तदुपकारीणि शारीरकसूत्रादीनि 5 च । अस्य वेदान्तप्रकरणत्वात्तदीयैरवानुबन्धैस्तद्वत्तासिद्धेर्न ते पृथ- गालोचनीयाः । तत्रानुबन्धो नामाधिकारिविषयसंबन्धप्रयोजनानि॥। अधिकारी तु विधिवदधीतंवेदवेदाङ्गत्वेनापाततोऽधिगताखिलवेदा- र्थोऽस्मिन जन्मनि जन्मान्तरे वा काम्यनिषिद्धवर्जनपुरस्सरं नित्य- नैमित्तिक प्रायश्चित्तोपासनानुष्ठानेन निर्गतनिखिलकल्मषतया निता- 10 न्तनिर्मलस्वान्तः साधनचतुष्टयसंपन्नः प्रमाता । काम्यानि स्वर्गादी- प्रसाधनानि ज्योतिष्टोमादीनि । निषिद्धानि नरकाद्यनिष्टसाधनानि ब्राह्मणहननादीनि । नित्यान्यकरणे प्रत्यवायसाधनानि संध्या- वन्दनादीनि । नैमित्तिकानि पुत्रजन्माद्यनुबन्धीनि जातेष्टयादीनि। प्रायश्चितानि पापक्षयसाधनानि चान्द्रायणादीनि। उपासनानि 15 सगुणब्रह्मविषयमानसव्यापाररूपाणि शाण्डिल्यविद्यादीनि । एतेषां नित्यादीनां बुद्धिशुद्धिः परमं प्रयोजनम् । "तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन" इत्यादिश्रतेः "तपसा कल्मषं हन्ति" इत्यादिस्मृतेश्च। उपासनानां तु चित्तैकाग््यम् । नित्यनैमित्तिकयोरु- पासनानां चावान्तरफलं पितृलोकसत्यलोकप्राप्तिः "कर्मणा पितृलोको 20 विद्यया देवलोकः " इत्यादिश्चतेः । साधनानि नित्यानित्यवस्तुविवे- केहामुत्रार्थभोगविरागशमादिषद् संपत्तिमुमुक्षुत्वानि। नित्यानि- त्यवस्तुविवेकस्तावद्बह्मैव नित्यं वस्तु ततोऽन्यदखिलमनित्यमिति

२ वेदान्तसार:

विवेचनम् । ऐहिकानां स्रक्चन्दनादिविषयभोगाणां कर्मजन्यतया- नित्यत्ववदामुष्मिकाणामप्यमृत्तादिविषयभोगाणामनित्यतया तेभ्यो नितरां विरतिरिहामुत्रार्थभोगविरागः । शमादयस्तु शमदमोपरति- तितिक्षासमाधानश्रद्धाख्याः । शमस्तावच्छवणदिव्यतिरिक्तविषये- 5 भ्यो मनसो निग्रहः।दमो बाह्येन्द्रियाणां तद्व्यतिरिक्तविषयेभ्यो नि- वर्तनम्। निवर्तितानामेतेषां सद्व्यतिरिक्तविषयेभ्य उपरमणमुपरतिः अथवा विहितानां कर्मणां विधिना परित्यागः। तितिक्षा शीतोष्ण- दिद्वन्द्व सिष्णुता । निगृहीतस्य मनसः श्रवणादौ तदनुगुणविषये च समाधि: समाधानम्। गुरूपदिष्टवेदान्तवाक्येषु विश्वासः श्रद्धा। 10 मुमुक्षत्वं मोक्षेच्छा । एवंभूतः प्रभाताधिकारी "शान्तो दान्तः " इत्यादिश्रुतेः। उक्तं च- "प्रशान्तचित्ताय जितेन्द्रियाय च प्रहीणदोषाय यथोक्तकारिणे। गुणान्वितायानुगताय सर्वदा 15 प्रदेयमेतत्सततं मुमुक्षवे" ॥ इति ॥ विषयो जीवब्रह्मैक्यं शुद्धं चैतन्यं प्रमेयं तत्रैव वेदान्तानां तात्प- र्यात्। संबन्धस्तु तदैक्य्रमेयस्य तत्प्रतिपादकोपनिषत्प्रमाणस्य च वोध्यबोधकभावलक्षणः । प्रयोजनं तदैक्यप्रमेयगताज्ञाननिवृत्ति: स्वस्वरूपानन्दावाप्तिश्च "तरति शोकमात्मवित्" इत्यादिश्रतेः "ब्रह्म 20 वेद ब्रह्मैव भवति" इत्यादिश्रुतेश्च ।। अयमधिकारी जननमरणादिसंसारानलसंतप्तो दप्तिशिरा जल- राशिभिवोपहारपाणिः श्रोत्रि ब्रह्मनिष्ठं गुरुमुपसृत्य तमनुसरति "समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्" इत्यादिश्रुतेः ॥ स परमकृपयाध्या- रोपापवादन्यायेनैनमुपदिशति "तस्मै स विद्वानुपसन्नाय प्राह" 25 इत्यादिश्रतेः॥ असर्पभूते रजौ सर्पारोपवद्वस्तुन्यवस्त्वारोपोऽध्यारोपः । वस्तु सच्चिदानन्दादवयं ब्रह्म। अज्ञानादिसकलजडसमूदोऽवस्तु। अज्ञानं तु सदसद्यामनिर्वचनीयं त्रिगुणात्मकं ज्ञानविरोधि भावरूपं यत्कं- चिदिति वदन्त्यहमज् इत्याद्यनुभवात् "देवात्मशा्ति स्वगुणैर्निगू-

ईश्वरप्राज्ञविवेक: ३

ढाम्" इत्यादिश्वुतश्च। इदमज्ञानं समष्टिव्य ष्टयभिप्रायेणैकमनेकमिति च व्यवहियते। तथाहि - यथा वृक्षाणं समष्टयभिप्रायेण वनमित्ये- कत्वव्यपदेशो यथा वा जलानां समष्टयभिप्रायेण जलाशय इति तथा नानात्वेन प्रतिभासमानानां जीवगताज्ञानानां समष्टयभिप्रायेण तदेकत्वव्यपदेशः "अजामेकाम्" इत्यादिश्रुतेः । इयं समष्टिरुत्कृष्टोपा- 5 धितया विशुद्धसत्त्वप्रधाना। एतदुपहितं चैतन्यं सर्वज्ञत्वसर्वेश्वर- त्वसर्वनियन्तृत्वादिगुणकमव्यक्तमन्तर्यामी जगत्कारणमीश्वर इति च व्यपदिश्यते सकलाज्ञानावभासकत्वात् "यः सर्वज्ञः सर्ववित्" इतिश्रुतेः । ईश्वरस्येयं समप्टिरखिलकारणत्वात्कारणशरीरमानन्द- प्रचुरत्वात्कोशवदाच्छाद कत्वाच्चानन्दमय कोशः सर्वोपरमत्वात्सुषु- 10 प्तिरत एव स्थूलसूक्ष्मप्रपञ्चलयस्थानमिति चोच्यते। यथा वनस्य व्यष्टयभिप्रायण वृक्षा इत्यनेकत्वव्यपदेशो यथा वा जलाशयस्य व्यष्टचभिप्रायेण जलानीति तथाज्ञानस्य व्यष्टयभिप्रायेण तदनेकत्व- व्यपदेशः "इन्द्रो मायाभिः पुरुरूप ईयते" इत्यादिश्रुतेः । अत्र व्यस्त- समस्तव्यापित्वेन व्यष्टिसमष्टिताव्यपदेशः । इयं व्यष्टिर्निकृष्टोपाधि-15 तया मलिनसत्त्वप्रधाना। एतदुपहितं चैतन्यमल्पज्ञत्वानीश्वरत्वादि- गुणकं प्राज्ञ इत्युच्यत एकाज्ञानावभासकत्वात् । अस्य प्राज्ञत्वमस्प- ष्टोपाधितयानतिप्रकाशकत्वात् । अस्यापीयमहंकारादिकारणत्वा- त्कारणशरीरमानन्दप्रचुग्त्वात्कोशवदाच्छादकत्वाच्चानन्दमय कोशः सर्वोपरमत्वात्सुषुप्तिरत एव स्थूलसूक्ष्मशरीरलयस्थानमिति 20 चोच्यने। तदानीमेतावीश्वरप्राज्ञौ चैतन्यदीप्ाभिगतिसूक्ष्माभिर- ज्ञानवृत्तिभिरानन्दमनुभवतः "आनन्दभुक् चेतोमुखः प्राज्ञः" इति श्रुतेः सुखमहमस्वाप्सं त किंचिद्वेदिषमित्युत्थितस्य परामर्शोप- पत्तेश्च। अनयोः समष्टिव्यष्टयार्वनवृक्षयोरिव जलाशयजलयोरिव वाभेदः । एतदुपहितयोरीश्वरप्राज्ञयोरपि वनवृक्षावच्छिन्नाकाशयो- 25 रिव जलाशयजलगतप्रतिबिम्बाकाशयोरिव वामेदः "एष सर्वेश्वरः" इत्यादिश्रुतेः । वनवृक्षतदवच्छिन्नाकाशयोर्जलाशयजलतदतपरति- बिम्बाकाशयोर्वधार भूतानुपहिताकाशवदनयोरज्ञानतदुपहित चैत- न्ययोराधारभूतं वदनुपहितं चैतन्यं तनु यिमित्युच्यते "शिवम- द्वैतं चतुर्थ मन्यते" इत्यादिश्रुतेः । इदमेव तुरीयं शुद्धचैतन्यमज्ञाना-30

४ वेदान्तसार:

दितदुपहितचैतन्याभ्यां तप्तायःपिण्डवदविविक्तं सन्महावाक्यस्य वाच्यं विविक्तं सल्लक्ष्यमिति चोच्यते॥ अस्याज्ञानस्यावरणविक्षेपनामकमस्ति शक्तिद्वयम्। आवर- मेघोऽनेकयोजनायतमादित्यमण्डलमवलोक- 5 यितृनयनपथपिधायकतया यथाच्छादयतीव तथाज्ञानं परिच्छिन्न-

च्छादयतीव । तादशं सामर्थ्यम् । तदुक्तम् - "घनच्छ न्नदृष्टिर्घनच्छन्नमर्के यथा निष्प्रभं मन्यते चातिमूढः । 10 तथा बद्धवद्भाति यो मूढदृष्टे: स नित्योपलब्धिस्वरूपोऽहमात्मा ॥" इति। अनयैवावरणशक्त्यावच्छिन्नस्यात्मनः हात्मकतुच्छसंसारभावनापि संभाव्यते यथा स्वाज्ञानेनावृतायां रज्ज्वां सर्वत्वसंभावना। विक्षेपशकिस्तु यथा रज्ज्वज्ञानं स्वावृत 15 रजौ स्वशक्त्या सर्पादिकमुद्भावयत्येवमज्ञानमपि स्वावृतात्मनि विक्षेपशक्त्याकाशादिप्रपञ्नमुद्भावयति। तादशं सामर्थ्यम्। तदुक्तम्- "विक्षेपशक्तिर्लिङ्गादि ब्रह्माण्डान्तं जगत्सृजेत्॥।" इति। शक्तिद्वयव- दज्ञानोपहितं चैतन्यं स्वप्रधानतया निमित्तं स्वोपाधिप्रधानतयो- पादानं च भवा। यथा लूता तन्तुकार्य प्रति स्वप्रधानतया निमित्तं 20 स्वशरीरप्रधानतयोपादानं च भवति। तमःप्रधानविक्षेपशक्तिमद- ज्ञानोपहितचैतन्यादाकाश आकाशाद्वायुर्वायोरगनिरग्नेरापोऽद्भ्यः प्र- थिवी चोत्पद्यते "एतस्मादात्मन आकाशः संभूतः" इत्यादिश्रुतेः । तेषु जाड्याधिक्यदर्शनात्तमःप्राधान्यं तत्कारणस्य। तदानीं सत्वर- जस्तमांसि कारणगुणप्रक्रमेण तेष्वाकाशादिषूत्पद्यन्ते। एतान्येव 25 सूक्ष्मभूतानि तन्मात्रापयपञ्न्ीकृतानि चोच्यन्ते । एतेभ्यः सूक्ष्मश- रीराणि स्थूलभूतानि चोत्पद्यन्ते ।। सूक्ष्मशरीराणि सप्तदशावयवानि लिङ्गशरीराणि। अवयवास्तु ज्ञानेन्द्रियपञ्नकं बुद्धिमनसी कर्मेन्द्रियपञ्कं वायुपञ्कं चेति। ज्ञानेन्द्रियाणि श्रोत्रत्वक्चक्षुर्जिह्वाघ्राणाख्यानि। एतान्याकाशादीनां 30 सात्विकांशेभ्यो व्यस्तेभ्यः पृथक् पृथक् क्रमेणोत्पद्यन्ते। बुद्धिर्नाम

सूत्रात्मतैजसविवेक: ५

निश्चयात्मिकान्तःकरणवृत्तिः मनो नाम संकल्पविकल्पात्मिकान्तः- करणवृत्तिः । अनयोरेव चित्ताहंकारयोन्तर्भावः । एते पुनगका- शादिगतसातत्विकांशेभ्यो मिलितेभ्य उत्पद्यन्ते। एतेषां प्रकाशात्मक- त्वात्सातत्विकांशकार्यत्वम। इयं बुद्धिर्ज्ञानन्द्रियैः सहिता विज्ञानमय- कोशो भवति। अयं कर्तृत्वभोक्तृत्वसुखित्वदुःखित्वाद्यभिमानित्वेने- 5 हलोकपरलोकगामी व्यावहारिको जीव इत्युच्यते । मनस्तु ज्ञाने- न्द्रियैः सहितं सन्मनोमयकोशो भवति। कर्मेन्द्रियाणि वाक्पाणिया- दपायूपस्थाख्यानि। एतानि पुनराकाशादीनां रजोशेभ्यो व्यस्तभ्यः पृथक् पृथक् क्र्मेणोत्पद्यन्ते । वायवः प्राणापानव्यानोदानसमानाः । प्राणो नाम प्राग्गमनवान्नासाग्रस्थानवर्ती। अपानो नामावाग्गमन- 10 वान्पाय्वादिस्थानवर्ती। व्यानो नाम विष्वग्गमनवानखिलशरीरवर्ती। उदानो नाम कण्ठस्थानीय ऊर्ध्वगमनवानुत्कमणवायुः । समानो नाम शरीरमध्यगोऽशितपीतान्नादिसमीकरणकरः । केचित्त नागकू- मेकृकलदेवदत्तधनंजयाख्या: पञ्चान्ये घायवः सन्तीति वदन्ति। तत्र नाग उद्विरणकरः । कूर्म उन्मीलनकरः । कृकलः क्षुत्करः । देवदत्तो 15 जम्भणकरः । धनंजयः पोषणकरः । एतेषां प्राणादिष्वन्तर्भावात्प्रा णादयः पञ्नैवेति केचित। एतत्प्राणादिपञचकमाकाशादिगतरजों- शेभ्यो मिलितेभ्य उत्पद्यते । इदं प्राणादिपञ्न्कं कर्मेन्द्रियैः सहितं सत्प्राणमयकोशो भवति। अस्य क्रियात्मकत्वेन रजोंशकार्यत्वम् । एतेषु कोशेषु मध्ये विज्ञानमयो ज्ञानशक्तिमान् कर्तृरूपः । मनोमय 20 इच्छाशक्तिमान् करणरूपः । प्राणमयः क्रियाशक्तिमान कार्यरूपः । योग्यत्वादेवमेतेषां विभाग इति वर्णयन्ति। एतत्कोशत्रयं मिलितं सत्सूक्ष्मशरारमित्युच्यते। अत्राप्यखिलसूक्ष्मशरीरमेकबुद्धिविषयतया वनवज्जलाशय- वद्वा समष्टिरनेकबुद्धिविषयतया वृक्षवज्लवद्वा व्यष्टिरपि भबति। 25 एतत्समष्टचुपहितं चैतन्यं सूत्रात्मा हिरण्यगर्मः प्राण इति चोच्यते

मष्टिः स्थूलप्रपश्ापेक्षया सूक्ष्मत्वात्सूक्ष्मशरीरं विज्ञानमयादिकोश-

चोच्यते। एतद्व्यष्टचुपहितं चैतन्यं तैजसो भवति तेजोभयान्तः- 30

६ वेदान्तसार:

करणोपहितत्वात् । अस्यापीयं व्यष्टिः स्थूलशरीरापेक्षया सूक्ष्मत्वा- दित्ति हेतारेव सूक्ष्मशरीरं विज्ञानमयादिकोशत्रयं जाग्रद्वासनामय- त्वात्स्वप्रोत एव स्थूलशरीरलयस्थानमिति चोच्यते। एतौ सूत्रात्मतैजसौं तदानीं मनोवृत्तिभिः सूक्ष्मविषयाननुभवतः "प्रवि- 5 विक्तभुक्तैजसः" इत्यादिश्रुतेः । अत्रापि समष्टिव्याष्टयोस्तदुपहितसू- त्रात्मतैजसयोर्वनवृक्षवत्तदवच्छिन्नाकाशवच्त जलाशयजलवत्तदत- प्रतिबिम्वाकाशवच्चाभेदः । एवं सूक्ष्मशरीरोत्पत्तिः ॥ स्थूलभूतानि तु पञ्चीकृतानि । पञ्ीकरणं त्वाकाशादिषु पञ्स्वे- कैकं द्विधा समं विभज्य तेषु दशसु भागेषु प्राथमिकान्पञ्न भागा- 10 न्प्रत्येकं चतुर्धा समं विभज्य तेषां चतुर्णा भागानां स्वस्वद्वितीयार्ध- भागपरित्यागेन भागान्तरेषु योजनम् । तटुक्तम्- "द्विधा विधाय चैकैकं चतुर्धा प्रथमं पुनः। स्वस्वेतरद्वितीयांशैर्योजनात्पञ्न पञ्च ते"॥ इति। अस्याप्रामाण्यं नाशङ्कनीयं त्रिवृत्करणश्रुतेः दञ्ीकरणस्याप्यु- 15 पलक्षणत्वात् । पञ्चानां पञ्चात्मकत्वे समानेऽपि "वैशेष्यात्त तद्वादस्तद्वादः" इतिन्यायेनाकाशादिव्यपदेशः संभवति। तदानी- माकाशे शब्दोडभिव्यज्यते वायौ शब्दस्पर्शावत्नौ शब्दस्पर्शरूपाण्य- पसु शब्दस्पर्श रूपरसाः पृथिव्यां शब्दस्पर्शरूपरसगन्धाश्च ॥ एतेभ्यः पञ्चीकृतेभ्यो भूतेभ्यो भूर्भुवस्स्वर्मंहर्जनस्तपस्सत्यमित्येतन्नामका- 20 नामपर्युपरिविद्यमानानामतलवितलसुतलर सातलतलातलमहातल- पातालनामकानामधोऽधोविद्यमानानां लोकानां ब्रह्माण्डर्य तदन्त- वर्तिचतुर्विधस्थूल शरीराणां तदुचितानामन्नपानादीनां चोत्पत्तिर्भ- जरायुजानि जरायुभ्यो जातानि मनुष्यपश्वादीनि। अण्डजान्यण्डे- 95 भ्यो जातानि पक्षिपच्रगादीनि। उद्धिजानि भूमिमुद्धिद्य जातानि कक्षवृक्षादीनि। स्वेदजानि स्वेदाज्ातानि यूकामशकादीनि ।। अत्रापि चतुर्विधसकलस्थूलशरीर मेकानेकबुद्धिविषयतया नवज्जलाशयवद्वा समष्टिर्वृक्षवज्जलवद्वा व्याष्टिरपि भवति। एतत्स- मष्टयुपहितं चैतन्यं वैश्वानरो विराडितिं चोच्यते सर्वनराभिमानित्या- 20 द्विविधं राजमानत्वाच्च । अस्यैषा समाष्टिः स्थूलशरीरमन्नविका-

प्रत्यगात्मन्यध्यारोपविशेषाः

रत्वादन्नमयकोशः स्थूलभोगायतनत्वाच्च स्थूलशरीरं जाग्रदिति च व्यपदिश्यते। एतव्द्यष्टचुपहितं चैतन्यं विश्व इत्युच्यते सूक्ष्म- शरीराभिमानमपरित्यज्य स्थूलशरीरादिप्रविद्टत्वात्। अस्याप्येषा व्यष्टिः स्थूलशरीरमन्नविकारत्वादेव हेतोरन्नमयकोशो जाग्रदिति चोच्यते। तदानीमेतौ विश्ववैश्वानरौ दिग्वातार्कवरुणाश्विभिः क्रमा- 5 न्नियन्त्रितेन श्रोतादीन्द्रियपञ्चकेन क्रमाच्छव्दस्पर्शरुपरसगन्धा- नग्नीन्द्रोपेन्द्रयमप्रजापतिभिः क्रमान्नियन्त्रितेन वागादीन्द्रियपञ्चकेन कमाद्वचनादा नगमनविसर्गानन्दांश्चन्द्रचतुर्मुखशंकराच्युतैः क्रमान्नि- यन्त्रितेन मनोबुद्धयहंकारचित्ताख्येनान्तरिन्द्रियचतुष्केण क्रमात्सं- कल्पनिश्चयाहंकार्यचैत्तांश्च सर्वानेतान् स्थूलविषयाननुभवतः "जाग- 10 रितस्थानो वहिष्प्रज्ञः " इत्यादिश्रुतेः । अत्राप्यनयोः स्थूलव्यप्टिस- मष्टयोस्तदुपहितविश्ववैंश्वानरयोश्च वृक्षवनवत्तदवच्छिन्नाकाशवच्च जलजलाशयवत्तद्गतप्रतिबिम्बाकाशवञ्च पूर्ववद्भेद । एवं पञ्ची- कृतपञ्चभूतेभ्यः स्थूलप्रञचोत्पत्तिः ॥ एतेषां स्थूलसूक्ष्मकारणप्रपञचानामपि समष्टिरेको महान्प्रपञचो 15 भवति यथावान्तरवनानां समष्टिरेकं महद्वनं मवति यथा वावान्तर-

दीश्वरपर्यन्तं जलाशयानां सम्टिरेको महान जलाशयः । एतदुपहितं वैश्वानरा- चैतन्यमप्यवान्तरवनावच्छिन्नाकाशवदवान्तरजला- शयगतप्रतिबिम्बाकाशवच्चैकमेव। आभ्यां महाप्रपञचतदुपहितचैं- तन्याभ्यां तप्तायःपिण्डवद्विविक्तं सदनुपहितं चैतन्यं "सर्वे खल्विदं 20 ब्रह्म" इति वाक्यस्य वाच्यं भवति विविक्तं सल्लक्ष्यमपि भवतति। एवं वस्तुन्यवस्त्वारोपोऽध्यारोपः सामान्येन प्रदर्शितः ॥ इदानीं प्रत्यगात्मनीदमिदमयमयमारोपयर्ताति विशेषत उ- च्यते । अतिप्राकृततस्तु "आत्मा वैं जायते पुत्रः" इत्यादिश्रुतेः स्व स्मित्रिव स्वपुत्रेऽपि प्रेमदर्शनात्पुत्र पुपे नऐ चाहमेव पुष्टो नषथे-25 त्याद्यनुभवाच्च पुत्र आत्मेति वदति। चार्वाकस्तु "स वा एष पुरुषोऽन्नरसमयः" इत्यादिश्रुतेः प्रदीप्गृहात्स्वपुत्रं रित्यज्यापि स्वस्य निर्गमदर्शनात्स्थूलोऽहं कृशोऽहमित्याद्यनुभवाच्च स्थूलशरी- रमात्मेति वदति। अपरश्चार्वाकः "ते ह प्राणाः प्रजापतिं पितरमे- त्योचु " इत्यादिश्रुतेरिन्द्रियाणामभावे शरीरचलनाभावात्काणोऽहं 30

८ वेदान्तसार:

वधिरोऽहमित्याद्यनुभवाच्चेन्द्रियाण्यात्मेति वदति । अपरश्चार्वाक: "अन्योऽन्तर आत्मा प्राणमयः "इत्यादिश्रुतेः प्राणाभाव इन्द्रिया- दिचलनायोगादहमशनायावानहं पिपासावानित्याद्यनुभवाच्च प्राण आत्मेति वदति। अन्यस्तु चार्वाकः "अन्योऽन्तर आत्मा मनोमयः " 5 इत्यादिश्रुतेर्मनसि सुप्ते प्राणादेरभावादहं संकल्पवानहं विकल्पवानि- त्याद्यनुभवाच्च भन आत्मेति वद्ति । वौद्धस्तु "अन्योऽन्तर आत्मा विज्ञानमयः " इत्यादिश्रुतेः कर्तुरभावे करणस्य शक्त्यभा- वादहं कर्ताहं भोक्तेत्याद्यनुभवाच्च बुद्धिरात्मेति वदति। प्राभाकर- तार्किकौ तु "अन्योऽन्तर आत्मानन्दमयः" इत्यादिश्लतेर्बुद्धयादी- 10 नामज्ञाने लयदर्शनादहमज्ञोऽहं ज्ञानीत्याद्यनुभवाच्चाज्ञानमात्मेति वद्तः । भाटृस्तु "प्रज्ञानघन एवानन्दमयः" इत्यादिश्रतेः सुषुप्तौ प्रका- शाप्रकाशसद्भावान्मामहं न जानामीत्याद्यनुभवाध्चाज्ञानोपहितं चैत- न्यमात्मेति वदति। अपरो बौद्धः "असदेवेदमग्र आसीत्" इत्या- दिश्रतेः सुषुप्तौ सर्वाभावादहं सुषुप्तौ नासमित्युत्थितस्य स्वाभाव- 15 परामर्शविषयानुभवाच्च शून्यमात्मेति वदति ॥ एतेषां पुत्रादीनामनात्मत्वमुच्यते । एतैरतिप्राकृतादिवादिभि- रुक्तेषु श्रतियुक्त्यनुभवाभासेषु पूर्वपूर्वोक्तश्रुतियुक्त्यनुभवाभासा- नामुत्तरोत्तरश्नतियुक्त्यनुभ वाभा सैर्वाधदर्शनात्पुत्रा दी ना म ना त्म त्वं स्पष्टमेव । किञ् 'प्रत्यक्' 'अस्थूलः' 'अचक्षुः' 'अप्राणः' 'अमनाः' 20 'अकर्ता' 'चैतन्यम्' 'चिन्मात्रम्' 'सत्' इत्यादिप्रबलश्नतिविरो- धादस्य पुत्रादिशून्यपर्यन्तस्य जडस्य चैतन्यभास्यत्वेन घटादिवद- नित्यत्वादहं ब्रह्मेति विद्वदनुभवप्राबल्याच्च तत्तच्छ्रूतियुक्त्यनुभवा- मासानां बाधितत्वादपि पुत्रादिशून्यपर्यन्तमखिलमनात्मैव । अत- स्तत्तद्भासकं नित्यशुद्धबुद्धमुक्तसत्यस्वभावं प्रत्यक्चैतन्यमेवात्मव- 25 स्त्विति वेदान्तविदनुभवः । एवमध्यारोपः ॥ अपवादो नाम रज्जुविवर्तस्य सर्पस्य रज्जुमात्रत्ववद्वस्तुवि- वर्तस्यावस्तुनोऽज्ञानादेः प्रपव्नस्य वस्तुमात्रत्वम् । तदुक्तम् । "सतत्त्वतोऽन्यथाप्रथा विकार इत्युदीरितः ।

30 अतत्त्वतोऽन्यथाप्रथा विवर्त इत्युदाहृत" इति ॥ तथाहि-एतद्भोगायतनं चतुर्विधसकलस्थूलशरीरजातं भो.

उपदेशवाक्यार्थवर्णनम्

ग्यरूपान्नपानादिकमेतदाय तनभूतभूरादिच तुर्दशभुवनान्येतदायतन- भूत ब्रह्माण्डं चैतत्सर्वमेतेषां कारणरूपपञ्ीकृतभूतमात्रं भवति। एतानि शब्दादिविषयसाहितानि पञ्ीकृतानि भूतानि सूक्ष्मशरार- जातं चैतत्सर्वमेतेषां कारणरूपापञ््ीकृतभूतमात्रं भवति। एतानि सत्वादि गुणसहितान्य पञ्ीकृतान्युत्पत्तिव्युत्कमेणैतत्कार णभूताज्ञा- 5 नोपहितचैतन्यमात्रं भवति। एतदज्ञानमज्ञानोपहितं चैतन्यं चेश्वरा- दिकमेतदाधार भूतानुपहितचैतन्यरूपं तुरीयं ब्रह्ममात्रं भवति॥। आभ्यामध्यारोपापवादाभ्यां तत्वंपदार्थशोधनमपि सिद्धं भवति। तथाहि - अज्ञानादिसमष्टिरेतदुपहितं सर्वज्ञत्वादिविशिष्टं चैतन्यमेतदनुपहितं चैतत्त्रयं तप्तायःपिण्डवदेकत्वेनावभासमानं 10 तत्पदवाच्यार्थो भवति। एतद्ुपाध्युपहिताधारभूतमनुपहितं चैतन्यं तत्पदलक्ष्यार्थो भवति । अज्ञानादिव्यष्टिरेतदुपहिताल्पज्ञत्वादिविशि- ष्टचैतन्यमेतदनुपहितं चैतत्त्रयं तप्तायःपिण्डवदेकत्वेनावभासमानं त्वंपदवाच्यार्थो भवति । एतदुपाध्युपहिताधारभूतमनुपहितं प्रत्य- गानन्दं तुरीयं चैतन्यं त्वंपदलक्ष्यार्थों भवति॥ 15

अथ महावाक्यार्थो वर्ण्यते। इदं 'तत्वमसि' वाक्यं संबन्धत्रये- णाखण्डार्थबोधकं भवत। संबन्धत्रयं नाम पदयोः सामानाधिक- रण्यं पदार्थयोर्विशेषणविशेष्यभावः प्रत्यगात्मपदार्थय ्लक्ष्यलक्षण- भावश्च्ेति । तटुक्तम - "सामानाधिकरण्यं च विशेषणविशेष्यता। 20 लक्ष्यलक्षणसंबन्धः पदार्थप्रत्यगात्मनाम् " । इति। सामानाधिकरण्यसंबन्धस्तावद्यथा 'सोऽयं देवदत्तः' इत्यस्मिन्वाक्ये तत्कालविशिष्टदेवदत्तवाचकसशब्दस्यैतत्कालविशिष्टदेवद त्तबाच- कायंशव्दस्य चैकस्मिन्पिण्डे तात्पर्यसंबन्धः । तथात्र 'तत्त्वमासि' इति वाक्येऽपि परोक्षत्वादिविशिष्टचैंतन्यवाचकतत्पदस्यापरोक्षत्वादि- 25 विशष्टचैतन्यवाचकत्वंपदस्य चैकस्मिश्चैतन्ये तात्पर्यसंबन्धः । विशे- षणविशेष्यभावसंवन्धस्तु यथा तत्रैव वाक्ये सशब्दार्थतत्कालविशि-

र्तकतया विशेषणविशेष्यभावः। तथात्रापि वाक्ये तत्पदार्थपरोक्षत्वा- देविशिष्टचैंतन्यस्य त्वंपदार्थापरोक्षत्वादिविशिष्टचैतन्यस्य चान्योड- 30

१० वेदान्तसार:

न्यभेदव्यवर्तकतया विशेषणविशेष्यभावः । लक्ष्यलक्षण मंवन्धस्तु यथा तत्रैव सशन्दायंशव्द्यास्तदर्थयोर्वा विरुद्धतत्कालैतत्कालवि- शिष्टत्वपरित्यागेनाविरुद्धदेवदत्तेन सह लक्ष्यलक्षणभावः । तथात्रा- पि वाक्ये तत्त्वंपदयोस्तदर्थयोर्वा विरुद्धपरोक्षत्वापरोक्षत्वादिविशि- 5 ष्टत्वपरित्यागेनाविरुद्धचैतन्येन सह लक्ष्यलक्षणभावः । इयभेव भाग- लक्षणेत्युच्यते ॥! अस्भिन्वाक्ये 'नीलमुत्पलम् ' इति वाक्यवद्वाक्या- र्थो न संगच्छते । तत्र तु नीलपद्र्थनीलगुणस्थोत्पलपदार्थोत्पल द्रव्यस्य च शौकपटादिव्यावर्तकतयान्योऽन्यविशेषणविशेष्यभा- वसंसर्गस्यान्यतरविशिष्टस्यान्यतरस्य तदैक्यस्य वा वाक्यार्थत्वा- 10 ङ्गाकारे प्रमाणान्तरविरोधाभावात्तद्वाक्यार्थः संगच्छते। अत्र तु तदर्थपरोक्षत्वािविशिष्टचैतन्यस्य न्यस्य चान्योऽन्यभेदव्यावर्तकतया विशेषणविशेष्यभावसंसर्गस्या- न्यतरविशिष्टस्यान्यतरस्य तदैक्यस्य वा वाक्यार्थत्वाङ्गीकारे प्रत्य- क्षादिप्रमाणविगेधाद्वाक्यार्थो न संगच्छते। तटुक्तम्- 15 "संसर्गो वा विशिष्टो वा वाक्यार्थो नात्र संमतः। अखण्डैकरसत्वेन वाक्यार्थों विदुषां मतः" ॥ इति॥ अत्र 'गङ्गायां घोषः प्रतिवसति' इतिवाक्यवज्जहल्लक्षणापि न संग- चछते। तत्र तु गङ्गाघोषयोराधाराधेयभावलक्षणस्य वाक्यार्थस्याशे- षतो विरुद्धत्वाद्वाक्यार्थमशषतः परित्यज्य तत्संबन्धितीरलक्षणाया 20 युक्तत्वाज्हल्लक्षणा संगच्छते। अत्र तु परोक्षत्वापरोक्षत्वादिविशिष्ट- चैतन्यैकत्वलक्षणस्य वाक्यार्थस्य भागमात्रे विरोधा्भागान्तरमपि परित्यज्यान्यलक्षणाया अयुक्तत्वाज्जहल्लक्षण. न संगच्छते। न च गङ्गापदं स्वार्थपरित्यागेन तीरपदार्थ यथा लक्षयति तथा तत्पदं त्वंपदं वा स्वार्थपरित्यागेन त्वंपदार्थ तत्पदार्थ वा लक्षयत्वतः कुतो 25 जहल्लक्षणा न संगच्छत इति वाच्यन् । तत्र तीरपदाश्रवणेन तदर्था- प्रतीतौ लक्षणया तत्प्रतत्यिपेक्षायामपि तत्वंपदयोः श्यमाणत्वेन तदर्थप्रतीती लक्षणया पुनरन्यतरपदेनान्यतरपदार्थप्रतीत्यपेक्षाभावा- त्। अत्र 'शोणो धावति' इतिवाक्यवदजहल्लक्षणापि न संभवति। तत्र शोणगुणगमनलक्षणस्य वाक्यार्थस्य विरुद्धत्वांत्तदपरित्यागेन तदा- 30 श्रयाश्वादिलक्षणया तद्विरोधपरिहारसंभवादजहल्लक्षणा संभवति।

अनुभववाक्यार्थवर्णनम् ११ अत्र तु परोक्षत्वापरोक्षत्वादिविशिष्टचैतन्यैकतव्रलक्षणस्य वाक्या- र्थस्य विरुद्धत्वाच्तदपरित्यागेन तत्संबन्धिना यस्य कस्यविदर्थस्य लक्षितत्वेऽपि तद्विरोधपरिहारासंभवादजहल्लक्षणा न संभवत्येव। न च तत्पदं त्वंपदं वा स्थार्थविरुद्धांशपरत्यागेनांशान्तरसहितं त्वंपदार्थ तत्पदार्थ वा लक्षयत्वतः कथं प्रकारान्तरेण भागलक्षणाङ्गीकरणमि- ति वाच्यम् । एकन पदेन स्वार्थाशपदार्थान्तरोभयलक्षणाया असंभ- वात्पदान्तरेण तदर्थप्रतीतौ लक्षणया पुनस्तत्प्रतत्यिपक्षामावाच्च॥ तस्माद्यथा 'सोऽय देवदतः' इति वाक्यं तदथों, वा तत्कालैत- त्कालविशिष्ृटदवदत्तलक्षणस्य वाक्यार्थस्यांशे विरोधाद्विरुद्धतत्का- लैतत्कालवशिष्टत्वांशं परित्यज्याविरुद्धं देवदत्तांशमात्रं लक्षयति 10 तथा 'तत्त्वमासि' इतिवाक्यं तर्दर्थो वा परोक्षत्वापरोक्षत्वादिविशिष्ट- चैतन्यकत्वलक्षणस्य वाक्यार्थस्यांशे विरोधाद्विरुद्धपराक्षत्वापरोक्ष- त्वादिविशिष्टत्वांशं परित्यज्याविरुद्धमखण्डचैतन्यमात्रं लक्षयतीति।। अथाधुना 'अह ब्रह्मास्मि ' इत्यनुभववाक्यार्थो वर्ण्यते। एव- माचार्येणाध्यारोपापवादपुरस्सरं तत्वंपदार्थौ शोधयित्वा वाक्ये- 15

वपरमानन्दानन्ताढ्वयं ब्रह्मास्मीत्यखण्डाकाराकारिता चित्तवृत्ति- रुदेति। सा तु चित्प्रतिबिम्बसहिता सती प्रत्यगभिन्नमज्ञातं परं ब्रह्म विषयीकृत्य तद्रताज्ञानमव बाधते । तदा पटकारणतन्तुदाहे पटदाहवदाखिलकार्यकारणेडज्ञाने बाधिते सति तत्कार्यस्याखिलस्य 20 वाधितत्वाचदन्तभूंताखण्डाकाराकारिता चित्तवृत्तिरपि बाधिता भवति। तत प्रतिबिम्बितं चैतन्यमपि यथा दीपप्रभादित्यप्रभाव- भामनासमर्था सती तयाभिभूता भवति तथा स्वयंप्रकाशमान- प्रत्यगभिन्नपरब्रह्मावभासनानर्हतया तेनाभिभूतं सत्स्वोषाधिभूता- खण्डवृत्तर्बाधितत्वाद्दर्पणाभावे मुखप्रतिबिम्बस्य मुखमात्रत्ववत्प्रत्य- 25 गभिन्नपरब्रह्ममातं भवात ॥ एवं च सति "मनसैवानुद्रष्टव्यम्" "यन्मनसा न मनुते " इत्यनयोः श्रुत्योरविराधो वृत्तिव्याप्यत्वाङ्गी- कारेण फलव्याप्यत्वप्रतिषेधप्रतिपादनांत् । तदुक् -- "फलव्या- प्यत्वमेवास्य शास्त्रकृद्भिनिवारितम् ।। " "ब्रह्मण्यज्ञाननाशाय वृत्ति- व्याप्तिरपेक्षिता" इति ॥ "स्वयंग्रकाशमानतान्नाभास उपयुज्यते" 30

१२ वेदान्तसार:

इति च। जडपदार्थाकारकारितचित्तवृत्तेर्विशेषोऽस्ति । तथाहि- अयं घट इति घटाकाराकारितचत्तवृत्तिरज्ञातं घट विषर्याकृत्य तद्गताज्ञाननिरसनपुरस्सरं स्वगतचिदाभासेन जड घटमपि भास- यति। तटुक्तम् - 5 "बुद्धितत्स्थचिदाभासौ द्वावपि व्याप्नुतो घटम्। तत्राज्ञानं धिया नश्येदाभासेन घटः स्फुरेत्" ॥ इति। यथा दीपप्रभामण्डलमन्धकारगतं घटपटादिकं विषयीकृत्य तद्गता न्धकार निरसनपुरस्सरं स्वप्रभया तदपि भासयतीति ॥। एवंभूतस्वस्वरूपचैतन्यसाक्षात्कारपर्यन्तं श्रवणमनननिदिध्या- 10 सनतमाध्यनुष्ठानस्यापेक्षितत्वात्तेऽपि प्रदर्श्यन्ते। श्रवणं नाम षड्डि- धलिङ्गरशेषवेदान्तानामद्वितीयवस्तुनि तात्पर्यावधारणम् । लिङ्गानि तूपकमोपसंहाराभ्यासापूर्वताफलार्थवादोपपत्त्याख्यानि । प्रकरणप्र- तिपाद्यस्यार्थस्य तदाद्यन्तयोरुपपादनमुपक्रमोपसंहारौ । यथा छा- न्दोग्ये षष्ठाध्याये प्रकरणप्रतिपाद्यस्याद्वितीयवस्तुनः "एकमेवाद्विती 15 यम" इत्यादौ "ऐतदात्म्यमिदं सर्वम्" इत्यन्ते च प्रतिपादनम्। प्रकर- णप्रतिपाद्यस्य वस्तुनस्तन्मध्ये पौनःपुन्येन प्रतिपादनमभ्यासः । यथा तत्रैवाद्वितीयवस्तुनो मध्ये 'तत्त्वमासि'इति नवकृत्वः प्रतिपादनम्। प्रकरणप्रतिपाद्यस्य वस्तुनः प्रमाणान्तराविषयीकरणमपूर्वता । यथा तत्रैवाद्वितीयवस्तुनो मानान्तराविषयीकरणम्। फलं तु 20 प्रकरणप्रतिपाद्यस्यात्मज्ञानस्य तदनुष्ठानस्य वा तत्र तत्र श्रूयमाणं प्रयोजनम्। यथा तत्र "आचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ संपत्स्ये" इत्यद्वितीयवस्तुज्ञानस्य तत्प्राप्तिः प्रयोजनं श्रूयते । प्रकरणप्रतिपाद्यस्य तन्र तत्र प्रशंसनमर्थवादः । यथा तत्रैव "उत तमादेशमप्राक्ष्यो येनाश्रुतं श्रुतं भवत्यमतं मतम- 25 विज्ञातं विज्ञातम् " इत्यद्वितीयवस्तुप्रशंसनम् । प्रकरणप्रतिपाद्यार्थ- साधने तत्र तत्र श्रूयमाणा युक्तिरुपपत्तिः । यथा तत्र "यथा सौम्यै- केन मृत्पिण्डेन सर्व मृन्मयं विज्ञातं स्याद्वाचारम्भणं विकारो नाम- धेयं मृत्तिकेत्येव सत्यम्" इत्यादावद्वितीयवस्तुसाधने विकारस्य वाचारम्भणमात्रत्वे युक्ति: श्रयते ॥ मननं तु श्चतस्याद्वितीयवस्तुनो

समाधिस्वरूपनिरूपणम् १३

वेदान्नानुगुणयुक्तिभिरनवरतमनुचिन्तनम् । विजातीयदेहादिप्रत्य- यगहिताद्वितीयवस्तुसजातीय प्रत्ययप्रवाहो निदिध्यासनम् । समा- धिर्द्विविधः सविकल्पको निर्विकल्पकश्चेति। तत्र सविकल्पको नाम तदाकाराकारिता- याश्चित्तवृत्तेरवस्थानम्। तदा मृन्मयगजादिभानेSपि मृद्भानवद्द्वैत- 5 भानेऽप्यद्वैतं वस्तु भासते। तदुक्तमभियुक्तः- "दृशिस्वरूपं गगनोपमं परं सकृद्विभातं त्वजमेकमक्षरम् । अलेपकं सर्वगतं यद्द्वयं तदेव चाहं सततं विमुक्त ओम्" । इति। 10 निर्षिकल्पकस्तु ज्ञातृज्ञानादिविकल्पलयापेक्षयाद्वितीयवस्तुनि तदा- - जलाकाराकारितलवणानवभासेन जलमात्रावभासवदवितीयवस्त्वा- काराकारितचित्तवृत्त्यनवभासेनाद्वितीयवस्तुमात्रमवभासते । तत- श्चास्य सुषुप्तेश्चाभेदशङ्का न भवति। उभयत्र वृत्त्यभाने समानेऽपि 15 तत्सद्भावासद्भावमात्रेणानयोर्भेदोपपत्तेः । अस्याङ्गानि यमनियमा- सनप्राणायामप्रत्याहारधारणाध्यानसमाघयः । तत्र "अहंसासत्या- स्तेयब्रह्मचर्यापरिग्रहा यमाः"। "शौचसंतोषतपस्स्वाध्यायेश्वरप्र- णिधानानि नियमा:"। करचरणादिसंस्थानविशेषलक्षणानि पद्म- स्वस्तिकादीन्यासनानि। रेचकपूरककुम्भकलक्षणाः प्राणनिग्रहो- 20 पायाः प्राणायामाः । इन्द्रियाणां स्वस्वविषयेभ्यः प्रत्याहरणं प्रत्या- हार:। अद्वितीयवस्तुन्यन्तरिन्द्रियधारणं धारणा । तत्राद्वितीय- वस्तुनि विच्छिद्य विच्छिद्यान्तरिन्द्रियवृत्तिप्रवाहो ध्यानम्। समा- धिस्तूक्तः सविकल्पक एव। अस्याङ्गिनो निर्विकल्पकरय लयवि- क्षपकषायरसास्वादलक्षणाश्चत्वारा विम्नाः संभवन्ति । लयस्ताव- 25 दखण्डवस्त्वनवलम्बनेन चित्तवृत्तेर्निद्रा। अखण्डवस्त्वनवलम्बनेन चित्तवृत्तेरन्यावलम्बनं विक्षेपः । लयविक्षेपाभावेऽपि चित्तवृत्ते रागादिवासनया स्तब्धीभावादखण्डनवस्त्ववलम्बनं कषायः । अख- ण्डवस्त्वनवलम्बनेऽपि चित्तवृत्तेः सविकल्पकानन्दास्वादनं रसा वाद:। समाध्यारम्भसमये सविकल्पकानन्दास्वादनं वा। अनेन 30

१४ वेदान्तसार:

विघ्नचतुष्टयेन विरहितं चित्तं निवानदीपवदचलं सदखण्डचैतन्य- मात्रमव, तष्ठते यदा तदा निर्विकल्पकः समाधिरित्युच्यते । तदुक्तम्- "लये संबोधयोच्चित्तं विक्षिप्तं शमयेत्पुनः । सकषायं विज्ञानीयाच्छमप्राप्तं न चालयेत । 5 नास्वाद्येद्रसं तत्र निस्सङ्ग: प्रज्ञया भवेत् ॥।" इति "यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ॥" इति च ॥ अथ जीवन्मुक्तलक्षणमुच्यते । जीवन्मुक्तो नाम स्वस्वरूपाख- ण्डब्रह्मज्ञानेन तदज्ञानबाधनद्वारा स्वस्वरूपाखण्डव्रह्माण साक्षात्क- तेऽज्ञानतत्कार्यसंचितकर्मसंशय विपर्ययादीनारुपि बाघितत्वादाख- 10 लबन्धरहितो ब्रह्मनिष्ठः । "भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः। क्षीयन्ते चास्य कर्माणि तस्मिन्टष्टे परावरे"॥ इत्यादिश्रतेः । अयं तु व्युत्थानसमये मांसशोणितमूत्रपुरीषादिभाज-

15 साशोकमोहादिभाजनेनान्तःकरणेन च पूर्वपूर्ववासनया क्रियमाणानि कर्माणि भुज्यमानानि ज्ञानाविरुद्धारब्धफलानि च पश्यन्नपि बाधि- तत्वात्परमार्थता न पश्यात। यथेन्द्रजालमिदमिति ज्ञानवांस्तदि- न्द्रजालं पश्यन्नपि परमार्थमिदमिति न पश्यति। "सचक्षुरचक्षरिव सकर्णोडकर्ण इव" इत्यादिश्रुतेः। उक्तं च- 20 "सुषुप्तवज्जाग्रति यो न पश्यति द्वयं च पश्यन्नपि चाद्वयत्वतः । तथा च कुर्वन्नपि निष्किरियश्च यः स आत्मविन्नान्य इतीह निश्चयः" ॥ इति। अस्य ज्ञानात्पूर्वे 25 वासनानामेवानुवृत्तिर्भवति शुभाशुभयोरौदासीन्यं वा। तदुक्तम् --- "बुद्धाद्वैतसतत्वस्य यथेष्टाचरणं यदि। शुनां तत्त्वदशां चैव को भेदोऽशुचिभक्षणे" ॥ इति। "ब्रह्मवित्त्वं तथा मुक्त्वा स आत्मज्ञो न चेतरः" ॥ इति च । तदानी

विदेहमुक्ति: १५

ममानित्वादीनि ज्ञानसाधनान्यद्वेष्टृत्वादयः सद्गुणाश्चालंकारवदनु- चर्तन्ते। तदुक्तम- "उत्पन्नात्मावबोधस्य ह्यद्वेघ्वृत्वादयो गुणाः ! अयत्नतो भवन्त्यस्य न तु साधन रूपिणः' ।। इति ॥ किं बहुना। अयं देहयात्रामात्रार्थमिच्छानिच्छापरेच्छा प्रापितानि 5 सुखदुःखलक्षणान्यार्धफ लान्यनुभवन्नन्तःकरणाभासादीनामवभा- सक: संस्तद्वसाने प्रत्यगानन्दपरब्रह्माण प्राणे लीने सत्यज्ञानत- त्कार्यसंस्काराणामपपि विनाशात्परमकवल्यमानन्दैकरसमाखलभेदप्र- तिभासरहितमखण्डं ब्रह्मावतिष्ठत। "न तस्य प्राणा उत्क्रामन्ति" "अन्नैच समचनायन्ते" "विमुक्तश्च विमुच्यते" इत्यादिश्रतेः ॥ 10

इति श्रीमत्परमहंसपरिवाजकाचार्यसदानन्दविरचितो बेदान्तसार: समाप्तः॥

VEDANTA - SARA

Notes N. B .- Very little is known about the author, सदानन्द.1 The सुबोधिनी, which is one of the commentaries on the work, is . dated 1588 A. D.2 and if the terms in which it refers, to H2TaFG3 signify that he was the preceptor's preceptor, of the commen- tator नृसिंहसरस्वती our author may be taken to haye, lived in the early part of that century. The chief sources from which infor- mation is drawn for the work are the माण्डक्योपनिषद् and the पञ्चदशी of विद्यारण्य. The important portion dealing with what is term- ed अध्यारोप (pp.2-7), for instance, is based upon the former and the account of the different conceptions of the ofla (pp. 7-8) on the पञ्चदशी.'The style is clear and quite matter of-fact. As a general introduction to the Advaita philosophy, the work is very good; and it has for long served as such, particularly for students of the subject in Indian as well as foreign universities. It has often been printed and has also been translated into more than one European language. Three commentaries upon it have so far been published, to one of which we have al- ready referred. Of the remaining two, the बालबोधिनी by आपदेव is the more,learned, but it sometimes strains the text to get out of it what it conceives to be the teaching of Advaita: the other, the विद्वन्मनारञ्जनी by रामतीर्थ 6 is simpler and more helpful to the beginner. It is now usual to say that the aara as re- 1. सदानन्द, the author of अद्रैतब्रह्मसिद्धि published by the Asiatic Society of Bengal, is different. It may also be noted that the वेदान्तसार printed along with the वेदान्तपरिभाषा at Madras 7 (1892 ) is by one शिवरामभट्टाचार्य. 2. See Nirnaya Sagara Ed. p. 59. This: is referred to here- after as S. 3. Ibid p. 56. 4. Chapter vi.So far as the पञ्चदशी is concerned, there are also points of divergence. Compare e. g. the differentiation be -. tween माया and अविद्या (1.16) which are identified in the वेदान्तसार 5. Vani Vilas Press, Srirangam. This is referred to here- after as B. 6. Nirnaya-Sagara Press. This is referred to hereafter as VM.

18 VEDANTA-SARA [1.1-

presented here shows much contamination with the Hie7 .. The relation between the वेदान्त and the सांख्य is a much discussed question in the history of Indian philosophy. Without entering into the details of it, we may merely observe that the kinship between them is far older than it is common- ly taken to be and can be clearly traced in more than one earlier phase of the वेदान्त : e. g. as contained in the पञ्चदशी or as taught by भास्कर or, in stiil older times, by भर्त प्रपञच.What- ever the explanation of this kinship, it should be noted, that the doctrine in its essentials is not in the least affected by the सांख्य elements found in it.9 P. 1. 1. 1. arerg-'partless'-a negative description. It does not affirm that Brahman is a whole, but only denies it has parts. 'Whole' and . parts' are correlatives; and neither can be asserted of anything without implying the other. - सच्चिदानन्दं-to be interpreted negatively, being placed between two negative epithets. Ha does not. predicate 'being' of आत्मन but only denies ' becoming of it. Similarly चित् and anara do not predicate intelligence and bliss but only deny objectivity and strife that arises from the consciousness of mere diversity. Compare शंकर on तैत्ति. उ. II. i. - अवाङमनसगोचरं-Compare तैत्ि. उ. ii 4 and 9 and कठोप. vi. 12. See p. 11. 1. 19] and note thereon. For the anomalous form वाङमनसे see पाणिनी V. iv. 77. गोचर-'sphere of action,' ' range. ' Literally ' cow-pasture.' . 1 2. anoHTi-a term that signifies the immediacy and hence the certainty of Brahman or the ultimate Reality. Even though fariur, it is not 'pure nothing' for it is fundamentally one with our own self which it is impossible to negate. - अखिलाघारं-'अखिलस्याकाशादिप्रपञ्चस्याधारः आश्रयस्तमिति विग्रहः। आश्रयशब्दस्सृष्टिप्रलयोरप्युपलक्षणार्थः ।'(V M.). N, B .- The first portion of the verse ending with आत्मानं points to the निर्गुणब्रह्म; the epithet अखिलाघारम describes the सगुण, 7. Compare for instance Macdonell: 'India's Past' p. 149 Keith. ' History of Sanskrit Literature ' p. 478: 'The Samkhy- System' pp. 102-4. 8. See Ind. Antq. for June 192 4. 9. Compare पञचदशी vi. 28.

-1. 5] NOTES 19

The former constitutes what is termed the स्वरूपलक्षण Of 'definition through itself' and the latter, the तटस्थलक्षण or 'de- finition through another' of Brahman, for the distinction between which see वेदान्तपरिभाषा ch. vii pp. 341-3 (Venkatesvara Pr. ) P.1, 1.2, अभीष्ट -- i. e. the successful completion of the work undertaken. Comp. VM. S takes it to mean . liberation ' which is not relevant to the present context. 1.3, अतीतद्वतभानत :- the गुरु was अद्वयानन्द not in name only but in reality also, since he had attained to the peace ( आनन्द ) that comes from realising unity (ET ). He had transcended the consciousness of diversity as such, Compare-''द्वितीयाद्व भयं भवति (बह. उ.1. iv, 2). That is, the गुरु was a जीवन्मुक्त whose life has two phases (i) that of समाधि when he is actually in union with Brahman. Variety does not exist for him then : (ii) that of व्यत्थान when he is engaged in ordinary activity. He is conscious of diversity then, but it does not affcet him as it does, the common man since he has realised its underlying unity, See introduction. VM takes the expres- sion somewhat differently and also notes a variant reading -- r 'अतीतद्वैतभावत इति पाठें तत्त्वज्ञानविध्वस्त निखिलभेदब्रह्मात्मत्वादित्यर्थः। ,1,4, गुरून् -- 'गुरूनित्येकस्मिन्बहवचनं पूजार्थम् (VM). -. 1. 5. वेदान्त -- literally 'end of Veda' which has come to mean the aim of the Veda ( वेदसिद्धान्त). Historically it is the Upanishads that were first termed agra because they generally. stood at the end of the Vedas, - उपनिषत्प्रमाणं-'उपनिषद्रपमात्मनः प्रमाणमित्यर्थः। यद्वा। उपनिषच्छब्दे नात्मज्ञानमुच्यते। तस्य प्रमाणं कारणमित्यर्थः ॥'(B), Compare S. For the etymology and meaning of the word उपनिषद्, see Deussen. Philosophy of the Upanishads. pp. 10-15. -'तदुपकारीणि -- तदनुसारीणि is another reading, -- शारीरकसूत्रादीनि-'शरीरमेव शरीरकम्। शरीरके भवश्शारीरको जीवः। (B); i. e. 'the embodied self.' This work, ascribed to बादरायण, is variously known as 'वेदान्तसूत्र, 'ब्रह्मसूत्र' and शारीरकसूत्र '. Of these the last which also seems to have been its original title brings out clearly its central aim viz. the ascertainment of the true nature of the individual self which, above every- thing else, is the proper subject of study for man. By anfa should be understood works like the भगवद्गीता.

20 VEDANTA-SARA [1. 6-

P. 1. 1. 6. f -- ' a short treatise, ' manual ' or ' hand-book.' It is described thus - शास्त्रकदेशसंबद्धं शास्रकार्यान्तरे स्थितम्। आहुः प्रकरणं नाम ग्रन्थभेदं विपश्चितः ।। -- अनुबन्ध -- indispensable element' 'preliminary re- quisite '; literally ' what sticks to another. ' The aaFaT: are four in number as enumerated in the text and are hence known as अनुबन्धचतुष्टय. Their knowledge is regarded as essen- tial before the study of any subject is seriously begun. -- ,1 7. तत्र-VM takes this as equivalent to वेदांन्तशास्त्र; but probably not correctly as the fourfold arara in its general form is the same in the other studies as ,well. The Translation follows B. 1. 8. विघिवदघीत -- The siudy should be formal. i. e.,it should be carried on under a proper T in accordance with the rules laid down in that respect, such as observing the vow of celibacy etc. Note that the study of the Veda, unlike the performance of नित्यकर्म etc, should be in the present life. --. 1. 12. ज्यीतिष्टोम -- ज्योतिस • स्ताम. Literally 'hymns in praise of अग्नि.' It is a sacrifice known also as अग्निष्टोम. The statement in the Text is in allusion to the Vedic injunction ज्योतिष्टोमेन स्वर्गकामो यजत.' --. 1. 13. ब्राह्मणहनन-The scriptural prohibition referred to here is 'ब्राह्मणो न हन्तव्यः'. -- -- नित्यान्यकरणे प्रत्यवायेत्यादि-Here a question is raised as to how abstention from obligatory deeds, which is mere passivi- ty, can give rise to the positive effect of sin. The answer given by the Advaitin is that these rites are meant to destroy one's past sin so that when they are not performed, that sin will remain as it was. It is only in this indirect way that their neglect is sinful. HTeT accordingly is to be understood here as $T9 'suggestive,' ' or ' indicative '. See Introduction as well as the prefatory remarks of शंकर in his commentary on the तत्ति. उ. -. 1, 14. जातेष्टि-A Vedic rite to be performed by the father at the birth af a son. -- . 1. 15. raTTT-This is a vow of the form of a fast in which the food is gradually diminished in the dark fortnight

-b. 18. 1 NOTES 21

and then similarly increased in the bright. The fast being thus regulated by the moon's increase and decrease is the reason why it is called चान्द्रायण. N. B. -- नित्यकर्म is generally obligatory while the नैंमित्तिक is so only conditionally. The latter depends upon some specific occassion. There is of course a fafHe in the case of the former also. e. y. faurea in regard to morning and evening prayers. Such a fafier is overlooked for, in. the case of any particular individual, the presence or absence of it is once for all settled. प्रायश्चित 'also depends upon specific circumstances but it differs from the नैमित्तिककर्म in that it is occasioned by sinful acts. P. 1. 1. 15. 34187 -- This is meditation, a mental operation in- volving an explicit use of the will. It is different from Tra which does not depend upon will, but arises whenever the conditions for it such as contact of sense with object are fulfilled. 1.16. सगणब्रह्म -- as distinguished from निर्गणब्रह्म. The Upanishads abound in meditative exercises. They refer not only to सगुणब्रह्मा but also to various lower manifestations such as the sun. But the latter are ancillary and lead eventually to meditation upon सगणव्रह्म. That is why they are not specifically mentioned here. The निर्गणब्रह्मोपासन is right knowledge itself as taught in the Upanishads and is styled 39rHT only secondarily ( B ). See Introduction for the distinction between सग णब्रह्म and निगुँणब्रह्म as well as for the place of उपासन in Vedantic discipline. - शाण्डिल्यविद्या-a well-known instance of सगुणब्रह्मोपासन. See छान्दो. उप. ॥।1 Xiv. -. 1. 17. परमं प्रयोजनं -- i. e. relatively speaking, for the truly final aim is liberation. ( VM ). This aim is explicitly mentioned in the स्मृति text quoted but not in the श्रृति text, where it should be taken as implied since right knowledge cannot be acquired in the absence of सत्त्वशुद्धि. - 1. 18. विविदिषन्तीत्यादि -- This shows that what the perfor- mance of sacrifices etc. gives rise to is not release but T or according to some, the desire for TTa. That is, moral: and religious:discipline is necessary for the Vedantic disciple but not enough. This text is of great importance to the Advaitin

22 VEDANTA-SARA [1. 18-

in rejecting the doctrine of ज्ञानकर्मसमुच्चय which maintains that release is as much the result of कर्म as of ज्ञान. See शंकर on वे. सू. III. iv 26 and.सिद्धान्तलेशसंग्रह, pp. 349-56 ( Kumbhakonam Edn.). P. 1. 1. 19. उपासनानामित्यादि -- Every meditative exercise generally has its own particular 455 also. So concentration men- tioned here is to be understood as their common aim. 1.20. अवान्तरफलं-since, as stated before, सत्त्वशुद्धि is their final aim. - सत्यलोक-ब्रह्मलोक, the highest of the seven upper worlds. It is here put for देवलोक in geueral. Compare the श्रुति quoted, . 1. 21. विद्यया-i. e. 'by उपासन,' not right knowledge or सम्यग-ज्ञान which has मोक्ष for its fruit. - साधनानि-The order of this four-fold equipment as given in the text indicates that each serves as the cause of the next following (B). See Introduction. - . 1.22. इहामुत्रार्थ भोगविराग :- i. e. absolute detachment. अर्थ is विषय. Compare the author's reference later ( p.2,11 l and 2) to बिषयभोग. P.2.1. 1. कमंजन्यतयानित्यत्वात्-This is a common argument for showing impermanence; यत्कार्य तदनित्यम्. . 1. 4, qu-For the meaning of this term and its place in Vedantic discipline, see Introduction. . 1. 6. 3q<fa-Note the double interpretation given in the Text. The first would not insist upon संन्यास as a necessary preliminary for entering upon Vedantic study,. but in this sense it is hardly different from शम and दम. So a second interpretation follows, See वेदांन्तपरिभाषा p. 430. - 1. 7. विहितकर्म-नित्यकर्म and नैमित्तिककर्म. - विघिना परित्याग :- i e. renouncing in the manner prescribed-not through idleness or disbelief in their efficacy, which would be sinful. -. 1. 8. तदनगुणविषये-e. g. service to the teacher (B); practice of virtue like meekness (S). -1. 10. मुमुक्षत्वं=मोक्षेच्छा. Raising the objection as to how T in any form is in consonance with the Vedantic aim, VM says :'नायं दोषः। अनात्मविषयेच्छाया एव कामत्वात्। ... मोक्षेच्छायास्तु,

-2. 22 ] NOTES 23

आत्मविषयतया अकामत्वात् ।'अथाकामयमानो योऽकामो निष्काम आत्मकाम आप्तकाम: ( बृ. उ. IV iv 6) इति श्रुतेरात्मकामस्याप्तकामत्वेनाकामत्वावगतेः ॥ P, T3T1. 13 दोष-sin- which is nothing but narrow love and hate. -- 4यथोक्तकारिणे -- 'शास्त्रोक्तस्वधर्मस्य यथाशास्त्रमनुष्ठात्रे'-Rama- 'tirtha's commentary on उपदेशसाहस्त्री. -- ,1 .- 15. सततं -- VM construes his with प्रदेयम्. The. Translation follows Ramatirtha's com : on उपदेशसाहस्त्री.

शब्दार्थत्वात् जीबव्रह्मणोरषि स्वरूपतो भिन्नयोरैक्यं मिश्रीभाव इति शंका स्यात्। स मा भूदिति व्याचष्टे शुद्धं चैतन्यमिति॥ ( VM) Strictly according to Advaita, the theme of the Vedanta is the identity or more properly the non-distinction between Brahman and the जीव. But at the same time, it is not wrong to say that it is Brahman or pure spirit, for the . identity is not conceived as other than Brahman and predicat- ed of it. The non-duality (अद्वैंत) itself is Brahman. Just as भतले घटाभाव: signifies the भूतल itself, ब्रह्मणि जीवभेदामाव: does, ब्रह्म itself. - प्रमेयं-This should be taken as loosely said, for Brah- man is not known through a SHTUT which would make it objective and so not all-comprehensive, See Note on page 11. 1. 19. Or as VM suggests, the expression is equivalent to 'yet unknown and therefore requiring to be known. 'This is according to the view that valid knowledge should be new knowledge. Compare-अज्ञातं ब्रह्म विपयः ज्ञातं ब्रह्म प्रयोजनम्.'Seeवेदान्तपरिभाषpage20. - तत्रैव वेदान्तानां तात्पर्यांत्-The establishment of this point is the aim of ब्रह्म सू. 1.i. 4. . 1. 17. तदैक्यं-'तच्च तत् ऐक्यं च' (B). 1. 18. प्रयोजनं -- This comprehends removal of evil and attainment of good. The quotations are intended to support these two aspects of मोक्ष. . 1, 19. शोकं -- 'शोकोपलक्षितं संसारम्'(B) . 1.22 उपहारपाणि :- according to the custom that a गुरु should not be approached with empty hands: 'रिक्तहस्तेन नोपेय।द्राजानं दैवतं गुरुम् - - श्रोत्रिय -- See Panini V.ii.84, शश्रोत्रियत्वं वेदवेदाङगपारगत्वं वेदा- न्तार्थपारगत्वं वा प्रकृतोपयोगात् ' (VM). - - ब्रह्मनिष्ठ -- निष्ठा is 'devotion' निश्चयेन स्थित

24 VEDANTA-SARA [2.23-

P.2. 1.23. समित्पाणि: -cf. उपहारपाणि: used above. 'समिच्छब्दो गुरो- रनुरूपोपाय नमात्रोपलक्षणपर: ' (VM) .1.24. अध्यारोप literally means'.superposition' ;and अपवाद, 'denial'. This method is necessitated by the fafur nature of Brahman which is to be taught. By superposing upon it characteristics provisionally, the attention of the disciple is easily drawn to it first: and then those characteristics are denied in order to make the teaching correct. Without such superposition, Brahman might be. regarded as absolute noth- ing. Or to put it differently-the teacher begins. with variety which is given in experience and by denying it as mere appear- ance, points to its ground as the sole reality. See Introdu- tion. Compare 'अध्यारोपापवादाभ्यां निष्प्रपञ्चं प्रपञ्च्यते। शिष्याणां बोधसिध्यर्थं तत्त्वज्ञः कल्पितः क्रमः ॥ -. 1.26. वस्तु- 'कालत्रयानपाय्यात्मैव वस्तुशब्दार्थः ।' (S). अवस्तु-'अनि- वचनीयमित्यर्थः' (B). --.. 1.28 सदसद्भ्यामनिर्वचनीयं-So it is not right to think that अज्ञान or माया is unreal or illusory. Nor shouldअनिर्बचनीय be taken as merely ' inexplicable.'. The word means only that it cannot be expressed as cither ' is ' or 'is not.' ff it were real, it would never be sublated; if unreal, it would never appear. So it must be other than both. 'सच्चेन्न बाध्येत। असच्चेन्न प्रतीयेत ॥' - त्रिगुणात्मकं ... भावरूपं-See Introduction. - ज्ञानविरोधि-opposed to ज्ञान, i. e. dispelled by it. In fact ज्ञाननिवर्त्य is an old definition of माया. - 1. 29. अहमज्ञ :- The very attempt to philosophise implies ignorance in respect of the ultimate truth. So aTTT is actually given in experience and is described as साक्षिंभास्य. अज्ञान, being 3, cannot show itself and is dependent for its revelation upon spirit or चैतन्य. To cite an example from the physical realm : the moon being dark cannot show itself and owes its luminosity to the sun. P 3. 1. 1. समष्टि and व्यष्टि-These are words derived from the root ar 'to pervade,'. and are therefore etymologically different from समास and व्यांस which come from the root अस 'to be', though meaning practically the same. The words

-3. 9 ] NOTES 25

literally mean 'all-pervading and 'of limited Compare passage later in the Text beginning with अत्र व्यस्तेत्यादि pervasion '.

( 1I 14-15 P.3 1.1. एकमनेकमिति-This explanation is necessitated by the use in the Veda and the Upanishads and, following them, in later Vedantic works, of the word HTAT and its equivalents sometimes in the singular and sometimes in the plural. Compare passages quoted later in the Text -. 1.4. नानात्वेनेत्यादि-Each जीव has its own अज्ञान which is revealed by its साक्षिन् -. 1. 5. अजामेकामित्यादि श्रृतेः -- The ablative case here is of questionable accuracy. Wnat is required here is an lllustra- tion of the usage, not an authority for it. Comp. VM ' 3TTA- कत्वव्यपदेशिनीं श्रुति पठति।' -- उत्कृष्टोपाधितया-AlI अज्ञान is an adjunct of spirit; but. the समप्ठयज्ञान being cosmic or universal is without its evil feature viz. आवरण or concealment of the underlying .unity. Whatever is universalised ceases to be evil. So it is des- cribed as उत्कृष्टोपाधि. VAI explains it as 'उत्कृष्टस्योपाध्यन्तराननुरक्ततया अप्रतिहतज्ञानात्मकस्य चैतन्यस्य उपाधितया, which also eventually comes to mean the same. Compare निकृष्ट below. -- .1. 6. विशुद्धसत्त्व -- The word विशुद्ध does not imply the entire ,absence of रजस् and तमस. It only means, that they are negligibly small in माया as characterising ईश्वर. Compare पतचदशी Ch: 44-5 - उपहितं-That on which the उपाधि is superposed. .1. 7. अव्यक्त-'unmanifest', because it represents the causal state. It will be stated later that ईश्वर is both the efficient and the material cause. ( p. 4. 11 17-19). -- अन्तर्यामिन -- 'controlling from within' as distinguished from सर्वनियन्त which is taken to suggest control from outside. 1.8. सकलाज्ञानावभासकत्वात् -- The अज्ञान of a जीव as stated above is revealed by that particular साक्षिन; the totality of अज्ञान by the totality of spirit viz. ईश्वरसाक्षिन, so that nothing that is, is beyond its ken. --- यस्सवंज्ञस्सवंवित -- The interpretation of this extract from the मुण्ड. उ. given in the Translation is in accordance with the com. of शंकर on it. --. 1. 9. कारणशरीरं -- The सांख्य and some other systems recognise only two kinds of bodies, the gross ( स्थूलशरीर) and he

26 VEDANTA-SARA [3.9-

subtle ( सूक्ष्मशरीर.) The Advaita admits these as well as another known as कारणशरीर. It is अज्ञान itself into which the other two lapse in सुषप्ति. मोक्ष means the dissolution of the third also. P.3.1.10. आनन्दमयकोश -- Five such kosas are recognised. See त्तत्ति. उ. ii. This state of ईश्वर is described as आनन्दप्रचुर inasmuch as it is associated with माया and is thus different from निगुणब्रह्म which is आनन्द itself. See S. -- सुषुप्ति -- This is a state of the soul. Two more states- confining . our attention to the empirical self-also are recognised. See HT03. 3. The mutual relation of the five kosas and the three avasthas may be stated .as follows-The adjunct of the self in its state of सुषुप्ति is the कारणशरीर or what is the same, the आनन्दमयकोश; that in the state of dream is, in addition to the preceding, the सक्ष्मशरीर or what is the same, the विज्ञानमय- कोश, मनोमयकोश and प्राणमयकोश; and that in the state of waking is, in addition to the preceding two, the स्थूलशरीर or what is the same, the अन्नमयकोश. N. B. As regards the meaning of the three states in reference to ईश्वर, see Introduction. -:. 1.14. इन्द्रो मायाभिरित्यादि-This apparently was a description of Indra who was, at one stage in the development of Vedic thought, regarded as the supreme God and HT4T, his magic power. The Advaitins understand from ' Indra ' here ईश्वर and from HITT, his adjunct by means of which he manifests himself in diverse manner-as countless jivas. ईयते= प्रतीयते (B) i. e. Brahman though not many, is seen as many jivas by reason of the multiplicity of अज्ञान. -. 1. 16. मलिनसत्त्व-See Note on शुद्धसत्त्व above. The सत्त्वगुण of अज्ञान is here tainted or obscured by रजस् and तमस् - .1.17. प्राज्ञ :-- प्रकर्षेण जानातीति प्रज्ञ;। प्रज्ञ एव प्राज्ञ; । See पाणिनि V. iv 38. It would be better to understand the term here as yT9UT अज्ञ: as VM does. शंकर in his commentary on the माण्ड. उ. wherefrom this word is taken, gives two explanations of which one is-'प्रज्ञप्तिमात्रमस्यैवासाधारणं रूपमति प्राज्ञः । इतरयोविशेषमपि ज्ञानमस्ति ॥' That is, the state is characterised by subconscious- ness, if we may so term it, and not by discriminating knowledge as well. Hence the statement in the Text later -- अस्य प्राज्ञत्वमित्यादि. - , 1. 18. अहंकारादिकारणत्वात् -- The word अहंकार is here equi- valent to अन्त:करण of which. as we shall . soon know, it is com-

-3.25 ] NOTES 27

monly counted as one phase. The अन्तःकरण merges in अज्ञान in सुषुप्ति and emerges from it when the person passes into dream or waking. The अन्तःकरण, as a part of the physical universe, is no doubt an evolute of HT4T; but that does not clash with the statement above, since अज्ञान which is the adjunct of the जीव is not other than माया. P.3.1. 19. आनन्दप्रचुरत्वात्-as compared with dream where pain exists along with pleasure. waking and

• .1, 20. सर्वोपरमत्वात्-the individual's world becoming latent then. -. 1.22. अज्ञानवृत्तिभि :- According to Advaita ज्ञान is an अन्तः- करणवृत्ति ' state of the internal organ.' In सुषुप्ति the अन्तःकरण like everything else is merged in aiT. Hence the joy that is experienced then should be through an अज्ञानवृत्ति. This is in. the case of the जीव. In respect of ईश्वर no अन्तःकरण is re- cognised and all His ज्ञान is of the form of मायावृत्ति. - . 1. 21. चैतन्यदीप्ताभि :- The modifiations of the cosmicor individual T called vrittis are illumined by spirit and it is this complex of afer and spirit reflected in it that constitutes the experience of सुषुप्ति and not the वृत्ति by itself. In the case of dreams and waking experience of the jiva we have to substitute अन्तःकरणवृत्ति for अज्ञानवृत्ति in the above description. See वेदान्तपरिभाषा Ch : i, pp. 42 ff. - अतिसूक्ष्माभिः-'indistinct'. 'अस्पष्टाभिरित्यर्थः' (B) .1,22. आनन्दभुगित्यादि-This cites scriptural authority for joy being experienced in deep sleep. चेतोमुख :- One in deep sleep is so described, because, though not characterised by common knowledge then, he is on the point of passing into it -- when he wakes up or begins to dream. .1.23. सुखमहमस्वाप्सम्-This snpplies proof from common experience in support of the same. - .1.25. ईश्वरप्राज्ञयोरभेद :- See Introduction. The अभेद, if taken literally, is not only against common experience ( compare the feeling नाहमीश्वरः ), but also against the accepted Advaitic view which recognises a .well-defined distinction between the two. Compare -- 'जीव ईशो विशुद्धा चित्तथा जीवेशयोभिदा । अविद्या तच्चितोर्योग: षडस्माकमनादयः ।

28 VEDANTA-SARA [3.25-

We have accordingly to understand by अभेद here only the identity of spirit (स्वरूपक्य) underlying both 1. e. of the viseshyas and not of the Viseshanas viz. ईश्वर and जीव. The relation between the two is thus really भेदाभेद or तादात्म्य, as it is termed. Compare शंकर on वे. सं. 1 ii. 6 and on माण्ड. उ. p. 15 (Anandasrama Edn. ). Compare also B which, however. gives a far-fetched inter- pretation of भेद .as भेदक. The अभेद between the adjuncts mentioned in the previous sentence is also भेदाभेद, but in a somewhat' different sense because it is between entities which are os and not as here between entities involving spirit. It is सत्तैक्ये सति मिथो भेद :- their being is the same ; yet they appear different. P-3 1.28. अनुपहिताकाश-Conditioned space is in tioned space through the condition. uncondi-

• .1.29, तुरीय-The word is really चतुरीय with the first syllable left out. See वार्तिक on पाणिनी Vii 51. It is the fourth in reference to the three states of waking, dream and sleep or as B suggests- अज्ञान, जीव and ईश्वर, the three so far des- cribed. See also S. P. 4.1. 1. तप्तायः पिण्डवत्-The fire and the iron-ball are not always distinguished as is shown by expressions like < The iron-ball scorched his hands.' - . 1.2. वाच्य and लक्ष्य-These are the two varieties of meaning which words and sentences also, according to some, have. For further explanation of these terms as weil as for the import of the Mahavakyas, see later. - .1. 4. आच्छादयतीव-We might also instance the solar eciipse where the sun, unlike the moon, when eclipsed is really un- affected and only appears so. The illustrations bring out clearly how according to Advaita, bondage and release are purely questions of stand-point. - .1. 6. अवलोकैयित-'spectator' in the case of the sun and 'empirical self' (HIa ) in the case of Brahman, - .1.12. कर्तृत्वेत्यादि -- This describes the nature of the जीव. When such features are fancied in Brahman, it is said to be the जीव, - . 1. 13. a53-Strictly this means 'absolute nothing'. But the Advaitin does not take the world to सदसद्रिलक्षण. Hence the word तुच्छकल्प here. be असत्. It is

-4. 25 ] NOTES 29

P.4. 1. 13. स्वाज्ञानेनावृतायां रज्ज्वां-This is only roughly correct. In the सिद्धान्त it is always चैतन्य that can be obscured for that alone is luminous. Everything else, like the 'rope' here, is itself 3. and needs no external cause for being obscured. See B. .1.17. लिङग-लिङगशरीर for the constituents of which see later. -- ब्रह्माण्ड -- Literally : Brahma-egg', the universe. 1. 19. निमित्तं ... उपादानं च-The same Brahman is both the effi- cient and the material cause of the world. This is known as 'the doctrine of अभिन्ननिमित्तोपादानत्वम् in which रामानुज agrees with शंकर. The conception of causation may be either mechanical as in the case of a 'jar ' for example or organic as in the case of a plant,' Here it is the latter view that is to be .taken. Even in the case of organic growth as known to us. external aids are needed such as air, water &c. But in the case of Brahman, there being nothing outside it by hypothesis. whatever is required for the manifestation of the universe should be found in Brah- man itself. In its aspect of चैतन्य, it is described as निमित्तकारण, for the efficient cause is intelligent; in its other aspect, it is उपादानकारण or material cause. -( . 1.20 था लूतेत्यादि -- Compare मुण्ड. उ. :1i7 .1. 21. आकाशः ... उत्पद्यते-Contrast the बशेषिकdoctrine ac- cording to which the .. elements' are all equally eternal and ultimate. .1.23. तेषु जाडयाधिक्यादित्यादि -- This conclusion is based upon the principle that the material cause must be essentially the same as the effect. -तदानीं सत्त्वरजस्तमांसीत्यादि -- According to B the expres- sion सत्त्वरजस्तमांसि here stands for the effects of the three gunas viz. जाडय etc. (See सांख्यकारिका 13): and they appear in आकाश and the other 'elements' according to the proportion in which the three gunas enter into the making up of each. aGTaT= 'सृष्टिकाले' (B). कारणगुणप्रक्रमेण -i, e. according to the principle that the characteristics of the material cause determine those of the effect. उत्पश्तन्त-अभिव्यज्यन्त according to the सत्कार्यवाद accepted in this respect. -- .1.25. सूक्ष्मभतानि -- In contrast to स्थूलभूतानि which are com- pound In their nature.

30 VEDANTA-SARA [4. 25-

P.4.1.25. सूक्ष्मशरीर -- The सांखय also uses this term but there, its constituents, which are only partly the same as here, are eigh- teen. See सांख्यकारिका 40. Here they are seventeen-or nineteen if we reckon चित्त and अहंकार separately. Compare on this point as a whole वेदान्तपरिभाषा pp. 357-64. - .1.29. श्रोत्रेत्यादि-Note the order of the senses as mentioned here follows the order in which the ' elements, ' according to afa. F.II, spring into being from Brahman. This is what is meant by ऋरमण. पृथक् पृथक् -- i.e.one from one.' P.5 1.2. अनयोरेवेत्यादि-Compare- मनोबुद्धिरहंकारच्शित्त करणमान्नरम् । संशयी निश्चयो गर्वस्स्प्ररणं विषया अमी ॥ मानसोल्लास-Com : on the दक्षिणामूतिस्तात्र ii 35-6. - एते-बुद्धिमनसी ( neut. dual.), . 1. 3. मिलितेभ्य :-- The मनस् and वृद्धि co-operate with all the senses. Hence it is inferred that they should partake of the character of all the five 'elements' which taken singly give rise to the five organs of knowing. - .1.6. इहलोकपरलोकगामी-i. e. the transmigrating entity: The description strictly applies to the लिङगशरीर as a whole, though the Text confines it here to the विज्ञानमयकोश. See later. . 1.10. प्राग्गमनवान्-'प्राग्गमनमग्रतो निस्सरणम्' (VM). . 1. 11. व्यान -- represents that aspect of vital power which accounts for the circulation of the blood in all parts of the body. .1.15. क्षुत्कर :- क्षधाकर: is another reading which means ' causing hunger. .1.17. केचित् -- 'कापिलमतानुसारिणः' (S). . 1. 20. एतेषु कोशेष्वित्यादि -- The विज्ञामयकोश is the agent in knowing and the मनोमयकोश is the means, मनस् being regarded as an इन्द्रिय. - . 1.24. एकबुद्धिविषयतया=एकत्वबुद्विविषयतया.अनेक बुद्धिविषयतया also should be understood similarly. . 1. 26. सूत्रात्मन् -- See बृ. उ: III vii 1 and 2. . 1. 30. तेजोमयेत्यादि-The internal organ is made up of all the five 'elements' as already stated, but तेजस predominates. Hence this description, according to the principle प्राघान्येन व्यपदेशा भवन्ति.

-7. 3] NOTES 31

P. 6 1.2. विज्ञानमयादिकोशत्रयं-For the manner of construing this expression, see S and VM. - .1. 4. मनोवृत्तिभि :-- Compare Note on अज्ञानघृत्तिभि: above. -- सूक्ष्मविषयान्-We might say 'private' objects-not 'public' ones as during waking. 'जाग्रद्रासनामयानीषदस्फुटान् (VM). - .1.8. पञ्चीकरण -- According to this view, a particle of gross पृथ्वी (say) = 1 पृथ्वी+ डे अप् + े तेजस् + 1ु वायु + 1-आकाश. The state. ment in the text as well as the verse quoted in its support is very terse. What is meant is that each of the 'four one-eighth parts of each 'element' is to be combined with one of the reserved halves, leaving out only in each case that half which is the same in kind as the eighth part in question. 1.14. त्रिवृत्कणरश्रुति -- See छान्दो. उ.VI iii. This Upanishad mentions "only three ' elements' instead of five and marks historically an earlier stage. See Deussen op. ci t. pp. 189 ff. It should be noted that the पञ्चीकरणप्रकिया is not mentioned either by बादरायण Or शंकर and is to be found only in later commenta- tors like आनन्दज्ञान ( See वे. सू. 11 iv 20). Compare also B.pp.58-9. . 1.29. सर्वनराभिमानित्वात्-The वैश्वानर like the सूत्रात्मन् is imman- ent in all beings-not merely men-and feels attached to each alike. 'सर्वप्राणिनिकायेष्वहमित्यभिमानत्त्वात् वश्वानरत्वम्'(S) Compare भगवद्गीता XV. 14. . 1.30. विविधं राजमानत्वात् -- This explains the title विराज्. -अन्नविकारत्वात्-In the case of विराज, अन्न should be under- stood as 'matter '; in the case of fasa as the food eaten. P.71.1. स्थूलभोग-स्थूलपदार्थभोग. -ua-In this state, attachment is not transferred from the subtle body to the gross but extended from the one to the other. .1.3. स्थूलशरीरादिप्रविष्टत्वात् -- As the gross body, commonly speaking, is the outermost adjunct of the self there is nothing which arfa here may signify. For possible interpretations of it, see VM. प्रविष्टत्वात् - being derived from the root विश to enter; is suggests why the जीव is called विश्व.विश्वशरीरवरतित्वादिश्व इत्युक्तं मवति (VM ). The words विश्व and सर्व are different in so far as the former has a distributive and the "latter a collective force

32 VEDANTA-SARA [7.5-

P. 7. 1. 5. दिग्वातार्केत्यादि-These are only the deified cosmic counterparts of the senses. Compare वेदान्तपरिभाषा p. 357 ff.

• . 1. 10 a7 -- to be taken as equivalent to FH₹t on the autho- rity of the stanza already cited.

• . 1. 13.इदानों प्रत्यगात्मनीत्यादि-Now is stated what are cowmonly superposed upon the individual self as, distinguished from the cosmic, the superpositions upon which have so far been paquoasp. 'अधुना त्वंपदार्थविषयमध्यारोपं बहुवादिमतनोपन्यस्यति' (VM). See also S.

• प्रत्यगात्मन -- literally means internal self ' -- the true self finally reached when disengaged from. the several forms of not-self like the material body associated with it. N. B. We have here a gradua! approach to the true self commencing from the most primitive belief that the self is a concrete something clearly different from it, because it is external to it. We need not assume that all the stages noticed here are historical. They are partly speculative and are in- tended only to mark logical stages in the progress . of thought. It may also be noted that in respect of each position, the author cites a triple support -- scripture, reason and direct ex- perience. This is only aiming at symmetry in exposition and does not mean that in every case, as for instance in regard to the चार्वाक or the बौद्ध, the श्रृति is consciously relied upon as aa authority. The scriptural texts are generally quoted without reference to the true context and sometimes imply ridicule of the holders of the views in question. 1. 24. अतिप्राकृतस्त्वित्यादि -- It is not possible to think of any stage in the evolution of thought when this view of the self is uniformly held. But it certainly marks a passing attitude of man under certain circumstances. . 1. 26. आत्मेति वदति -- The expression being the index of a corresponding belief.

• • चार्वांक-the Indian materialist or naturalist. The exact significance of the term is not known. Sometimes it is taken as the name of a disciple of agrqfa, the supposed founder of this school of thought. It is probably a shorter form of T 'sweet-tongued ' See Whitney t ' Sans. Gram:' + 233.

-8. 6] NOTES 33

P. 1.28. स्थलोऽहं कृशोऽहं -- 'stoutness' and 'leanness' are bodily features. Since they are here predicated of " I ", the self is deduced to be the body. It is really a case of transferring to the owner what helongs to the owned. The usage, according to Advaita, is to be explained as an illegitimate transference (अध्यारोप or अध्यास ) to the self of what characterises the not-self. 1. 29. अपरश्चार्वाक :- Several varieties of naturalism were known in ancient India. Some maintained that there was no self other than the material body; others were 'vitalists, hold- ing that there was no principle higher than life; and so forth. -ते ह प्राणा इत्यादि -- The word प्राण is used in more than one sense both in the Upanishads and in later Vedantic literature. Here it is clear from the context that the organs of sense are meant. The emphasis is on 34;, 'spoke' which implies that the organs are sentient ( B ). The srfa is thus to be under- stood as a support for the view not directly but by implication (लिङग) ( VM). 1. 30 इन्द्रियाणामभाव इत्यादि -- in sleep for example where the organs of knowing are at rest, the movement of the body which may be taken as the sign of the self is absent. See VM. The body here appears to depend upon the senses and therefore not ultimate. -- काणोऽहं-See note on स्थूलोऽहं above. P.8. 1. 2. प्राणाभाव इत्यादि -- प्राण here is the vital principle - मुख्यप्राण as VM says. This indicates that the senses are dependent upon the qruT and therefore cannot themselves be ultimate. --. 1. 3. अहमशनायावानित्यादि-Hunger and thirst are features of the vital principle for they directly contribute to its up- keep ( VM ). . 1. 5. मनसि सुप्ते-e. g. in a swoon when life may be suspend- ed ( B). Contrast VM. -- अहं संकल्पवानित्यादि -- Desire and doubt are features of मनस्. See बृह. उ. 1. iii. 5. -- . 1. 6. ala :-- This is in reference only to one school of Buddhism viz , the विज्ञानवाद, according to which विज्ञान or, more strictly, the momentary series of conscious states is the self. afa is accordingly to be understood here as the

34 VEDANTA-SARA [8.6-

equivalent of 'idea' and not, as in Advaita, a phase of the Internal organ. P. 8.1.7. कतुरति्यादि-मनस् is viewed as an इन्द्रिय or instrument of knowledge. As an instrument, it implies a wielder of it and cannot itself be ultimate. Compare ysaRfr iii 8. Those that take HTH a s a sense argue that, as an external object like a jar' to be perceived needs an :external sense, internal objects like ya also need an internal sense which is मनस्.

• .1.8. प्राभाकरताकिकरित्यादि-The. view attributed to these two schools of thought is at first sight rather startling since neither maintains it as stated here. They both hold 5 is an adventitious feature of the self and so different from it. If TTT be different from the self, it may well be thought that the self is अज्ञान (B).

-. . 1.9 बुद्धयादीनामित्यादि-as in deep sleep when, according to these schools, the self endures but is absolutely uncon- scioos. By anfa is to be understood qualities of the self like love, hate, pain, pleasure etc. 34 =' disappearance.'

• .1.10. अहमज्ञः अहं ज्ञानी-These imply that ज्ञान appears in the self and disappears; and that consequently the self is'as. - . 1.11. भावटा :-- This is the other well-known मीमांसा school that follows कमारिलभट्ट. It maintains the empirical ego, the अहंपदार्थ, which according to Advaita is a blend of the अन्तःकरण and साक्षिन, is itself the आत्मन्. The self according to this school is not only the subject that knows, but being also known, it par- takes of the character of an object. The Advaitins maintain that what is known here is only the objective element in, the अहंपदार्थ viz. the internal organ. The spiritual element in it, though itself unknowable, appears to be known, as pure water which is in itself invisible is seen when it is coloured. - प्रज्ञानधन :- s0, of the nature of intelligence. आनन्दमयः i. e. mostly bliss and partly the reverse of it which is a sign of the inert (VM).

• प्रकाशाप्रकाशसद्भावात्-as respectively indicated by the two phases of the later reminiscence: ' I slept happily; I did not know anything. ' See VM. -. 1. 12. अज्ञानोपहित -- 'अज्ञानोंपहितत्वमज्ञानसंवलितत्वम्' (VM).

-8.24 J NOTES 35

P.8.1. 13. अपरो बौद्ध :- the माध्यमिक who is a nihilist (श यवादिन्) .. -असदेवेत्यादि -- The meaning of असत् in this scriptural citation when rightly understood is not ' non-being' but 'undifferentiated being.' .1.14. अहं सुषप्तौ नासं-This must be understood as referring only to the common view that one was not in sleep because one did not have any experience then in the ordinary sense.

• . 1. 16. एतेषामित्यादि -- This passage is intended to show how the various superpositions have no real relation to the self (B). The refutation of the preceding views as set forth here is two-fold-(i) each school refutes the previous one and is itself refuted by the succeeding one, so that all stand refuted : ( ii ) a direct refutation based upon scriptural texts, reasoning and direct experience. . 1.19. प्रत्यगित्यादि -- The self being internal (प्रत्यक ) cannot be the 'son' who is external ( q₹ra ). Similarly it cannot be the body, because it is described in the scripture as areaa; it cannot be TUT, because it is stated to be devoid of it and asTUT so forth. - . 1.20. चिन्मात्रं-being spirit and spirit alone, the view of the rE school that it is objective also cannot be right. -- प्रबलश्रुति- The weightiness of the scriptural texts in question is due to the fact that their import is justified by the context and the other considerations required for determining the true teaehing of the Veda. They are- 'उपक्रमोपसंहारावभ्यासोऽपूर्वता फलम् । अथवादोपपत्ती च लिङगं तात्पर्यनिर्णंये ।।'

• • 1.21. चैतन्यभास्यत्वेन ... अनित्यत्वात्-What is meant is that objects like qa cannot be ultimate, for they depend upon spirit for their revelaton quite as much as a ' jar' ( say ) while spirit reveals itself.

Introduction. .1.22. विद्वदन्भव-mystic experience of the जीवन्मुक्त. See

. 1.24 शुद्ध-not touched by evil or संसार. मुक्त'signifies that it is always free-not merely after the so-called release. aa 'self-luminous ' in the sense that no external aid is necessary for revealing it.

36 VEDANTA-SARA [ 8. 26_

P.8. 1.26. अपवाद -- 'अवस्तुभूतस्य वस्त्वात्मना निर्देशः' (B).That is,reveal. ing the truth of an appearance by pointing to the reality behind it. aarg -- ' 'what is not real ' or perhaps ' lower reality' but not ' unreal. ' The essence of a thing is its material cause. But an effect may be a real transformation of the material cause, when it is called विकार or परिणाम, or it may be an apparent transformation, when it is ealled faad. It is the latter that is meant here. Compare- 'उपादानसमसत्ताकः परिणामः । उपादानविषम- सत्ताको विवर्त: ।' Compare also सूतसंहिता (IV ii 8) 'अिष्ठानावशेषो हि नाश: कल्पितवस्तुनः ।'. -. 1. 28. सतत्त्व-तत्त्व. Compare तत्तुल्य for तुल्य in 'श्ीरामनामतत्तुल्यम्, 1. 30. भोगायतनं-भोगस्य सुखदुःखानुभवस्य आयतनमुपलब्यिस्थानम्. P. 9. 1. 5. व्युत्कमेण -- 'in the reverse order' i. e. realising that पुथिवी is nothing but अप्; अप्, nothing but तेजस्; and so forth. . 1. 8. तत्त्वंपदार्थशोधनं-See Introduction. . 1. 6 महावाक्यार्थं -- A proposition to be understood pre- supposes a knowledge of the meanings of the terms constitut- ing it. In the present case, the meanings of तत and त्वम् have been explained. Hence the attempt now to explain the meaning of the proposition itself. The maha-vakyas are usually reckoned as four -- one taken from each Veda. These are प्रज्ञानं ब्रह्म (ऐत. उ. v). तत्त्वमसि (छान्दो. उ. VI viii 72) अहं ब्रह्मास्मि (बृह. उ. I iv 10) and अयमात्मा ब्रह्म ( माण्डू. उ. 2). -- . 1.9. अज्ञानादि -- By आदि here we should understand, in the case of the cosmic self, the adjuncts of हिरण्यगर्म and विराज्;and in the case of the individual, the subtle and gross bodies. - .1.17. अखण्डार्य-i. e. निर्गुणब्रह्म which is 1elationless. It has no inner parts to which it may bear relation; nor has it anything outside to be related externally to it. Note the negative form अखण्ड. Compare Note on benedictory verse. N. B. The following will be helpful in understanding the interpretation of maha-vakyas. The import of a proposition is commonly regarded as संसर्ग i. e. an objective relation among the things denoted by the several terms constituting the proposition. In दण्डेन गां नय which consists of words, not in grammatical agreement, the import is भेदरूप संसर्ग; in a sentence like नीलमुत्पलं which consists of words in grammatical agreement

-9. 17 ] NOTES 37

it is अमेदरूपसंसर्ग. The maha-vakyas being of the latter type we shall confine our attention to it in what follows- The final meaning of नीलमुत्पलं arrived at according to the principle of अभेदसंसर्ग is नीलाभिन्नमत्पलम्. This is the logical goal of the statement. The psychological process by which this goal is reached is described as follows- (i) We know from our acquaintance with the Sanskrit lan- guage that t means a colour-a quality characterised by the property of नीलत्व (' blue-ness '). We also know that उत्पल means substance, characterised by the property of उत्पलत्व. The con- notation ( प्रवृत्तिनिमित्त) being thus different in the two cases, we presume that their denotation also is distinct and that they point to sepatate things. Noticing, however, the gram- matieal agreemeut between thc two words in the sentence we conclude that despite thelr difference in connotation, they are intended to denote the same thing-that is, their denotation is the same. This is the first stage described as सामानाधिकरण्यज्ञान. ( ii ) Now in order to find out the common denotation, we relate the meanings of the two words as विशेषण and विशेष्य i. e. as attribute and substance or, if we prefer to put it so, as snbject and predicate: and arrive at the knowledge of a certain thing which while being characterised by qoa has also the characteristic of नीलत्ब. This is the second stage des- cribed as विशेषणविशेष्यताज्ञान. At this stage we directly get to the ultimate significance of the sentence viz. नीलाभिन्नमुत्पलम्. ( iii ) So far the process of interpreting तत्त्वमसि is similar. But while in the case of नीलमत्पलम्, the relating of the meanings of the two words as विशेषण and विषेष्य presents no logical diffi- culty, it does so in the case of तत्त्वमसि. For the वाच्यार्थ of खम् is अपरोक्षत्वादिविशिष्टचतन्य and that of तत्, परोक्षत्वादिविशिव्टचैतन्य which cannot be related in the अभेदसंसर्ग way on account of their inherent opposition. To avoid this logical impasse, we have re- course to लक्षणा. In other words, the meaning of अभेद being impossible taking the वाच्यार्थं, we try the लक्ष्यार्थ viz. अपरोक्षत्वाद्युपल- क्षितचतन्य and परोक्षत्वाद्यपलक्षितचैतन्य. This removes the contradiction and we conclude that the identity conveyed by the proposi- tion is that between these two. This stage is described as

36 VEDANTA-SARA [8. 26-

P.8. 1.26. अपवाद -- 'अवस्तुभूतस्य कस्त्वात्मना निर्देशः' (B).That is,reveal- ing the truth of an appearance by pointing to the reality behind it. aag -- ' 'what is not real ' or perhaps ' lower reality', but not ' unreal. ' The essence of a thing is its material cause. But an effect may be a real transformation of the material cause, when it is called विकार or परिणाम, or it may be an apparent transformation, when it is ealled विवर्त. It is the latter that is meant here. Compare- 'उपादानसमसत्ताकः परिणामः । उपादानविषम- सत्ताको विवर्त: i' Compare also सूतसंहिता (IV ii 8) 'अिष्ठानावशेषो हि नाश: कल्पितवस्तुनः ।'. -. 1. 28. सतत्त्व-तत्त्व. Compare तत्तुल्य for तुल्य in 'श्रीरामनामतत्तुल्यम्, .1.30. भोगायतनं-भोगस्य सुखदुःखानुभवस्य आयत नमुपलव्यिस्थानम्. P.9. 1.5. व्युत्कमेण -- 'in the reverse order' i. e. realising that पूथिवी is nothing but अप् ; अप, nothing but तेजस्; and so forth. - . 1. 8. तत्त्वंपदार्थशोधनं-See Introduction. • 1. 6 महावाक्यार्थं -- A proposition to be understood pre- supposes a knowledge of the meanings of the terms constitut- ing it. In the present case, the meanings of तत् and त्वम् have been explained. Hence the attempt now to explain the meaning of the proposition itself. The maha-vakyas are usually reckoned as four -- one taken from each Veda. These are प्रज्ञानं ब्रह्म (ऐत. उ. v). तत्त्वमसि ( छान्दो. उ. VI viii 72) अहं ब्रह्मास्मि (बृह. उ. I iv 10) and अयमात्मा ब्रह्म ( माण्डू. उ. 2). -- . 1.9. अज्ञानादि -- By आदि here we should understand, in the case ofthe cosmic self, the adjuncts of हिरण्यगर्म and विराज;and in the case of the individual, the subtle and gross bodies. .1.17. अखण्डार्थ-i.e. निर्गुणब्रह्म which is 1elationless. It has no inner parts to which it may bear relation; nor has it anything outside to be related externally to it. Note the negative form अखण्ड. Compare Note on benedictory verse. N. B. The following will be helpful in understanding interpretation of maha-vakyas. The import of a proposition is the

commonly regarded as संसर्ग i e. an objective relation among the things denoted by the several terms constituting the proposition. In दण्डेन गां नय which consists of words, not in grammatical agreement, the import is भेदरूप संसर्ग; in a sentence like नीलमुत्पलं which consists of words in grammatical agreement

-9.17 ] NOTES 37

it is अमेदरूपसंसर्ग. The maha-vakyas being of the latter type we shall confine our attention to it in what follows- The final meaning of नीलमत्पलं arrived at according to the principle of अभेदसंसर्ग is नीलाभिन्नमत्पलम्. This is the logical goal of the statement. The psychological process by which this goal is reached is described as follows- (i) We know from our acquaintance with the Sanskrit lan- guage that ar means a colour-a quality characterised by the property of नीलत्व (' blue-ness '). We also know that उत्पल means substance, characterised by the property of उत्पलत्व. The con- notation ( प्रवृत्तिनिमित्त) being thus different in the two cases, we presume that theit denotation also is distinct and that they point to sepatate things. Noticing, however, the gram- matieal agreemeut betwaen thc two words in the sentence we conclude that despite thelr difference in connotation, they are intended to denote the same thing-that is, their denotation is the same. This is the first stage described as सामानाधिकरण्यज्ञान. ( ii ) Now in order to find out the common denotation, we relate the meanings of the two words as विशेषण and विशेष्य i. e. as attribute and substance or, if we prefer to put it so, as snbject and predicate: and arrive at the knowledge of a certain thing which while being characterised by oa has also the characteristic of नीलत्ब. T'his is the second stage des- cribed as विशेषणविशेष्यताज्ञान. At this stage we directly get to the ultimate significance of the sentence viz. नीलाभिन्नमुत्पलम्. (iii ) So far the process of interpreting तत्त्वमसि is similar. But while in the case of नीलमत्पलम्, the relating of the meanings of the two words as विशेषण and विषेष्य presents no logical diffi- culty, it does so in the case of तत्त्वमसि. For the वाच्यार्थ of खम् is अपरोक्षत्वादिविशिष्टचंतन्य and that of तत्, परोक्षत्वादिविशिव्टचैतन्य which cannot be related in the अभेदसंसर्ग way on account of their inherent opposition. To avoid this logical impasse, we have re- course to लक्षणा. In other words, the meaning of अभेद being impossible taking the वाच्यार्थ, we try the लक्ष्यार्थ viz. अपरोक्षत्वाद्युपल- क्षितचतन्य and परोक्षत्वाद्यपलक्षितचैतन्य. This removes the contradiction and we conclude that the identity conveyed by the proposi- tion is that between these two. This stage is described as

38 VEDANTA-SARA [9,17 __

लक्ष्यलक्षणभावज्ञान, the विशिष्ट: being the लक्षक and the उपलक्षित the लक्ष्य. tt is, however, carefully to be noted that the अभेदं here is not of a संसर्ग type as in नीलमुत्पलम् which involves duality, but what is known as स्वरूपभेद. In other words the ultimate logical significance of तत्त्वमसि is the ulti- mate Reality which discards all adjectives or predicates as incompatible with its nature-the-शुद्धचर्तन्य-not a संसृष्टार्थ, but an अखण्डार्थ. This is according to what has been stated by सुरेश्वर in the stanza quoted in the Text. Compare-संक्षेपशरिरीक, i. 196-7. see also वेदान्तसूत्रभाष्य (IV i2).

लक्षणसंबन्ध, 'संबन्धस्संबंधवदुभयनिरूपणीयत्वात्' (VM). -- सामानाधिकरण्य-'समानविभक्तचन्तयोः पदयोरेकस्मिन्नर्थे तात्पर्यम्'(B) . 1. 24. तात्पर्यसंबन्धं-The grammatical agreement between two words shows that they are meant to refer to one and the same thing or group of things, whatever their difference be in the connotation. - . 1.25. परीक्षत्वादिविशिष्ट-ईश्वर is mediately known through Reasoning or Revelation, while our own self is immediate to each one of us. By arfa here should be understood characteristics like omniscience of sga< and limited knowledge of the जीव. P. 10. 1.6. भागलक्षणा-also knewn asभागत्यागलक्षणा i. e. under- standing as the implied or secondary meaning, a part of the primary meaning, leaving out the other part. .1,8. अन्योऽन्यविशेषणविशेष्यभावेत्यदि-There are three possibi- lities stated here-( i ) the import may be a relation, may be the related with either object viewed as adjectival ii ) i-

to the other, or (iii) it may be identity between the two com- plexes viz. नीलगुणविशिष्ट and उत्पलत्वविशिष्ट.All the three, it appears should be taken as falling under the head of what has been described above as अभेद संसर्ग. 1. 14.पत्यक्षादित्रमाणविरोधात्-The identity of the जीव and ईश्वर is against Reason as well as Revelation, becauseao ne is t he worshipper and the other, the worshipped. As regards.its being in conflict with perception, a question ma y be raised as to how it can be so, since gsaz is not admitted to be perceivable.

-11. 19 ] NOTES 39

The answer is that-though ईश्वर is not प्रत्यक्ष the जीव is; amd that therefore the difference between the two would be ryer. Since features of ईश्वर such as 'omniscience' are not found in the fta which is immediate, we may gather that the two are not the same (B). See VM also. P. 10. 1.15. संसर्ग and विशिष्ट here stand respectively for what we have described above as अभेदसंसर्ग and भेदसंसर्ग. The latter, is. also sometimes termed भेद. See Tika on बृहद्वार्तिक 'Introduction' st.902. .1 17. जहल्लक्षणा -- Words may have a primary (वाच्य) or a secondary (लक्ष्य) meaning. The process by which the former is indicated is known as अभिधा; the latter, लक्षणा. Recourse is had to लक्ष्यार्थ when the वाच्यार्थ is inapt. The latter should always be connected in some manner with the former. &oTT is commonly divided into three kinds-(i ) जहल्लक्षणा where the. secondary sense is altogether distinct from the primary, ( ii ) अजहल्लक्षणा where it includes but is more comprehensive, and (iii) जहदजहल्लक्षणा where it partly includes the वाच्यार्थ and partly excludes it. The last is what is termed भागलक्षणा. See वेदान्त- परिभाषा P. 265. .1.19. वाक्यार्थमशेषतः परित्यज्य -- i. e. वाच्यार्थमशेषतः परित्यज्य r which is a variant reading. . 1.26. तत्त्वंपदयोशशयमाणत्वेन-hence resorting to जहल्लक्षण would render one of the terms tautologous. P. 11 1.5. प्रकारान्तरेण -- in the manner described above-other than जहल्लक्षणा and अजहल्लक्षणा. .1.6. उमयलक्षणाया :- Therc is nothing logically unsound in this. It is purely a question of which is simpler (B). . I.8. वाक्यं तदर्थो वा ... लक्षयति-The लक्षणा really belongs to the thing and not to its name; but may indirectly be ascribed to it also. Hence the alternative statment. .1.14. अहं ब्रह्मास्मि-This अनुभववाक्य, as a महावाक्य, means exactly what तत्त्वमसि, described as उपदेशवाक्य, does. अनुभव व्र- साक्षात्कार (B). . 1. 16. अधिकारिण :- Comp: 'अधिकारिणः प्रमितिजनको वेदः' . 1. 17. अखण्डाकाराकारित-अखण्डाकारगोचर (B). .1. 19. अज्ञानमेव बाघते -- It is necessary to know the distinc- tion between how the afer operates ordinarily and how in the case of the अखण्डार्थ. In the former, the अजान of a 'jar' (sav) is

40 VEDANTA-SARA [11.19

removed by the वृत्ति and the चितप्रतिबिम्ब in it, known as the फल (which for the time being becomes one with the अधिष्ठानचैतन्य or ground-spirit of the jar ), reveals the object. In the latter case also, the removal of अज्ञान is brought about by the वृत्ति but the चित् प्रतिबिम्ब is neither required nor competent, being but a reflex, to reveal the ever-luminous (स्वप्रकाश) चैतन्य. This unique- ness pertains to no other thing, all else being 53. On account of this peculiarity, the अन्तःकरण may be said to be useful as well as useless in knowing Brahman. It is required for the removal of अज्ञान but not for manifesting Brahman. Hence the apparently contradictory Upanishadic slatements cited in the Text. P.12 1.8. तदपि भासयतीति-'इति शब्दोऽनुभववाक्यार्थनिरूपणसमाप्त्यर्थः(VM). - . 1. 9. निदिध्यासन-"profound and repeated meditation' from the root ध्यं 'to think.' As regards श्रवणादि mentioned here Compare पत्चदशी; i 53 ff. -. 1. 11. तात्पर्यावधारण-अवधारण should be taken to include विचार also which precedes it. -- लिङगानि -- तात्पयलिङंगानि that are stated in the verse already quoted. It should be noted that the first लिडन्ग is उपक्रम and उपसंहार taken together. अपूर्वता-this is necessary in ac- cordance with the view maintained by the Mimamsakas and generally by the Vedantins also, that the scripture teaches only what is extra-empirical and cannot therefore be known through reason and perception-अज्ञातज्ञापकं शास्त्रम्. The identity between Brahman and the जीव is an example of it. -. 1.20 तदनुष्ठानस्य-ज्ञानानुकलश्रवणाद्यनुष्ठानस्येत्यर्थः। श्रवणाद्यनुष्ठानस्यो- पस्थितत्वात् ॥ (B). 'तदनुष्ठानस्यति सगुणविद्याभिप्रायणोक्तम्' (VM). --. 1.21. चिरं -- 'delay', a noun. --. 1.22. यावन्र विमोक्ष्येऽथसंपत्स्ये-Note the peculiar use of perso- nal terminations in the verbal forms here. The clause =यावन्न विमोक्ष्यतेऽथसंपत्स्यते. अथ has the force of 'simultaneously, here. 'अचार्यवान्पुरुषो वेदेति साहचर्यादिहोदाहृतम्। न पुनः फलवचनंतत् ॥' (VM ) -. 1. 23. अर्थवाद -- It is praise in this case. It is dispraise in the case of prohibitions like बहिंषि रजतं न देयम्. - . 1. 26. उपपत्ति -- This shows that reason is not excluded but is only made to subserve revelation. - . 1. 27 वाचारम्भणं-वागालम्बनं according to शंकर.

15-1 ] NOTES 41

P. 13 1.4. ज्ञातज्ञानादि-The third is ज्ञेय. The three together are known as the त्रिपुटी. 1. 8. सकृद्विभातं -- 'स्वप्रकाश ' (B) ' of uniform luminosity.' 'Once illumined, always illumined. ' - 1. 16 तत्सद्भावेत्यादि-In सुषुप्ति the अन्तःकरण is lost in अज्ञान. Hence there can be no अन्तःकरणवृत्ति then. It is different in the case of निर्विकल्पसमाधि. Note there is अविद्यावत्ति in sleep. See ante. - दशिस्वरूपं- ज्ञानस्वरूपं. दृशि stands for the root-meaning -दृशिरूप्रेक्षणे.Comp: the grammarian's maxim,'इकश्तस्तिपौ घातुनिर्देश'. .1.16. यमनियमेत्यादि-Comp: योगसूत्र, ii 29. . 1.28. कषाय-Note that love and hate are inconceivable in one that has advanced so far in spiritual training. So they stand for रागद्वषवासना, lingering in the mind from the past. 1.29. सविकल्पानन्दास्वादनं -- due not to realisation of the self but to the rising above the troubles of life. See S. -- • 1. 30. समाध्यारम्भसमयेत्यादि-Reluctance at the commence- ment of indeterminate HHIfe to pass beyond the satisfying condition of the determinate. P. 14 1.9. संचितकर्म-This is the moral bond; संशय and विपर्यय, the intellectual. .1. 13. व्युत्थानसमयेत्यादि-This is added in order to show the difference between जीवन्मुक्ति and विदेहमुक्ति, - -- मांसशोणितेत्यादि-The description is intended to evoke revulsion and thus aid the acquisition of वैराग्य. . 14. अशनाया पिपासा -- These are strictly features of प्राण as already noticed. They are ascribed to the अन्तःकरण here, ap- parently under the influence of the सांख्य. See सांस्यकारिका 29.

• .1.25. शुभाशुभयोरित्यादि-It suggests complete detachment for the very distinction between the two is transcended. He does not care for either; or, if he does, it is only for the former. Compare "गुणदोषदृशिर्दोषःगुणस्तूभयवर्जितः" भागवत. P.15, I.1. अलंकार-what is good but not essential. Virtues like humility and kindness become a second nature to him.

Index of Quotations अकर्ता छान्द. उ. VII ix 1

अचक्षु: श्वे. उ. ii. 19

अजामेकां लोहितश्रुककृष्णाम् iv. 5

अत्रैव समवनीयन्ते बृह. उ. III i: 11

अन्योऽन्तर आत्मा आनन्दमयः तैत्ति. उ. Il v -1 II ii 1 " प्राणमयः " मनोमयः II iii 1

विज्ञानमयः II iv 1 " "' अप्राण: मुण्ड. उ. II i 2

अमना: II i 2 असदवेदमग्र आसीत् छान्दो. उ. VI ii 1

अस्थूत्न बृह. उ. IHI viii 8 अहं ब्रह्मास्मि बृह. उ. I iv 10 आचार्यवान्पुरुषो वेद छान्दो. उ. VI xiv 2 आत्मा वै जायते पुत्र: ? आनन्दभुक् चेतोमुखः माण्ड्र, उ. 5 इन्द्रो मायाभि: कग्वेद. VI 47, 18 उत तमादेशमप्राक्ष्यः छान्दो. उ. VI i 3 उत्पन्नात्मावबोधस्य नैष्कर्म्यसिद्धिः iv 69 एकमेवाद्वितीयम् छान्दो. उ. VI ii 1

एतस्मादात्मन आकाशः तैत्ति. उ. II i 1 एष सर्वेश्वर: माण्डू. उ. 6 ऐतदात्म्यमिदं सर्वम् छान्दो. उ .. VI viii 7 कर्मणा पितृलोक: बृह. उ. I v 16

चिन्मात्रम् नृ उ. ता. उ. 5 घनच्छन्न दृष्टिर्घनच्छन्न म र्कम् हस्तामलकस्तोत्रम् 10

चेतन्यम् मैत्रि. उ. vi 10 जारितस्थानो बहिष्प्रज्ञः माण्डू, उ. 3

तत्त्वमसि छान्दा. उ. VI viii 7

तपसा कल्मषं हन्ति मनुस्मृति. xii 104 तमेतमात्मानं वेदानुवचनेन बृह, उ. IV iv 22 तरति शोकमात्मवित् छान्दो. उ VI( i 3 तस्मै स विद्वानुपसन्नाय मुण्ड.'उ. I ii 13 ते ह प्राणा: प्रजापत पितरमूचुः छन्दा. उ. vi 7 दृशिस्वरूपं गगनोपमं परम् उपदेशसाहस्री x 1

VEDANTA-SARA 43

देवात्मशक्ति स्वगुणैर्निगूढाम् श्वेता. उ. i 3

द्विधा विधाय चैकेकम् पञ्चदशी i 27

न तस्य प्राण। उत्क्रामन्ति बृह. उ. IV iv 6

नास्वाद्यद्रसं तत्र गौडपादकारिका iii 45

प्रज्ञानधन एवानन्दमयः माण्डू उ. 5

प्रत्यक [आत्मानं] कठ. उ. iv 1

प्रविविक्तभुक तैजसः 4

प्रशान्तचित्ताय श्रमान्विताय उपदेशसाहस्री "' xvi 72

फलव्याप्यत्वमेवास्य पञ्चदशी vii 90

बुद्धाद्वैतसतत्त्वस्य नैष्कर्म्यसिद्धि: iv 62

बुद्धितत्स्थचिदाभासौ पञ्चदशी vii 91

ब्रह्मण्यज्ञाननाश्राय vii 92

ब्रह्मावत्वं तथा मुक्त्वा उपदेशसाहस्त्री xii 13

ब्रह्म वेद ब्रह्मैव भवति मुण्ड. उ. III ii 9

भिद्यते हृदयग्रन्थिः II ii 9

मनसवानुद्रष्रव्यम् बृह. उ. IV iv 19

यत्सर्वज्ञस्सर्ववित् मुण्ड. उ. I i 9

यथा दीपो निवातस्थः भगवद्गाता vi 19

यथा सोम्येकेन मृत्पिण्डन छान्दो उ. VI i 4

यन्मनसा न मनुते केन. उ. i 6

लये संबोधयेच्चित्तम् गौडपादकारिका jii 44

विक्षेपशकिलङ्गदि वाक्यसुधा v 13

विमुक्तश्च विमुच्यते कठ. उ v1

वशेष्यात्तु तद्वादस्तद्वाद: वेदा. स्. II iv 22

शान्तो दान्त: बृह. उ. IV iv 23 शिवमद्वैतम् चतुर्थम् माण्ड्र. उ. 7

संसर्गो वा विशिष्टो वा पञ्चदशी vii 75

सत्क्षुरचक्षुरिव ? सतत्त्वताऽन्यथा प्रथा ? सत् छान्दो उ. VI ii I समत्पाणि: श्रोत्रियम् मुण्ड. उ. I ii 12 सर्व खल्विदं ब्रह्म छान्दो. उ. III xiv 1 स वा एष पुरुषाऽन्नरसमयः तैत्ति. उ. 11 ii 1 सामानाधिकरण्यं च नैष्कर्म्यसिद्धि: ii 3

सुषुप्तवज्जाग्रति उपदेशसाहस्त्री x 13

स्वयंप्रकाशमानत्वात् पञ्चदशी vii 92

TRANSLATION

For the fulfilment of my desire I resort to the Self, the ground of all, the partless-Being, Thought and Bliss-which is beyond the range of both speech and mind. Having adored (my) revered preceptor who, because he has reached beyond the notion of diversity, is (not only in name but) also in fact, ADVAYANANDA, I shall set forth, to the best of my understanding, the essence of the Vedanta. (The term) 'Vedanta' signifies the Upanishads, the means of right knowledge (in respect of the Self ). the Sariraka-sutras and other (works) helpful in (understanding) them. As the present (work) is (but) a manual of the Vedanta, it has for its anubandhas or 'preliminary considerations' the same as that (system) and they do not therefore need to be separately ascertained. Now the pre- liminary considerations are the adhikarin or 'person qualified to study'. visaya or 'theme', sambandha or 'mutual relation' and -pruyojana or 'end to be attained ( by the study )'. Of these, the .adhikarin is an inquirer who, by reason of his formal study of the Vedas and the Vedangas, has attained to a general knowledge of what all the Vedas teach; who,. has his mind well purified through the cleansing, in this or in a previous life, of all sin by abstaining from the kamya or 'optional' and nisiddha or 'forbidden ' acts and by the performance of nitya or ' obligatory' and naimittika or 'occasional' rites, prayascittas or 'purificatory ceremonies' and upāsanas or *meditations'; and who is equipped with the four-fold aid. The optional rites like the jyotistoma are the means, of procur- ing desired ends like heaven; the forbidden ones, like slaying a Brähmana, bring about unwelcome results such as hell. The obli- gatory deeds, like the morning and evening prayers, are such as result in sin when not performed, and the occasional ones, like the jatesti,are those that are rendered necessary by events like the birth of a son.Purificatory ceremonies,like the candrayana, are the means of destroying sin. Meditations,like the Sandilya-vidyā,are meantal exercises directed towards the phenomenal Brahman. The final aim of these obligatory deeds and the like. is the purification of the heart as taught in scriptural texts like 'Such Self, Brāhmanas desire to understand through Vedic study, sacrifice, etc.' and in traditional codes like, ' One destroys one's sin through penance,

46 VEDANTA-SARA [ P.] -

The(common)aim of all meditations, on the other hand, is concen- tration of the mind. The incidental advantage of obligatory and occasional rites and that of meditations are (respectively) the at- tainment of the world of the fathers and the world of Brahma, in accordance with the scriptural text : 'From karma (is reached) the world of the fathers; from meditation, the world of the gods. The preliminary equipment (consists) of discrimination between eternal and'non-eternal things, detachment from (desire for) enjoyment here or hereafter, acquisition of the group of six, beginning with śama or 'equanimity', and the desire for release (from samsara). The first of these is discerning that Brahman alone is eternal and all else, non-eternal; [Page 2] the second, entire desisience from the enjoyment of worldly objects like garlands,scents, etc., and of heavenly things like nectar, since the latter, like the former, bein.g effected, must necessarily be evanescent; the third (consists of ) what are termed sama, dama, uparati, titiksā, samādhana and śraddha. Of these, sama is restraining the mind from things other than the study ( of Vedanta ) etc; dama is turning back the external senses from things other than the same; uparati, ( conti- nued) abstention from what is other than such (study) when they are thus withdrawn; or ( it may be formal renunciation of pre- scribed acts; titiksa is the ability to bear the pairs of opposites like heat and cold; samadhana is focussing the mind, (thus) brought under control, on the study ( of the Vedanta ) and matters subsi- diary to it; and śraddha is faith in the teachings of Vedanta as expounded by the teacher. Mumuksutva is desire for release (from samsara). An inquirer of this description is the person quali- fied to study ( Vedanta ) according to the scriptural text: 'Calm, subdued, etc.' The same has been stated ( elsewhere ) also: 'This (teaching) is to be imparted (only) to one that is of peaceful mind and of subdued senses; that is free:from sin and devoted to his duties; that possesses virtuous qualities, has long and continually been a follower and is a seeker after release. The theme to be expounded is the identity between Brahman ad the individual self - the pure spirit, that alone being the final mport of the Upanishads. The sambandha or ' relation' is that of what is to be made known to the means of making it known -- existing between such identity and the Upanishads which rightly propound it. The prayojana or aim is the dispelling of ignorance in respect of that identity and the attainment of bliss which is of the nature of one's own self,according to the scriptural texts . 'A knower of the Self passes beyond sorrow' and ' He that knows Brahman, becomes Brahman itself. '

-3] TRANSLATION 47 As one with a blazing head might(run to)a reservoir of water, so a person thus qualifled, tormented by the fire of worldly exist- ence ( characterised by) births, deaths. etc., approaches, with an offering in his hand, a guru -- well-versed in the scriptures and de- voted to Brahman .- and becomes his follower as stated in the scrip- tural text; '(He resorts to), with fuel in hand, one that is profici- ent in the scriptures and is devoted to Brahman.' (And) the latter, through supreme compassion, instructs him according to the method of adhyaropa ('superposition') and apavāda ('negation' ), as stated in the scriptural text: ' To him that has sought him, he, the knower explains, etc.' Adhyaropa is superimposing upon Reality what is not real, as for example the ' serpent' on a 'rope' which is not a serpent. The Reality is Brahman which is Being, Thought, Bliss,one without a second.The not-real is the aggregate of all insentient things begin- ning with ajnana. Ajnana, they say, is a positive something which can be expressed neither as is' nor as 'is not', is of the nature of the three gunas, and is the opposite of jnana or right 'knowledge', on the basis of experience such as '1 am ignorant' and of scriptu- ral texts like 'God's own power, hidden by its gunas,etc.'[Page 3] This ajnana is spoken of as one and as many according as it is viewed collectively or distributively. Thus as trees viewed col- lectively are designated as one, viz.,a'forest'; or as drops of water viewed collectively, as one. viz, a 'reservoir'; so the ajnanas of individual selves, appearing as many,are when viewed collectively spoken of as one,after the manner of scriptural texts like'Unborn, one, etc.' This collective (ajnana)being the adjunct of the Highest, is characterised by the predominance of radiant sattva. Spirit, as conditioned by it, since it illumines all ajnanas, has the character- istics of omniscience, omnipotence, universal control, etc, and is termed the unmanifest, the inner guide, the cause of the world and the Almighty, on the authority of scriptural texts like ' Who knows all, who knows everything, etc.' This collective ( ajnana ) is, with respect to Isvara, described as the causal body, for it is the source of all; as the sheath of bliss,for it abounds in joy and enve- lops Him like a sheath; and as deep sleep, for everything gets merged in it. On account of (the last reason) it is stated to be the place of dissolution of both the gross and the subtle universe. As a forest when viewed in parts is described as many,viz.,trees,or as a reservoir, when viewed in parts, is described as many,viz.,drops of water,so ajnana when viewed individually is spoken of as many after the manner of scriptural texts-like ' Indra goes about in varied form by means of his Mayas.' Their designation here a

48 .VEDANTA-SARA [ P.3-

vyasti and samasti is because they pervade one and many respec- tively. This individual (ajnana) being the adjunct of the lowest, is characterised by the predominance of clouded sattva. Spirit as conditioned by it, since it manifests only a single ajnana, is charac- terised by limited knowledge, impotence and so forth and is termed Präjna. Its being a Prajňa is due to its imperfect light, the result of its obscuring adjunct. With respect to it, this ajnana is described as the causal body, for it is the source of the internal organ, etc .; as the sheath of bliss, for it abounds in joy and envelops it like a sheath; and as deep sleep, for everything gets merged in it. On account of ( the last reason ) it is regarded as the place of dissolution of the gross and stubtle bodies. Then both Isvara and Prajna experience joy through subtle modi- fications of ajnana, illumined by spirit, in accordance with the scripture: 'Prajna, the erjoyer of bliss, the ante-chamber of mind, etc.,' and as evidenced by the reminiscent experience of waking: ' I slept happily and knew nothing.' There is no dis- tinction between these two, viz., collective and individual (ajnāna), as (there is none) between a forest and the trees(in it) or a reservoir and the water-drops (in it). Neither is there any distinction be- tween Isvara and Prajna, which are respectively conditioned by them,as(there is none)between space occupied by a forest and by a tree or space as reflected in a reservoir and in a water-drop, as tau- ght in scriptural texts like 'He is the all-controller, etc.' Like un- conditioned space which forms the ground of a forest and a tree as also of the space limited by them,or of a reservoir and a drop of water (in it) as also of the space reflected in them, is the uncondi- tioned ground of these two, viz.,ajnana and spirit as conditioned by it. It is known as the Fourth, as stated in the scripture 'As auspicious; non -dual and the fourth, they view (it).' This same Fourth which is pure sentience, [ Page 4 ] nct distinguished-as in the case of a glowing iron-ball-from ajnana,etc , and spirit as conditioned by them, is what is said to be expressed by the 'great saying'; and when distinguished, it ( is sard to be ) implied by it. This ajnana has two powers named avarana ('the obscuring'), and viksepa ( 'the diversifying'). As regards the obscuring power: just as a cloud though small appears to envelop the sun s disc, many leagues in extent,hiding it from the sight of the observer,so ajnana, though finite, seems to envelop the Self which is infinite and not subject to transmigration, hiding it from the mind of the experient. Such is (its) power. So has it been stated ; ' As an ignorant person, because his sight is intercepted by a cloud, be- lieves that the sun is lustreless when it is only hidden by the cloud ;

-5] TRANSLATION 49

so, that which to the deluded appears as bound-that very Self am I, always of the nature of experience.' The conditioning of the Self by this obscuring power explainsits feeling that it is an agent, an enjoyer and that it is characterised by empirical existence with its paios, pleasures and delusions which are all in reality as good as non-existent-like the serpent-hood in a rope when it is obscured by the ignorance that it is a rope. Now as regards the diversify- ing power : just as ignorance of a rope (say), through its power, gives rise to the appearance of a serpent in the rope it conceals;so ajnana, through its diversifying power, gives rise in the Self obscur- ed by it to the appearance of the universe beginning with space. Such is (its) power. So has it been stated; The diversifying power can give rise to the universe from the subtle body right up to the universe.' Spirit,conditioned by ajana with its two powers, taken mainly by itself is the efficient cause ; and the condition taken mainly by itself is the material cause -- as a spider, with res- pect to the web ( it ) weaves, is, considered by itself mainly, the efficient cause and, considered mainly in its bodily aspect, the material cause. As stated in texts like ' Space sprang into being from this Self, etc.' space comes, into being from spirit as condi- tioned by ajnana in its diversifying phase with tamas preponderat- ing; from space, air; from air, fire; from fire, water; and from water, earth. Since inertness preponderates in them, tamas (is as- sumed to ) predominate in their cause. Then sattva, rajas and tamas according to the principle of causation.appear in space,etc. These very (things! are termed the ' subtle ' elements, tanmatras and non-quintuplicated elements. From these spring into being (all) subtle bodies as well as the gross elements. The subtle hodies are th linga sariras consisting of seventeen factors. These factors are the five organs of knowledge. buddhi, manas, the five organs of action and the flve vital airs. The organs of knowledge are those known as the ear, skin, eye, tongue and nose. These spring respectively and in order from the sattva aspects ( of the elements like space, taken singly. Buddhi is [ Page 5] that mode of the internal organ which stands for certitude; manas is that mode of the internal organ which stands for desire and doubt; citta and aham- kara(which are sometimes reckoned separately are to be included in these two. These spring into existence from the sattva aspects (of the elements) such as space, taken all together. Since(all) these are of a luminous nature, they are (regarded as) the effects of the sattva aspects. The buddhi along with the organs of knowing con - stitutes the ' sheath of self-consciousness.' It is what is termeJ

50 VEDANTA-SARA [ P. 5-

the empirical self and migrates from this world to the other, fancy- ing itself as the agent and the enjoyer, as happy or miserable and, so forth. When manas on the other hand is taken with the, same) organs of khowing. it constitutes the 'sheath of consciousness, The organs of action are those known as the tongue, the hands, feet, the anus and the generating organ. These, however, come into being in order from the rajas aspects ( of the elements ) such as space, taken separately. The ( five vital airs are prāna, apāna, vyanu, udana and samana. Prana which ( literally ) means 'going forward ' is at the tip of the nose; apana which means ' going down'.is in the anus, etc., vyana which means going in all direc- tions' is everywhere in the body ; udana which means ' going up- ward ' is in the throat as the departing breath; samina is in the interior of the body and equalizes what is eaten or drunk. Some are of opinion that there are five other ' airs ' named ' naga ', ' kūrma' ' krkala', devadatta' and 'dhanaňjaya'. Of them, naga is what gives rise to eructation;kurma, what brings about the (shutting and) opening of the eyes; krkala, what causes yawning; and dhananjaya, what causes fatness. Others ( are of opinion)that prana and the rest are the only five(airs)since the other five can be ineluded in them. This group of the five airs-prana and so forth - comes into being from the rajas phase of the elements, such as space, taken all together, This group of five together wlth the organs of action constitutes the . sheath of vitality', It is con- ceived as emerging from the rajas aspects(of the elements)since it is characterised by activity. Of these sheaths, that characterised by self-consciousness is the agent, that characterised by conscious- ness is the instrument and that characterised by energy is of the nature of action. They say that this kind of distribution of func- tion is in accordance with their respective capacity. These three sheaths are together designated the subtle body. Here also all the subtle bodies, viewed as one,form an aggre- gate like a forest or a reservoir; and, viewed severally, are also individuals like a tree or a water-drop. Spirit, as conditioned by this aggregate, is termed Sutratman because it runs through all; Hiranya-garbha, because of its power of knowing and desir- ing, and Prana, because of its power of acting. The samasti belonging to it, viz, the triple sheath beginning with the sheath of self-consciousness, being subtler than the gross univese, is termed its subtle body, and as its dream-state. retaining as it does, the impressions of the waking state. It is on account of : the last rsason ) described at the place of dissolution of the g ross world. Spirit as delimited by the corresponding vyasti is the

TRANSLATION 51 Taijasa since it has for its adjunct the internal organ in which 'fire' predominates [Page 6]. In its case also, the vyasti viz., the triple sheath, beginning with the sheath of self-consciousness, is termed the subtle body because it is subtler than the gross body, and the dream-state, because it retains the impressions of the waking state It is, on account of ( the last reason ), described also as the place of dissolution of the gross body. Both the Sūtratman and the Taijasa then experience subtle objects through modes of manas as stated in scriptural texts like ' Enjoying the subtle is the Taijasa. Here also, between the aggregate and the individual ( adjuncts ) as well as between the Sutratman and the Taijasa, delimited by them respectively, there is no distinction,as (there is none) betweea a forest and a tree, aud the space limited by either, or between a reservoir and a drop of water, and the space reflected in either This is how the subtle body is produced. The gross elements are those that are quintuplicated. ' Quin- tuplication ' means dividing each of the elements beginning with space into two equal parts,then sub-dividing each of the first five of the ten halves into four equal parts and combining those fourth parts ( one each) with the remaining halves, excepting only the second half of its own kind. So has it been stated : 'Dividing each into two, than the first(half)into four and combin- ing each with the remaining halves other than the one of its kind give the five-fold five. ' It must not be thought that there is no authority for this ( quintuplication), for the scripture ( when it teaches triple combination implies the five-fold combination also. Though each (gross element) is alike made up of all the five, it is justifiable to designate them as (merely) akāsa, etc., according to the principle (of the sutra),'Such designation-such designation is due to preponderance '. At that stage, sound manifests itself in akasa, sound and touch, in air, sound, touch and colour. in fire, sound, touch, colour and taste, in water, and sound,touch,colour, taste and odour, in earth. From quintuplicated (elements, arisc the worlds that are farther and farther above- bhur, bhuvar, svar, mahar, janas, tapas, and satya; the worlds that are farther und farther beneath, atala, vitala,sutala,rasatala,talātala,mahatala, and patala, and the cosmic egg, the four varieties of gross bodies in it as well as the food, drink and so forth suited to them. The four varieties of bodies are jarāyuja, andaja, udbhijja and śvedaja. ( Of these ) the first are born of the placenta like man and beast, the second are born of eggs llke birds and reptiles, the third break through the earth like brambles and trees,and the fourth are horn of sweat like lice and mosquitoes.

52 VEDANTA-SARA [ P. 6-

Here also all gross bodies of the four kinds conceived as one and many respectively constitute an aggregate like a forest or a reservoir and individuals like a tree or a drop of water. Spirit as delimited by this aggregate, is designated Vaisvanara, because of its attachment for all people; and Viraj,because of its appearance in a diverse manner. This samasti belonging to it is its gross body. [ Page 7. ] It is described as the sheath of food, because it is a transformation of food ( matter ); as the gross body, for it serves as the seat for the enjoyment of gross objects, and also as waking. Spirit, as defined by the corresponding vyasti, is termed Visva, since it has entered into the gross body. etc., without abandoning its attachment for the subtle body, Of it similarly is thisvyasti, the gross body; it is described as the sheath of food for the same reason, viz., of its being produced from food, and also as waking. In that state these-Visva and Voisvanara_through the five senses beginning with the ear. controlled by Dik, Wind, the Sun, Varuna and the Asvins respectively experience sound, touch, colour. taste and odour; throught the five senses of action commencing with that of speech, controlled by Fire, Indra, Upendra, Yama and Prajapati, respectively carry on speaking, grasping, moving, excreting and enjoying; through the fourfold internal-organ, manas. buddhi, ahamkara and citta, controlled respectively by the Moon the crea- tor Samkara:and Visnu, carry on resolving, deciding, 'I· making' and recollecting-the objects of all these being of a concrete kind. (This is all) in accordance with scriptural texts like ' Abiding in the waking state, conscious of the external, etc. Here also, there is no distinction between the gross samasti and vyusti as well as between spirit as delimited by either; as there is none between the forest and a tree and the space as delimited by either; or between a reservoir and a drop of water, and the space as reflected in either. Thus is produced the gross universe from the quintupli- cated elements. The aggregate of these gross, subtle and causal universes is a sin- gle big universe as the aggregate of subordinate forests is a big forest or as the collection of minor reservoirs is a big reservoir. Spirit as conditioned by these-from Vaiśvanara to Iśvara-is also one only like space limited by the minor forests or space reflected in the smaller reservoirs. Spirit which (in itself) is unconditioned when not distinguished, as in the case of a glowing iron-ball, from this big universe and spirit conditioned by it, is what is said to be the exprsssed meaning of the statement: ' All this indeed is Brah- men,' and when distinguished, it (is said to be) implied by it. Thus

-8] TRANSLATION 53 has been explained in general the superposition of what is not real upon what is. It will now be stated in detail, who superposes what on the internal self. The too, too simple-minded says that the son is the self because there are scriptural statements like ' Oneself verily is born.as the son';because the son is as dear as oneself; and also because when the son prospers or suffers, one feels oneself does piosper or suffer. The Carvaka, on the other hand, says that the gross (material) body is the self, because there are scriptural state- ments like 'That verily is this self which is made of the essence of food '; because a person is seen to flee from a house on fire even leaving his son behind; and also because of direct experience like 'I am stout', ' I am lean'. A second (type of ) Carvaka says that the senses are the self because there are scriptural statements like 'Those senses indeed came to father Prajapati and said, etc. '; because in the absence of (the functioning of) the senses, the body ceases to move; and also because of direct experience such as ' I am blind ', 'I am deaf'. [ Page 8. ] A third (type of) Carvaka says that the vital principle is the self because of scriptural texts like 'Another and yet deeper self is the sheath of life,etc';because of the.non-functioning of the senses when life departs; and also because of direct experience such as' I am hungry', ' I am thirsty '. A fourth ( type of ) Carvaka says that manas is the self because of scriptural statements like ' Another and yet deeper self is the sheath of manas etc.'; because of the absence of life when manas becomes quiescent ; and also because of direct experience such as ' I desire ',' I doubt.' The Buddhist again says that the buddhi is the self because of scriptural texts like, 'Another and yet deeper self is the sheath of vijnana, etc., ; because no instrument can function without an agent ( to guide it); and also because of direct experience such as 'I act ', 'I enjoy'. 'The followers of Pra- bhakara and the Naiyayikas say that the non-sentient is the self because there.are scriptural texts like 'Another and yet deeper self is the sheath of bliss,etc.';because buddhi and similar qualities are seen to merge in the non-sentient; and also because there is direct experience such as ' I am ignorant', ' I am conscious.' The follow- ers of Bhatta again say that spirit, associated with nescience,is the self because there are scriptural texts like ' Solely the essence of consciousness and abounding in bliss';because there is conscious- ness as well as unconsciousness in deep sleep ;and also because there is the d'r ct experienee ' I do not know myself.' Another ( sype of Bud ist says that the void is the self, because there are scrip- ural st ients like ' This was only non-being at first, etc.';

54 VEDANTA-SARA [ P. 8- because there is nought in deep sleep; and also because of the feeling ' I was not while asleep,' which is reminiscent of the self's non-being (then). It will (now) be shown how these (superpositions) beginning with the son are not the self. That the son, etc., are not the self is clear from the fact that among the, misleading scriptural quotations, fallacious reasonings and erroneous experiences men- tioned by the simple-minded and the rest, the earlier one-whether text, reasoning or experience -- is seen to be untenable by the later one-whether text, reasoning or experience. Moreover, all these, beginning with the son and ending with the void, must be other than the self because of oppostion to weightier texts like ' the internal,' not stout,' 'not the eye, ' 'not life, ' glacking manas,' ' not an agent,' ' spirit ', 'spirit alone,' and 'being' etc,; because of the transient nature of the son and the rest up to the void, which like a 'jar', are insentient and therefore depend for their revelation on spirit; and also because of the force of the knower's experience .- ' I am Brahman', conflicting respectively with the cited texts, reasonings, and forms of experience. Hence the ex- perience of the learned in the Vedanta is that the inmost self is spirit alone which reveals these several things and which, in its essential nature, is eternal, pure, intelligent, free and true. Such (is the nature of) superposition. Apavada means (the instruction) that the universe beginning with ajnana which is not real and which is an appearance of Reality is nothing but that Reality as the illusory) serpent whieh is not real and whlch is the appearance of a rope is nothing but the rope. So has it been stated : '( When a thing ) actually appears as an- other, it is called vikara; when(it ) falsely appears as another,it is called vivarta' Thus all the seats of experience -- the aggregate of all the four-fold gross bodies,[Page 9]the objects to be experienced such as food and drink, their abode,viz.,the fourteen worlds begin- ning with bhur and their abode the cosmic egg-all this is nothing but its source, viz., the five quintuplicated elements, The five quintuplicated elements together with sound, etc .- the objects of sense -- the aggregate of all the subtle bodies -- all this is but its source, viz., the five rudimentary elements. These rudimentary elements together with (their constituent)sattva,etc.,are but spirit, conditioned by ajnana, when traced back in the reverse order to their origination. This ajnana and spirit conditicned by ajňāna such as Isvara, are ( really ) their ground, viz., the mere un- conditioned Brahman, the Fourth. By such superposition and (subsequent) negation, the clarifica-

-10 ] TRANSLATION 55

tion of the conceptions of Tat and Tvam may also be effected.Thus the aggregate of ajnana. etc., spirit conditioned by ajnana and characterised by omniscience etc., the unconditioned spirit-when these three appear undistinguished as one-like a glowing iron- ball- we have the primary or explicit sense of Tat. The uncondi- tioned spirit which is the ground of the condition as well as of the conditioned is the secondary or implied sense of Tat. The corresponding vyasti such as ajnana and spirit conditioned by it, characterised by limited knowledge, eto., and spirit uncondition- ed-these three appearing together as one_like a glowing iron-ball- constitute the primary or explicit sense of Tvam. The uncondition- ed spirit which is the ground of the codintion as well as of the conditioned, which is internal and of the nature of bliss, the Fourth, is the secondary or implied sense of Tvam. Now the import of the ' great saying' will be explained. The proposition ' That thou art' signifies the partless ultimate when viewed under three relations. The three relations are that of apposition between the terms, that of substance and attribute between the things denoted by these terms and that of the implied and the implying between the deeper self and what is denoted(by the two terms ). So has it been stated :'Apposition, the relation of subsiance and attribute,and the relation of the implied and imply- ing-respectively between the terms,their meanings and the inmost self. ' ( Of these, ) the appositional relation is as in 'That is this Devadatta ' where ' that ' signifying Devadatta as related to past time,and 'this'signifying Devadatta as related to present time are (both) intended to refer to one and the same individual. So also in the case of the present proposition ' That thou art, ( it is ) the intended reference to one and the same spirit in 'that,' signifying spirit characterised by mediacy,etc.,and in'thou', signifying spirit oharacterised by immediacy, etc. As regards the relation of sub- stance and attribute; As in the same proposition the relation of substance and attribute is between Devadatta as related to past time which is the (pirmary) meaning of 'that' and Devadatta as related to present time which is the (primary) meaning of 'this', excluding the difference between the two;so in this proposition,the relation of substance and attribute is between spirit characterised by mediacy, etc., which is the (primary) sense of Tat and spirit characterised by immediacy, etc .. which is the (primary) sense of Tvam, [Page 10] excluding the difference between the two. As re- gards the relation of the implied and the implying; As in the same case, the relation of the implied and the implying is between the words, that'and 'this'or between their meanings and the identica]

56 VEDANTA-SARA [ P.10-

Devadatta, divested of conflicting attributes viz., being related to past and present time; so in the present proposition also the rela- tion of the implied and the implying is between the terms Tat and Tvam or their meanings and the identical spirit, divested of con: flicting attributes such as mediacy and immediacy, etc. This is what is known as ' partial indication.' The manner of interpreting 'The lotus is blue ' does not suit this proposition. In that case, the (ordinary) interpretation is all right, because it does not contradict (what is known through) any other pramana,whether we take the import as the relation between substance and attribute viz., the quality of blue denoted by the word mla and the substance of lotus denoted by the word utpala, excluding in the one case qualities like whiteness and in the other, substances like cloth; or as the unity of the two as substance and attribute with either as attributive; or as an identity ( of the qualified ). Here, on the other hand, such an interpretatian does not fit in, because it leads to conflict with ( what is known through ) other pramanas such as perception, whether we take it as signifying a relation as substance and attribute of spirit characterised by mediacy etc., which is the (primary) meaning of Tat and spirit as characterised by immediacy etc., which is the (primary) meaning of Tvam, excluding the distinctive features ; or as the unity of the two as substance and quality with either as attributive; or as an identity ( of the qualified ). The same has been stated ( thus )-' The import in the present case is neither an identity nor a relating of the distinct; the import, accepted by those well-versed ( in the Vedanta ) is the partless ultimate.' Nor will ( the interpretation ) by total abandonment of the primary sense,adopted in the case of 'The hamlet is in the Ganges' suit here. There the total abandonment of the primary meaning for understanding the ' bank '-connected with it-as the implied one, is proper, since the literal meaning ( of the judgment ) viz., the hamlet being in the Ganges, is altogether discrepant (with ex- perience ); so it is wholly given up. Here, on the other hand, as the import of the proposition. viz., identity between spirit characterised by mediacy etc., and spirit characterised by immedi- acy etc., is only in partial conflict, it is not proper to reject the remaining part also and understand an altogether different thing as implied, having recourse to the (principle of ) total abandon- ment of the primary sense, Nor can it be said: As the word Ganga dropping its primary sense, denotes the "bank", so let either Tat or Tvam here, by dropping its primary sense wholly, denote the Tvam-or the Tat-padartha. Why then is it not proper

-11 ] TRANSLAT ION 57

to resort to the method of total abandonment ?' For in the one case, because no word ( like) tira is found and the corresponding thing is not thought of, there is, no doubt, need for taking it as implied: but in the other, since both the words Tat and Tvam are found and their meanings are known, there is no need for taking either as implying what is ( directly ) signified by the other. The interpretation ( on the principle) of not abandoning any part of the (primary), meaning in selecting the implied one, will not do in this case as in ' The red (horse) runs.' There the principle of not abandoning the primary sense will fit in, inasmuch as the (literal) sense of the proposition, viz., the quality of redness run- ning is self-discrepant and the discrepancy in removed by under- standing from the word 'red', without excluding its primary sense, a horse or some such thing to which redness belongs.[Page11]Here on the other hand, the principle of seeking for an implied meaning without dropping the primary, will not at all suit inasmuch as the (literal) sense of the sentence, viz., identity between spirit charac- terised by mediacy and spirit characterised by immediacy etc., is self-discrepant and the discrepancy cannot be removed by under- standing from the words anything whatsoever which does not exclude their explicit sense. Nor can it be said ' Let either the word Tat or the word Tvam, discarding what is discrepant in its meaning, secondarily signify the meaning of Tvam or Tat including what is left of its own. Where then is any need to have recourse to the adoption of (the method of ) partial indication?'(For) one and the same word cannot secondarily indicate both a part of its own meaning and that of another. Moreover, when a different word (explicitly) signifies that meaning, there is no necessity for understanding the same indirectly (from a second word ). Therefore just as the proposition ' That is this Devadatta ' or its ( explicit ) meaning, because it involves a partial con. tradiction of Devadatta as related to past time being identified with Devadatta as related to present time, signifies secondarily the person-in-himself involving no contradiction-the contra- dictory features having been dropped; so the proposition ' That art thou ' or its (explicit) import, because it involves a partial con- tradiction of spirit characterised by mediacy etc., being identified with spirit characterised by immediacy etc., secondarily signifies the partless spirit which involves no contradiction -- the con- tradictory elements having been dropped. Now will be explained the meaning of 'I am Brahman' which gives (expression to) the experience ( of the disciple ). When one

58 VEDANTA-SARA [ P.11- has been taught in the above manner by the preceptor through the (great) saying that its meaning is the partless ultimate, after the 'that'-entity and the 'thou'-entity have been clarified by adopt- ing the method of superposition and negation,there will arise ( in him), if he be fully qualified, the following state of consciousness, having for its content the partless. Brahman,-'I am Brahman whose nature is eternal,pure,intelligent, free, true, which is supreme bliss and which is infinite, without a second.' That ( mental state ), inspired by the reflection of spirit, refers to the supreme Brahman as not distinct from the Jiva, and removes only the ignorance ob- scuring it. Then, as when the threads constituting a piece of cloth are burnt, the cloth itself is burnt; so, since ignorance, the cause of all, is removed, 'all the effects arising from it will disappear and the mental state also, as falling within that (sphere), will be destroyed. Spirit as reflected in it, being unable to illumine the self-luminous Brahman, not distinct from the internal self,will be overcome as a lamp-flame for example is, by the sun's rays, being unable to over- come them. And it will lapse into Brahman itself, not distinct from the inmost self, as its condition viz. the mental state is no longer there -- as the reflection of a(person's) face,when the mirror conditioning it is broken,lapses into the face.Accordingly there is no contradiction between scriptural statements like 'By the manas alone is it to be seen' and those like 'What by the manas cannot be known, etc.' it being admitted that (Brahman) is within the range of the vrtti and it being denied(at the same time)that it comes with- in the range of its phala. Thus has it been stated :-- 'The expo- nents of the sastra have denied only its being affected by the phala.' Its being affected by the vrtti is necessary in order that ignorance may be dispelled.' Also : ·The refiexion serves no purpose (here), Brahman being self-luminous.' [Page 12]The vrtii when it compre- hends a non-spiritual object behaves differently : The vrtti whose form is 'This is a jar' has for its object the hitherto unknown jar; it first dispels the ignorance in respect of it and then, through the re- flection of spirit in it, manifests the jar. So has it been stated : 'The (state of the) internal organ as well as the reflection of spirit in it,both comprehend the jar. Of them,the state dispels the igno- rance; and the jar is made known by the reflection ' -- as the rays of a lamp reaching a jar or a piece of cloth enveloped in darkness first dispel the darkness and then revęal it by their light. Since it is necessary to carry on śravana (' study ), manana ('reflexion' ), nididhyāsana ('meditation )', and samādhi ( ' absorp- tion ' ) until the realization of spirit which is of the essence of oneself; they also are set forth (here). By śravana is meant the

-13] TRANSLATION 59 ascertainment, aided by the six-fold indication, that the final pur- port of all the Upanishacs is (the sole reality of) the secondless Brabman. Tbe ir dications are-upakram:opasan.harau ( 'beginning and end' ) abhyasa (' repeated declaration, ), apurvatā ('novelty'), phalam ( use ), artha-vāda ('glorification'), upapatti ('reasoning, ). By upakramopasamharau is meant the mention,in the beginning as well as in the .end of the topic treated of in the section, Thus in the sixth chapter of the Chandogya-Upanishad. the subject to be taught, viz, the secondless Brahman is mentioned in the beginning in the words, ' One only without a second' and also in the end in the words, ' All this is of the essence of it. Abhyasa is the state- ment now and again, in the course of a section, of the matter to be taught in it. Thus ( we find ) in the same (case) the reference nine times, during the course of the chapter, to the secondless Reality, in the words, ' That thou art.' Apurvata means the un- knowability through the other pramanas of the subject taught in the section. Thus ( we have ) in the same ( case ), the incompre- hensibility through the other pramanas of the seeondless Brah- man, the subject to be taught. Phalam means the usefulness referred to here and there of the knowledge of the matter taught or of its practice. Thus in the same (case) there is, as the result of knowing the secondless Brahman, mention of its attainment, in 'He knows who has a preceptor; for him there is delay enly so long as he is not freed from the body ), and then he be- comes one ( with Brahman )' By artha-vada is meant the fre- quent commendations of the subject-matter taught. In the same case as above, there is the extolling of the secondlees Brahman in 'Did you ask for that instruction by which the unheard becomes heard, the unknown becomes known, the un-understood be- comes understood ?' Upapatti is ( analogical ) reasoning stated now and then in order to establish the truth of the matter taught. To take the same ( case once again ) that all transformations are verbal jn character is adduced as the reason in support ( of the sole reality ) of Brahman in ' O gentle Sir, just as by means of a single lump of clay, all(things)earthen are known (all)transforma- tions are verbal and therefore are only name; earth alone is real.' Manana is [Page 13] constant reflection with the aid of reasoning subserving.the teaching of the Upanishads, upon the second- less Reality known.through study. Nididhyasana is the procession of like thoughts referring to the secondless Brahman-dissociated from thoughts of other objects like the body and so forth. Samadhi is two-fold-determinate and indeterminate. Of them, the determinate signifies the resting on the secondless Brahman of

60 VEDANTA-SARA [ P. 13- the mind which has assumed its form, but without losing sight of the distinction between knower, known, etc. Then, though diversity may continue to be seen, the secondless Reality manifests itself- as in seeing an earthen toy-elephant, the (fact of its being mere) earth is also realized. So has it been stated by those that know; ' What is of the nature of awareness, like unto space, supreme, always gleaming alike, unborn, one, imperishable, untouched (by evil or good), all-pervading and secondless -- that Brahman am I and have ever been free.' The indeterminate, on the other hand, signifies the resting in an intense manner on the secondless Brah- man of the mind which has assumed that form -- transcending the distinction of knower, known, etc. Then the secondless Brah- man alone appears, without the mental state referring to it, as water alone is perceived and not salt also (. dissolved in it, because ) it has assumed the form of water. Hence there can arise no doubt that this condition and dreamless sleep are the same. Tnough in both alike the vrtti is not revealed; they differ in that it is present in the one but not in the other. Its pre-requistes are yama ( 'restraint' ), niyama ('observance '). asana ('posture'), pranayama ('regulation of breath'), pratyahara ('abstraction'), dharanā ('flxity'), dhyāna ( contemplation') and samadhi ('trance'). Of these yama ( stands for ) non-injury,truth- fulness, abstention from stealing, celibacy and poverty; niyama, (for) cleanliness,contentment, self-discipline or penance, scriptural recitation and service of God; asana, (for) dispositions of hands, feet, etc., in specitic ways such as padma, svastika and so forth; prānayama, (for) modes of controlling breath-viz., measured exhal- ing, inhaling and suspending (it); pratyāhāra, (for) withdrawal of the senses from their respective objects; dharana (for) fixing the internal organ on the secondless Reality; dhyana, (.for ) the pro- cess, now and again interrupted, of flxing the mental state on the secondless Reality. As regards samadhi,. it has already been de- scribed and it is the determinate ( variety ) that is meant here. There may be four obstacles in the way of indeterminate samadhi which is the goal of this ( discipline ) viz., laya ( 'lapse' ), viksepa ('distraction'), kaşāya, ('passion' ) and rasāsvāda ( 'satisfaction' ). Of them,laya is the lapsing into sleep of the mind without resting on the partless ultimate; viksepa, the dwelling of the mind on something other than the secondless Reality; kasaya,not resting on the partless Reality owing to the mental state becoming sus- pended,through the bias of former attachment and so forth, though there be no 'lapse' or 'distraction'; and rasasvada. the rasting ot satisfaction in determinate samadhi by the mind even when it is

-14} TRANSLATION 61

not resting on the partless ultimate; or it may be the tasting of satisfaction at the commencement of (indeterminate) samadhi. [Page 14] When undisturbed by this four-fold obstacle, the mind becomes motionless like a lamp-flame in a windless place and rests concentred on the partless spirit - that is termed indetermi- nate samadhi or 'absorption.' Thus has it been said: " The mind should be wakened, if there be a lapse; it should be calmed, if distracted; if soiled by passion, the fact should(at once) be reali- zed : if (haply) it attains equanimity, it should not be disturbed. Nor: should one taste the pleasure thereof but should remain detached and alert.' Also, 'As a lamp-flame in a windless place does not flick er-that is said to be its like.' Now will be described the characteristics of a Jivan-mukta. A person called a Jivan-mukta is one that rests in Brahman. freed from all bondage, because he has realized his own essence as the partless Brahman through the dispelling of ignorance in regard to it; and because of the destruction, as a result of it, of ajnana and its effects such as accumulated karma,doubt,illusion and so forth, in accordance with the scriptural text. ' The heart's knots are untied ; all doubts disappear; his karmas also perish, when what is both cause and effect is seen.' Such a person, however, when he is not in a trance, though witnessing the activities engaged in by the body which is a conglomerate of flesh, blood, urine, faces, etc., by the aggregate of the senses which may be the victims of blunders, dimness, inactivity, etc., and by the internal organ, the source or hnnger, thirst, sorrow, delusion, etc,; and experiencing theif results not incompatible with right knowledge-does not in truth see them; for (he knows)they are no longer true-as a person who knows that it is (all,magic does not believe in the magical shows though he sees them-in accordance with the scriptural text 'Hav- ing eyes but (behaving) as if he had them not; having ears, but (behaving) as if he had the.n not, etc.' The same has been stated (elsewhere also): 'He does not see diversity in the waking state, as in dreamless sleep, though he witnesses it because of its (under- lying) unity; so also is he passive though (appearing) active-such a one is the knower of Brahman, none other -- that is the final truth here,' In his case will be seen to continue habits and tenden- cies, but only of the right kind such as were found immediately before self-realisation - as in food and recreation; or he will be indifferent towards both good and bad. So has it been stated- If one that has awakened to the truth of the secondless ( Brah- man) should act with license, wherein is the difference between the knower of truth and a dog in respect of eating what is

62 VEDANTA-SARA [ P.15 --

forbidden ? Also : Transcending even the consciousness that one knows Brahman,-such a one is the knower of the self,-none other.' In that (condition) [ Page 15 ] humility, etc., which were once useful in attaining ( right ) knowledge, and other virtues like mercy, etc., are found ( in him ) as graces. So has it been stated; ' In one that has awakened to a knowledge of the Self, virtues like kindness make their appearance spontaneously; but they are no longer the means (for anything whatsover).' Why say more ? Such a person will go on experiencing for the sake of merely (continuing) life's pilgrimage, joys and sorrows which are the result of his prärabdha-karma whether desired (by him) or not or desired by others, and illuminating the states of the internal organ, etc. When that (karma) is exhausted and when the vital principle is absørbed in the supreme Brahman-the inmost bliss- he remains as the partless Absolute, ignorance and its effects to- gether with all mental impressions disappearing according to the scriptural texts-' His vital breaths do not depart,' ' Here alone they dissolve ' and ' He is freed, being already free.' Here ends the Vedanata-sara composed by the illustrious Sadänanda-preceptor of the highest ascetic order.

of related interest:

Samkhyakarika of Ishvarakrishna, with the Commentary of Gaudapada, translated into English with Notes by Dr. T. G. Mainkar.

Dhammapada, Text in Devanagari, with Notes, Introduction and Translation by Dr. P. L. Vaidya.

A Manual of Hindu Ethics, by G.A. Chandavarkar with an Introduction by Rama Deva.

Bhaminivilasa of Panditaraja Jagannatha, Critically Edited with his own Commentary called 'Casaka' in Sanskrit and Translation and Notes in English by Har Dutt Sharma.

Namalinganusasana-Amarakosa-a Sanskrit Dictionary in three chapters Critically Ed. by Dr. Sardesai and Padhye, with Introduction and English equivalents for each word, marginal meanings and English Word Index.

Tarkabhasa, an Exposition of Reasoning of Kesava Misra, translated in English by Dr. Ganganath Jha, an elementary treatise on the Nyaya system

Chaukhamba Sanskrit Pratishthan Delhi