1. Vedanta Sutras of Badrayana- Basu SBH

Vedantasutras The

Badarayana with the commentary of Baladeva

Translated by Srisa Chandra Vasu

The Vedāntasūtras of Bādarāyaņa

The Vedāntasūtras

of Bādarāyaņa with the commentary of Baladeva

Translated by Srisa Chandra Vasu

Munshiram Manoharlal Publishers Pvt. Ltd.

:.. 663,25 .. 23,3,05

ISBN 81-215-1058-9 Reprinted 2002 First published in 1912 C 2002, Munshiram Manoharlal Publishers Pvt. Ltd.,

All rights reserved, including those of translation into foreign languages. No part of this book may be reproduced, stored in a retrieval syster, or transmitted in any form, or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the written permission of the publisher.

Printed and published by Munshiram Manoharlal Publishers Pvt. Ltd., Post Box 5715, 54 Rani Jhansi Road, New Delhi 110055.

INTRODUCTION.

The Vedânta Sâtras of Badarâyaņa are contained in four Adhyâyas or books. Among the six schools of philosophy, the Vedânta is the most popular and the best studied. The Sûtras of Bâdarâyana are about 560 in number, and so concise and abstruse, that without a commentary they are hardly to be understood. It is difficult to find the connection between the successive Sûtras, merely from the Sutras themselves. Being a work of exegetics one would expect them to give reference to the passages which are being explained; but there is hardly a single Sûtra which gives unmistakeable reference to any passage of the Upanisad. The result is that the various commentators have tried their ingenuity in finding out the passage or in imagining the text which is the snbject of discussion in any particular Sûtra. That they have not been consistent even on this broad point, will be clear to any one who will study the various commen- taries, the translations of which are before the public. In my opinion, the the sage Badarayana intentionally constructed the Sûtras in such a way that they may be of universal application, and may not be confined to the exposition of any particular religion or text. They contain universal principles of religion and philosophy, true for all times and ages, and not confined to the sacred literature of the Hindus alone. An interpretation of the Sûtras in this light is a desideratum. Baladeva, the author of the Govinda Bhasya, was a follower of Sri Chaifanya, the last of the Avatâras. He wrote this commentary under the command of Lord Kriena at Vrindavana and called it Govinda Bhâsya, because the Lord, as Sri Govinda, told him in a dream to compose it. It is a theistic Bhasya and in his tik& on it, said to be written by himself, Baladeva thus gives the guru-parampår& (or the apostolic succession) of the great teachers from the Lord Krisna down to Chaitanya. तत्र स्वशुयपरंपरा यथा-

प्रसोम्य जयतीर्प भीवानसिम्पुदयानिधीन्। श्रीविद्यानिधिराजेन्द्र जयधर्मान् कमाड्यम्। पुरपोत्तमनस व्यव्यासतीर्यो म संस्तुम:। वतो लक्ष्मीपतिं श्रीमम्माधवेन्दरं व मच्ितः।।

ii INTRODUCTION.

देवमीश्वारशिष्यं श्रीषेतम्यं व भजामहे। श्रीहप्बप्रेमदानेन येन निस्तारितं जगल्।। The succession of the Gurus is as follows :- Šri Krişna, Brabmâ, Narada, Badarâyaņa, Śrt Madhva, Šrî Padma- nåbha, Nrihari, Mâdhava, Akşobhya, Jayatirtha, Sri Jñânasindhu, Dayâ- nidhi, Vidy&nidhi, Rajendra, Jayadharma, Purușottama, Brahmaņya, Vyâsatirtha, Laksmipati, Madhavendra. He had three disciples Sri Iswara, Adwaita, Nityânanda, these are all teachers of the world (Jagat-gurus), we pay our reverence to these all; and lastly, to the Lord Sri Chaitanya Deva, who was the disciple of Sri Isvara, and who saved the world by the gift of the love of Sri Krisna. As regards the history of this commentary the same glossator writes thus :- माध्यमेतद्विरचितं कलदेवेन धीमता।

भधीस्य सर्वान् वेदान्तान् गुरोलेक्ष्मीयबियान्। हट्टा सांक्यादिशास्रायि भाष्यं पाठ्यमिदं पुधैः ॥। कुतखानादिरासीनो गुदः शिध्यक्ष धीरधी।

थालस्यादप्रवृत्ति: स्यात्युंसा यद् भ्रन्थविस्तरे। गोविन्द माष्ये संसषिप्ता टिप्पकीकरियतेऽन तत्।। भाष्यं यस्य निदेशाद्चितं विद्याभूषेनेदम्। गोविन्द: स परमात्मा ममापि सुक्ष्मं करोत्वसिन्।। आासांय मू्यरसिका: कष्कपादाम्मोवदासका। सम्त: करयावन्तो मयि म्रसाहं वितन्वतामनिराम्॥। Baladeva, the wise, composed this commentary under the command of Sri Govinda and hence it is called the Govinda Bhâsya. Having studi- ed all the Vedantas from his Guru and all the Upanisads so loved by the Lord of Laksmi, one should study it after having read the Sankhya texts and the Sastras allied to them. Having bathed and performed the morning duties, the teacher and the pupil should study this Bhasya, recit- ing Santi at the beginning and at the end. As through laziness men are not inclined to study voluminous books, therefore I bave composed this concise gloss on the Govinda Bhasya called Suksma Tik&. That Lord Govinda under whose command the Vidyabhûsana (Baladeva) composed this commentary, may He help me in this my undertaking also. May the lovers of Vedanta and the worshippers of the lotus-feet of Srt Krișna have their compassion on me.

INTRODUCTION. iii

In modern times, no book is considered authoritative unless it be- longs to some particular Sampradâya or school or Church. Among the Vaișnavas, four such schools are recognised as authoritative, namely, those of Ramanuja, Madhva, Visnu-Swami and Nimbarka, as will appear from the following extract from the same gloss :- तथा बोकम्- सम्प्रदायविहीना ये मन्त्रास्ते विफला मताः। अ्तः कला भविष्यन्ति चत्वार: सम्प्रदायिना:।। श्रीम्रह्मर्द्रसनका वैप्यवा क्षितियावनाः। चत्वारस्ते कलौ भाव्या सुस्कले पुरुषोत्तमात्।। इति रामानुजं भीः स्वीचके मध्वाचार्यं चतुमु सः। श्रीविष्युस्वामिनं रद्रो निम्बादित्यं चतुः सनः।। All mantras not belonging to any Sampradâya or school are consi- dered as fruitless. Hence in this Kali age there will arise four founders of schools, namely, Śri, Brahmâ, Rudra, and Sanaka, the four great Vaisnavas, purifiers of the world. All these four will incarnate in Kali under the influence of the Supreme Lord of Utkala. Śri inspired Râmâ- nuja, the four-faced Brahma inspired Madhvacharya. Rudra inspired Visnu-Swami, and the four Kumaras taught through Nimbarka. Baladeva based his commentary mainly on the teachings of these four schools of Vaisnava authors. Sri Chaitanya never wrote any com- mentary on the Vedanta Sutras, nor did his immediate disciples. Accord- ing to them, the Bhagavata Purana is the best commentary on the Vedanta Sutras. Baladeva, who had written many works on vaisnavism, and was perhaps the most learned among the followers of Sri Chaitanya, has written this theistic commentary and his explanations are in many places really an improvement upon those of his predecessors. The text of the Baladeva Bhasya, with the gloss called the Suksma Tika, was first published by Pandit Syama Lal Goswami, a descendant of Lord Nityânanda. The edition being, however, in Bengali character, is not available to the whole of India and it is intended to bring out a revised text in the Sacred Books of the Hindus series in Devanagari character. This translation of the Govinda Bhâsya is more in the nature of a paraphrase than a literal translation. I have not hesitated in expanding the author's arguments, and supplementing his short references by fuller quotations from the sacred texts. BENARES : 24th April 1912.} S.C.B.

CONTENTS.

FIRST ADHYÂYA.

THE BOOK OF RECONCILIATION.

FIRST PADA.

Introductory- PAGE.

All Vedic texts uniformly refer to Brahman ... ... 4 There is no conflict between Vedânta and other Sastras ... 4 The qualifications of the Adhikari ... 4 Adhikaraņa defined ... ...

Adhikarana I .- What the study of Vedânta presupposes 5

Adhiharana II .- Brahman detined 10 ... A maxim of interpretation ... 14 The difference between Jiva and Brahman 15

Adhikarana III .- Knowledge of God is obtained through Scriptures and not by reasoning and inference ... 16 Vedânta teaches no action, but informs man about God ... 18

Adhikarana IV .- God is the subject of all Scriptures ... ... 20 All Scriptures should be so interpreted as primarily teaching the worship of God ... 20

Adhikarana V .- God is knowable and not inexpressible by words ... ... 22 The Creator is not the Saguna Brahrnan 24 ... The word Bhagavat defined ... 25 ... God is Nirguna, because His worship leads to salvation 25 ... There is no higher entity than God ... 26 ... Vedas uniformly define Nirguņa Brahman 28 ...

ii CONTENTS.

Adhikarana VI .- PAGE. God is all bliss, as well as blissful 29 God is true wisdom and infinity 40 Jiva is not Satyam, Jnanam, etc., of the Tait. Up. ... 41 The devotees of God bring God under their control, as a wife controls her husband 41 ... God and Jivas are different 42 "Becoming Brahman, he attains Brahman" explained 42 Pradhana is not the Ânandamaya of the Tait. Up. ... ... 43

Adhikaraņa VII .- God is the solar energy, controlling the solar system (Chh. I. 6) 44 God is the psychic energy, controlling the human system ... 44 The Inner-ruler of the solar Logos is God and no Jiva 47 God is the connecting link of ether, joining all solar systems ... 47 God.is the Breath of life (Chh. I. 11-5) ... 51 God is Supreme Light 53 God is the power conquering all, and spoken of as Indra 57 "I am God, " said by Indra and Vâmadeva, explained 62 "I" means both God and the human self 65 God different from Jiva and Prana ... 66 SEOOND PADA. Adhikaraņa I .- God is all-intelligence 69 He is the Manomaya of Chh. III. 14 and Mundaka II. 2 and Tait. I. 6 71 Jiva is not the Manomaya of Chh. (III. 14) because there is a difference between God and man 72 God is in the heart of man, and should be so meditated upon 74 Though God is in man, He does not partake in the pleasure and ...

the pain of man ... ... 75 Adhikaraņa II .-- God is enjoyer or eater of the universe ... 75 Adhikarand IIl .- God is the friend of man, and dwells with him in the heart Adhikarana IV .- ... 77

God is the spirit of love, that shines out through the eyes of man The Chhândogya passage IV. 15 explained ... ... ... 80 81

CONTENTS.

Adhikarana V .- PAGE.

God is the Ruler within the soul ... 84 The Ruler-within is neither matter, nor spirit, but God 85 ...

Adhikaraņa VI .- God is the 'Indestructible ' of the Mundaka Up. ... 87 The ' Imperishable' is different from matter and spirit ... 88 The Lord has a specific form ... 89

Adhikaraņa VII .- The VaidvAnara of Chh. Up. V. 11., etc., is Brahman 90 The method of re-incarnation 90 The Vaidvanara should be meditated upon in man ... ... 97 It is not the god of fire ... 98 The word Agni means God ... ... 99 This Fire is of the measure of a span, in the heart of man, and should be so meditated upon ... ... 100

THIRD PADA.

Adhikaraņa I .- God is the Great Abode within which the heaven and the earth, etc., are floating ... 103 He is the goal of the Free ... 103 This Abode is neither matter nor spirit, but God ... 104 Difference between God and Jiva again declared ... 104 Adhikaraņa II .- The Bhuman of Chh. Up. (VII. 23) is God. God is not only the Great Hollow in which everything abides, but He is the Great Plenum or fullness called Bhûman God is infinite joy in His aspect of Bhuman of fullness ... 106 115 Adhikaraņa III .- God is the Aksara or the 'Imperishable' described in the Bri. Ar. Up. (III. 8. 8) Neither matter nor spirit is this 'Imperishable' ... 119 ... 120 Adhiharana IV .- God appears as a person in the highest heaven and is so referred to in Prasna Up. (V. 5.) ... ... 121 This appearance of God in the highest heaven is seen by the Muktas ... ... ... 123 ...

iv CONTENTS.

Adhikaraņa V .- PAGE. The Ether within the heart called Dahara is God and not Jiva ... 123 All Jivas merge in this Ether in deep sleep though unconscious of it ... 125 This Ether is the support of the two worlds ... 126 This Ether called Dahara is not the Jiva ... 128 In Mukti, the Jiva enters into this Ether ... 130

Adhikarana V1 .- God is the Person of the size of a thumb seen in the heart 131 He is so described for the purposes of meditation in the heart ... 132 Soul is not this thumb-sized person 133

Adhikaraņa VII .- Devas entitled to meditate upon God 133 Devas are embodied beings though they can appear simultaneous- ly at many sacrifices 136 The Sabda is eternal 137 The Veda is eternal ... 138 A creation after the great Pralaya is modelled on the type of the past 140 What are the peculiar objects of meditation for Devas 143 Adhikaraņa VIII .- The Sûdras are not entitled to Vedic meditation ... 146 Janadruti of the Chh. Up. was a Keatriya and not a Sudra 149 Sûdras like Vidura or Dharmavyadha are exceptions 153 Sudras get Moksa through Puranas, and a Mukta Sudra is as holy as any other Jiva ... 153 Adhikaraņa 1X .- God is the Great Terror and is referred as a thunderbolt ... 154 The Chakra of Visnu symbolic of Visnu's terror aspect ... 155 Adhikaraņa X .- The Akâsa of the Chh. Up., VIII. 14, is God 156 It is not the Jiva The Mukta-Jiva is not God ... 159

.... 160 FOURTH PADA. Adhikaraņa I. The ' Undeveloped' of Katha Up. (I. 3. 11) is subtle body and not matter The Pradhana or Matter produces all effocts through God ... ... ... 162

... 166

CONTENTS. V

PAGE. The 'Undeveloped ' is not Pradhana ... 167 The word Mahat of the Katha (I. 3. 10, is not the Mahat of the Sankhya philosophy 169 Adhikaraņa II .- The Aja of the Svet. Up. (IV. 5) is not the Pradhâna 170 She has beginning in Light and is not therefore Prakriti 172 She is the Divine power or the Sakti of the Lord ... 172 She is both created and uncreated She is the Tamas of the Rig Veda 173 ... 174 Sbe is created and uncreated in the same sense as the sun rises and rises not ... 175 Adhikaraņa ITI .- ...

The Pancha-pancha Janab of Br. Up. (IV. 4. 17) are not the twenty-five principles of the Sânkhyas 175 They refer to Prana and the rest 177 Adhikaraņa IV .- God is the sole cause 178 The words Asat, and Avyâkrit of the Tait. Up. (II. 7 and Bri. ..

Up., I. 4. 5.) denote God ... ... 181 Adhikaraņa V .- The Purușa of the Kaus. Up. is Brahman 184 The word " Karma " means world and not work in that passage of the Kaus. Up. (IV. 19) ... 185 That passage does not refer either to the Jiva or to the chief Prâna 187 Jiva different from God 188 Adhikarana VI .- The word Atman of the Br. Up. (IV. 5) is Brahman and not Jiva 190 The Jiva-Âtman in Mukti acquires all the conditions of the Supreme-Self, and becomes the beloved of all 197 Every thing is dear by its relation to God 198 The theory of Bhakti according to Audulomi 198 The Br. Up. passage explained according to Kaakritsna 199 Adhikarana VII .- God is both the operative and the material cause of the universe 201 The creation is His will ... ... ... 206 God becomes the World by Parinâma or modification of Himself 207 Adhikarana VIII .- All names are names of God ... 210

SECOND ADHYÂYA.

NO CONFLICT BETWEEN VEDANTA AND OTHER SASTRAS. REFUTATION OF ERRONEOUS VIEWS.

FIRST PADA. Adhikaraņa 1 .- PAGE. Vedânta does not involve rejection of the entire Sankhya doctrine 213 The Sankhya doctrine that Prakriti creates, should be modified by the proviso that she creates under the command of God, and not independently ... 216 Manu and Vișņu Purâņa quoted 216 Kapila though an apta (inspired sage) is opposed by other seers ... 218 There were two Kapilas, one an Avatara of Visnu, and the other the founder of Atheistic system 219 The Atheistic Sankhya non-vedic, and should be discarded 219

Adhikaraņa II .- The Yoga doctrine, so far as it is against the Vedas, should be discarded ... ... 221 Yoga doctrine that the Jiva is all-pervading is wrong 221 The five functions of the mind mentioned by Yoga is wrong 222 The discrimination between Puruşa and Prakriti cannot give Mukti ... 222 Adhikaraņa III .- The Vedas are eternal and infallible 224 Adhikaraņa IV .- The terms Agni, Prithivi, etc., denote superintending Devas, and not inanimate objects, in Chl. (VI. 4, etc.) ... 226 The senses are called Devas 228 ... Adhikaraņa V .- God is the material cause of the Universe, and the non-intelli- gent material world comes out of the intelligent God ... 230 Adhikaraņa VI .- Asat or non-being not the cause of the world ... 231 World is not different in substance from God 231

CONTENTS. vii

PAGE. God is not contaminated by the qualities of the world 232 The objections raised by Sankhya to the Vedanta theory apply with.equal force to the Sankhya theory as well ... ... 234 The function of reason in matters scriptural discussed, reason should not be discarded ... 235 Adhikaraņa VII .- Kanada and Gautama refuted, so far as they maintain that the world is created by atoms ... 237 Adhikaraņa VIII .- Though Brahman is the material cause of the world, yet there is a difference between Jiva the enjoyer, and God the Creator ... 238 The world is the same as God in essence 240 Vaideşika doctrine on this point refuted 240 The world is not an illusion :.. 242 Effect is non-different from the cause 244 The word " Asat" of Tait. Up. (II. G. 1.) explained 246 Being and non-being are attributes of things 247 Adhikarana IX .- God is the Operative Cause also 24g No Mukta Jiva is the cause of the world ... 250 God different from all Jivas 251 The doctrine of ' Advaita' considered All Jivas dependent upon God 253

The hand of God visible in every act of man in the world ... 254 255 Devas are Invisible Workers and constitute the hands of God God does not entirely pass over into the world, and though ... 255

creating the world He yet remains single and partless ... 257 The mysterious powers of God, as taught by the Word of God ... The Lord is omnipotent and possesses various Saktis 258

The Lord has no instrument of action, yet He creates every- 262

thing The three-fold nature of the Sakti of the Lord 263

The Lord has sense-organs, but they are not of Prikritic matter 265 264

The motive of the Lord in. creating the Universe is a mere Lilâ ... ... 266 Adhikaraņa X .- The Lord is neither partial nor cruel ... 267

viii CONTENTS.

PAGR The acts of Jivas cause all differences of conditions. The Lord is merely the dispenser of rewards and punishmonts 268 The creation is beginningless, and therefore the differences between the karmas of the Jivas are also beginningless ... 268

Adhikarana XI .- The grace of the Lord is no partiality ... ... 270 God is both just as well as gracious to his elects ... ... 272

Adhikaraņa 1 .- SECOND PADA.

The SAnkhya doctrine that Pradhana is the operative, as well as the material cause of the world, refuted 278 Pradhana being non-intelligent, can create only under some directive intelligence ... ... 279 The illustration of milk converted into curd is not appropriate, for there also the intelligence is at work 280 The theory that Pradhâna has self-initiated activity is useless ... 282 The theory that Prakriti creates, under the direction of man, is also objectionable 284 The Atheistic theory of Satkhya considered 285 What brings about the change in the equilibrium of the three guņas ... 285 The Pradhana being unconscious cannot plan the universe ... 286 Self-contradictions of Sanklya 287

Adhikaraņa II .- The atomic theory of the Vaisesika considered ... 288 The nature of atoms considered ... 290 The atoms by themselves have no motion 291 The Samavâya cause of the Vaidesika's is a fiction 293 Other objections to atomic theory ... 294 Adhikarana III .-- The Buddhist theory examined ... 295 The four schools of Buddhism described 295 The five Skandhas of the Buddhist described ... 296 All external objects belong to the Rûpa Skandha and all internal objects belong to the Chitta Chaittika ... 29 The Buddhistic theory of Skandhas does not explain the world- order ... ... ... 297

CONTENTS. iz

PAGE. The Buddhist concatenation of cause and offect ... ... 297 Objections to this theory ... ... 299 Pratisankhya Nirodha 300 Absolute annihilation impossible 301 ... Âkâda exists 301 Things are not momentary .. .304

Adhikarana IV .- The Yogacharya School of the Buddhist considered 307 External world exista ... 308 The ideas of the waking state different from the dream state 310

Adhikaraņa V .- The Madhyamika theory refuted ... 313 The doctrine of the void untenable 314 The theory of illusion similarly untenable 314 Adhiharana VI .- The Jaina theory examined ... 314 The Jaina theory of soul being of the size of the body untenable 318 The Jaina theory of Moksa not right 320 Adhiharana VII .- The Pâsupata system reviewed 321 The Goddess Vach and the Vedic hymns 323 God being bodiless according to this system cannot create 325 Adhikaraņa VIII .- The Sakti theory reviewed ... 327

THIRD PADA. Adhikaraņa I .- Ether or Akada is a product ... 330 Adhikaraņa II .- Air is also a product 336 ... Adhikaraņa III .- God called Sata is not product 338 ... ... Adhiharana IV .- The fire is a product and originates from air ... 338 Adhikaraņa V .-. Water is a product and originates from fire ... ... 339 Adhikaruna VI .- Earth is a product and originates from water ... ... 341

CONTENTS

Adhikaraņa VII .- PAGE. All elements originate directly from Brahman for they are pro- duced by his thought ... ... 342 Adhikaraņa VIII .-- Brahman is the chief cause of working through matter 344 Re-absorption of the elements into Brahman takes place in the inverse order of their creation 344 Adhikarana IX .- Buddhi and Manas are also directly produced from Brahman ... 345 Adhikaraņa X .- All words are names of God 348 Adhikarana XI .- The Jiva or individual soul is eternal and not a product 349 Adhikaraņa XII .- The soul is a cognising agent and intelligence as well 352 Adhikaraną XIII .- Jiva is atomic or Aņu in size 354 Objections against the size of soul refuted 361 The intelligence of the soul is permanent 363 The soul is both knower and knowledge ... 365 Knowledge always exists in soul ... 366 Adhikaraņa XIV .- The soul is not only knower but agent as well (Karta) 369 The gunas of the Prakriti are not the agent 369 The soul is agent even in Mukti 370 The soul also in deep sleep ... ... 371 Another reason why Prakriti cannot be agent ... 373 Adhikaraņu XV .- Activity is an essential attribute of the soul, though it may not be always actually active ... ... 375 Adhikarana XVI .- The soul in its activity is dependent on the Lord ... 378 Adhikaraņa XVII .- The soul is a part (Amda) of God 380 Adhikaraņa XVIII .- The Avatâras like Fish, etc,. are not part of God, but the entire godhead ... 385 Meaning of the word Pûrna Avatara 387

CONTENTS. xi

The child Krisna, sucking at the breast of Yadoda (Madonna PAGE. lactans) the full Avatara ... ... 387 The difference between Jivas and Avataras in their activity 388 The Jiva is imperfect, the avatâra is perfect 389 To consider the Avatâra as a Jiva is a fallacy 389

Adhikaraņa XIX .- All Jivas are not similar, nor equal 390 The differences of environments of the Jivas caused by their Karmas 391 FOURTH PADA. Adhikaraņa I .- The Pranas (sense-organs) have their origin in Brahman 393 The word "Risayah " in the plural, occurring in the Upanisad text, means the Supreme Lord or Brahman 394 The Logus existed before Pradhana 395 Adhikaraņa II .-- The Pranas are eleven in number 396 Adhikaraņa III .-- These eleven Prânas are atomic in size ... 399 Adhikarana IV .- The chief Prana springs from Brahman also 400 Adhikaraņa V .- The chief Prana is not air ... ... 401 Adhikaraņa VI .-- The chief Prana is also an instrument of the soul ... ... 402 Adhikaraņa VII .- It is the prime minister of the soul 403 Adhikaraņa VIII .- It has five functions ... 405 Adhikaraņa IX .- It is also atomic in size 406 Adhikaraņa X .- The light (God) is the prime mover of the senses ... 407 Adhikarana XI .- The chief Prana is not an Indriya 410 It is not a sense-organ 411 Adhikarana XII .- The evolution of names and forms is also the work of Brahman ... 412 Adhikaraņa XIII .-- The vehicles of the soul are all made of earthy matter ... 417

THIRD ADHYÂYA.

THE SADHANAS OR MEANS OF REACHING BRAHMAN.

FIRST PADA. Adhikarana I .- PAGE. The soul when passing out of the body, in order to obtain an- other body, goes accompanied by these permanent atonts 426 The word ' water' includes all other elements 427 The Pranas accompany the soul 428 The merging of the Prânas in elements is metaphorical 429 The word Sraddha in the Chh. Up. means water 430 The Somarâja (a name given to the Jiva,) is enten by the Devas, in a figurative sense only ... ... ... ... 432

Adhikaraņa II .- The souls after enjoying the reward of their good Karmas, in the astral and lunar plane, descend to earth, with a remainder of their Karmas ... 434 It descends partly by the same path by which it ascended, and ...

partly by a different path ... 436 The word " Charana" or conduct in Chh. Up. (V. 10. 7) is illus- trative of Karmas according to Karsnajini; and all Karmas not exhausted in the heaven-world ... 437 But it means, according to Badari, good and evil works 439

Adhikaraņa 11I .- The evil doers do not go to the heaven-world but to the world of Yama ... 440 The world of Yama is the third place of the Upanigads . 444

Adhikarana IV .- The soul, in its descent from the moon, passes through ether, air, etc., but does not become identical with them ... 446

Adhikarana V .- The soul does not stay long in these stages ... 448

OONTENTS. xiji

Adhiharana VI .- PAGE. The souls finally enter into plants, etc., but they do not participate in the life of the latter but are co-tenant with them 449 The killing of animals in sacrifices, like Agni Somtya, is not a sin 450 The birth of a new personality 451

SEOOND PADA.

Adhikarana I .- God creates the dream-world also 453 He creates it through His May& or will-force ... 456 Adhikaraņa II .- The dreams are not all unmeaning, some of them are prophetic ... 457 Adhikarana III .- The state of wakefulness is also created by Brahman ... 459 Adhikarana IV .- The state of deep sleep takes place in the Nadts, in the Self, and in the pericardium collectively ... ... ... 460 In deep sleep, the soul abides in Brahman ... 463 Adhikarana V .- The same person comes back to the body on awakening, who had gone to sleep ... ... ... 464 Adhikaraņa VI .- The nature of swoon explained ... ... ... 465 Adhikarana VII .- The Lord is one, though manifesting simultaneously in various forms 466 Adhikaraņa VIII .- The body of the Lord is not different from the Self of the Lord ... 470 The form of the Lord is the essence of His Self The form is life and the life, is form in the case of the Lord 472 ... 474 Adhiharana IX .- The ' Worshipped' is different from the worshipper ... 475 Adhikarana X .- The soul is not a reflection of God ... 477 Adhikarana XI .- The Neti Neti text explained ... 480

Xiv CONTENTS.

Adhikarana XII .- PAGE. The form of the Lord is not manifest to the external senses of ordinary persons 484 Adhiharana XIII .- But he can be seen by His faithful devotees 485 Through infinite grace of the Lord it is possible to see the Lord ... 488 Adhikarana XIV .- His attributes constitute his very essence ... 490 The Lord is both blissful and bliss 490 He is the light and the abode of light ... 491 The Lord and His attributes are not different 492 The difference is verbal only, as in the case of the sentences " the being exists," "the time always exists" 493 Adhikaraņa XV .- The bliss of the Lord is immeasurable .. ... 494 Adhikarana XVI .- Brahman is not monotonous, His manifestations are infinite and varied ... ... 497 Adhikaraņa XVII .- The Lord alone is the highest 499 Adhikarana XVIIT .- The Lord when assuming a visible form is all-pervading even in that form. The limitation is appearance only 500 Adhikarana XIX .- The Lord is Giver of all fruits ... ... 502 THIRD PADA. Adhhikaraņa I .- The Lord is the Great Quest taught in all the different Sakhas of the Vedas ... 511 The Lord may be meditated upon in any one of the various ways taught in the Scriptures ... ... 512 Adhikaraņa II .- In meditating on the Lord, all His attributes, taught in various places, may be combined ... ... 515 Adhikaraņa I1I .- The Ekantins (or the worshippers of a particular form of the Lord) need not combine the attributes belonging to other forms ... 518

CONTENTS.

Adhikaraņa IV .- PAGE. The reason why the Ekantin should not do so ... ... 520 The meditation on the Lord as an Infant, may be combined with His attributes as youth and a teacher 522

Adhikaraņa V .- The deeds of the Lord are eternal 524 Adhikaraņa VI .-. Meditation on all the attributes of the Lord 52 Adhikaraņa VII .- Meditation on God as blissful (Ânandamaya) 528 The bird-allegory of the Tait. Up. explained ... 531 The word Âtman explained ... ... 533 Adhikaraņa VIII .- Meditation on God as father 535 Meditation on Him as mother, lover, brother, friend and son 536 Adhikaraņa IX .- The God may be meditated upon as having a form ... 537 The theory of Âvesa Avatâra 538 Meditation on Kumaras 539 The Kumâras should not be meditated upon as God but as God- filled 540 Adhikaraņa X .- God should not be meditated upon as the Great Destroyer ... 542 Adhikarana XI .- The knower of God may still meditate on God, but meditation is not obligatory on the released souls ... ... 545 Adhikarana XII .- The fear and love of God are both causes of salvation. ... 548 Adhikaraņa XIII .- But the ineditation of love is superior to that of fear 550 Adhikarana XIV .- Meditation, recitation of the name of the Lord, and service are all means of salvation, jointly and separately Jivas like Brahmâ, Indra, etc., have got full knowledge of God, ... 552

but still work, because they are office-holders, who remain in this world up to the end of the period of the tenure of their office ... 556

xvi CONTENTS.

Adhiharana XV .- PAGE. God may be meditated upon in His negative qualities also ... 557 The form of the Lord is eternal though he may be worshipped as without form ... ... 559

Adhikaraņa XVI .- Moditation on the heavenly city of Brahman is also allowable ... 562 The city of Brahman is not different from Brahman itsolf, for the Lord and His world is identical ... 565

Adhikarana XVII .- Brahman is not attributeless 566 The Para Sakti of Brabman different from His Mâya Sakti 567 This Part Sakti is truth, omniscience, etc. ... 568 Adhikarana XVIII .- Śri is the Park Sakti of the Lord and should be meditated upon ... 568 Her power and attributes Sri is identical with the Lord, and His loving her is really loving ... 570

Himself, and so the Lord is Atma-kama (Self-enamoured) ... 572 Adhikarana XIX .- The Lord Hari may be worshipped either in the form of Sri Krig- na or any other form. There is no restrictive rule abont it ... 574 Adhikarana XX .- The grace of the Guru is necessary for the origination of Vidyå ... ... 576 Adhikarana XXI .-- Grace is stronger than exertion, though exertion is also necessary ... 677 Adhikarana XXII .- Meditation on the Lord as "Soham, l am He" ... 579 Soham does not mean that the Jiva is identical with God but is only a form of Bhakti, in which the worshipper temporarily identifies himself with the object of love .. 580 The Bhaktas are sons of God and therefore not God 584 Adhikarana XXIII .- Mukti or relcase is the effect of devotion and not of Karma or ritualistic work 585 When the devotee sees the Lord, then he gets Mukti 587

CONTENTS. xvii

Adhikarana XXIV .- PAnz.

The workship of the Mahatinas is auxilliary to Mukti 589 The glory of Sat Sanga ... ... ... 590

Adhikaraņa XXV .- The vision of the Lord obtained by the Muktas defers accord- ing to the paths on which they have come up ... ... 592 The vision of the Lord, when he incarnates as an Avatâra does not cause Mukti necessarily unless the person seeing the Lord recognises Him as such ... ... ... 593 Adhikarana XXVI .- The Lord is obtained by Bhakti, preceding by knowledge. The election by the Lord is not arbitrary ... ... 594 Adhikarana XXVII .- The Lord may be meditated upon in the various parts of the body ... 598 Adhiharana XXVIII .- The perception of the Lord is according to the nature of the meditation 599 The Lord appears as the majestic, the terrible or the all-beauti- ...

ful, according to the form of one's meditation 600 It is the will of the Lord that men should worship Him in different ways 601 Adhikaraņa XXIX .- The Lord should be mediated upon as Bhuman or universal also ... ... ... 603 Adhikarana XXX .- The meditation is separate and diverse for each form of the Lord ... ... ... 604 Adhikarana XXXI .- In meditating on one form of the Lord, one should not think of the other forms. The devotee must select one form and stick to it ... ... 605 Adhikarana XXXII .- In Kâmya Pûjas the devotee may worship other forms of the Lord in order to get those particular desires But the Ekantin worshipper must pray te his Ista Deva alone, for getting all his Kâmya objects even ... ... ... 606

xviii CONTENTS.

Adhikarana XXXIII .- PAGE. Meditation upon each member of the body of the Lord, such as face and hand, etc., must be appropriate to that member 607 The Gopala Tapani Up. teaches the particular form of medita- tion on Sri Krisna 609

FOURTH PADA. Adhikaraņa I .- Vidyâ not only causes release, but gives all other objects of desire also to the worshipper ... ... 614

Adhikaraņa II .- The Pûrvapaksa raised by Jaimini ... 614 According to him Vidya is supplementary to Karma and his reasons for the same 617

Adhikaraņa III .-- Refutation of Jaimini's Pûrvapakșa 620 Vidya is greater than Karma, and reasons for the same 620 The word 'Brahmistha' explained 623

Adhiharana IV .- A Brahma-vit, may be a Yathestacharin or acting as he likes, for he has risen above all social and religious conventions 627 The celebrates are free from all Kaimas ... 629 The opinion of Jamini as to Kamâchârya 630 The second verse of the Isavasya Upanisad explained 631 The God-intoxicated devotees and the works obligatory on them 632 Vidhi, Niyama and Parisankhya defined 634 The various Bhavas or emotions 635 The stories told in the Upanisads are not for the purpose of pas- times or Pari-plava 636 These stories illustrate Brahma Vidyâ 637 The knower of Brahman need not light the sacred fire 638 Adhikarana V .- The qualifications necessary for acquiring Brahmavidy& ... 638 Sacrifice, alms-giving penance fastings, the control of thought, the control of conduct, tolerance, endurance and equilibrium of mind are necessary qualifications ... ... 639

CONTENTS. xix

Adhikaraņa VI .- PAGE. A knower of Brahman may eat all kinds of food, in cases of distress ... 641 Unlawful food may be eaten under certain circumstances 643 Adhikaraņa VII .- Of the three kinds of devotees (Svanistha, Parinisthita, and Nira- peksa) the duties of the Svanistha described 645 He must perform Karmas 646

Adhikaraņa VIII .-- The duties of Parinisthita devotee 649 He must perform the Bhagarata Dharma fully and other Dhar- mas partially 650 He need not perform the duties of his Âdramas 651 King Jada Bharata 651

Adhikarana IX .- The duties of the Nirapeksa devotees ... ... 653 Belonging to any particular Âsrama not a condition precedent for the acquisition of Vidyâ ... 653 The special grace of the Lord on the Nirapeksas 655 Adhikaraņa X .- The non-householder superior to the householder 656 There is no fear of fall for the Nirapeksa devotees 659 He is above all temptations and desires 660 Constant prayers and worship of the Lord the attribute of the Nirapekșas 661 The Nirapekşas are outside the world 662 The Lord is attached to such devotees and constantly follows them ... 663 Adhikaraņa XI .- The Nirapeksa need not work for his daily bread. The God is his purveyor The Lord has sold Himaelf to his devotees ... 663 ... 665 Adhikaraņa XII .- The Nirapeksa devotee should perform mental meditation con- stantly. Dhyâna is his sole duty ... 667 Adhikarana XIII .- Why the Chh. Up. concludes with the householder's stage 669 Mukti can be obtained in any Âdrama ...

... ... 670

CONTENTS.

Adhiharana XIV .- PAGE. The Divine knowledge should be always kept a secret and imparted only to the fit ... ... 673

Adhikarana XV .- The time of the origination of Vidys ... 675 Vidyt may arice in one life or in the next ... 676 ...

Adhiharana XVI .- Vidy& invariably leads to Mnkti, but there is no invariable rule that Mukti instantaneously follows Vidya. Several lives may intervene between the origination of Vidyâ and Mukti ...

FOURTH ADHYÂYA.

MUKTI AND ITS NATURE; AND KINDS OF MUKTAS.

FIRST PADA. Adhiharaņa I .- PAGE. Should the practices of Sravana and Manana, etc., be repeated or is it enough if they practise once only 680 The Sâdhanas must be repeated because such is the scriptural teaching ... 68 Adhikaraņa II .- The Lord must be worshipped not only as a cosmic ruler, but as the very inmost self of the worshipper ... 682

Adhikaraņa III .-- The Lord is not to be meditated upon as Self in the symbols liko mind, etc., for a symbol is not God ... 683

Adhikarana IV .- The Lord Hari is Brabman and should be meditated upon as such ... ... 684

Adhiharana V .- The eyes, etc., of the Lord should be meditated upon as genera- tors of the sun, moon, etc., as taught in the Rig. Veda (X. 90) ... 685 Adhikarana VI .- Meditation should take place in a sitting posture 686 The recitation of the name of the Lord should also be done in a ...

sitting posture 687 The sitting posture, the most conducive to concentration of mind 688 Adhikaraņa VII .- The devotee may face any direction in his worship and meditation 689 Whenever and wherever there takes place concentration of the mind, let meditation be performed ... ... 699 Adhikarana VIII .- The Lord must be worshipped even after Mukti ... ... 680

xxii CONTENTS.

Adhikarana IX .- PAGE.

The fruits of Vidyâ ... 692 The fruits of Vidya are twofold, it makes the Kriyamana Karmas (or works done in the present life; not to contaminate the soul, and it makes the Sanchita (or the stored up Karmas) totally destroyed ... ... 693

Adhikaraņa X .- The same rule applies to good deeds also; namely, the Kriya- mâna good deeds do not cling to a man, and the Sanchita good deeds are destroyed 693 ...

Adhikaraņa XI .- The Prarabdba Karmas, however, are not destroyed by Vidya, and the Jnanin lives on to exhaust such Karmas ... ... 695

Adhikaraņa XII .- Vidyâ does not destroy the effects of Nitya Karmas ... ... 697

Adhikarana XIII. - The theory of vicarious atoneinent 699 The Prârabdha karmas of the Nirapeksa devotee are not enjoyed by the devotee, but go to his friends and foes. His good Karmas are enjoyed by his friends and his evil Karmas by his enemies ... 701

SEOOND PADA. Adhikaraņa I .- The method of soul's leaving the body at the time of death, in the case of the Jnanin ... ... 703 Speech merges in the mind, so also other sense-organs, this is the tirst stage of death ... ... 704

Adhikaraņa II .- Then the mind merges in the Prana or breath, this is the second stage of death ... ... ... 705 Adhikarana III .- Then the Prana enters the soul, this is the third stage of death 706 Aphikaraņa IV .- Then the soul merges in all elements, this is the fourth stage of death ... ... ...

CONTENTS. xxiii

Adhikaraņa V .- PAGE This is the method hoth for the ignorant and the wise 708 The Br. Ar. text (IV. 4-7) explained 710 The subtle body remains 711 Tbe warmth of the body is due to the subtle body ... 712

Adhikaraņa VI .- The elements merge in the highest, this is the fifth stage of death ... 715

Adhikaraņa VII .- The merging in the Supreme of the permanent atoms is by way of non-separation, as rivers merge into the ocean ... 716

Adhikaraņa VIII .- The method of the going out of the body by the wise 718 The heart lights up. And the soul departs through the hundred and first artery ... 719 Adhikaraņa IX .- The wise follows the rays of the sun whether he dies by day or by night ... 720 Adhirarana X .- The wise dying even during the southern progress of the sun goes to the Brahma-world ... 722 Gitâ (VIII, 23 to 27) explained 723 The words fire, light, day, northern progress of the sun, etc., are names of conducting Devas ... 723 The Gita passage VIII. 23-27 is not an injunction for tbe sage to select any particular time for dying ... 724

THIRD PADA. Adhikaraņa 1 .- The Devayana or the path which leads to Brahman is one and not many ... 726 The first stage on this path is Archis or light 728 Adhikarana II .- The thirteen stages on the path ... 729 The stage of Vâyu comes after that of the Abda (or year) ... 730 Adhikaraņa 11I .- The world of Varuna is above that of lightning ... ... 731

CONTENTS.

Adhikardna IV .- PAGE. The worde light, day, the bright fortnight, etc., are the names of the conductors of the soul and are not names of time, eto. ... 732 Adhikarana V .- The Amanava Puruga or the spiritual messenger of God comes down to the plane of lightning to receive the soul ... 734 Adhikarana VI .- The Amânava Purusa leads the soul to the effected Brahman according to Bidari ... 735 Guing to Brahma's world is a form of Samipya Mukti ... ... 736 The souls, residing in the Brahma's world get final Mukti when Brahma gets His Mukti ... 736 ... Adhikarana VII .- The Amânava Purusa leads the soul to the Supreme Brahman and not to the four-faced Brahma according to Jaimini 737 He leads the souls of those only who meditate on Supreme Brahman and authority for the same ... 738 ... Adhikarana VIII .- The Amanava Purusa leads all souls, whether they are worship- pers of Supreme Brahman directly or His indirect worshippers, provided they are not worshippers of symbols according to Bâdarâyana ... ... ... 739 Adhikaraņa IX .- The Lord himself comen, instead of His messengers, to take certain Nirapekyas to His abode ... ... 741

FOURTE PADA. Adhikaraņa 1 .- In Mukti the souls have no body but remain in their own form ... 745 In Mukti the soul reaches the highest light which is the Lord ... 748 Adhikarana II .- The soul of the Mukta is united with the Lord in a stato of non- separation ... ... ... ... 749 Adhikgrana III .- According to Jaimini the Mukta soul manifests all the attributes given to it by Brahman, namely, the eight attributes of Chh. (8-7-1) 751. According to Audulomi the Mukta soul mani- fests merely as an intelligence ... ... 752

CONTENTS.

Adhikarana IV .- PAGE. According to Badarayana the Mukts soul is both all intelligence as well as manifests the eightfold qualitios ... ... 753 Ádhikarana V .- The Mukta becomes a Satya-sankalpa, one whose will sponta- neously accomplishes its act ... 754 Adhikarana VI .- The Mukta is really free and is under the control of no one but the Lord ... ... 755 Adhikaraņa VII .- The body of the Mukta is not of Prakritic matter 756 According to Bâdari the Mukta has no body 757 According to Jaimini the Mukta has a body 758 According to Bâdarâyana the Mukta has really no body, but can assume at will any body that it likes ... 759 Adhikarana VIII .- Even in the abseuce of a body the Mukta enjoys all objects of desire ; the enjoyment is dreamlike when he is bodiless, and it is very vivid when he assumes a body ... ... 760 Adhikaraņa IX .- The Mukta is omniscieut through his aura 762 The verse of the Br. Up. (IV. 3-21) does not refer to Mukta; the unconsciousness mentioned there, is the unconsciousness of death or of deep sleep ... 763 Adhiharaņa X .-- The Mukta though omniscient-is not alinighty. He cannot create or destroy any world-syetem 764 Creatorship belongs to God alone 766 The Mukta always remains in God 767 Knowledge of one's own self and realising one's latent power is not the highest end of man 768 The bighest end of man is to know God 769 The soul is not Vibhu 769 Adhikaraņa XI .- The Mukta is eternally free and never returns, even when a new world system begins ... 770 He never returns, he never returns 772

THE VEDÂNTA-SUTRAS

WITH THB

COMMENTARY OF BALADEVA.

FIRST ADHYAYA.

FIRST PADA. THE BLESSED KRISNA IS EVER VICTORIOUS. We bow with roveronce to the Blessed Govinda, the Fanltless, the Inconceivablo, the Cause of all, the True, the Solf-luminous and the Inanity, the Brahman praised by Siva and others, who is worshiped in manifold forms by his devoteos. Vyiss, the son of Sstyavati, is verily Hari and is evcr victorions, all-porvading and loved by His devotees. He by the rays of his Vedinta Satras, has dispelled the darknom of ignorance and revealed the Trath of things. During the Dvepara age, when the Vedas were forgotton, Vięnu, the Supreme Person, being invited by Brahina and other limited intelligences, incarnated Himself in the form of Kriena Dvaipayana. He restored, the Vedas and divided them into four parts, and composed the Bralma Sutras in four books, to explain the Vedas .. It is so written in the Skandapurâna. Some persons of little intelligence, but wise in their own conceit, misunderstanding the sense of the Vedas, began to propound such mis- taken theories as, that the Vedas teach that the performance of the ritua- listic worship and sacrifices was the highest end of man; that Vienu was no Supreme entity but subordinate to Karma : that the heaven, &c., and the fruits of Karmas were eternal : that the (Jiva or) Soul and matter (or Prakriti) were independent in their activities and not subordinate to Îdvara; that Brahman itself was the Jiva (or human soul), and its manifestation as Jiva was only a reflection or illusion or illusive appearance or limitation; that the wheel of birth and death is of the Jiva who was not separate from Brahman itself in pure intelligence-the Jiva being nothing but portion of Brahman called Buddhi, and that release is attained by the meditation on this truth.

2 VEDANTA-SUTRAS I ADBYAYA. [Govinda

All these theories have been put forward as purvapakes and set aside in the Vedanta Satras, and it is established therein that the Supreme Vianu is independent, is the Creator of all, has lordship orer the whole creation, is Omnisciont, is the Highest Goal of man, and is pure conscious- ness. The Sutras speak about the five tattvas or eternal principles, (1) Idvars or God, (2, Jiva or Soul, (3) Prakriti or Matter, (4) Kâla or Time, and (5) Karma or Action. Of theee the consciousnees of Idvara is infinite, that of the JJiva is partial. However both are eternal and have knowledge, &c., and are connoted by the word 'I.' Consciousness cannot be separated from Self-Conscionsness, as luminosity cannot but reveal its own form : so there is no conflict in the proposition that God is pure cons- ciousness, and at the same time Self-Conscious. (1) Isvara createa the universe, entering into matter and controlling it ; and He ordains the suffering and release of the souls in it, becauso He is Independent and All-powerful in His esnential form. Though He is one, He has many aspects; though He is indivisible, He becomes the object of knowledge to the wise as having subetance and attributes, and as having a form and the spirit within it; and though He is unmanifest, He becomes manifest to His seekers through pure devotion. And though He is one ensence, in and out, yet He distributes Supreme blies of His essontial form to the Jivas. (2) Jivâtmnans ate many and are in different conditions. They are in bondage, which consists in turning its face away from Isvara. When the Jiva turns its face towards God, then its bondage falls; and it realises the form and attributes of God. The bondage is of two kinds : that which conceals the essential nature of God, and that which hides His attributes: both kinds of bonds fall off, when the soul turns its face towards God, when there is direct vision of the Supreme. (3) Prakriti is the equilibrium of the three states in which matter exists, namely of Sattva or rhythm, Rajas or activity, and Tamas or stability. Other aames of Prakriti are Tamas and Maya. Fertilised by being glanced at by Isvara, she is the mother of the universe in all its variety. (4) Kala or time consiets of three states-present, past and future; and words like 'simultaneous ' and ' quick,' 'slow,' &c., are used to denote time. It is measured by seconds, minutes, hours, days, years, cycles, yugas up to Parardha. It is in constant motion like a wheel, and is the cause of creation and destruction. It is an unintelligent substance, s jadam.

Bhårya.] I PÅDA, INTRODUCTION.

The four substences, Idrara, etc., are eternal, as says the Svetáéva- tara Up. VI. 13. निलो नित्वानां पेतनडवेतनानामेको बटुना यो विद्धाति कामानू। तठ् कारवं साक्ययोगाधिगम्यं भारना देवं मुकयते सर्वपारी। "He is the Eternal among the eternals, the Thinker among thinkera, who, thongh one, fulâls the desires of many. He who has known that cause which is apprehended by Ssikhys (Philosophy) and Yoga (religions disoipliue), he is freed from all fettors." Note .- To the same effect is the following text of the Bhalva voyas :- "Vorily the Spirit, Matter, the Souls, and the Time are eternal. The non-eternais are Praan, Sraddht, the elemonts and their compounds. Those which are produots are non-oternal. Thone which are never produced are eternal." So also in the Chulika Upanişad (verse 5) :- गोरनादवती सा तु अमिनी भूतमाधिनी। धासता सितरका न सर्वकाम हुधा दिमो:। "Prakriti is like a cow but voiceless, the creatrix of all beings, black, white and red are her colours, and she is the cow of desire, belong- ing to the Lord." Being (Sat) alone was in the beginning, as we find Chhandogya Upaniçad (VI. 2-1). atr ar dgaa wrehd. etc. 'Being was in the beginning, O dear, etc.' Though one of the etervals, the Lord is the ruler of the other three namely the Jivas, &c., as they are controlled by Him, as says the Svet. Up. VI. 16. स विश्वकाइश्यविदात्मयोनिक: काळकारो गुवी सर्यकिय:। प्रधान सेनप्रपतिगु केश: संसार मोसस्थितिबन्धहेतु:। "He makes all, He knows all, the Self-caused, the Knower, the Maker of time, (i.e., the Destroyer of time), who assumes all qualities and knows everything, the mastor of nataro and of man, the lord of the three qualities (gunas), the cause of the bundage, tho existence and the liberation of the world." (5) Karma is non-intelligent and its synonyms are Adrista, fate, etc. It is beginningless, but not everlasting, because it is subject to destruction. The last four, i.e., Jiva, Prakriti, time and fate all poseess energy, because of the energy of Bralman. The power that works within them is the power of the Lord. Therefore, Bralunan alone is the one that has power. Hence the texts showing that Brahmnan alone cxists' also become harmonious; as there is no other force but that of Brahman alone. All these will be fully explained as we proceed. The Vedanta Sûtras, or Chaturlaksaņi are so called, because they possess four characteristic marks or laksanas or Adhyayas or books. As it is described in Srl Bhagavata (Book I., Ch. VII., Verses 4 to 6), which in fact is a commentary on the Sûtras :- "Vyasa, in his meditation, while bis heart was pure, mind concentrated, spirit full of devotion, sawat first the Supreme Lord as all-porvading; sod be next saw the Mayi

4 VEDANTA-SUTRAS. I ADHYÂY A. [Govinda

as snbordinate to the Lord. Hessw too the great round of Samsira and how deluded by this Mays, Jivas consider themselves as consisting of three Gunas, and not as portions of the Lord and how they fall into great calamity. He further saw means of destroying this calamity which was entire, selfless devotion to tho Supreme God. Honce Vyass composed this Bhagavata Purins in order to teach ignorant mankind that devotion." "The Substance, the Karma, the Time, the Svabhiva and the Jiva have their potencies to produce effect because of His grace-they have no power of their own, if He withdraws His energy from them." That Bhagavata is a commentary on Brahma Sûtras is expressedly stated in Garuda, Purâna, where it says :- "The Sri Bhagavata is an explanation of Brahma Sâtras. It is also the commentary of Mahabharata. This contains as well the commentaries of Giyatri and the Vedas. The place of Sri Bhagavata amongst the Puranas is similar to that of the Sima Veda amongst the other Vedas." In the First Book, the author shows that all the Vedic texts uni- formly refer to Brabman and find their samanvaya (reconciliation) in Him. In the Second Book, it has been proved that there is no conflict between Vedanta and other Sastras. In the Third Book the means of attaining Brahman are described. In the Fourth Book is described the result of attaining Bralman. As regards the Adhikari. A person, who is of tranquil mind and has the attributes of Sama, (quietude) Dama, (self-control), etc., is full of faith, is constantly engaged in good thoughts and associates with the knowers of Truth, whose beart is purified by the due discharge of all duties, religious and secular, without any idea of reward, is the Adhikâri or one competent to understand and study the Sastra. Secondly, the Sambandha is the description of Brahman by this SAstra. Thirdly, the Vişaya or subject matter of this Sastra is the Supreme Puruga, Being, Intelligence and Bliss, whose power is infinite and inconceivable, and who possesses innumerable attributes, and who is all pure. He is the subject treated of in this Sastra. Fourthly, the necossity (prayojana) of this Sastra is to obtain realisation of the Supreme God, by the removal of all false notions that prevent that realisation. This Sâstra consists of several Adhikaranas or topics or propositions. Every proposition consists of five parts :- (1) Thesis or Vişaya, (2) Doubt or Samsaya, (3) Anti-Thesis or Pûrva Paksa, (4) Synthesis or right conclu- sion or Siddhanta, and (5) lastly Sangati or agreement of the proposition with the other parts of the Sastra. Sangati or consistency shows that there is no conflict in what proceeds and what follows. It is of three sorts :- (I) Consistency with the scripture called Sastra Sangati, (II) consistency with the whole book or Adhysya Suogati, (III) consistency with the whole chapter or Pada, called Pada Saagati. Thus in the whole book of the Vedanta Satras Brahman is its main theme,

Bhårya.] I PÂDA, 1 ADRIKARAŅA, 1. 5

it is the subject matter of discussion. Therefore, an interpretation of any pasage, in ordor to fulfil the conditon of Sastra Sangati, must not go away from the subject matter of Braa- man. Secondarily, with the Adhyays or portion of the book of the Vedanta Satra, ench Adhysya has a particular topic of its own and a passage must be interpreted codsistontly with the topic of that Adhyaya. Similar is the case with Pada Sangati. Besides these three sorts of Sangatis, there is a certain relation between Adhikaranas themselves. One Adhikarana leads to another through some particular association of ideas. In a Pida thero are many Adhikaranas and they are not put together at haphasard. The Ssagati whioh binds one Adhikarana with another is of six sorts :- (1) Akgepa Sangati or objection, (2) Dristinta or illustration, (8) Prati Drigținta or counter-illustration, (4) 'rassnga Sangati or incidental illustration, (5) Utpatti Sangati or introduction, (6) Apavida Sangati or exception. All these various kinds will be showp in their proper place in explaming these Satras. An Adhikarana or topie is also oalled Nyâya. Adhikarana I .- The enquiry into Brahman. The first Adhikarana or topic is that of Brahma Jijndss or enquiry into Brahman. The Adhikarana may be shown in its five parts, thus :- (1) Vişaya or Thesis. Brahman or God ought to be enquired into The following texts show that Brahman ought to be enquired into. As Chhandogya Upanicad (chapter VII, 25 : 1.) says :- यो दे भूमा तत् सुवं माल्पे सुखमस्ति भूमैब सु भूमा त्वेग विंजिमासितम्म इति मूमानं भगवा विजिवास हति । "The Infinite (Brahman) is bliss. There is no bliss in anything defnite. Inanity only is bliss. The infnity, however, we must desire to undorstand." Again it is written in the Br. Up., II. 4 : 5. सात्मा वा घरे दहव्य: ओतव्यो मन्तव्यो निदिभ्यासितव्यो मैत्रेव्यात्मनो या भरे दर्शनेन अवयेन मत्या विश्ञानेनेवथ सर्वे विदिवम। "Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyi, when we see, hear, perceive, and kuow tho Self, then all this is known." The word Nididhyasitavya in the above, which has been translated as " to be marked" means really " to be enquired into." These two texte therefore, show that Brahman is to be enquired into. (2) Samsaya or doubt :- But there are other texts which show that Brahman is not to be enquired into. A person who has studied the Vedas and knows the Dharma Sastra, should he enquire into Brahman? or should he not? The texts that give rise to doubt are the following :- प्रपाम सोमममृता मभूमागन्म ज्योतिरबिदाम देवान्। "We have drunk Soma and become immortal; we have attained the light, the Gods discovered "-Rig Veda VIII, 18. 8. Again मसव्यं ह वे बातुरमास्ययाजिन: सुकतं भवति 'Verily the reward of those who perform the four-months ceremouies is unending, eternal.' These texts show that by driuking Soma or performing Chaturmasya ceremony, immortality and unending rewards are obtained.

8 VEDANTA-SÚTRAS. I ADHYAYA. [Govinda

(3) (Antithesis) :- Therefore, the Purvapakgs or Antitbesis is: 'Brahman need not be enquired into, Dharma is every thing.' (4) (Siddhânta) :- To this, the author Badardyans replies by the first Stra of his Aphorisms, saying :- SÛTRA 1. 1. 1. प्रयातो म्हाजिज्ञासा ।१।१।१॥ Word meaning .- Atha, now. He' Atah, therefore. -a-fen Brabma-Jijnasa =enquiry into Brahman. Now therefore enquiry should be made into Brah- man .- 1. BALADEVA'S COMMENTARY. The word ' atha' means immediate sequence : 'atah' means there- foro. The sense of the sutra is that enquiry into Brahman should be mado now. The immediate sequence is the acquisition of the following qualifi- cations. A person, who has properly studied the Vedas, who has under- stood their meaning in a general way, who has perforined his duties in the proper stage of life or &drama, who is truthful, &c., whose mind has been purified by such actions, who has the good fortune of coming into contact witb a knower of truth. sbould then commence to enquire into Brahman. Why should he do so? Because he realises that all kamyakarmas or religious duties performed for getting certain desires, produce fruits which are transitory and limited; while the Supreme Brahman, realised through knowledge, is the cause of eternal happiness, unending mental joy, and oternal true knowledge. Thus convinced, be renounces all kâmyakarmas, and enters iuto the enquiry and study of the Vedanta Sutras called Chaturlakșaņi. (Objection) :- An objector may say, " by the mere study of the Vedas, one can understand Brahman; for the study of the Vedas means not merely parrot-like utterances of the Vedie martras, but understanding their sense also. Therefore, there is no necessity for the study of the Vedanta Sutras, as the study of the Vedas will refine the heart and incline the mind towards the knowledge of Brabman." Anawer :- To this we reply, true, he will have the general under- standing of the senses of the Vedas; but when doubts will arise in his mind, his intellect will be clouded and his faith will be shaken. There- fore, the study of the Vedânta Sûtras is necessary, so that by proper argu- ments and rensoning, he may strengthen his position and be firm in his undorstanding.

Bhårya.] I PÅDA, I ADHIKARAŅA, 84. 1. 7

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

'The soekors of Brabman try to know Him by the study of tho Vodas, by morifce, by gifta, by penances, by fastinga.' (Br. Up., IV. 4; 93). The following texts show that truth, prayer and austerity are also essential qualifications :-

'This Self is to be obtained by Truth, by Penance, by perpetuai cellbacy and complete koowlodge' (Mund Up., III. 1 ; 5).

'But undoubtedly a Brihmanar eaches the highest goal by reciting prayera only ; whether he performs other (rites) or neglects them, he who befriends all orestares is declared to be the true Brahmans.' (Manu. II, 87). The association with those who know Brahman (the truth) also pro- duces Brahma-knowledge. As we see that Narada and others, by their association with Sanal Kumara and others, first came to enquire into Brahman and ultimately understood it. As says the Gita : (IV. 34). तहिदि प्रचििपातेन पब्मिक्मेग सेवया। उपदेस्यप्ति से नानं शानिमस्तरनदर्शिन: । 'Learn thou this by discipleship, by investigation, and by sorvice. The wiso, the seers of the essence of things, will instruct thee in wisdom.' The fruits of Kamyakarmas are transitory and non-eternal as we find from the following text :- तयथेर का्म जिता कोक: सीयत पवमेनामुन पुण्यजिता कोक: सीयरे तथ दहाता- नमनतुबिध मजन्स्पेताथ् एव ससान् कामाश स्तेषाश सर्वेडु लोकेन्यकामचारो मवस्प

'And as here on earth, whatever has been scquired by exertion perishes, so porishes whatevor is acquired for the next world by sacrifces and othor good actions porformed on earth,: Those who depart from hence without having discovered the Self and those trae desires, for them there is no freedom in all the worlds. Bat those who dopart from hence, after having discovered the Self and those true dosires, for thom thore is froedom in all the worlde.' (Chh. Up., VIII. 1: 6). The Brahman is comprehended by Jnana alone and not by Karma, as says the Mundaka Upanişad :

गुव्मेनामिगकेत् समिल्याकि ओोनिवं प्रसनिष्ठम्। 'Lot a Brihmaps after he has oxaminod all these worlds which aro gained by works, soquire freedom from all desiren. Nothing that is etornal (not made) ona be galned by

8 VEDANTA-SÛTRAS. I ADHYAYA. [Govinda

what is not eterasl (made). Let him in order to understand this, take fuel in his hand and approach a Gura who is learned and dwells entirely in Brahman.' (Mund. Up., I. 2: 12). The Brahman gives, moreover, undecaying and infinite happiness, as says the Taittiriya Upanişad : a l 'Trnth, the knowledge, the infnity is Brabman.' (Tai. Up., II. 1: 1). art mfd wrna I "he understood that Brahman was bliss." The Lord poasesses Eternal Knowledge and other such attributes as we learn from the following texts of the Svetâsvatara Upanişad :- म सस्य कार्य्य करवं वा बिधयते न तत् समश्याम्यधिकदन हृश्यते। परास्य शकि विंवयेद भूयते स्वामाविकी नानवलक्रिया न । ८ । "He has neither body nor sence organs; no one is found equal or superior to Him. His various powers are sung in the Vedas. His deeds of wisdom and deeds of strengtb. natural to Him." (VI-8).

सव्वस्य प्रमुमीशानं सवस्य शारबं सुहद्। "They know him to be the source of the power of all the senses, bat Himself devoid of all senses ; the Lord and Guide of all, the Great, Refuge, and Friend of all." (III. 17.) मावभाहामनीडाल्यं माबामावकरं शिवम्। कशासर्गकरं देवं ये विदुस्ते जहुस्ततुम्। " Those who have known the God who is to be obtained by truth, whose name is the Incorporial, who is the cause of crestion and destruction, the Good, the maker of the parts (that form the body), have abandoned the body." (V. 14). He is the giver of eternal joy, as we find from the following text of the Gopala Upanişad :- सें पीठलं ये तु यजन्ति धीरास्तेषां सु्च शाश्वतं नेतरेवाम् (another reading is afa I Gopâla. Pûrvat&pani verse 5.) "The wise who worship the Lord seated'on the throne (of the heart) have the joy eteraal and not the others." (Thirty two Upaniiads, hnandfisrama Sereis p. 295.) The worthlessness of acts performed through a motive of obtaining rewards (Kamya Karmas) will be described in the third book. Thus to sum up. One who has mastered the Vedas, along with their six auxiliary sciences and the Upanisads, and has obtained a general knowledge of their meaning, who through associating with the knowers of truth has acquired the faculty of discriminating between the permanent and the transitory, and is disgusted with the impermanent things of the world and wishes to know the permanent more in detail, enters into the study of the Vedânta Sûtras called the Chatur Lakșani, (in order to under- staud in detail and more comprehensively that which he had understood in & general way before). It is not possible here to say, that the enquiry into Brahman should be undertaken after one has acquired the knowledge of the Karma Kânda (by the study of the Pûrva Mimansa) and that one who has mastered

Bhârya.] I PÅDA, I ADHIKARANA, SA. 1. 9

Karma KAņda naturally enters into the enquiry of Brahman. For it is seen, that those who do not associate with the good, and are deprived of the benefit of their company, are not found to enquire into Brahman; while on the contrary those who do not know Karma Kanda, but who are purified by truthfulness, prayer, &c., and have the merit of associating with the good, naturally enter into such enquiry. Nor is it right to say that, the sequence alluded to by the word Atha, refers to the acquisition of the four qualifications, (namely, the right discrimination, right dis- passion, right conduct and right earnestness to know Brahman). For these four qualifications are impossible to get prior to the association with the boly; and it is well-known that these come after such association with the holy, and after getting (knowledge) and teaching from them : for then these qualificatious (Viveka, Vairagya, Sat Sampatti and Mumukuttva) arise in man. Those who have acquired such knowledge, by associating with good people, and who are devoted to their teacher, are divided into the three classess called Sanistha, &c. The Sanistha or devoted is he who performs all acts with zeal and faith (Nistha). The higher devotee or the Parinisthita is he who performs all works, merely for the sake of the good of humanity (and as an example to others). The third class is the dis- passionate sage, ever immersed in meditation; uninfluenced by any thing. All these reach the Supreme Brahman, through Divine wisdom, according to their nature; all this will be made clcar further on. But says an objector :- " the word 'atha' is a term denoting auspi- ciousness, for says a Smriti :- "The words Om and Atha came out of the throat of Brahms in the beginning, hence both these are auspicious words." "All good men employ these words in the beginning of every Scripture, in order to destroy all obstacles." To this we reply, "it is not so." There can be no apprehension of danger to the Lord (and the Vedânta Sûtras being the production of the Lord in His incarnation as Vyasa, are not open to any adverse obstacles). That Vyasa is the Lord incarnate, we learn from the following text :-- " Know that Krisna Dvaipayana Vyasa is the Lord Narâyana Himself." Still he has employed the word ' atha,' as the first word of the Sutras, because it is an auspicious term inherently, as the sound of a conch shell is naturally auspicious. Therefore, if it denotes auspiciousness here, there is no harm. The author has followed in it the usage of ordinary people. Therefore, a person whose heart is purified, by the performance of Niskama Karmnas, and by Sat Sanga or association with holy men, and by being taught by them, should enter into an enquiry into Brahman.

10 VEDÂNTA-SUTRAS. I ADBYAYA. [Gooinda

Adhikarana II .- Brahman defined. Objection :- An objector says :- "the word 'bhumn' is applied in the Chh. Up. (VIII. 23 : 1.) to Jiva or Soul" यो वे भूमा तत् झुवं नाटपे सुखमस्ति भूमैब सु्व भूमा लेन विजिनासितन्म इति भूमान भगवो विज़ञिवास इति यत्र मान्यस्पस्यति नान्यच्यृनोति नाम्पहिजानाति स

सन्मस्येअ स मगव: फस्मिम प्रतिहित इति सवे महिदि यदि नान महिक्ोति । १ । "The Infuity (bhuman) is bliss. There is no bliss in anything fnite. Infnity only is blim. This Infnity, however, we must desire to underatand. Sir, I desire to undorstand it." "Where one sees nothing else, hears nothing else, that is the Infnite. Where one sees something else, hears something else, that is the Anite. The Inanite is immortal, the fnite is mortal." Because the context of that chapter shows that the Jiva is the topic of discussion there. As this ' Bhuma' is to bo enquired into and as the first Sutra refers to this text of the Chhandogya Upanisad, therefore Brahman of the first Sutra must refer to the iudividual soul and not to Brahman. Note :- The full text of the Bhuma passage is given below in order to understand the fall argument of the Parvapaksin who says that the word bhuma refers to the jiva and not to the Saprome Spirit. प्रायो या धाशाया भूयान्यथा ना घरा नाना समर्पिता पयमस्मिन् प्राळे सर्वध समर्पित प्राबः प्राबेन याति प्ायः प्रायं ददाति प्राजाय ददाति भायो ह पिता प्राजो माता प्रायी माता पास सतसा प्राय्य भाचार्ष्य: प्रायी न्ासक:। १। स यदि पितरं ना मातरं या भातर' का हवसार बाचाय्यें या ब्हथं का फिम्बिद् भुरमिय प्रत्याह चिपशया- अस्तीत्येवैनमाडु: पिविदा ने त्वमसि मातडा ने त्वर्मास म्रावुद्दा वे त्वमसि स्वसूदा वेल- मस्याचार्य्यहा वे स्वमोस ग्रासवदा ने त्यमसीति ।२। चथ यद्यप्येनातुत्कान्तप्रायान् शूलेन स मास व्यतिसन्दरेजेवेनं नूयु: पितुदसीति न मातृशसीति न प्रातृहासीति न गीति नायर्य्यहासीति न बासवहासीति। ३। प्राळो हं बैतानि सर्वाचि सर्वात स घा पष पवं पश्यसेवं सन्मान पवं विज्ञाननतिवाड़ी ममति तम्बेद प्रयुरतिया चसीस- सिब पस्माति कू याजापड्बीत । ४। .Spirit (Prana) is better than hope. As the spokes of a wheel hold to the nave, so does all this (beginning with name and ending in hope) hold to Spirit. That Spirit moves by the Spirit, it gives Spirit to the Spirit. Father means Spirit, mother Spirit, brothor Spirit, sister Spirit, tutor Spirit, Brahmana Spirit.' 'For if one mays any thing anbecoming to a father, mother, brother, sister, tutor or Brihmans then people may, Shame on thee! Thou hast offended father, mother, brother, sister, tutor or a Brabmana. 'Bat, if after the spirit has departed from them, one shoves them togethor with a poker, and baras thom to picces, no one would say. 'Thou offendest thy father, mother, brother, sister, tutor or a Brahmaps.

Bhårya.] I PÂDA, II ADHIKARAŅA, SA. 2. 11

'Spirit then is all this. He who seos this, perceives this and undoratands this, bo- comes an Ationdin. If peoplo say to such a man Thou art an Ativadin, he may may, I am an Atividin ; he need not dony it.' Similarly the text, " Atmavare Drastavya," 'Self must be seen.' The word Atma refers to the individual soul, and not to God. The context there also shows that the individual soul is referred to. Because we find it stated there, 'Not for the sake of wife, is the wife dear but for the sake of the Self the wife is dear,' Note .- The fall text is given below :- स होबाच न या घरे पतयु: कामाय पति: मरियो मबस्वात्मनस्तु कामाय पति: प्रियो सनाति न या भरे आयाये कामाय जाया प्रिया भवस्यात्ममस्तु कामाय जाया प्रिया मंनति नवा घरे पुनार्जां कालाय पुनरा: प्िया मवन्त्ात्मनस्तु कामाय पुन्रा: पिया मयन्ति न ना घरे विस्वस्य कामाय विसं प्रियं मवस्यात्मनस्तु कामाय बिसं परियं भर्वतत न ना भरे पशूर्ना कामाय पराच: पिया: मवन्त्ात्मनस्तु कामाय पराव: म्रिया सबन्ति न या घरे श्यक कामाय अहापियं भवत्यात्मनस्तु कामाय सहा प्रियं सवति न या घरे समस्य का- माय सन्र' प्रियं मवत्वात्ममस्तु कामाय सनं मियं भर्वात न बारे लोकानां कामाय लोका: मिया सवन्त्ात्मनस्तु कामाय सोका: प्रिया सनस्ति, न या घरे देवानां कामाय देवा: म्रिया मवन्तात्मनस्तु कामाय देवा:म्रिया सबन्ति न या भरेदाना कामाय वेदा: प्रिया मयनसा- तमनस्तु कामाय बेदा: प्रिया सयन्ति न या घरे भूताना कामाय भूतानि प्रियाथि मयन्खा- तमस्तु कामाय मूतानि प्रियाधि अवन्ति न ना घरे सर्व्मस्य कामाय सर्व मियं मबस्ा- रमनस्तु कानाय सबें प्रियं भवति धारमा का घरे व्रहन्य: ओो तक्यो मन्तम्यो निदिभ्यासितय्यो मैत्रेव्यास्मनि सल्बरे हरे भुते मते विज्ञात हदथ सवं विदितम्। ६। 'And he said : ' Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear.' ' Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear.' 'Verily, sons are not dear, that you may love the sons; but that you may love the Self, therofore sons are dear.' ' Verily, wealth is not dear, that you may love wealth ; but that you may love the Self, therefore, wealth is dear.' 'Verily, the Brahmana class is not dear, that you may love the Brahmana class; bat that you may love the Salf, therefore the Brahmans class is dear.' 'Verily, the Kyatriys class is not desr, that you may love the Kpatriya class; but that you may love the Self, therefore the Kaatriya class is dear.' 'Verily, the worlds are not desr, that you may love the world, but that you may love the Self, therefore the worlds are dear.' 'Verily, the Devas are not dear, you that may love them; but that you may love the Solf, therefore the Devas are dear.' 'Verily, creatures are uot dear, that you may love the creatures; but that you may love the Sel/, therefore creatures aro doar.' . Verily, overy thing is not dear, that you may love overy thing; but that you may love the Self, therefore every thing is dear.' 'Verily, the Self is to be suen, to be heard, to bo perceived, to be marked, O Mai- treyi ! When we see, hoar, perceive, and know the Self, then all this is known.'

12 VEDANTA-SUTRAS. I ADHYÂYA. [Govinda

Moreover the word Brahman has several meanings, according to lexi- cographers. It means any thing big, the Brahmanical caste, the lotus- seated Brahma and the Vedas. Therefore, when the first sutra says that Brahman should be enquired into, the doubt arises does it mean something big that should be .enquired into? or the Brahmanical caste should be enquired into, or the lotus-seated Brahm& must be enquired into or the Vedas? (Answer) :- To remove this doubt the next sûtra has been formulat- ed by Badariyana. It is based on the following verse of the Taittiriya Upaniad :- मृगुषे वाठाि:। बठवं पितिरमुपससार। प्रधीदि भगवो प्राप्येति। तस्मा पत- लमोबाच। एरजं प्रावं वसुः भोजं मनो वाचमिति। तथ्ञा होबाच। यतो ना पर्मानि भूतानि सदनो। बेन आतानि जीवन्ति। वस्म यमसमिसंविशान्ति। तडिजिदासस्य । तद्नसोति। "Bhrigu went to his father Varuna, saying : 'Bir, teach me Brahman.' He told him this, vis., Food, broath, the eyo, ear, mind, speech." "Then he said again to him : 'That from whence these beings are born, that by which, when born, they live, that iuto Which they enter at their death, try to know that: that is Brahman." (Doubt) :- Now the doubt arises. Is the Brahman that is to be en- quired into Jiva (individual soul) or Isvara (Clod)? (Pursapaksha) :-- The Brahman is Jiva (individual soul) because we find in that very Taittiriya Upanishad the following :- विज्ञानं नस वेदेद तस्माबबेज प्रमाचति। शरीरे पायनो हित्या सर्वान् कामान् समस्तुत रसि। "If a man knows anderstanding (vijfans) as Brahman and if he does not swerve from it, he loaves all evils behind in the body, and all his wishes." (Taitt. Up. II.5.). Here the word Branman is applied to vijnana; which is a name of the Jiva; and that very text also shows that this vijnana is to be meditated upon. And moreover & Jiva may acquire the power of creation, by the suprme force of some invisible cause. (Siddhdnta) :- To this doubt and pûrvapakșa the next sûtra given anawer by describing the peculiar attributes of Brahman who is the topic of discussion of the Vedanta Sûtras. SÛTRA I. 1. 2. जन्मादस्य यत:।१॥१।२।

Janma, birth. wift Adi, and the rest, i e., sustenance and dissolution. Asya, of this (universe). an: Yatah, from whom; from what Lord. Note .- The Ssigati is akgopiki.

Bhåsya.] I PÂDA, II ADHIKARAŅA, Sü. 2. 13

2 .-- He, from whom proceeds the creation, preservation, and reconstruction of the universe, is Brahman-2. COMMENTARY. The word ' janmadi' of the sutra is a Bahu-brihi compound of the kind, called 'Tat gûņa sam rijñAna.' It literally means creation, main- tenance, &c. The word "&c." includes preservation and destruction. The word ' asya' means of this: namely, these fourteen planes or 'lokas,' peopled by the various jivas beginning with the higbest Brahma and ending with the humblest grass, where the souls enjoy or suffer the rewards or puninhment of their actions: this mysterious universe whose deeper depths, no human intellect can fathom; this wonderful world of strange constrnction. The word 'yatah' means "from whom:" namely, from that Supreme God, whose power is inconceiveable, who Himself is the agent of creation as well as the material cause, from whom proceeds this universe, He is Brahman. He is the subject to be enquired into by the Vedanta Sûtras. The words 'bhumA' and ' atma' principally apply to the Supreme Lord, because both etymologically mean 'all-pervading.' This will be fully explained in Bhûmâdhikaraņa (I. 3 : 7.) and in VAkya Anvaya Adhikarana (I. 4: 19.). Therefore the word Brahman applies only to God, as it denotes the possession of unlimited and unsurpassed attributes, and is valid only with regard to God, (who is the Lord of creation and destruction). In the Vedas the word Brahman means, " in whom all the attributes reach to the infinity." Brahman primarily means Supreme God; second- arily, the word applies to those beings other than God, berause they also manifest some of the god-like qualities. Thus as the word king may be applied in its secondary sense to the servants of the crown. So Cod alone, who is the ocean of compassion and love towards his devo- tees, should be the object of enquiry, in order to get release, by all beings who are scorched by the three-fold sorrows of existence and are panting to obtain peace. Therefore, the object of enquiry is the Supreme Being only called Para Brahman. Nor can we say that these attributes are superimposed on Brahman, and that consequently the Jiva may be called Brahman in the sûtra. Therefore, even according to the literal meaning of the word Brahman, namely, 'He in whom all the attributes reach to infinity,' this term is applied to God and not to Jiva, (for etymologically the word Brahman cannot be applied to man). The word 'jijñisa' means 'the desire to know, to acquire jñana Jñana is of two sorts: (1) direct or intuitive (2) indirect or inferential.

14 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

As we know from the druti : 'Vijnaya Prajntm Kurvita' 'Having known Him, let him practice meditation' (Br. Up. IV 4: 2.). Hore vijñaya refers to indirect knowledge. Prajñ&m is direct or intuitive knowledge. The first is merely the gateway, while Prajnam or meditation is the direct means of acqniring knowledge. It will be explained more fully furtber on. Knowledge of one's own iudividual self is a great help in obtaining a knowledge of Brahman. Hence the druti teaches: 'Know the understanding (Jiva) as Brahman.' He who knows himself is on the high road to the knowledge of the Supreme Self. The text 'know the understanding (Jiva) as Brahman' does not mean that Jiva is Brahman, because it is clearly established in this dastra that the Jiva is separate from Brabman. Thus see sûtras I. 1 : 16, I. 1: 17, I. 3:5, I. 3: 21, I. 3: 41. These five sutras explain that Brahman is separate from Jiva. Even in the state of relense, the Jiva is never one with Brabman, but remains separate from him, as will be explained later on.

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

प्यवादोपपतीय सि्ं वात्पर्य नियंये। "The beginning (upakrama), the conclusion (upamihdra), the ropotition (abhyimn), poonliarity (aparrats), the objoct (phalam), the explanation of purpose (artharida) and suitablonoss (apapatti) are the six indcations, by means of which the purport of a doubtfal text may be arrived at." Applying all these six marks of interpretation to Upanișnd texts, we find that they all lead to the conclusion that Jiva is different from Brahman. As we find in the Svetadvatara Upanisac' (IV. 6 : 7.): हा सुपा सपुजा सखाया समानं दुर्स परिषस्वजाते। तयेरिम्य: पिण्पलं स्वादस्य- नसकन्योप्रमिययाकशीति । ३। समाने बुसे पुरषो निमओोऽनीशया शोजति मुसमान:। जुरं यदा पश्यत्यम्यमीयामस्य मदिमानमिति बीतशोक ।७। "Two birds insoperable friends cling to the same tree. One of thom eata the aweet fraits, the other looks at it without eating. "On the same treo a man sits grieving, immersed, bewildered, by his own impotence (aniia). But when he sees the other Lord (isa) contented, and knows His glory, then his grief pases away." Now in these two verses the upakrama or the opening words are twa birds (showing there is duality and not monism); the conclusion or upasamhara is anyam Isam " the other who is the Lord " (which shows that the Lord is anyam or different from jiva), the repetition is "the OTAER looks on without eating: " and " when he sees the OTHER lord; ' the aparvata

Bhårya.] I PÅDA, II ADHIKARANA, 80. 2. 15

or peculiarity consists in this that the difference between man and God could not have been known bnt through the sietras, and this pamage teaches such difference; a fact which could not have been known but through revelation. The object (Phalam) is "his grief passes away." ArthavAda is "He who knows his glory," while suitablenees is " one remains without eating." Thus applying all these six marka to the above pasenge of the Svetåsvatara Upaniad, we come to the conclusion that the drati in all its parts, teaches difference between Jiva and Brahman. The same maxim may be applied to other texts also. (Objection) :- An objector says that the object of every sastra is to teach somethiug which is not known; and the knowledge of which leads to some great result. Therefore, the dastra teaches the unity of Jiva and Brahman. For what was the necessity of teaching thet the Jiva and Brabman are two separate Beings, when every one knows it by his ordinary consciousness and such a knowledge is of no great uso. Therefore, Adwaita or the ideal Monism is the real doctrine taught in this dastra, and not Theism or Dwaita. Therefore, the verses that des- cribe the difference between the Ji va and Brahman are merely the ro- assertion of a well-known popular fact, and not a teaching of something rare and unknown. (A nawer) :- To this objection we say, that there is no force in this argument, for there are other verses alao in the Upanisads which show the same duality or differeuce between Jiva and Brahman. Thus in Švetâóvatara Upaniad (I. 6.) : सर्वाजीये सवसस्ये हुहंते तस्मिय हंसो स्राम्यते म्रहाचके। पृथगार्मानं प्रेरितारकत मत्चा जुडस्ततस्तेनामुतस्वमेति। ३ । "When he sees himself as diferent from the Lord of the world, then he is blest by Him, then he gots immortality." Moreover the whole world knows generalically that man is different from God; yet it does not know that man and God are differentiatod from each other by having contrary attributes. (One is almighty, the other is of limited capacity; one being all-pervading, the other is atomic; one being controller, the other is controlled). (Nor does this world know by mere common sense, unillumined by revelation, that the Jiva and Brahman, though possessing these diametrically opposite áttributes, yet have a certain co-relation to each other). Tuerefore, arises the necessity of teaching Dwaita, while adwaita is something inconceivable, even according to its expounders ; and so is not a true doctrine. It is a non- entity like the horn of a bare. The adwaita is a state of no fruitions

16 VEDÂNTA-SÔTRAS. I. ADHYÂYA. [Govinda

the holders of this theory maintain that the soul in release is in absolute isolation. And since the adwaitins do not acknowledge the existence of conciousness in the state of moksa, that state is as good as non-exist- ent. Those few texts of the Upanishads which apparently teach an adwaits doctrine, have been construed by the anthor, Badarâyana, himself in a dwaita sense. He explaina the phrase that 'everything is Brahman' in the sense that everything is under the control of Brahman and per- vaded by Him. This would be explained fully later on. The same view is taught by the author in the sûtra I. 1 : 30.

Adhikarana III .- Scripture is the source of God-knowledge. (Vipaya): -Now the author wants to teach that the Supreme Lord, who is the preserver, destroyer and creator of this universe, is not to be thought ont by the intellect alone, but being inconceivable is understood by the Vedanta revelation; and not by any argumentation, but by intui- tion. We find the following texts of Gopala Purva Tapani Upanisad:"- सकदानम्कपाय हुच्छायाकि हकारिये। कमो बेदान्त देशाय गुरणे ुदिसालिके । "Selatation to Kriana who is true Being, All-intelligence and Etornal Bliss, who is che Savionr of everything, who is koown by the Vedinta alone, who is the Saprome Tencher and who is the witoces of Baddbi." Again, in the Br. Up. (III. 9 : 26.) :- वें स्वीपनिष्ं पुव्ने पुष्सामि। "I now ask thee about that person who is tanght in the Upanigad." (Doubt) :- Now arises the doubt: Is the Lord who is to be adored, as the saviour, known by infereuce or by revelation (Upaniad) alone? (Purvapakra) :- The Philosopher Gautama and others of his school hold that God can be known by inference, and they take their stand on the word 'mantavya' (to be reasoned out), as is used in the śruti "ATMAVARE MANTAVYA " (Br. Up. IV. 5.); and since God is the object of thonght, he can be kuown by dialectic reasoning. (Siddhanta) :- To this the author replies. No, God can not be known by reasoning alone. Hence the third sutra ruus as follows :- SUTRA I. 1.8. शाज् योनित्वात् ।१।१।३। r Sastra, the Scripture, the Revelation, the upanisad. ifrewn Yonit- våt, because of its being the proof or source. The word " yom" (literally womb) means that which causes or produces the knowledge of a thing. Note .- The Seagati is ikepiki.

Bhårya.] I PADA, III ADHIRARANA, 84. 3. 17

3. (The existence of Brahman cannot be inferred), be- cause he is to be known only through scriptures .- 3. COMMENTARY. The word ' not' is to be read in this sutra from the fourth sutra of this pada. Brahman is not an object of inference to the seeker of truth. Why? Because the scriptures or Upanisads are the source or the cause of understanding Him. So Brabmau can be known only through the teacbing of Upanisads. If it were otherwise, the designation'aupanigada' (the etymological meaning of which is "He is known through the Upanișads alone)," as applied to Brahman, would be meaningless. As regards the objection that the word, 'mantavya,' means that the existence of Brahman can be reasoned out, we explain that the reasoning may be resorted to, so far as it is consonent with the Upanisad or scriptures, to demonstrate the existence of God. So we find (in Mahabhârata Vana- parva as well as in Kûrma Purâna) " Uha or right reasoning is that by which we find out the true sense of a scriptural passage, by removing all conflicts between what precedes and what follows it. But one should abandon mere dry discussion." Moreover the worthlessness of raere dry discussions, as carried on by Gautama, &c., is shown in sûtra II. 1: 11. This shows that mere dry discussion like that of Gautama, &c., should be abandoned, because they are not based upon revolation. The conclusion is that Brahman is to be known from the Vedanta and then meditatcd upon. This is explained further on in the sûtra II. 1 27. Where it will be further explained and demonstrated that the best proof of the existence of Brahman, free from all objections, is revela- tion. This also proves that the saviour Hari has the form of the Self, that He is a witness of all experiences of all souls, that He possesses all good attributes which form His essential nature, that He is without modi- fication yet the creator of the universe, and that He should be worshipped in this way. (Objection) :- An objector may say: how can it be said that scrip- ture is the means to know the Brahman? The Vedanta texts are not capable of being employed as commands and prohibitions, because they teach something which is already in existence, and therefore they are of no use. They are something like mere deecriptive passages of the Vedas or other subjects: such as the sentences 'the world consists of the soven continents,' &c. Only those passages of the Vedas are relevant which direct something to be done or something not to be done. The Vedas teach action. As in ordinary life, an imperative sentence conveys NHE ASIATIC SOCIETY KOLKAT 46325

18 VEDANTA-SUTRAS. I ADBYÂYA. [Govinda

the notion of something to be done; "Let a man desiring wealth, go to the king." "Let a man suffering from dyspepsia, not drink water at the time of eating." Similarly, in the Vedas we find commands and prohibi- tions, such as "Let a man who desires heaven, perform sacrifice," "Let no man drink wine." In fact, no one employs speech. without any object in view; and that object is either something to be attained by doing an act, or which is to be avoided by abstaining from an act. But Brahman is an existing object. Therefore passages like ' Brahmau is true, intelli- gence,' &c., are useless, because they do not teach or aim at teaching any particular action. Such passages can only be relevant, when they are employed in conneetion with other passages that direct some action. Thus, the description of a sacrifice or of a particular deity or of a sacrifi- cer, becomes relevant, in as much as these passages are connected with the act of sacrifice. As says Jaimini :- यस्ायस्य क्रियायत्वादानर्थेकयमतदर्थानाम्। "As the purport of a seripture is action, those seriptural pamsages whose purport is Dot action, are purportless." (P. M. I. : 1). तद्भूतानाम् क्रियाथेन समाक्ायोर्म्यस्व तभिमिसत्वाद्। Again, "The constituent words of s sentence are pronoanced with tho word whioh expreeses action; the senses of the constituont words are the emcient canse of the sense of a sontence (as s wholo) " (P, M. I. 1 : 25). (Answer) :- To this objection we reply, that it ia an erroneous nction to think that the Vedânta text is useless; simply because it does not teach any action. Though there is no direct teaching of any command or prohibition in it, yet in as much as it teaches the existence of God, who is the higuest end of man; it has a utility of its own; like the sentences 'there is weaith in thy house, &c. As a man who thought that he was a pauper and so felt miserable, gets happiness when some trustworthy person tells him that there is a great hidden treasure in his house; and as the attainment of that treasure thon becomes the object of his life. And as the information " there is a treasure in your honse," is not at all useless; similarly is the case with the Vedanta texts. They certainly do not teach any action, but declare the highest truth, namely : that there exists a Being who is the Supreme end of man, whose form is intelligence and inexhaustible bliss, who is perfect purity and who is friend of all, who has sacrificed himself for humanity, who is mine, who is self of my self, whose part I am. Such a declaration can not be uselees, because it produces a conviction of the existence of & Supreme Being. The Vedanta texts are, therefore, not useless, but produce certain effect in the sbape of happiness and the removal of fear, just like

Bhåpya.] I PÂDA, III ADHIKARAŅA, SA. 3. 19

centences ' a son has been born to thee,' 'this is not a snake but a rope.' Moreover the utility of Vedanta is clearly explained in the Vedanta texts themselves. Thus we are told in one place that 'He who knows.Brah- man as true Being, intelligent and infinite, as hidden in the depth of the heart he enjoys all blessings' (Tait. Up. TI. 1). So the knowledge of Brahman is not useless, as it leads to the enjoyment of all blessings. Nor can it be said, that since the Vedanta texts teach the attain- ment of certain fruits; therefore, they teach action also. The whole context of the Vedânta is against such a view. It teaches knowledge (jnana) and not action. On the contrary, it decries karma or action, and its fruit; as something to be diecarded. Therefore, to suppose that the Vedinta teaches action is to imagine something which is totally irrecon- cilable with it. Nor can we reasonably interpret that Vedinta teaches anything but the truth abont Brahman. It teaches that God is the canse of the rise and fall of infinite nniverses, that He is eternal, all- intelligence, that He is the ocean of infinite auspicious qnalities, and that He is the abode of Lakmt. Every text exharists ita probative force with the teaching of its particular doctrine that it sets itself to declare. Thus the Vedanta has its scope and authority in matters relating to Brahman and not action. Nor should it be said on the anthority of Jaimini, that the Vedas teach action only, and the passages that do not teach action are redundant, and therefore, the Vedânta passages are redundant. As a matter of fact, the two sutras of Jaimini quoted above, should not be interpreted in this senso. For Jaimini himself was the disciple of Bâdarâyana, and must be presumed to be a devotee of Brahman, and could not have taught a doctrine in conflict with that of his great master. In fact all that he has done in his school of Mimans& is to show that certain apparently redundant passages in the midst of texts that teach karma described in the whole chapter should be interpreted as applying to karma, and that their literal meaning should be abandoned in favour of teaching karma. Thas in a chapter tesching sacrifice and karma occurs the sentence 'He wept' (Tait. Up. I. 5.1). Either this sentence is redundant as it does not teach any karmna ; or it must be interpreted to teach some action: namely, that at a eertain stage the sacrificer must weep or shed tears. But as one cannot weep at will, therefore the above passage must be interpreted as a redundancy. In fact those two sutras of Jaimini mean that passages teaching karma must either command something to be done or prohibit something not to be done. If there be a sentence which does not fulfl the condition, it is either superfuous (P. M.I. 2: 1.), or they must be interpreted to tench some action (P. M. I. 1:25). In fact

20 VEDAŅTA-SÛTRAS. I ADBYAYA. [Govinda

Jalmini does not deni with Jilnsiandys texts: terte with which Vedinta specially deals. Eis soope is in that portion of the Vedas which desls with karms and his sttras rofer to that portion only. It does not refer to Vedinta, and his satras should not be interpreted as roob. THUS THE VHDANTA TEACHES SUPREME BRAHMAN.

Adhikarana IV .- The Samanvaya.

(Vişaya) :-- Now in order to strengthen the above view, the author teaches that Brahman is the object of knowledge taught in all the Vedas- all the Vedas declare Brahman. Thus we find in Gopala Upanigad : "He is sung by all the Vedas." drser atHifodI So also in the Katha Upaniçad (I. 2: 15). सर्जे बैदा परपद्मामननित सपाशस सर्वाधति व यह्दन्ति। यदिच्यन्तो गहर्मडमरन्ति ससे पदथ सर्महेख शवीम्यामित्येतत् । १५। "That Sapreme whom all the Vedas recall, whom all penances proclaim, whom mon desiro when they live as s religious Student." (Doubt) :- Is it a fact that Vienu alone is declared by all the Vedas ? or is it not a fact? (Prvapakşa) :- It is wrong to say that the Vedas teach uniformly about Brahman. For we find that they teach karmna also, about sacrifices and many other things. Thus some portions teach that by performing kAriri (sacrifice)-raiu falls, and that by performing Putryakamyaięti-a son will be born, and that by performing Jyotistoma Yajna, one will attain heaven. The Vedas further teach varions methods of performing sacri- fices. Therefore, it is not quite accurate to say that all the Vedas uniformly declare Brahman only. For passages teaching karma find their full scope, and exhaust their meaning, by teaching the performances of certain sacrifices and nothing more. Hence they cannot be applied to Vişu. (Siddhanta) :-- To this the author replies by the following sûtra :- SŪTRA I. 1. 4. तत् तु समन्वयात् ॥१।१।४।। Tat, that, namely the fact that Vignu is the chief topic of knowledge in all the Vedas. & Tu, but, a word removing doubt. epvurg Samanvayat, by concordance : by right discussion, and interpretation. Nor :- The migati ls Ligopikf.

Bhânya.] I PÂDA, IV ADRIKARAŅA, SA. 4. 21

4. (But Vișnu is the subject matter of all the Vedas), because such is the appropriate interpretation of all texts .- 4. COMMENTARY. The word 'tu' means 'but,' and is employed to rebut the above purvapaksa. It is proper to say that Visnu is the uniform. topic taught in all the Vedas, whether of karmakanda or Jnanakanda. Why? Samanvayåt. Anvaya means construing a passage according to the six maxims mentioned above. Samanvaya, therefore, means the complete construction of a passage after full discussion of the pros and cons thereof, When the above is applied to a passage, the proper sense of a scripture comes out. That sense is that Visnu is really taught even in those passages which apparently teach performance of karma or ritualistic ceremony : otherwise how can we say that the text of the Gopala Upanigad is valid which says, 'Vişnu is sung in all the Upanisads.' Even Lord Himself says so expressedly in the Gita :-

"I am that which is to be known in all the Vedas. I, indeed, the knower of the Vodas and the author of the Vedints" (G. XV. 15). Similarly in the Bhigavata Purâna, we find :- किं विघसे किमाबरे किमनुय विकल्पयेत्। हत्यस्या हदयं कोडे मान्योमद्बेद कश्चन । "None except me knows what is really taught by the commands and prohibitions as laid down in the karmakands; what is really expressed by the mantras in the Devatd- kanda, or what is the purpose of the passages to be found in the Jaanakanda. All the karmakindas refer to me because I am the great sacrificer; all the mantras praine me because I am the bighest Devata; and all the Jñánakanda refers to me because I am the crestor of the world and withdraw it again to mysell. Verily, I am this all." Again, मां वियसेप्रमियसे मां विकस्प्यापोहते हाहम्। "Scriptures enjoin duties as my worship, use Indra and all other names as my appel- lation, the texts that prescribe, as well as prohibit acts, point to me; so, in such a state none other than myself understand their true meaning." That it has been said :- साक्षात् परम्पराम्यां बेदा ग्रहााक म्रयर्सनते। "Either directly or indirectly, all the Vedas teach Brahman." Brahman is directly tanght in the Jiánakânda, whore His emsontial naturo attributes, etc, are fally desoribod. Ho is indirectly taught in the karmakinda, for sacrifices and ritualistic ceremonies aro sbeidiary to Jhâna and thus indirectly lend to Brahman." This is also the purport of the text already quoted :-

22 VEDANTA-SUTRAS. I ADHY AY A. [Govinda

Apia, "I ank theo about thas Poreon who is taught in the Upanigsde." (Br. Up. 0.21).

Him the Brahmapes ceek to kaow by the stady of the Vedas, by the morificos, do." (Br. IV. 4. 23) As regards the objection that the Vedas teach the attainment of phenomenal things, like getting rain, procuring a son or acquiring Heaven, we answer thus: These are taught in the Vedas, as incitement to the acquirement of divine wisdom by baby souls; and to produce a faith in mankind. For when one sees that the Vedic mantras have the efficacy of producing min, &c., then he gets faith in them and has an inclination to study them, and thus comes ultimately to discriminate the real and the transitory, the permanent and the illusory things of the universe, and thus gets love of Brahman and disgust with the phenomenal. Therefore, all the Vedas teach Brahman. Moreover, sacrifices, &c., taught in the Vedas produce phenomenal results like rain, &c., only then when KAma or atrong will force is joined with the mantras. Those very sacrifices lead towards the purification of mind and illumination of the soul, when performed without such a desire for phenomenon .. Thus Karmakanda itself by teaching the worship of various Devatas, becomes part of Brahmajñana and is really tho worship of Brahman, when the olement of desire is excluded. Such a worship purifies the heart and gives a taste for Brahman enquiry and does not produce any other phenomenal desire.

Adhikarana V .- Brahman is knowable.

(Vigaya) :- By the above reasoning and by the proper constraction of Vedic passages, it will now be shown that Brahman is not inexpressible or undeecribable by worda. There are however soine texts which apparently teach that Brahman is unknowable by mind and inexpressible by words. As we bear in Taitt. Up. (II. 4: 1) :- बसा पाजो नियसनसी सभाप्य मनसा सह। "From whom all speech, with the mind turns away, unable to reach Him." So also. यहाचानभ्युदितं दैन मागस्युचते। वदेब म्रहतवं विद्ि मेदं गदिदसुपासते। "He who is not expressed by speech and by which speech is expremeed, that alone know as Brahman, not that which people here adore " Kena. Up. 1.5. 2. (Doubt) :- Now arises the following doubt. Is Brahman expres- sible by word or is He not expressible ?

Bhårya.] I PÅDA, V ADHIKARANA, 84. 5. 23

3. (Parvapakşa) :- According to above Sratis and many other texts Brahman is unexpresaible by words. For had He been so expressible; He could not be said to be self-manifest. Moreover we find in the Bhaga- vata Purana also the following :- "That divinity whom mind and speech not attaining, fall back, from; whom I and even these Devas know not, salutation to that Lord." (The speech of Maitrays in the Bhâgavata). 4. (Siddhanta) :- To this the author replies by the following Sidhânta sûtra :- SÛTRA I. 1.5. ईच्तेर्नाशब्दम् ।१।१।५॥ ia: Îksateh, because it is seen. « Na, not. wowq Asabdam, inex- pressible. 5. Brahman is not inexpressible by words, because it is seen that he is so expressly taught in the Vedas .- 5. Note .- Hore also is Akopa-ssigati. COMMENTARY. The word wurg 'asabdam' of the sutra means that in which or abont which, the word cannot penetrate or express. Brahman is not 'asabdam.' On the contrary He is 'sabdam' or expressed by words. Why ? Ikeateh " because it is seen." Because we see in the Upanignd itself that the suggestive designation of 'aupaniçada' is given to Brahman. Which means, Brahman is known through the upanigad words. As we find in the Brihadaraņyaka upanişada. सन्त्जीपनिबदं पुववं पुष्कामि। "I ask thee about that person whom upanigads teach." (Br. III. 9. 26). Hore the person to be enquired into is culled aupanigada-known through upanigads. The word 'iksateh' is formed by the affix 'tip' with the force of passive, (bhava). (The proper affix ' te.') The anomaly is Vedic. That Brahman is expressible by words, we find from the following Srutis also :- a in an qrarauha I 'whom all the Vedas declare, &c.' (Katha Il. 15.) True, Brahman is said to be "asabdam," "inoffable," only in this sense that He is not completely expressible by words. Thus, as the moun- tain Meru is said to be invisible, in the sense that no one can see all its parts, but does not mean, that it is entirely-invisible, so Brahman is said to be indescribable or inexpressible, in the sense that He is not com- pletely describable. For had He been totally unknowable, then in the

24 VEDANTA-SÛTRAS. I ADHYÂYA. [Govinda

Kena Upanişad we would not have found it said, "know Him to be as Brahman; " for how could one know the unknowable. Moreover in the phrase uar mri frd a, &c., "from whom the speech turns back, &c.," the word yatah shows that the speech does reach Him after realising Him a little ; the same idea is expressed by the word aprêpya "not attaining." Moreover Brahman reveals Himself through the Vedas. This idea does not conflict with the notion of Bralman being self-revealed. For the Vedas are in a way the body of Brahmau. Consequently Bralunan is deecribable by words. (Doubt) :- May it not be so that Brahman is unexpressible by words. The being who is describable by words and who is referred to in the Vedas by ikşati is Saguņa Bralrman. Such a Brahman, the Vedas reveal, as they are expression of His powers. While as regards the pure infinite Brahman, those passages refer to Hun only tiguratively. To this the next sutra answers thus :: SUTRA I. 1. 6. गौषश्चेन् नात्मशब्दात्।१।१।६।। dr: Gauņab, saguņa, Brabman Che, and. m It, if. Na, not. We-ourt Atma-Sabdat, because of the word atman. 6. If it be said that the Creator of the world is saguna Brahman, we say, no; because the word Atman is used in connection with it .- 6. COMMENTARY. The being, who is described as Brahman and is expressible by words, is not Saguna Brahman which has the highest portion of Prakriti called Sattva, as its vesture. Why do we say so? Because the word stman is used in reference to Brahman in these texts :- आात्मेवेदमन्र शासीत् पुरुषबिध: "The Atman alone was in the begin- ning as a person." (Br.up.) घातमा वा इदमेक पवाम्र भासीत् नान्यत किंयनमिचत् स ईसत छाकान तु सजा इति (Ait. Aranyaka). "The stman verily alone existed before the creation of this univorse. Nothing else was manifest then. He willed : "Let me create tho worlds." Both these texts show that the being which existed prior to crea- tion has been designated by the term Atman. This term atman primarily applies to the infinite Nirguna Brahman, as we have already explained it in commentating ou the Sûtra I. 1. 2. Moreover, in the Bhagavata Purana we find :-- "The wise call Him Brahman, Paramatman, Bhagavin, Who is true intelligence and without duality."

Bhârya.] I PÂDA, V ADHIKARAŅA, Sů. 7 25

So also in the Vishu Purany, we find :- " Oh Maitreys! The word Bhagavan is applied to the Cause of all the causes." All these Purana texts also show that the infinite Pure Brahman is the one expressible by words. Had the infinite Brahman heen indescribable, He would not have been expressed by words. SÛTRA I. 1.7. तन्निष्ठस्य मोक्षोपदेशात् ।।१।१।७।। ag Tat, to that. Frves. Nisthasya, of the devoted. r Moksa, release. mar. Upadegat, because of the teaching. 7. (The Creator of the universe is Nirguna Brahman and not Saguna), because the devoted to Him attains salva- tion, according to the teaching of the scriptures .- 7. COMMENTARY. The word ' not' is understood in this as well as in the next three Sûtras. In the Taittiriya upanişad we find (1I. 7.) मसद्वा हद्मन्र भासीत् तता वे सदजायत। तदास्मानं स्वयमकुक्त। "This world before crostion oxisted verily iu the state of asst or subtle, thence verily the gross was born. That Brahman himself made His self." The upani ad then goes on to say :ud qafewuresd धनिकके मनिळयने समयं प्रतिह्वां बिन्वृतेऽय सोश्मयं गता भबति। यदा हा बैच पतसमन् नुदरमन्तरम् कुकसे चथ सस्य भयं भवत्ति । "Whon vorily this Jiva places fearless rellance (entire devotion) on This seer, (who is other than all these objects which are scen) on This Bojoyer (who is other than all those objects of enjoymonts), ou This Inoffable (for His Infnite attributes cannot be fully described), on This Self-Luminous (who has no nilayans or light to illumine him), thon he roaches foarlessness (rolease). But if this Jiva has the slighost donbt (and if his devotion has tho slightest taint of hypocrisy) then there is Fear for him." This shows that he who is devoted to the supreme Brahman, who transcends all phenomonal universe, who is described by the Vedas, and is the Creator of tho world, finds freedom from fear and rests in that invisible, incorporeal and undefined Supreme Brahman. This Brahman could not be Saguna Brahman. For then the text would not have said that His dovotee would get release. The Paramatman is Nirguna and Moksha is attained by the worship of Hiu alone. As we find in the Bhà gavata :- "The Saviour Hari is Nirgaus (untouched by the gunas); He is the supreme Person (by worshiping Him chere is rolesse'. He is above Prakriti. He is the wisdom of the wisest. He is the witness of all. By worshipping Bim, one gots the highest roward and becomes himsell free from all gunas." 4

26 VEDÂNTA-SÔTRAS. I ADHYAYA. [Govinda

SŪTRA I. 1.8. हेयत्वावचनाक्र ॥१।१।८।। tw Heyatva, abandonment wrm Avachanat, not being said Cha, and.

8. The Creator is not saguna Brahman, because the text nowhere teaches its abandonment in favour of some one higher .- 8. COMMENTARY. If that Creator of the world were saguna Brahman, then in these vedanta texts, which teach various kinds of meditations and practices, we should have found some texts declaring his inferiority, as they do with regard to men and women (who are all saguna entities). But we do not find any such texts. Is the saviour Hari described as an object of worship to his aspirants, because He destroys all the gunas of His seeker? Certainly Not. The texts describe that the transmigrating Jivas (who are saguna) are to be discarded. As says a text :-- Wur wdr fug'ra "Discard all talks of beings other than the saviour Hari" (Br. Up.). The aspirant after release sbould meditate on the Lord in His aspect of creator also, as much as he meditates on Him as the True, etc. The pure Brahman is the Creator, (and not Brahman beclouded by Maya.) Therefore, Nirguna Brahman alone is describeu in the Vedas. He is the creator of the universe. He should be the object of meditation to His devotees who want emancipation. SÛTRA L 1.0.

Few Svâpyat, because he merges into himsef. 9. The Creator is not Saguna Brahman, because He merges into Himself. (Not so the saguna which merges into something other than Himself.)-9. COMMENTARY. We find in the Brihadaranyaka Upanişad :qm geti qoia दूक्मडुष्यते। पूर्वस्य पूर्यमादाय पूर्वमेवातिशिम्यते। (The above) That is indnite, this below is infnite. From that inânite proceeds this inanite. On taking away this indnite from that inanite, the remainder is still Inanite. (Br. V. 1: 1.)

Rhåpya.] I PÅDA, V ADHIKARAŅA, SA. 10 27

Now the infinity which is the manifested Brahman enters into the infinite, which is the manifeated Brahman; and thus we see that Brahman entors or tergen into Himself. Had it referred to Sagupa Brahman, the text would have said that saguna enters into Nirguna, and not that it enters into itself. Moreover saguna is never said to be infinity. The literal meaning of above verse is this. 'Adas' (that) refers to the Root-form; the unmanifested ;'Idam' this' refers to the manifested form. Both these forms are Infinity. The manifested form of God, shown in His incarnations and when He acts as in Rasa, &c., comes out of the unmanifested root-form which is called Purna or infinite. The word uduchyate means ' becomes manifest.' By taking away from that infinite Root-form, the manifested form; that is, by merging this manifested form into the unmanifested Root-form, the remainder is that Root-form, which remains unmerged. The Puranas also tell us the same about the Saviour. That God orestes and becomes manifold, but still remains Nirguns and the Suprome Person. He destroys and reabeorbs the manifested into Himself and still is inanite and freo from all faults .- "Hari the frat cause." (Objection) :- But Brahman has two forms Saguna and Nirguna. The Saguna Brahman has Sattva for his limiting adjunct or vesture, it is He who is Omniscient, Omnipotent and the cause of the universo. The second the Nirguna Brahman,-is pure existence and coneciousness, Infinite and perfect Purity. The Saguna Brahman is the Shakti or energy under- lying all the Vedas (the laws of nature). The Nirguna Brahman is the sense of the Vedas, the unity of all diverae Laws. So these are different. The Nirguna Brahman cannot create. The Creator is always Saguna. (Annoer) .- This is not so. The following aphoriem rojecte this view. SUTRA L. 1. 10. गतिसामान्यात् ॥१।११०॥ mfer Gatib-avagatih or knowledge, the coneeption, arrw Samanyat, because of uniformity. 10. Saguna Brahman is no where taught in the Vedas, which uniformly describe the Nirguna Brahman only .- 10. COMMENTARY. Knowledge or information given by all the Vedas has this thing in common, that they unanimously describe that there is a Being who is intelligence personified, who is omniscient, omnipotent, perfectly puro, the Supreme Self, and the cause of the universe; and that by worshipping Him, He gives salvation to all. This knowledge is common or uniform

28 VEDÂNTA-SÛTRAS. 1 ADAYAYA. [Goninda

in all the Vedas. That being so, one Brahman is described in them. The division of Brahman into Saguna and Nirgnna, has no anthority in the Vedas. In the Gita also we find the same. Says Srf Krisna :- " Oh Dhananjaya! there is no one higher than Myself." (VII. 7). Was Srf Krişna Saguņa or Nirguņa ? This idea is more clearly axpressed in the next Sûtra, where direct Vedic texts are quoted, to show that Nirguna Brahman is the subject matter of all the Vedas. SOTRA I. 1. 11. भुतराक्च ॥ १। १।११ ॥ Twourg Siutatvår, because of a gruti text Cha, and. 11. And there is direct text (to show that Nirguna Brahman who is creator of the universe is the giver of salva- tion.)-11. COMMENTARY. In the Svetadvatara Upanisad we read :- पको देव: सर्वभूतेयु गूठ: सवव्यापी सर्वमूतान्तरात्मा। कम्माध्यसा सर्वमूतावि- नास: सासी येता केवलो निशु वश्च।। " He is the one God, hidden in all beings, all-pervading, the Self within all beinga, the witness, the perceiver, the only one,'and Nirguna (free from qualities)" (Sv. VI. 11).) Here the word Nirguna, free from all qualities, is expressly stated with regards to Brahmau. Thus we know that the Nirguna Bralman is the Creator and is so described. We cannot, therefore, say that Nirguna Brahman is ineffible and inexpressible. Those who say that wre can know Nirguna Brahman merely by inference and not directly, that Nirguņa Brahman cannot be the Creator, berause He has no desire, and that creation can proceed only from a being that has a desire, are wrong. Becanse, if Nirguna Brahman can not be described by any words, then nor can He be snggested by the indirect implication of any word (lak- șhaņâ). For Lakșana or suggested force of implication or secondary significance of a word can only apply to those things, which are capable of being described by words. In fact, as the Vedas say that Brahman is invisible, &c., so they also say that Brahman is Nirguna. They do not convey the idea that Brahman is indescribable. (Objection) :- But how can you say that He is Nirgnna and at the Rame time possesses the attributes described in the Upanisad that He is all-powerful, &c. For Nirguna and Saguna are mntually exclusive. Either Brabnran has qualities or He has no qualities.

Bhânya.] I PÅDA, VI ADRIKARAŅA, SA. 12. 29

(Anmner) :- This is not so. The contradiction is apparent only. Thoee who do not understand the occult meaning of the word Nirgupa think that there is contradiction. The words Nirguna, &c., apply to Brahman, by excluding from Him certain qualities included under the term guna, &c. This is the negative side of the definition : while the words Omnipotent, &c., apply to Brahman certain qualities which He possesses as His positive side. Therefore, when we say that Brahman is Nirguna, we mean thereby that He does not possess the three gunas or qualities of Prakriti :- Sattva, Rajas or Tamas. But He possesses certain qualities, which form His essential nature, such as Omniecience, &c. Thus there is no contradiction. So we also find in the Puránas :- "The material qualities such as Sattva and the rest do not exist in the Lord. He is the store house of all auspicious qualities. Therefore, He is infinite and perfectly pure. Hari the saviour is the subject matter of all the Vedas." When the Sruti says that "He is nameless, &c." those words simply mean that He cannot be fully defined by any name, because he is infinite. They also mean that all names, so far as they denote material qualities, are not applicable to Brahman. Those who say that the words, Nirguna, &c., must be taken in their literal sense, and that Brahman is devoid of all qualities should be asked, "do these words convey any idea to you of Brahman or not?" If they say "They do convey the idea of Brabman:" then he is described by those words, and so can not be said to be avachya. But if those words do not convey any idea about Brahman, then it was useless to have commenced a description of Brahman by the use of those words, when they define nothing and describe nothing and convey no idea. Here ends the commentary of the eleven sutras which form a subsection by itself. VERSE. Let us have faith in that Pure, All-knowledge, All-bliss, All-pervad- ing, Anandamaya Brahman, in whom all words find their true significance.

Adhikarana VI .- Ânandamaya is God. Having proved, in the previous adhikaranas, that Brahman is des- cribable by words, now the author Bâdarâyana takes up the topic of Samanvaya, and shows that several words of the Vedas which are ap- parently ambiguous, realy apply to Brahman. He begins with the word ânandamayam, and takes up other words one after another till the end of the adhyaya. In the first Pada, those words are taken up, which

30 VEDNTA-SUTRAS I ADHYAYA. [Govinda

generally apply to a Being other than Brahman, and the author shows that by proper construction of the text, where those words occur, they must be taken to apply to Brahman, though in other places, they may apply to anything else than Brahman. (Vişaya) :- In the Taittiriya Upanişad we read the following :- wefmitfa qeg. "He who knows the Brahman, attains the Highest." After reciting this, the Upaniad goes on to describe the Annamaya Puruşa, the Prâņamaya Purușa, the Manomaya Purușa, and the Vijñâna- maya Puruşa in due order. The last Purna described by the Sruti is the Ânandamayn, in these terms :-- तस्माहा एतस्माद् विज्ञानमयादनयोएतरातमाSनन्ट्मयस्तैनैन पूर्ज। स ना एम पुरुष निज पव, सस्य पुरनबियताम् सम्बयं पुरषबिच:, सस्य प्रियमेबशिय:, मोदो दसषिक: पक्:, प्रमोद उततर: पकष: मानन्द भात्मा, ब्रस पुष्कम् प्रतिठ्ठा। "Different from this Vijninamaya is another inner self which is &nanadamys. The former is filled by this. It also has the shape of man. Like the human shape of the formor is the human chape of the latter. Joy (Priyam) is ita head. Satisfaction (moda) is its right arm. Grest satisfaction (Promoda) is its left arm. Blias (Ananda) is its trunk. Brahman is the tail or support." 2. (Doubt) :- Is this Ânandadamaya a Jiva (or human soul) or Para-Brahman ? 3. (Purva Pakşa) :- The Anandamaya is Jiva, because the Sruti says "like the human shape of the former is the human shape of the latter." It is also called Sarira AtmA, (or embodied self) "The embodied self of this is the same. &c." Therefore it refers to Jiva. 4. (Siddhánta) :- The Anandamaya refera to Brahman and not to Jiva. So the author sayp :- SÛTRA I, 1 12 मानन्दमयोऽभ्यासात॥ १॥१।१२॥ rgae: Ânandamayah, the full of bliss. mem, Abhy&sat, because of repetition. 12. TheÂnandamaya is Para Brahman, because of the repeated use of the word Brahman in connection with it-12. Note :- This is an example of pratyudaharana Bangati. FIRST ANUVÂKA. यों असविदामोति परम्। तन्ेवाडम्युक्ता। सत्यं न्ञानमनन्सं ब्रसा। यो बेद निहितं गुदायाम। परमे म्योमन। सोअलुते सर्वान् कामान् सद। *हका विपश्चितेति। तस्माड्ा पतस्मादासमन चाकाश: सम्मूतः। भाकाशाङ्ायु:। बायारसि:। प्रम्नेराप:। प्मय: नृथियी । पृथिव्या घोषचय:। सोषधीम्योऽजम्। अ्भ्नाद्वेत:। रेतसा चुकक। स ना प० पुरनोग्सरसमय:। तस्वेदमेव शिय। पयं दसिका पस:। अयमुखर: पक्:। मयमार्मा। एवं पुष्कं प्रतिक्ठा। तदप्येष सोकी नवति।।

Bhanya.] I PÂDA, VI ADHIKARAŅA, 80. 18. 31

He who knows the Brabman sttains the highost (Brahman). On this the following verse is recorded : "Be who knows Brahman, which is (i.e., onnee, not chteot), whioh is conscions, which is without end, as hidden in the dopth (of the beert); in the higheut Ethor, he enjoys all blossings, at one with the all-enjoying Brahman." From that self, (Brahman) sprang Ether (Aksis), (that through which wo heer) ; from other, sir; from air, fire; from fire, water; (that throagh whioh wo hear, foel, coo and tasto); from water, earth; (that through which we hear, fool, seo, taste, and omoll). From oarth herbs, from horbs food, from food soed, from soed mau. Man thas coniste of tho emsonce of food. This is his head, this his right arm, this his loft arm, this his tronk (stman), this the sest (the sapport). On this there is also the following Sloka: SECOND ANUVÂKA. मनाई प्रजा: प्रजायण्ते । या: फाइच पुथ्थिवी मिता:। सभी सजनैय जीपन्ति। प्रयेनदपि यनत्यन्ततः । भम्त दि भूतार्ना ज्ेडम्। तम्माल्स बैषयमुडयते।। सर्प के वेज- मास्तुवन्ति॥ येडजं म्रझोपासते। अत्दट दि भूताना कंडम्। तसमात्सयोषयमुष्यते। पश्नाद् भूतानि जायन्ते। जातान्यय्ेन बर्षम्ते। सघतेप्रति य मूवानि तस्मादपं वडु- व्यत इति।। तसमाद्रा पतस्मादभर समयात् सम्योडन्तर चात्ा मायमय: । तेनैब पूर्फ। स या पव पुरुषविध पत ।े तस्य पुरुषबिधताम् । सनबयं पुवमविध: । वस्य प्राथथ पव शिर:। ख्यानो दलषिय: पक्ष:। स्रपान उत्तर: पक्:। आ्राकाश घाता । दुथिवी पुष्क प्रतिठ्ठा । तदण्ेच सोफो मथति। इति द्वितीपोुपाक: मे२। 'From food a"e produced all orestures which dwell on oarth. Then they live by food, and in the end they return to food. For food is the oldost of all boings, aad there- fore, it is called panaces (sarvaugadha, i. e., cousisting of all herbs, or quieting the heart of the body of all beings). They who worship food as Brahman obtain all food. For food is the oldest of all beings, and therefore it is called panacos. From food all crestares sro produced; by food, when born, they grow. Because it is fed on, or beosase it feeds on baings, therefore it is called food (anna). Different from this, which consista of the essence of food, is the ether the innor Self, which consists of bresth. The foraer is flled by this. It also has the shape of man. Like the Luman shape of the lattor. Prana (up-breathing) is its hend. Vyina (beok- breathing) is its right arm. Apans (down-breathing) is its left arm. other is its trank. The earth the seat (the support). On this there is also the following Sloka : THIRD ANUVAKA. प्राबं देवा धनु प्रायन्ति। मतुष्या: पशावश्थ थे। माये हि मूतानानापु:। तस्नात्सर्वायुषमुष्यते। सर्वमेद त आयुर्वन्ति ये प्रायं अधोपासते। प्रण्ज दि भूता नामायु: । तस्मात्सर्वायुबमुष्यत इति।। तस्यैनपय शारीर भात्मा । या दुवद्ठ। तरमाद्ा पतसमात्माकमयात्। सन्पोडन्तर चात्मा मनोमय:। सेनैय पूर्व:। स या पन पुरमनिम पन। तस्य पुरवावेधताम्। सम्ययं पुरुषविय: ॥ तस्य यजुरेब शिर:। कम दज़िका पक: । सामोतर: पस:। चादेश भातमा। सथर्वाडिरसा एण्डं पतिह्ठा। तदयेष सोका मर्वत। इति वुतीयोखुबाक: । ३। 'The Devas bresthe after breath (prapa), so do men and osttie. Hrestà is the life of beings, thorofore, it is called sarviyuga (all-enlivening).' They who worship brenth

32 V.EDANTA-SUTRAS. I ADHYAYA. [Govinda

as Brahman, obtain the fall life. For brenth is the life of all beings, and therefore, it is called sarvaynşa. The embodied Self of this (consisting of broath) is the same as tnat of the formor (consisting of food). Different from this, which consists of breath is the other, the inner Self, which consists of mind. The former is filled by this. It also has the shape of man. Like the haman shape of the forier is the human shape of the latter. Yajus is its head. Rik is ita right arm. Siman is its left arm. Tho doctrine (Adeia, i ... , the Brahmana) is ita trank. The Atharvaugiras (Atharva-hymns) the seat (tho support). On this there is also the following loka : FOURTH ANUVÂKA. यतो वाचो निवर्तण्ते। चभाष्य मनसा सह । म्रानन्दं म्हाण विद्वान न विमेति कदायनेति । तस्यैव एव शारीर झात्मा । यः पूर्वस्य। तस्माद्वा पतस्मान्मनोमयात्। सम्योश्तर सात्मा विज्ञानमय: ॥ तेनैच पूर्व: । स या एष पुदवविध पद । तस्य पुरुष- विधताम् । ग्रन्वयं पुर्षविधः । तस्य अ्रद्ैण शिरः। ऋसं दसिय: पस:। सत्यमुत्तरः पसः ॥ योग आात्मा । महः पुष्ठं प्रतिष्ठा। तदप्येष शोका भवति ॥ इति वतुर्थोजनु-

'He who knows the bliss of that Brahman, from whence all speoch, with the mind- tarns away unablo to reach it, he novor fears.' The embodied Self of the former, (consist- ing of breath) is the same as that of the former. Different from this, which consists of mind, is the other, the inner Solf, which con- sista of understanding. The former is filled by this. It also has the shapo of man. Liko the human shape of the latter. Faith is its head. What is right is its right arm. What is trae is its left arm. Absorption (yoga) is its trunk. The great (intellect) is the seat (the support). On this thero is also the following Sloka : FIFTH ANUVÂKA. विज्ञानं यहं तनुते। कर्माधि तनुतेदरि क ॥ विश्वानं देवा: सरवें । ब्रसम उ्पेष्ठमुपा- सते । विज्ञानं शहटा वेदेद । तसमाश्रेभ प्रमाधति। शरीरे पापमनो हित्वा । सर्वान्कामा- •समश्तुत इति । तस्यैव एव शारीर भात्मा ।। य: पूर्वस्य॥ तस्माद्वा पतसमादिज्ञान- मयात् । सम्योउनतर आात्मानन्दमयः ॥ तेनैव पूर्व ॥ स या एष पुरुषविध पव ॥ तस्य पुर्यविधताम् मे सम्मयं पुरुषविधः । तस्य प्रियमेब शिर:।। मोदो दसिबः पक्षः।प्रमोद उत्र: पस:। यानन्द धात्मा । मस पुष्छं प्रतिष्ठा।। तदप्येष लोको भर्थति। इति

"Understanding performs the sacrifice, it performs ali saered acts. All Devas worship Understanding as Brahman, as the oldest. If a man knows Understanding as Brahman, and if he does not swerve from it, he leaves all ovils behind in the body, and attains all his wishes." The embodied Self of this (consisting of understanding) is the same as that of the former (consisting of mind). Different from this, which consists of understanding, is the other inner Self, which consists of bliss. The former is filled by this. It also has the shape of man. Like the human shape of tbe former is the human shape of the latter. Joy is its head. Satisfac- tion its arm. Great satisfaction is its left arm. Bliss is its trunk. Brahman is the seat (the support).

Bhâşya.] I PÅDA, VI ADIKARANA, SA. 12. 33

On this there is also the folluwing Śloka: SIXTH ANUVÂKA. मसनेव स अवति॥ चसद्श्रसोति वेद थेत्। भस्ति प्रसोति वेदेद । सन्तमेन ततो .बदुरिति ॥ तस्यैष पव शारीर धात्मा । यः पूर्वस्य। घथातोऽतुपभाः। उता- विद्ञानमुं लोकं प्रेत्य ।। कशचन गच्छती ३। चाहो विज्ञानसं लोक श्रेसय । कश्यितस- मस्तुता ३ उ ॥ सोडकामयत । बहु स्यो प्रज्ायेयेति ॥, स तपोपतप्यत। स तपस्पता हद सवेमसृजत यदिदं किंध । तत्स्ष्टा। सदेवातुप्राविशत्॥ तद्तुपरविश्य। सभ व्वय्यामवत्। निरकं धानिरकं का । निलयनं चामिलयनं - । विश्ञानं चाविजानं न ।। सत्यं बामृतं थ। सत्यमभवत्॥ यदिदं किंम॥ तत्सत्यमित्याचसते । तदप्येव इळोका भवति ॥। इति षष्ठोऽतुवाकः ।। ६।। "He who knows the Brahman as non-existing, becomes bimself non-existing. He who knows the Brahman as existing, him we know himself existing.' The embodied Self of this (bliss) is the same as that of the former (understanding). Thereupon :ollow the questions of the pupil : ' Does any who knows not, after he has departed this lfe, ever go to that world? Or does only he who knows. after he has departed, go to that world ?' The answer is: He wished, may I be many, may I grow forth. Ho brooded over himself (like a man performing penance). After He had thus brooded, He sent forth (created) all, whatever there is. Having sent forth, He entered into it. Having entered it, He became SAT (what is manifest) and TYAT (what is not manifest), defned und undefined, supported and not supported, (endowed with) knowledge and without know- ledge (as stoncs), real and unreal. Tho Sattys (true) became all this whatsoever, and therefore the wise call it (the Brahman) Sat-tya (the true). On this there is also this Sloka : SEVENTH ANUVÀKA. पसद्वा हदमन्र चासीत् । ततो वे सदजायत । तदात्मान स्वयमकुक्त । तस्मा- उत्सुकतमुष्यत इति। यहै तत्सुरुतम्। रसो वै सः । रस- हो बायं लग्वानन्दी मवति। को सोयान्यात्क: प्राण्यात्।। यदेष आकाश मनन्दो न स्यात्। पथ के बागन्दयाति। यदा हो वैष पतस्मिम हुएयेऽनात्म्येनिरकंडनिलयनेऽमयं प्रतिष्ठा बिन्वृते। श्रथ सोऽमयं गतो भवति॥ यदा ड वैच पतस्मिन्युदरमन्तरं कुरते।। ग्रथ तस्य मयं भवति। तरवेब मयं विदुषो मन्यानस्य । तद्प्येष ोका सधति। इति सतमोधतुवाक: ।७। In the beginning this was uon-existent (not yet denned by form and name). From it was born what exists. That made it Solf, therefore it is called the Self-made. That which is Self-made is a favour (can be tasted), for only after perceiving a favour can any one perecive pleasure. Who could breathe, who conld breath forth, if that bliss (Brahman) existed not in the ethor (in the heart)? For he alone causes blessednens. When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest dis- tinction in it, there is fear for him. But that fear exista only for one who thinks himself wise, (Dot for the true sage). On this there is also this Śloka : EIGHTH ANUVÂKA, भीषाऽस्माद्ात: पयते । मीषोदेति सूय: । मीषाऽस्मादभिश्षेन्द्रइथ । मृत्युर्जा- वति पश्चम इति । सैवाऽनन्दस्य मीमासा भवति । युवा स्यास्साशुयुनान्यापक:।

34 VEDANTA SÛTRAS. I ADAYÂYA. [Govínda

भाशिशो इडिडो बलिषु:। तस्येवं पृधिवी सर्वा विसवस्य पूर्ज स्यात्। स पको भातुन मानन्द: ॥ ते ये गातं मातुषा मानन्दाः । स पको मतुष्यगम्पर्बादामानन्द:। ओनियस् वकामहनस्य I से ये शतं मतुष्य गन्पर्षाअ्मानन्द:। स पकी देवगम्बदांयामानन्द:। भोभियस्य चाकामहतस्य । से ये गंत देव गन्धर्वमानन्द।: । स पक्ः पितुजा चिर- छोकसोकानामानन्द:। भोनियस्य चाकामहतस्य । से ये शतं पितखा निरलोककोका- नामानन्दा: । स पक साजानजानां देवानामानन्द:। ओतियस्य चाकामहतल्य ॥ से मे हातमाजानजञानां देवानामानन्य: । स पक: कर्मदेवाना देवानामानन्द: । ये कमका देवानपि गन्ति। ओतियस्य चाकामहतस्य । ते ये शतं कर्मदेवानां देवानामानन्दा:। स पको देवानामानन्द:। ओजियस्य चाकांमहतस्य ॥ ते ये शतं देवानामानन्दा:। स पक हन्द्रस्यानन्द: । भोभियस्य चाकामहतस्य॥ से ये शतमिन्द्र स्यानना। स पका बुडस्पवे- रानन्दः । ओतनियस्य चाकामहतस्य । ते ये शतं बृंडस्पतेरानन्द:। स पकः प्रजापते- रामन्द: । ओोनियस्य वाकामहतस्य ॥ ते ये शतं मजापतेरानन्दा: । स पको अ्रहाक: भानन्द:। ओतियस्य वाकामहतस्य । स यश्चायं पुरुषे । यश्चासायादित्ये। स पकः॥ स य पवंबित्। सरस्माल्लोकात्पत्य । पतमथ्नमयमात्मानमुप्सक्रामति। पतं प्राकमयमात्मानमुपसंक्रामति। पतं मनोमयमात्मनिमुपरसंकरामति। एतं विज्ञानमयमार्मा- नभुपर्संक्रामात पतमानन्द्मयमात्मानमुपसंकामति । स्ल्हमोडतुनाक: ॥८ ॥ (1) From ter.or of it (Brahman) the wind blows, from terror the sun rison, from terror of it Agni and Indra, yea Death runs as the ffth. Now this is an examination of (what is meant by) Bliss (&nanda) : Lot there be a noble young man, who is well rond (in the Veda), very swift, firm, and strong and let the whole world bo full of wealth for him, that is one measure of haman bhias. One hundred times that human bliss is one moasore of the bliss of human Gandharvas (genil), and likewise of a great sage (learned in the vedas) who is free from desires. One bundred times that bliss of human Gandbarvas is one mensnre of the blims of divine Gandharvas (genii), and likewise of a grest sage who is free from desires. One hundred times that blias of divine Gandharvas is one measure of the blims of the Fathers, enjoying their long estate, and likewise of a great sage who is free from desires. One handred times that bliss of the Fathers is one measure of the bliss of the Devas, born in the Ajana heaven (through the merit of their lawful works), and likewise of a great sage who is freo from denires. One hundred times that bliss of the Devas born in the Ajana heaven is one measuro of the bliss of the sacrifcial Devas aud likewise of a grent sage who is free from desires. One hundred times that bliss of the sacrifeial Devas is one measure of the bliss of the (thirty-three) Devas, and likewise of a great sage who is free from desires. One hundrod times that bliss of the (thirty-three) Devas is one messure of the bliss of Indra, and likewise of a great sage who is free from desires. One hundred times that bliss of Indra is one ieasure of the bliss of Bribaspati, and likewise of a great sage whe is free from denires. One hundred times that bliss of Brihaspsti is one measure of the blim of prajspati and likewise of a great arge who is free from desires. One hundred times that bliss of prajspati is one measure of the bliss of Brahman, and likewise of a great sago who is free from desires.

Bhânya.] I PÂDA, VI ADHIKARAŅA, SA. 12. 35

(5) He who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one. He who knowa, when he departs from this world, resches the Self of food, the Self of brosth, the Selt of mind, the Self of understanding the Self of bliss. NINTH ANUVÀKA. यतो बाचो नियर्तन्ते । चमाप्य मनसा सह । मानन्दं ब्हाया बिदान् । न निमेति कुतश्चनेति।। पतर्द ह वाद न सपति। किमह- साबु नाकरनम् । फिमईं पापम- कस्वमिति। स य पर्वं बिद्ानेते सात्मान स्पृकुते । उमे हेवैष पते प्ात्मानद स्पृटते। य पर्व बेदु । इत्युपनिषत्।। इति नवमोऽनुबाफ:।। ९ ॥ From whom words with the mind, return, not fnding him,-he who knows the bliss of that Brahman, fears nothing. Verily this thought does not aflict him -" Why did I not do the good? Why did I do the evil?" He who knows this plenses his salf with both these. Yes, with both these does he please his self. This is the Upanigad. COMMENTARY. The Anandamaya is the Supreme Brahman. Why do we say so? Abhyasat-because of repetition. In the passage just following the above, where is described the anandamaya; we find the following in the Taittiriya Upaniad 1I. 6 .: 1 .- wada eravfa wer पसोति वेद खेत् चस्ति प्सोति वेदेद सन्तमेनं ततो विदु:।। "He who knows the Brahman as non-existing becomes himself non- existing. He who knows the Brahman as existing, him we know existing." In the above passage, we find twice the repetition of the word Brahman. Abhyasa or repetition means uttering a word again, without any qualifica- tions. Nor can it be said, that this Brahman which has been repeated, refers to the Brahman occuring at the end of the above passage, where Brahman is said to be the tail or support. For in the previous passage, we find one sloka each given after Annamaya, Pranamaya, &c. Thus the dloka of Taittiriya II. 2. 1 :- "They who worship food as Brahmah obtain all food. For food is the oldest of all "things, and therefore it is called Panacca. From food all creatures are produced, by foud, "when born, they grow. hocausc it is fed on, or because it feeds on beings, thereforo it " is called food (anna)." This is given after annamaya; and refers to the whole annamaya, and not to the tail or support of annamaya. Similarly, the sloka of Taittiryia II. 3. "The devas breathe after breath (prina) so do men and cattle. Breath is the life "of beings, therefore it is callod sarvayupha (all-enlivining)." This is given after Pranamaya, and does not refer merely to the tail or support. Similarly, the sloka of Taitt. II. 54. "He who knows the bliss of that Bralman. from whence all speech, with the mind, turns away unable to reach it, he never fears." The embodied self of this (consisting of mind) is the same as that of the former.

36 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

This is given after the Manomaya and refers to the whole of it, and not to its tail or support. Similarly, the dloka of Taitt. II 5 :- "Understanding performs the sacrifice, it performs all sacred acts. All devas worship "andorstanding as Brahman, as the oldest. If a man knows understanding as Brahman, and "if he does not swerre from it, he leaves off all ovil behind in the body, and attains all his "wishes. The embodied self of this (consisting of understanding) is the same, as that of "the former (consisting of mind)." This is given after VijnAnamaya and refers to the whole of it and not to its tail or support. Therefore, tho dloka ' He who knows', &c., refers to the whole of Ânandamaya, and not to the tail or support. Therefore, Ânandamaya is Brahman. Though the Anandamaya occurs in a series of words refering to Jiva, yet it does not refer to it, because of its impossibility; and because there is a difference of name also. This will be fully described under the sûtra III. 3: 13, where it is explained what is meant by joy being the head of Brehman, &c. (Objection) :-- How can " Ânandamava" here refer to Supreme Brah- man, when it is a member of a series of terms, like annamaya, &c, which refer to jiva, who is certainly not ânandamaya, but full of miseries ? (Anser) :- There is no fault in this. Because Brahman is read in such a neries, in order to make it easily understandable by men of small intellect. The Vedas, like a great philanthrophist, describe the Supreme Self, by first describing the non-self; this by constant approach towards the true Brahinan, by words which refer to something more and more interior and finer; and ultimately they show Brahman. It is something like a porson trying to point out the small star Arundhati. He, points out at first soie big star near it, and says this is Arundhati; and thus leads unto the true Arundbati. So the druti first points out the various non-Brabmans, and ultimately points to the trne Brahman, the Ânanda- maya, the inmost. The passage does not mean that Brahman is taght in these Upanisads merely as a secondary object. But He is the primary object of teaching here. Moreover in the next Chapter of Taittiriya Upanişad, i. e., in the third Chapter called Bhrigu Valli, Varuna, on being asked by his son to teach him what is Brahman, first defines Brahman as the Cause of the Creation, &c., of the universe, and then teaches him, that all material objects are Brahman, such as food is Brahman, Prâna is Brahman, Manas is Brahman, &c. He says this in order to teach that they are the materials, with which the universe is made; and ultimately he finishes his teaching with "Ananda," declaring that "ananda " is Brahman. Here he stops and concludes by saying "this doctrine taught by me is based on Brahman

Bhânya.] I PÂDA, VI ADHIKARAŅA, SA. 12. 37

the sapreme." (Taitt. Up. III. 6. 1). Further, in the conclusion also ho says : -. "He who knows this, when he has doparted from this world, after renohing aad com- " prehending the Self which consists of food, the Self which consists of breath, Cho Bolf " which consists of mind, the Self which consists of understanding, the Self which coneits of "bliss, enters and takes possession of these worlds, and having as much food as he likres, "and assuming as many forms as he likes, he sits down singing this sâman (of Brahman): 'Havu, Havu, havu ! " (Taitt. III. 10.5)." This passage also shows that anandamaya is the supreme Brahman. Moreover in the Bhagavat Purana we find ;-- 'rrs ds dr- मयादितु य: सदसतः परं त्वमथ यद्ष्यवशेषमुतम्।। "The annamaya has the shape of man. In this series beginning with annsmaya, the last one (namely the anandamaya) is pne which is beyond Being and Non-boing-thou O Lord art that. Thou art the final torm of this series-the True." Nor is there any contradiction in applying the epithet "Sarira" (embodied) to Brahman. For we find the sruti declaring that the whole universe is the body of the Lord; as the well known Antaryâmi Chapter of the Briladaranyaka Upanirad shows (Br. 111. 7. 3):ds yfad afrg "whose body is the earth." NOTE .- The whole passage is given below. "He who dwells in tho earth, and within the earth, whom the carth does not know, whose body the earth is, and who pulls (rules) the earth within, He is thy Solf, tho puller (ruler) within, the Immortal." "Be who dwells in the water, and within the water, whom the water does not know, whose body the water is, and who pulls (ralos) the water within, He is thy Self, the puller (ruler) within, the Immortal." "He who dwells in the fre and within the fire, whom the fire does not know, wbowe body the fre is, and who pulls (rules) the fire within, He is thy Self, the puller (ruler) within, the Immortal." "He who dwells in the sky, and within the sky, whom the sky does not know, whone body the sky is, and who palls (rules) the sky within, He is thy Self, the puller (ruler) within, the Inmortal." "He who dwells in the air (vayu), and within the air, whom the air does not know. whose body the air is and who pulls (rules) the air within. He is thy Self, the puller (ruler; within, the Immortal." "He who dwells in the heaven (dyu), and within the heaven, whom the heaven does not know, whose body the heaven is, and who pulls (rules) the heaven within, He is thy Self, the puller, (ruler) within, tho Immortal." "He who dwells in the sun (aditya), and within the sun, whom the sun does not know, whose body the sun is, and who pulls (rules) the sun within, He is thy Self, the puller (ruler) within, the immortal." " He who dwells in the space (ditah), and within the space, whom the space does not know, whose body the space is, and who pulls (rules) the space within, He is thy Solf, the puller (ruler) within, the Immortal." "He who dwells in the moon, and stars (chandra-tarakam) and witbin the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, and who pulls (rulos) the moon aod stars within, He is thy Soll, the puller (ruler) within, the Immortal."

38 VEDÅNTA-SÛTRAS. I ADHYÂYA. [Govinda

"Be who dwells in the cthor (Aksis), and within the cther, whom the ether does not know, whone body the ether is and who pulls (rales) the other within, He is thy Self, the pellee (raler) within, the Immortal." "Be who dwells in the darknems (tauss), and within the darknom, whom the darknons does not know, whose body the darknoms is, and who pnils (rales) the darkness within, He is thy Belf, the paller (raior) within, the Immortal." "He who dwells in the light (tojas), and within the light, whom the light does not know, whose body tho light is, and who pulls (rules) the light within, He is thy Self, the pullor (ralor) within, the immortal." In fact, thene Vedanta Sutras are called " Sriraka mimansa," for this very reason, because it deals with Para Brahman, the sarira (the embodied). Those who explain the sutra by saying that the Ânandamaya is not Brabman, but the Brahman mentioned as the tail of auandamaya is the Pure Brahman, are mistaken. The explanation is against the whole drift of -the context, as well as against the expressed teaching of the author Badaryaņa and Varuņa of the upanişad. NOTE :- Sankara givos an alternative explanation of this sûtra, by which it would appear that the anandamaya is not Braluman, but the word Brahman mentioned as tail is the Brahman. The Pûrvapaksa then is : the Brahman mentioned as the tail of the anandamaya is not the supreme, for it is mentioned as a subordinate member of another. The siddhAnta view then is that the Brahman mentioned as the tail of Ananda- maya is tho Pure Brahman, because of the repetition of the word Brahman in the subeequent verses. This explanation is repudiated by our author. (Objection) :- The word anandamaya is formned by the affix ' Mayat' which has the force of modification or vikara (Panini Sâtra IV. 3. 143). Therefore, ânandamaya means a being which is a modification of Ananda. Therofore it cannot be applied to Brahman, who is all Ananda, and not any modification of Ananda. To remove this doubt the author says :- SÛTRA I. 1. 18. विकारशब्दान् नेति चेन, न प्राचुर्य्यात्।१।१।१३।। Rax Vikara, modification. wr Sabdåt, because of the word (mayat amx denoting modification). Na, not. na Iti, thus. dg Chet, if. Na, not. nydg Prachuryat, because of abundance. The term maya in anandamya de- notes here " abundance," and not " modification." 13. If it be objected that ânandemaya is not Brahman, because the affix mayat has the force of modification; we say, no, because the affix here denotes abundance .- 13. COMMENTARY. The ânandamaya does not mean "Who is a modification of ånanda" Why ? Because the affix mayat has also the force of donoting

Bhdrya.] I PÅDA, VI ADHIKARAŅA, 8A. 14. 39

abnndance (see Pâņni V. 4: 21). Therofore, anandamaya means He who has abundunce of bliss. Moreover the word Anandamaya occurs in the Taittiriya Upnaiad, which is a portion of the Vedas, and so it is a Vaidic word. Now even according to grammar, the afix mayat can never come in the Vedas with the force of modification, after a word of more than twro syllables. The word Ananda consists of three syllables. Therefore according to Vedic grammar, mayat can never be applied to this word with the force of modification. (Panini IV. 3: 150). The word Anandamaya does not mean absence of sorrow. It is a positive attribute of Bralman and not a mere negative of pain. Says the Subala Upanişad :- " He is the inner self of all, free from evil, the divine one, the one God Narayana." So also the Vighnu Purana, "He is the highest of the high, the suprome God, in whom there are no pains." Therefore the affix mayat which has the force of abundunce, showa here the real essence of the thing denoted by the word to which is is added, that is to say &nandamaya means "-He whoee cseential naturo or svarâpa is Ananda." Thns as we say 'The sun han abundance of light,' it really means, the sun, whose essential nature is light is called Jyotirmayab. Therefore Ânandamaya is not Jiva but lsvara. NoT .- The faet is that anandamaya is equai to nandasvaraps, "Ho whose omential nature is joy." similariy, vijāānamaya is vijāšna svarūps. manomaya is mano svarůpa &c., oxcopt in the caso of Pranamays, where mays has the force of Vikara. Manas also is a word of two syllables and the afx onght to have the force of modifostion or Vikara. Bat as the Vedas are said to be the varlous 'limbs of the manomaya (see the description of manomays! we caonot say that they are modifeatione of:manas. SÛTRA I. 1: 14. तद्वेतु व्यपदेशात् HT-ta Tad-hetu, the cause of that; namely the cause of ananda. turg Vyapadeśat, becsuse of the statement or declaration. 14. The Anandamaya is not jiva, because He is described as the cause of ânanda .-- 14. COMMINTARY. It is written in the Taitttriya Upanishad (II. J). रसो वे सा रसग हे बायं उन्सवाअनन्दी समति। को ह माण्यात्क: प्राज्यात्। यदे शाकाशमानन्दो न स्याद्। एव हो बानन्द् याति। "He verily is sweet. For only after porceiving the sweet, can any one perceive bliss. Who conld breathe, who could bresthe forth, if that blime (Brahman) ezisted not in the ether (in the heart)? For he alone csuses blessednees." This shows that the Ânandamaya is the cause of the bleseednese of the Jiva, because the Ânandamaya is declared as the giver of joy to the

40 VEDANTA-SUTRAS. I ADRYAYA. [Govinda

Jiva. Therefore, it must be different from the Jiva, for the donor and donee can not be one and the same. In the above passage, the word ânanda is used, but it means ânandamaya. SÛTRA I. 1: 15. मान्त्रवर्षिकमेव व गीयते ॥१॥१।१५॥ Mantra, of the mantra. wfr Varņikam, described : mantra-varņikam is a compound word meaning " he who is described in the mantra portion." Q Eva, alone, even. Cha, and. sfhaa Giyate, is sung (by the Brahmana portion). 15. Moreover the Being, described in the Mantra por- tion of the text, is again referred to as Anandamaya in the subsequent portion of the above passage .- 15. UOM MENTARY. The above passage opens with the declaration of मानममन्तं Il "Satyam, Jnanam, Anantam is Brahman." The Brahman so expressly mentioned in this mantra portion, is sub- sequently described as Ânandamaya in the Brahmana portion. Therefore, Ânandamaya is not Jiva. The sense is this. The Taittiriya Upanişad commences with the declaration, mufrgnnfd qcg. "The Knower of Brabman obtains the highest." This shows that the worshipper Jiva obtains the worshipped Brahman. This object of attainment by the Jiva, which was mentioned in the opening passage, " Brahmavit apnoti Param," is further fully described in the mantra " Satyam, jnanam, &c." The same Brahman alone should be taken to be referred to by the word Ânandamaya. The subsequent portion of Taittiriya Valli commencing with the word "Tasmât va etesmât Atmana, &c." is an exhortation and exposition of the Brahman mentioned above. Therefore, Brahman who is the object attained, must be considered as different from the Jiva who obtains, because the obtained and the obtainer can not be the one and the same. Therefore, the Ânandamaya is not Jiva. (Objections). -If the Brahman described in the above mantra were really different from the Jiva, then by proving that Brahman is Ananda- maya, the Jiva could not be Ânandamaya. But Jiva and Brahman are not different. The essence which forms the Jiva when it becomes free from Avidy& or Nescience is really one with Brahman, and the effect of this is that the Jiva is Jiva, so long as it is over-powered by maya. The mantra, therefore, asserts that a Jiva who is free from maya is Brahman. There- fore, the term Ânandamaya may apply to Jiva, when the latter transcends all limitations of Avidyâ.

Bhâpya.] I PÅDA, VI ADHIKARAŅA, Sů. 16. 41

(Answer) .- The author answers this objection, by the following Sûtra declaring that Jiva can never be Brahman even when Mukta or released.

SŪTRA I. 1: 16. नेतरोऽनुपपत्तेः ॥ ११॥१६ ॥ Na, not. fat: Itarah, the other : i. e., the Jiva. qyyvi: An-upapatteh, because of the impossibility, non-reasonableness. 16. The Jiva is not the being referred to in the Mantra "satyam, &c.," because of the impossibility of such a construction .- 16. COMMENTARY. The "other" 'itara' of the Sutra refers to the Jiva. The Jiva, even in the state of mukti, is aot. referred to by the Mantra "Satyam Jnanam &c.," because such a construction can not be put upon that verse. For the Mantra says :- arsa aoi war agueren frafear "He who knows Brahman who is Satyam and Jnanam and Anantam, &c., enjoys all bless- ings, at one with the all-enjoying Brahman." Here the Jiva and the Brah- man are distinctly shown as separate, for they both enjoy blessings together and concurrently. The word 'Vipaschita ' is used in the above Mantra. It literally means " He whose chit or mind sees (Padyati) diverse (Vividha) objects." [The word 'Padya' has become Pad by Pridodaradi Gana (PAnini VI. 3. 109). The word ' vi' is applied to Brahman, because He is the past-master in the art of enjoyment. The Jiva when free from Avidy& enjoys all blessings along with Brahman ; namely, in the matter of enjoyment he becomes almost & peer of Him. The word ' Adnute' in the above text is a vaidic anomaly. It is derived from the root 'ad' to eat, and the vikarana dna ought to have been used along with it; but by anomaly it has taken the Vikarana dnu, and is declined in the Âtmanepada; instead of 'Adnati,' we have 'Afnute'. This anomaly is according to Panini Sutra III 1: 85.] Though the Jiva, when mukta is a companion of Brahman, in the matter of enjoyment, yet superiority is to be given to Brahman evcn here. The devotee does not become superior to Bralman, though Brahman becomes the frieud and the lover of the Jiva. As says the Bhagavata :-- बशे कुर्बीन्त माँ मक्ा: सतूखिय: सस्पतिं यथा ॥ "My devotees bring me under their control as the devoted wives bring their loving husbands under their control." 6

42 VEDÂNTA-SUTRAS. I ADHYÂYA. [Gonnda

SÛTRA L 1: 17. भेदव्यपदेशात् ।१।१।१७।। * Bheda, difference. mwurg Vyapadeśat, because of the declaration. 17. The being described in the mantra portion "Satyam jnânam" is not Jiva, though mukta, because there is a declaration of difference .- 17.

COMMENTARY. We find in the same valli (Taitt. Up. 7: 1 see sûtra 14); "That which is self-made is the moet sweet. Only after tasting the swoetness of that sweot one, does one perceive what is &nanda." This shows that aftor tasting the sweetness of that Anandamaya, who is roferred to in the mantra portion as Brahman, the Jiva comes to perceive the real nature of Ananda. This also shows, that even in the state of mukti, the Jiva is the perceiver and Anandamays is the perceived; and thus there remains a difference between a perceiver and perceived even in that con-lition. Though the texts like these mefe a menaitfa "even becoming like Brahman, he attains Brahman, " &c., (Br. IV. 4: 6) apparently show that Jiva and Brahman become one, yet as a matter of fact, they do not declare the non-separateness of the Jiva and Brahman. The sense of these passages is this that the Jiva becomes like Brahman and not actually Brabman, for the attainment of Brahman means the attaining of similarity with Brahman, for & being merged in Brahman is included in the term Brahma-bhûya 'one who has become Brahman.' (In other words the phrase Brahma-bhuya means brahmåpya one who has reached Brahman.) Thus says the Sruti :- " Niranjanam Paramam sâmyam upaiti " (Mand. III. 1: 31) "shaking off good and evil, he reaches the highest similarity." So also in the Gita XIV. 2, we fnd :- "Having taken refuge in this wisdom and being assimilated to my own nature, they are not reborn." The word ' Eva' denotes also likeness. As we find in the following :- "The words " Vava," " Yatha," "Tatha," 'Eva,' and ' Iva' have the mean- ing of similarity." Therefore brahina eva means " like Brahman." (Objection) :- The Sattva guņa of Prakriti causes bliss (ânanda). It is light and the cause of luminosity or knowledge. This Sattva guna, by modification, becomes the cause of bliss. Therefore, the Pradhâna or Matter is Ânandamaya and not Brahmau. (Answer) :- This objection the author answars by the following :-

Bhâpya.] I PÂDA, VI ADHIKARAŅA, SA 19. 43

SÛTRA L. 1: 18. कामाच्च नानुमानापेक्षा । १।१।१८।। ww Kamat, because of desire or willing. Cha, aud. « Na, not. wgrr Auumana, the inferred one, i.e., the Pradhana. NUT Apeksa, necessity. 18. Because of wishing, the Ânandamaya is not Pradhâna .- 18. COMMENTARY. In the Taitttriya Upanisad (11. 6.5.) we find, enswiva e asnda Il "He wished may I be many, may I.grow forth." Thus creation proceeds hy the mere wish (Kama) of the Anandamaya. Now, according to Sankhya, Prakriti is non-sentient, and can have no Kâmanâ or wish. Therefore, the Âuandamaya, with regard to which the word Kâma is used, can not be Prakriti. SÛTRA I. 1: 18. भ्रस्मिन्नस्य च तव्योगं शास्ति । १।१।१६।। wfer Asmin, in him, in the person called Anandamya. w Asya, his, of the Jiva. Cha, and. a Tat, that, (fearlesuness.) r Yogam, union. aufer sasti, teaches (éruti). 19. The Anandamaya is not Pradhâna, for the ad- ditional reason that the Sruti teaches two-fold Yoga of the Jiva with it .- 19. COMMENTARY. When a Jiva is fully devoted to this Being of Bliss, he obtains fear- leasness; while if he is not fully devoted, he is met with terror. For ao says the Sruti (Taitt. II. 7. 2). यदा सोदैव पतस्मिअट एपेड मात्म्येप्रनियकप्रनिल यनेश्सयं प्रतिह्ठां बिम्दृते। भथसोग्मयं गतो सबति। यद़ा कंचैच पतस्मिुदरमन्तरं कुढते। प्रथ तस्य भयं सनति। तरमेव मयं बिदुषो मन्यामस्य। "When he finds freedom from fesr, and rest in that which is Invisiblo, Incorporesl, Undefned, unsupported, then he has obtained the Fearless. For if he makes but the smallest separation frou It, there is fear for hi. But that fear ezists only for one who thinks hirmelf wise, (not for the true sago)." This teaching has no bearing with regard to Pradhâna, for accord- ing to Sankhya, it is the separation from Pradhana that gives fearlessness, while it is union with Pradhana which is the cause of bondage and all fear. Thus Pradhans has all the attributes diametrically opposed to those of the Anandamaya; for union with the Anandamaya produces fearlessnees, while the slightest separation from Him, is the cause of all fear. Thus it has been established that the Saviour Hari alone is the Ânandamaya, etc., and neither Jiva nor Prakriti is so.

44 VEDÂNTA-SÛTRAS. I ADHYĀYA. [Govinda

VII Adhikarana .- The Being in the Sun and the Eye is Brahman. The wonderful Puruga of Chh. Up. described in chapters I. 6 & 7 is Brahman. (Vişaya :- In the ChhAndogye Upanisad we read as follows :- इयमेबगसि: साम तदेतदेतस्यामृष्यन्युष्ध साम तरमाहष्य्यु्ध साम गीयते इवमेब साsसिरमस्तसाम ।१॥ सन्तरिकमेव्न्वायु: साम तह्तदेतस्यामृज्यध्युब्ध सामत- स्माहृ ज्यभ्युष्ध साम गीयते पतरसमेव सा बायुरमस्तत्साम । २ । धीरेदर्गादित्य: साम सद्तदेतस्यामृध्यध्युब् साम तस्माहज्यप्यूबश साम गीयते धौरेब साझदित्योज्मस्तत्साम ॥ ३॥ मसनाज्येबर्क नन्द्रमा: साम तव्तदेतस्यामृध्यम्युच्श साम तस्माहृज्यम्युब्ध साम गीयते मसनाज्येब सा बन्द्रमा समस्तत्साम I। स्रथ यदेतदानित्यसय शुई मा: सेवर्गय यजील पर: कुब्दं तत्साम तदेतदेतस्यामृकयध्यूब्ध साम तस्माहृज्यभ्युष्ठ साम भीयते ।५। प्रथ यदेवैतदादित्यस्य शुद्ध मा: सैव साडय यजीलं पर: कुष्ं तद़मस्तत्सा- नाथ व पयोअतराढित्ये हिरण्मय: पुरुनो हृश्यते हिरण्यइमभुर्हिरण्यकेश साम्रवच्ात्सव्यं पव सुपंक: । ६। तस्य यथा कप्यासं पुंडरीकमेबमसिळी तस्योदिति नाम सपय सा्पैम्य: पाप्मम्य उदित उ्द्देति ह वे सर्म्जेम्य: पाप्मभ्योय पवं वेद। । तस्पर्क म साम क गेच्जी तस्मावुद्टीयस्तस्मास्वेवव्वतितस्य हिगाता स पप ये यामुष्मात्परा्या होकासेयां क्ेष्टे देवकामार्ना चेत्यचिदेयतम्।८I तुतीयस् पहा बण्ड:। ६ । चथाभ्यात्म' भागेबर्क प्रांबः साम पदेतदेतस्यामुनयप्यर साम तस्माहृ्यम्यूब्ध साम गीपसे बागेब सा प्रायोश्स्तत्साम । १ । मशुरेवर्गात्मा साम तदेतदेतस्यामृष्यम्य्- छध साम तस्याहृक्यभ्युष्ध साम गीयने सशुरेब साउप्रमाग्मस्तत्लाम । २। शोग्रमेव- सूर्मन: साम तदेतदेतस्यामृज्यध्यू्श साम तस्माहज्यभ्यूर 2 साम गीयते ओन्मेव सा मनोSमस्त त्साम । ३। चरथ यदेतद्डक: शुहध भार सैवगथ य्ञोलं पर: हच्दं तत्सम त- दतदेतस्यामुषयन्युब्श साम तस्माहज्य्यूष्ध साम गीयते च्रथ यदेवैतद्स्व: शर्ड् मा: सैन साइथ यजीलं पर: कुष्चं तदमस्तत्साम । ४। ग्रथ य पनोआरिक्षीि पुरवो हस्यते सेवर्कत्साम तदुक्यं तथ्जुस्तदुश्स तस्यैतस्य तदेव कपं यद्मुष्य रूप यावमुष्यगेच्यी तो गेब्बी यशाम तन्राम । ५। स यष ये वैतसमादर्यामयो लोकासतेयां व्ेष्टे मनुष्यका- मास्तेति तथ इमे बीचार्यां गायन्त्येतं ते गायन्ति तस्माचे धनसमय: । ६। स्रथ य पत- देवं विज्ञान् साम गायत्युमो स गायति सोडमुनैव स पव ये मामुष्मात्पराठयो कोका- स्ताध्स्वाप्ोति देवकामाझद्थ।।। 1. (The Devi Sarasvati called) Rik verily (pervades) this (earth); (the Deva Vayu called; Såman (pervades) fire ; thus this (fire is seen to) rest on that (earth) ; therefore, the Siman is sung as resting on the Rik. Sa is this carth, and Ama is fire and that makes 88ma. 2. (The Devi Sarasvati as presiding over) sky is verily Rik, (the Dera Vayu as presiding over) air is Saman. This Saman is refuged in that Rik. The sky is Si and the air is Ama, and thus the Sama is made. 8. The Heaven (Sarasvati) in verily Rik, and the Sun (Vayu) is Saman, this Saman is sung as based on the Rik, the Heaven is Sa and the sun is Ama, thus Sima is made.

BhArya.] I PÂDA, VII ADBIKARAŅA, 80. 20. 45

4. (The Devi Sarasvati dwelling in) the stars is vorily Rik and (the Deva Viya in) the moon is 84man. This Stman is refaged on that Rik. St is the stars; Ams the moon; and tans Sima is mado. 5. Now that which is the white light of the sun that indeed is Rik, again that which is the blne, exceeding dark light of the sun, that verily is Saman; thus 8tman (darknons) is rofuged in thas Rik (brightness); therefore, the SAman is sang as rofuged on tho Rik. Now the St is the white light of the sun; and the blae and deop dark is Ama, and that thakes 8ima. O. Now that (Boing residing inside Vaya and Serasvati) which is seen in the san, (in moditation) as full of intense joy, with joy as beard, joy as hair, joy all together to the very tips of his nails. 7. His two oyes are like fresh red lotas. His (mystio) name is Ut, for he has risen (Udita) above all sins. He aiso, who knowa this rises verily abore all sins. 8. Rik and Sima (i. c., Sarasrati and chief Viyu) are the ministrels of tho Lord ; therofore he is called Udgitha. (Ho who is praised as Ut) and therefore, he also who sings Him is called Udgitri. He, (the Lord, called Ut) is the Ruler of the worlds above that (above the heaven plane). He rules those worlds and awards the dosired objects to the Devas. This is Adhidaivata or cosmological.

SEVENTH KHAŅDA. 1. Now the paychological. The Rik is Speech, and the Saman is the organ of respiration. Thus respiration is seen to rest the organ of speech. Theroforo, tho 84man is sung as resting on the Rik. Så is the organ of speech, and Ama is the organ uf rospi- ration. That makes Sama. 2. The eye is the Rik, and the Jiva is the SJman. This Siman is seen to rost on the Rik, therefore the Saman is sung to rost on tho Rik: S1 is the eyo. and Ams the Jiva; and that makes SAms. 8. The ear is the Rik and the mind is the 8iman; this Saman is seea to rest on the Rik; thorefore, the Siman is sung as resting on the Rik. Si is the esr, Ama is the mind. That makes Sâma. 4. Now the white light of the aye is iadeed Rik. and the blue exceeding dark light of the eye is SAman. This Samin is refuged on that Rik. Therefore the Saman is sang as refuged in the Rik. Sa is the white light of the eye. Ama is the blue oxceeding dark light, and that makes Såma. 5. Now the person that is seon in the eye is the all-wiso, all-harmonious, and up- lifter of all. He is all-adorible, He is all-full. The for n of that.person in the eye is the same as the form of the other person in tho sun, the ministrels of the oue are the minis- trels of the other, the name Ut of the one, is the name of the other. 6. He is the Lord, who rules the worlds beneath the physical, and awards all the wishes of men. Therefore all, who sing any song. sing really to Him, and thas really from Him they obtain all wealtb. 7. Now ho who knowing this sings a S&man, sings to both, he really sings as if inspired by Him, and obtains the worlds beyond that and the wishes of the devas. 8. Now through this alone he obtains all the lower worlds and the desires of haman belogs. Therefore, the Udgitri who knows this should say :- "To accomplish what particular desire of yours, O Yajamina, shall I sing out ? " For he, who knowing this, sings out the Saman, is able to aocomplish the desires of his Yajamina through his song, yea, through his song.

48 VEDANTA-SÔTRAS. I ADRYAYA. [Govinda

(Doubt) :- Now arisen this doubt. Who is this wonderful parson, seen in the orb of the snn and in the orb of the eye? Is it some Jiva. who by his extraordinary sanctity and. wisdom, has attained the position of a divine personage, and resides in the solar sphere, and in the human retina? Or is it supreme Brahman? (Pâropakşa) : -The being ahove described is a Jiva who, owing to his good deeds and wisdom, has attnined this position, becanse he is described as possessing a body. Because he is anpremely wise and holy, therefore he possesses the power of ruling the worlds and awarding the fruits of action and desires of the gods and mankind; and, therefore, the above passage teaches the worship of some highly evolved Jiva. (Siddhanta) :- To this the author anawers by the following Shtra :- SÛTRA I. I : 20. भन्तस तद् धर्म्मोपदेशात् ।।१।१।२०।। F Antas, or Antar the Being within (the sun and the eye). ar-wi Tat- dharma, His attributes, the sttributes of the Supreme. wum Upadeśat, because of teaching. The Sruti gives to this Person in the sun and the eye, attributes which solely belong to God : therefore this Person must be Brahman. Note :- This is driptanta sógati. 20. The being inside the sun and the eye is Para- mâtman, and not any Jiva, because the attributes of the Supreme Brahman are taught therein .- 20. He who is inside the sun and the eye, is verily the Supreme Self, and not any exalted Jiva. Why? Because in this chapter of the Olh. Up. we find attributes which are applicable to Brahman only and not to Jiva. He is said to be " apahatapApma," "above all sins:" no Jiva can be so described, for rising abore all evils and destroying all karmas is the attribute of Brahman, in Him there is no trace of sin or bondage of karma, while we know that Jiva is bound by karma, and tainted with sin. No doubt, highly evolved Devas and Jivas take up the offices of ruling over the lower spheres, and fulfilling the desires of the other Jivas, and awarding the fruits of actions to them. But such evolved souls are not primary rulers of the world. Their power and action are derived from that of Brahman and aro the results of their meditation on Him. Moreover meditation on those exalted Beings is not equivalent to the moditation on Isvara. No doubt He is described in the above passage as having a body, but merely from anch a description, we are not entitled. to conclude, that He in a Jiva. For in the Vedas we find,

Bhânya.] I PÅDA, VIII ADHIKARANA, S, 22. 47

(such as in the well-known Puruşa Sukta of the Rik-Veda X. 90.) that the God is described as an -Almighty Man-like being. Similarly wp find in the other Upanisad passages, the same (anthropomorphic) des- cription :- " I know that great person (purusa) of sunlike lustre, beyond the darkness, &c." All these passages of the Vedas and Upanignde show that the Supreme Brahman has an immaterial, non-Prakritik divine body of His own SÛTRA 1. 1. 81. भेदव्यपदेशाश्चान्य: ।।१।१।२१। i Bheda, difference. -aur Vyapadesat, because of declaration. . Cha, and. : Anyab, auother, other than the Jiva. SUTRA XXI. 21. The Being above-mentioned is other than Jiva. Because there is a declaration of its being separate from Jiva .- 21. COMMENTARY. It must be adinitted that the Inner Ruler, the Supreme Self is described there, and it is separate from the individual Jiva whose body is the sun : that is to say, the above passage describes Brahman and not the solar Deity. Thus iu the Brihadaranyaka Upanisad, we find that a distinction is drawn between the Jiva whose body is the sun and the Inner Ruler, the Brahman, who rules even the solar Deity :-- य भदित्ये तिहठनादित्यादन्तरो यमादिल्ो न वेद यस्यादित्य: शरीरं य यादित्यमतारो

"He who dwells in the sun (Aditya), and within the sun, whom the sun doos not know, whose body the sun is, and who palls (rules) the sun within, he is thy solf, the puller (ruler) within, the immortal." (Br. Up. III. 7: 9) Therefore the Being here described is not any exalted Jiva but Braliman Himself: because the Being described in the Chhândogya, and that described in the Brihadaranyaka should be one and the same, as the texts are similar.

Adhikarana VIII .- The Akâsa of Chh. Up. I. 9. is Brahman. (Vişaya) :- In the Chhândogya Upanişad we find :-- मस्य लोकस्य का गतिरित्याकाशा इति होवाच सर्वाध्ति ह या इमानि भूताम्याका- शादेव समुत्ययन्त ्राकाश प्रत्यस्तं यत्याकाशो हे वैभ्यो न्वायानाकाशा: पराययम् ।१।

48 VEDÂNTA-SÛTRAS. I ADHYÂYA. [Govinda

स पन परोबरीयाजुद्गोय: स पयोडमन्त: परोबरीयोदास्य सनति परोवरीयसोह कोकान जयति य पतदेव विज्ञान् परोबरीयाअ् समुद्रोचमुपास्ते। २॥ वध हैतमतिचन्ना शौनक उद्रशाण्डित्यायोफतवोदाय याबस पनं प्रजायामुद्ीयं वेदिष्यम्ते परोकरीयो हैम्पस्ता- बइस्मिलोके जीवनं मिम्यति । ३। तथामुर्ष्मिछ्ोके कोफ शति स य पत मेर्व बिद्ञा- उुपास्ते परोपरीय पव हास्यासिम लोके जीवनं भवति तथामुर्म्मि छोके कोफ इति कोके

1. Then Silavatya asked " What is the goai of Brahma?" "The All-luminous Vignu," replied Pravihana " For all these (mighty) Beings take their rise from the AU-luminous and have their setting in the All-laminous. The All-luminous is greater than these, the All-luminous is their grest refuge. He indeed is higher than the higbest, the Udgitha, the infnito. 2. He who meditates on Udgitha as the Greater than the Grest, knowing it thus to be the Supreme goal, the Greater than the Great becomes his protector, and he obtains the worlds which aro grester than the Great (such as Vaikuntha, &c.) 8. "Those among mankind who will know this Udgitha," thus said Atidhanvan, son of Sunaka, to his disciple Udara dandilya, "will live for the entire length of the age in which they get this kuowledge and for theu the Supreme Brabman will be their life in this worid, for that length, and also in the other worid. He who knowing thas meditates on Him, the Supreme Brahman becomes his life in the uext world, yea in the next world." (Doubt) :- The doubt arises here, what is alluded to by the word AkAda ? Is it the primeval element ether, or Brahman ? (Purvapakşa) :- The word akâda here, is 'protyle' or the primeval element, from which all other elements have come out, for the current meaning of akada denotes the parent of all the elements. And we are taught that from Akada evolves vâyu (or all gaseous elements): Thus akada, being the source of all physical elements, can not mean Brahman, but ether. (Siddhånta :- To this objection the author answers by the following sûtra :- SUTRA I. 1. 22. श्राकाशस तलिक्रात् ॥१॥१।२२॥ Tr: akagab, the word akada as used here ww Tat, his, of Brahman. fergre lingåt, because of the characteristic mark. The akada here refers to Brab- man, because the defining marks of Brahman are found in this passage. NOTE :- This is pratyudaharana sangati. 22. The word âkâsa here denotes Brahman, because the characteristic marks of Brahman are found in the above passage .- 22. COMMENTARY. The word Akada here refers to Brahman, because the characteristic marks of Brahman are found here, such as, creating all elements, sustain- ing all creatures, and absorbing them back into Himself. The word

Bhârgu.] I PÅDA, IX ADHIKARAŅA, Sů. 23. 49

"Sarva" "all" is used in the above passage; where it says sarvâni ha vâ imâni bhûtâni, verily all these beings, so it can not refer to the material akâda from which all beings do not come out. For at least the material âkâda can not come out of itself. For the material akâda has come out of something else, and so it can not be the cause of its own production, therefore, the akâsa above-mentioned can not be the material âkâśa. Moreover, in the above passage, the word ' Eva,' 'alone,' is used in connection with Akâsa, showing that from âkâda alone and from no other cause, come out all this universe. Thus it is an additional reason to hold that akada here does not mean the material akada. For we see that clay, &c., are causes of pots, &c., and so the material akada is not the sole cause, but there are other causes also. But with regard to Brahman, all this is consistent. He is the sole cause, because He possesses all power and everything is His form. Though the word akada in its ordinary significance means the material akâsa, yet here owing to the stronge. indication of the context, it applies to Para Brahman.

Adhikarana IX .- Prâna is Brahman. (Vişaya) :- In the Chhandogya Upanisad we read as follows :- चथ हैनं प्रस्तातोपससाद प्रस्ततर्या देवता प्रस्तावमन्वायत्ता ताश्वेदविद्ाम्पस्तो- व्यसि मूर्दा ते विपतिष्यतीति मा भगवावोचत्कतमा सा देवतेति ॥ ४ । प्राय इति होषाम स्वाधि ह वा इमानि भूतानि प्रायमेवाभिसंविशन्ति प्रायमम्युखिहते सैवा देवता प्रस्ता- चम्यायचा तामम्बेदविद्वान्प्रस्तोप्यो मुर्डा ते व्यपतिष्यच्चयोक्तस्य मयेति । Then the Prastotri approached him, saying: "Sir, you said to me ' Prastotri, if you without knowing the deity which belongs to the prastava, are going to sing it, your head will fall off,' which then is the deity ?" He said :- "Breath (prana). For all these beings merge into Breath alone, and from Broath they rise again. This is the deity belonging to the prastavs. If without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me." The whole passage is given below, for the full understanding of the argument. 1. When ( the crops in the land of ) the Kurus were destroyed by hail stones, Usasti Chakråyana lived a-begging with his young wife, at Ibhya-grama. Seeing the Lord of Ibhya eating beans, he begged some from him. 2. (The master of the elephants) said to Usasti "I have no more except these, which are placed before me for eating." Usasti said, "give me then some of these." He gave him some of those and said, "Here is some water to drink, in this bag." Usasti said, "I shall drink impnre water, if I drank what has already been drunk by another." The master of elephants said, "are not these beans also impure, as I am eating of them?" 7

50 VEDANTA-SUTRAS. I ADBYAYA. [Govinda

8. Uisati replied "No, (these beans shoald uot be considered unclean) because withont esting them I cannot live; while the drinking of (your) water (is not an absolute necessity and) dopends on my plessare, (for it can be obtained everywhero)." Usasti baving enten himself, brought the romindor to his wife. But she had already eaten befors, therefore she took thom and put them sway. 4. Ufasti nezt morning, after ieaving his bed, said to her "alas! If we could got a little of food, then we should get much wealth, for that king there, is going to offer & ssorifce : be may choose me for all the pricstly posts." 5. Bis wife said to him " Alas! O husband ! (There is nothing olse in the house) bat those (stale) boans (which you bronght yesterday)." Usasti having eaten them, went to that big sacrifce (which was being performed). There he sat down near the Udgitrins who were singing hymns in the Astara ceronony : and then said to Prastotar priost. 6. Oh Prastotar ! if though, withoat knowing the Devata invored in the particular Praståva, art going to sing it, thy hend will fall off. 7. O Udgitar! if thou, without knowing the Devata invoked in the particular Udgiths, art going to sing it, thy boad will fall off. 8. O Pratihartar i if thou, without knowing the Dovata, invoked in the particalar Pratihara, art going to sing it, thy head will fall off. They indeed stopped and sat down silont. ELEVENTH KHANDA. 1. Then the Sacrifcer said to him "I dosire to kaow who you are, Sir." He roplied, "I am Unasti, the son of Chakrayana." The king ssid, "I had made up my mind, Sir, to appoint you alone to all those priestly ofices; but not having found you, 1 have appointed othors (pricsts) to these ofces. (But now that I have found you) Sir! I elect you for all these priostly ofoes." 2. "Very woll," said Uiasti, " (These should not, however be sent sway), but let them indeed sing the ssered hymos ander my direction. And promise that you pay me as much wealth, as you give to all these (collectively)." The Sacrifcer said, "Lot it be so.".' 8. Then the Prastotri priest approached him respeotfally, and ssid "Sir, you said to me, 'O Prastotar ! if not knowing the deity related to Prastara, thou shalt sing him, thy head will fall off,' which is that dovata ?" 4. Chakrayana ssid, "(Vignu the Great Breath, or) tho Chief Prina is the deity of crestion. Verily all these creatures merge into Prana (at pralays), and they come out of him (at crestion). He alone is the deity belonging to crention (prastava). Hadet thou sung without knowing this Lord, thy head would have fallou of, by my maying (by my warning)." 5. Then the Udgitri priest approached him respectfally and said, "Sir, you said to me, 'O Udgitri! if not knowing the deity related to Udgitham, thou shalt sing him, thy head will fall of ! ' which is that Devata?" He said " the sun." 6. Chakriyana said "(Vignu residing in the sun is the doity of Udgitha) verily all these singing creatures chant His praises, because he is the best and the Highost. He alone is the deity belonging to Udgiths. Hadst thou sung without knowing this Lord, thy bead would have fallon of, as I had warned thee." 7. Then the Pratibartri aparoached him respectfully and said, "Sir, you said to mo, 'O Pratihartá, if not knowing the deity related to Pratihara, thou shalt sing him, then thy heed will fall off,' which is that Devata?" & Hesaid, "(Vigna residing in tho) food (is the doity of Pratihara). Vorily all theso crestares ost Food, and live thereby (becanse Vignu dwells in food and thas maintains them). He alone is the deity belonging to Pratihara. Hadst thou sung without knowing this Lord, thy hend would have fallon off, as I had warned thee."

Bhårya.] I PÅDA, IX ADBIKARAŅA, 84. 23. 51

(Doubt) :- Is this Prapa, the breath that flows in and out of the lungs? Or is it the Supreme Brahman? (Pûrvapakşa) :- The Prâņa mentioned here is the air that circulates in the lungs. For such is the ordinary acceptance of this term, and the arising and meiging of all beings in the Prana, mean that all living beings exist so long as this breath is in them, they perish when this breath goes out. (Siddhanta) :- To this the author answers by the following sutra. SÛTRA I.1. 28. भतय्व प्रायः ॥१।१। २३ ।। IT Ata eva, for this reason, hence also. mr: Pranab, the breath. NoT :-- Pratyudâbarans Sańgati. 23. The word prâna here refers to Brahman, for a reason similar to that given in the preceding sûtra. COMMENTARY. This Prâna of the Chh. Up. I. 11. 5, is the Supreme Lord and not the air of the breath. Why? Because the characteristic marks of Brahman, namely, the creation of all creatures and re-absorption of them into Himself, are attributed to this Prâna.

Adhikarana X .- The Light is Brahman. (Vişaya) :- In the Chh. Up. (III. 13:7) we read :- भरथ यदतः परो दियो ज्योतिर्दोप्यते विभ्वत: वृषेषु सर्वत: पृष्ठेण्यतुचमेनुचमे स्विदं बाव तयदिदमसमिजन्त: पुरुषे ज्योति: ।। Now that light which shines above this heavon, highor than all, higher than every- thing, in tne highest world, beyond which there are no othor worlds, that is the same light which is within man. NOTE: -We give below the whole passage in order to follow the reasoning properly. गायत्री वा हदध सर्व भूतं यदिद' किम्च वान्े गायत्री वान्बा हवश सर्व भूत गायति या नायते ना । १ ॥ या वै सा गायत्री यं बाव सा येयं पृथिव्यस्याअ दीवश सर्े मूतं प्रतिष्वितमेतामेव नातिशीयते।२॥ यी वै सा पृथिवीयं नाच सा यदिडमस्मि- ुरुषे शरीरमस्मिन्हीमे प्राया: प्रतिद्ठिता पतदेव नातिशीयन्ते । ३॥ यह तत्युवये शरीरमिदं वाब तथदिदमस्मिअन्त: पुरषे हृद्यमस्मिन्हीमे प्राबा: प्रतिद्ठिता पतदेव नातिशीयण्ते॥ ४ ॥ सेवा मतुम्पदा पडनिया गायतो तदेतह वाम्यन्कम् ।५। ताबानस्य महिमा ततो ज्याया अश्च पुरव: पाडीप्स्य सर्वा भूतानि विपाइस्यामुतं दिवीति। ९ । यह तबूम सोतीदं नाव सदोऽ्यं बहिर्धा पुरवादाकाशो यो के स बहिर्या पुरवादाकाशा:

52 YEDÂNTA-SÛTRAS. 1 ADHYĀYA. [Govinda

नाव स या्यममतर्ददय चाकाशस्तदेततत्पूर्णमप्रवर्ति पूर्वमप्रवर्तिनी2 जिय समते य पव

• इति हदश: खण्ड: । १२। तस्य ह वा पतस्य हृद्यस्य पब्च देवसुषयः स योऽस्य प्राङ्त सुषि: स प्रावस्तवतुः स मादित्यस्तदेतसेजाऽनाथ मित्युपासीतितेजस्व्यसादो भवति य पवं वेद । १। ग्रथ योsस्य दसिय: सुषि: स व्यानस्तच्छ्रोन्ध्धस चन्द्रमास्तदेतच्छ्रोइस यशशयेत्युपासीत श्रीमाम्यशस्वी भवति य पवं वेद । २ ।। अ्रथयोग्स्य प्रत्यक् सुषिः सोऽपानः सा बाक सो- प्रिस्तदेतब् प्रहावर्थसमत्रा धमित्युपासीत म्रहवर्यसमसादो भवति य एवं वेद।। ३ ॥ प्रथ येाऽस्योदड सुपे: स समानस्तम्मनः स पर्जन्यस्तदेतत्कोर्तिइव व्युष्टिश्चत्युपासीत कीर्ति- मानू व्युड्िमान् भर्वात य पव वेद ।।४ ।। ग्रथ योमस्योरद्सुषि: स उदान: स चायु: स प्राकाशस्तदेतदो अश्च महश्चेत्युपासीताजस्वी महस्वान्मवति य एवं वेद ।।५।। ते या पते पम्च महापुरुषा: स्वर्गस्य लोकस्य द्वारपा: स य पतानेव पम्च ब्रझ्मपुरुषान् स्वर्गस्य लोकस्य दारपान्वेदास्यफुले वीरो जायते प्रतिपचते स्वर्ग लोकं य पतानेवं पश्च एहपुरुषान्स्वगस्य लोकस्य द्ारपान्वेद । ६ । ग्रथ यदतः परो दिवो ज्योतिर्दीप्यने विश्वत: पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेन्समेपु लोकेष्विदं बाव तथदिदमस्मिभन्त: पुरुषे श्योतिस्तस्येषा हरि:॥•। यत्रैतदस्मिम्घरीरे स2s स्पर्शेनाप्यिमानं विजानाति तस्पैषा भुतिर्यजैतत्कर्बादपि गृद्य निनद्मिव नद्युरियाझ रि ज्वलत उपगृमोति तदेतब् हषन्य भुतनन्हेत्युपासीत मकुष्यः भुतो भवति य एवं वेद य एव वेद ।८। ।रइति न्योदश: बण्ड:। १३। TWELFTH KHANDA. 1. The Lord called Gayatri is verily this All-Full, in whatever form (He may be.) Giyatri is speech, because (the Lord as) Speech (c .trols and commands) all beings. He sings out (the Vedas) and gives salvaticn to all, hence He is called (Gayatri). 2. That very Lord (who is in the sun and called) Gayatri, is indeed (the very Lord who is in the earth and called) Prithivi, the Broad. In this (form) are all these beings established. None exceis this form. 8. That very Lord who is in the earth and called Prithivi, is indeed the very Lord who is in this soul and called Sarira, the Joy, bliss-wisdom. In this form rest indeed these sonsos. None can excel this form. 4. That very Lord who is in the soul and called Sarira, is indeed the Lord who is in the innermost part of the soul, and called the heart. In Him rest indeed these senses. None excels this form. 5. That very six-fold Gayatri has four feet; and that very fact is declared by a Rik Vorse (Rig Veda X. 90. 8). 6. "Such is His greatness, yea the Lord is even greater. All souls constitute one quartor of Him. His immortal three quarters are in Heaven." 7. That Gayatri-form of the Lord is indeed Brahman, the All-pervading. This indeed is the All-luminous Which is outside of the soul (in the physieal heart). 8. That All-luminous, who is outside tho Jiva (in the external heart) is verily the All-luminous who is inside the Jiva (pervades the soul). 9. That All-luminons, who is insido the Jiva, is verily the All-luminous who is in the heart of tho Jiva. 10. That All-luminous who is in the heart, is verily the Full, the Self-determined. He who knows thus, obtains bappiness, fall and independent.

Bhårya.] I PÂDA, X ADHIKARAŅA, Sú. 24. 53

THIRTEENTH KHAŅDA 1. Of this Saprome Brahman called the Heart, there are vorily indeed ave divino gato- keepers. He who is His eastern gate-keeper is the presiding deity of Prins, of the oye and is the sun. Let one meditate on him (as sun) as physical energy and health. He who meditatos thas becomes energetic and healthy. 2. Now he who is His southern gate-keeper is the presiding deity of Vyana, of tho ear, and is the moon. Let one meditate on him (as moon possessed of) beauty and fame. Be who meditates thus becomes artistic and famous. S. Now he who is His southern gate-keeper is the presiding deity of Apåna, of the organ of speech : and is Agni. Let one meditate on him (as Agni possossed of) intellectual enorgy sud sanity. He who meditates thus becomes intellectusl and.sane. 4. Now he who is his northern gate-keeper is the presiding deity of Samina, and of wind, and he is Indra. Let one meditate on him as Indra, possensed of renown and lordliness. He who meditates thas becomes renowned and lordly. 5. Now he who is tho central gate-keeper is the presiding deity of Udans and the chief Vayu and is Aktin. Lot one meditate on him as the Principal Viyu ponsensed of spirituai energy and greatnems. He who meditates thus, becomes spiritually enorgetie and grest. 6. These verily are the five servants of Brahman, the gate-keepors of the world of Pare wisdom and joy (also). He who knows tbene five servanta of Brabman thus, (as) tho gato-keopers (of the heart as well as) of the world of Pure wisdom and joy, gets a virtuous son born in his family ; and himself enters that world of Pare wisdom and joy; becsaso he knows those five servants of Brahman, the gate-keepers of the world of svarga. 7. Now the LIGHT which shincs above this heaven, in the worlds higher than those of Brahma, higher than all, beyond which there are no higher worlds, (and which thom- colves are) the highest worlds (of their respective planes); that is verily the mme LIGHT which is within the heart of) man. And of this the direct proof is this :- 8. Namely, the warmth which one perceives through touch hore in the body. Of Him is this praise, which one hears as existing in the ears, namely, the sound like the roar of an ocean, or that of thander, or of the burning fre. Let one meditate on Brabman, as if thus seen and heard. He who knows this thus, becomes olear seeing and celebrated; yea who knows this thus. (Doubt) :- What is this Jyotih or light referred to here ? Is it the physical light of the sun, &c. ? Or is it the Supreme Brahman ? (Purvapakşa) :- The. light is the physical light of the sun, &c., because there is no mention of Brahman here in connection with it, or immediately preceding it. (Siddhânta) :- To this the author replies by the following sutra :- SÛTRA I. 1 .. 24. ज्योतिश्चरणाभिधानात् ॥१।१२४।। ife: Jyotih, the light (mentioned in the Chhandogya is Brahman). Charaña, foot. afrmarg Abhidhanat, because of the mention. NoTz :- Pratyudsharans Ssngati. 24 .- The Jyotis of Chhândyogya Upanisad II. 13. 7 refers to Brahman and not to Material Light: because it is described as having (four) feet .- 24.

54 VEDANTA-SÔTRAS. I ADBYĀYA. [Govinde

COMMENTARY. By the word Jyotis, we must take Brahman and not material light. Why ? Because of the mention of feet. For in the Chh. Up. III. 12.6 we read- वाबानस्य महिमा ततों स्वायाध्शय दुकक:ः पादोडस्य सर्वा भूतानि निमवस्यामुतं

"Such is the greatness of it (of Brahman, under the disguise of Giyatril ; greator than it is a person (parngs). His foet aro all things. The immortal with three foet is in hesven (L.e., in himnself)." This shows that all creatures form but one foot of Brahman The real sense is this. In the Chh. Up. Ill. 12. 6, Brahman has been described as having four quarters or feet, that very Braliman is referred to by the relative pronoun 'yat,' " that," in the subsequent passage (Chh. Up. III. 13. 7). Thus there is no break of continuity between the Brahinan mentioned in the Chh. Up. III, 12. 6 and III. 13. 7. Because they are connected by the relative pronoun ' yat.' Moreover in both these passages, the word (dyu) " heaven," is mentioned; that also connects these passages. Therefore the Lord Hari of infinite glory, is the light referred to in this pasenge, and not any physical light of any celestial body, like the sun and the rest. (Objection) :- The feet montioned above may refer to the feet of the metre Gayatri, which is mentioned immediately before, in the above passage; where it is said that Gayatrt has four feet. (Chh. Up. III. 12. 3.) (Anmoer) :- To this the author answers in the following sûtra, by stating the objection in the first portion of the sûtra, and the answer in the second portion.

SÛTRA I. 1. 25. अन्दोऽमिधानान् नेति चेनू, न तथा चेतोऽर्पणनिगवात,त- चाहि दर्शनम् ॥१।१। २४।। Chhandas (of) a metre, the metre Gayatrt. afrvrur Abhidhanat, because of the description. Na, not. na Iti, thus. Chet, if. « Na not. Erur Tatha, thus; (therein, in the Brahman incarnated or in the Gayatri or symbolised in the metre). a Chetas (of) mind. w Arpana, of concen- tration, giving. firurg Nigadat, because of the teaching. wrar Tatha, thus, that being so, by such an interpretation. R Hi, because, only. Tirg Dardanam, consistent, rational, intelligible. The phrase "the Gayatri is all this" becomes intelligible when Gayatri is taken as a symbol of God. The metre called Gayatri is certainly not "all this."

Bh đạya.] I PÅDA, X ADHIKARAŅA, SA. 26. 55

25. If it be objected, that the word Jyotis does not refer to Brahman, but it denotes the Metre Gâyatri, we reply not so; Gâyatri there is only for the purposes of concentrat- ing the mind in Brahman who is meditated upon as Gâyatri. And by this explanation all becomes consistent .- 25. COMMENTARY. But-an objection is raised-how can the four feet of Jyotis refer to Brahman, when we find that it' refers to the four feet of Gayatri? For in the above quotation, it will be seen that after mentioning that " Gayatri is everything whatsoever exists," the text shows that Gayatri is the speech, the earth, the body and the heart. The four-footed Gayatri is taught in the verse five expressly as having four feet. And with regard to this Gaya- trf, which has four feet, and is sixfold, a Rik is mentioned :- "Such is the greatness of it, greater than it is Purusa, &c." Now this mantra contains reference to four feet and it refers to Gayatri and not to Brahman. How theu can you say that the roference to four feet is to light (Jyotis) which is Brahman, and not to Gayatri which is immediately referred to here. To this objection, we reply that this Gayatrt itself so referred to, does not mean the metre Gayatri, but Brahman as conceived in this symbol : for Gayatri is figuratively spoken as having four feet, &c., in order that meditation on such Gåyatri may be performed. The symbolic meditation is for the sake of instructing one how to meditate. If Gâyatri meant metre, then it would be impossible to say of it that "Gayatri is everything what- soever here exists." For certainly the inetre is not everything. There- fore the sûtra says 'Tathahi Dardanam' 'so we see'-here the word Dardanam means "consistency." For by such an explanation alone, the above passage gives a consistent meaning; otherwise we are landed into the absurdity of holding a metre to be everything. Therefore, through Gayatri is shown the meditation on Brahman. Moreover, the author gives another reason for holding that GAyatri here is Brahman and not a metre. SÛTRA I. 1. 26. भतादिपादव्यपदेशोपपत्ते शरैवम् ॥१।१।२६॥ qff Bhotadi, the beings, &c. qrt Pada, (of) foot. tu Vyapadeśa, (of ) mention, (of) declaration. wvqtr: Upapatteh, because of the possibility, reasonableness. Cha, and. v Evam, thus. 26. And thus only it is possible to declare that the beings, (speech, earth, &c.) are its feet .- 26.

56 VEDANTA-SUTRAS. I ADHYAYA. [Gomnda

COMMENTARY. Thus Brahman alone should be understood here as Gayatri. Why? Because beings, earth, body, and heart are referred here with regard to Gayatri, and the four feet of GAyatrt are these four things. If the Gâyatri here did not mean Brahman, then these four things could not form its four feet, for it is absurd to speak of a metre Gayatr that beings, earth, &c., are its feet. Therefore, the whole passage of the Chh. Up. opening with 'The Gåyatrl is everything whatsoever exists," really opens with the decla- ration that 'Brahinan is everything whatsoever exists, &c.' Thus Brahman is referred to by the relative pronoun ...... 'yat,' "that" in Chh. Up. III. 13 7. Moreover the word "heaven" also is a significant word. Its use in connection with " Light" reminds us of its use in connection with the "Gayatrt " also. Therefore the " Light" shining above heaven, is the same as the "Gayatri " that has three of its feet in heaven. (Objection) :- But reference to Heaven with regard to Gayatri is in the locative case, namely, heaven is the Adhara or the support of Gâyatrl. For Chh. Up. III. 12. 6 says 'Tripadasyamritam divi.' The word 'divi' is in the locative case; and the sentence means 'immortal with three feet is in heaven.' While with regard to Jyotig, the Chh. Up. III. 13, 7, uses the ablative case, and says that "the light which shines abooe this heaven." Thus Jyotis is not in heaven, but above heaven, while Gayatri is in heaven. Thus there is a difference of teaching with regard to the relation of Gayatri and Jyotis to heaven. Therefore, these two words do not refer to the same object. (Siddhånta) :- To this we reply, this is not so. Because in both places, there is nothing contrary to the recognition. This objection and answer, the author has put in the following sûtra - SÛTRA I. 1. 27. उपदेशभेदात्, नेति चेन, नोभयस्मिन्नप्यविरोधात्।।१।१।२७।। wtu Upadeda, of teaching, of grammatical construction or cases. aur Bhedat, because of the difference. « Na, not. Chet, if. # Na, not. arem Ubhayasmin, in both, (whether in the ablative case or in the locative case). f Api, even. uftdig Avirodhat, because of the want of conflict or con- tradiction. 27. The objection that Brahman of the former passage cannot be recognised in the latter on account of the differ- ence of case-terminations is not valid, because in either case, there is nothing contrary to the recognition .- 27.

Bharya.] I PÅDA, XI ADHIKARAŅA, Sú. 28. 57

COMMENTARY. The locative 'divi' and the ablative 'divab,' that is, 'in heaven' or 'above heaven,' are not contrary. For the force of the ablative in 'divab' really is that of locative. Just as in ordinary language, a parrot, although in contact with the top of a tree, is not only said to be fon the tree,' but also 'above the tree,' so Brahman also, although being in heaven, is here referred to as being beyond heaven as well. Adhikarana XI .- Prána is Brahman. (Vişaya) :- In the Kau. Up., III., we read as follows :- प्रतर्दनो ह वै दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम । युद्धेन पौरुषेख व तें हेन्द्र उवाय। प्रतर्दन वरं ते ददानीति।स हे।वाच प्रतर्दनस्त्वमेव वृगीप्वयं त्वं मनुष्याय दिततमं मन्यस इति। तं हेन्द्र उवाच न वे वरं परस्मै वृजीते त्वमेव वृयोष्वेत्यवरो वैतई किल म इति दोवाच प्रतर्दनोऽयो जल्विन्द्रः सत्यादेव नेयाय सत्यं हीन्द्रः। स होवाच मामेव विज्ञानीहो तदेवाहं मतुष्याय हिततमं मन्ये यम्मा विज्ञानीयात्। तरिशीर्षायं त्वाइमहनमरन मुखान्यतोन्सालावृ- केभ्य: प्रायक्छं वही: संधा प्रतिक्रम्य दिवि प्रहादीयानतुखमहमन्तरिसे पोलामान्यृथिम्या कालकारश्यास्तिस्य मे तत्र न लाम थ नामीयते। स यो मां विजानीयात् नास्य केन का कर्मना लोको मीयते न मातृषधेन न पितुवधेन न स्तेयेन न म्रबहत्यया नास्य पापं च न चरषो मुजाजीलं वेसीति। १ ॥ स दोवाच प्राथोर्ऽस्मि प्रज्ञात्मा तं मामायुरमृतममित्युपास्वायु:। प्राब्थः प्राण वा आायु:। प्राय्त पदामृतं याववयस्मिष्छरीरे प्राण् वसति ताबदायु:। प्रायेन हो वामुष्मिॅल्लोफेड्मृ तत्वमामोति प्रक्रयासत्यसंकल्पं स यो म घायुरमृतमित्युपास्ते सर्वमायुरस्मिंल्लोक पत्याप्रोत्यमृतत्वमकितिं स्वर्गे लोके। तब्क चाहुरेकभूयं वै प्ाया ग्छन्तीति न दि कशचन शकुयात् सकद्राचा नाम प्रत्ापयितु वक्षुषा ऊप भोजेव शब्द मनसा ध्यानमित्येकभूयं वै प्राया भूत्वा पफैकं सर्वाण्येवैतानि प्रज्ञापयन्ति। वाचं बढ़ती सर्वे प्राणा अनुषरन्ति। चक्षुःपश्यस्सर्वे प्राय्या अनुपश्यन्ति भोत गृण्वतूसवे प्राय्य अतु- भृण्वन्ति मनो ध्यायश्सवे प्राजा अनुष्यायन्ति प्रायं प्रायन्तं सर्वे प्राया म्नुपा अन्तीत्येव- मुहैवैतदिति हेन्द्र उवाचास्तीत्येव प्राजानां निःभेयसादानमिति। २॥ जीवति बागपेतो मूकान्दि पइयामो जीवति वक्ुरपेतोएवान्हि पशयामो जीर्वात भोत्रापेतो बिरान्टि पशयामे। जीवति वाहुब्छसो जीवत्यूकच्छिस इत्येवं हि पश्याम इति प्रथ बलु प्राय्थ पव प्रभ्ात्मेवं शरीरं परिगृद्ोत्यापयति। तस्मादेतमेवोकथमुपासीत। यो वै प्राय्यःसा प्रक्ा या वा प्रत्ा स प्राययः। सह हो तावस्मिष्छरोरे बसतः सहोत्क्राम तस्त स्यैषैव हृष्टिरेतदविज्ञानं। यत्रैतत्पुरुष: सुप्: स्वमं न कंचन पश्यत्यथास्मिन्पाव पवैकधा भवति। तदैनं वाकसवेर्नाममि: सद्ा- प्येति चक्षु: सर्वै कपैः सहाप्येति शोनं सर्बै: शब्दैः सहाप्येति मनः सर्वै ध्यातिः सहप्येति। स यदा प्रतिबुभ्यते यथासेज्वेलता विस्फुलिया विप्रतिष्ठेरभरेवमेवैतस्मादात्मन: प्रायया यथा- यतनं विपातश्वम्ते प्रायेभ्यो देवा देवेभ्यो लोका:। तस्यैषैव सिद्धिरेतहिजानं। यत्रैतत्युरूप भातों मरिष्यम्नाबद्मं न्येल महं नेति तदाहुकुदकमीचिसं न शखाति न पश्यति वाचा बदत्वथा- स्मिन्ग्राथ पयैकमा भर्वत तदैनं बाडसमैं र्नामभि: सहाप्येति वक्षु: सवैं रूपैः सहाप्येति भोत सवै: शब्दे: सहाप्येति मनः सर्वे पर्यातिः सहाप्येति स यदा प्रतिपुऱ्यते यथामोर्व्वलतो

58 VEDÂNTA-SÛTRAS. I ADHYÂYA. [Govinda

विस्फुबिक विप्रतिह्ठेरजेथमेवैतस्मादासमन: प्राळा यथायतन विम्रतिड्न्ते प्रायेभ्यो देवा

बाचा सर्वाधि नामाम्यापोति। प्राबपस्मा्सर्वान्गन्धानमिविस् जते प्रायेन सर्वान्गन्धानामो- ति। पधुरस्मात्सर्वावि कपाण्यमिषिसुजते क्षुमा सर्वाधि कपा्याम्ोति। ओनमस्मात्सर्वा मम्दानमिबिसु जते भोतेंव सर्वाष्ान्दानाप्ोति। मनोऽस्मात्सवीचि व्याताम्यमिविसुजते मनसा सर्वाति ध्याताम्याप्ोति। सेवा प्राये सर्वाप्ियों मे प्राब्तः सा प्रज्ञा या या प्रता सप्राय। सह से तावस्मिक्सरीरे बसत: सहार्क्रामताऽथ जललु यथा प्रजायां सर्वाि भूताम्पंकीमवन्ति सवयाज्यास्याम: ।।४।। दागेबास्या परमङ्मुटूडं तस्ये नाम परस्तास्मतिबिहिता भूत- मात्रा। म्ायिमेबास्या पकमनमुटूहं तस्य गन्ध: परस्तास्पतिबिहिता भूतमाना। मक्षुरेबास्या पकममनुदूडं तस्य रूपं परस्तात्पतिबिहिता भूतमान्रा। ओोनमेवास्या पकमडमुदूडं तस्य शन्द: परस्तात्मतिबिद्धिता भूतमान्रा। जिहबास्या पकमङ्मुटूरं तस्या मस्रस: परस्तात्पतिबि- हिता भूतमात्रा। इस्तावेवास्या पकमङ्मुटूहं तथो: कर्म परस्तात्पतिबिडिता भूतमात्रा। शरीरमेवास्या पकमगमुदू दं तस्य सुचदुःजे पर स्तास्प्रतिबिहिता भूतमान्रा। उपल पवास्या पकमनमुदूडं तस्यानन्दो रति: प्रजाति: परस्तास्पतिबिह्िता भूतमात्रा। पादायेवास्या एकमनमुटू डं तयोरित्या: परस्तात्मतिबिध्धिता भूतमात्रा। प्रयणास्या पकमङ्मुटूहं तस्यैधियो विद्यातव्यं कामा: परस्तास्पतिविहिता भूतमात्रा । ५। प्रत्रया वार्चं समाक्य वाचा सर्वाधि नामाम्याम्ोति। प्रक्रया परादं समान्या प्रायेन सर्वान्गन्धानामोति। प्रम्नया समार्या वसुषा सर्वावि कपाण्याप्रोति। प्रकया भोत समांक्या भोतेव सर्वाम्छम्दानाम्ोति। प्रश्रया जिहा समाव्य जिहयासर्वानभरसानाप्ोति। प्रत्रया हस्ती समाव्या इस्ताम्या सर्वाधि कर्माण्याप्रोति। प्रत्रया शरोरं संमाव्या शरीरेब सुबदुरने प्राम्ोति। प्रद्योपस्यं समाकयोपस्येनानन्दं रतिं प्रजातिमामोति। प्रत्रया पादी समास्या पादाभ्यां सर्वा इन्ा पामोति। प्रजयैय चियं समाव्य प्रत्यैय धियो विज्ञातव्यं कामानाभोति। ३॥ न हि प्रशापेता वाकूनाम किंचन प्रतापयेदम्यत्र मे मनोऽभूदित्याह नाहमेतग्राम प्राशासियमिति। न हि प्रज्ञापेतः प्राया गन्बं कंचन प्रज्ञापयेदम्यभ मे मनोऽभृदित्याड नाहमेतं गन्धं प्राज्ञासियमिति। न हि प्रभापेतं यस ऊपं किंयन प्रथापपेदम्यत्र मे मनोऽभूदित्याह नाहमेतदूपं प्राश्ञासिषमिति। न हि प्रक्ञापेतं ओोनं शब्दं कंचम:्न सापयेदम्पत्र मे मनो- डभूदित्याह नाहमेतं शब्दं प्रशासिमिति। न हि प्रज्ञापेता जिहानरस कंचन प्रज्ञा- पयेद्यत्र मे मनोऽभूदित्याह नाहमेतमन्नरस प्राश्ञासिषमिति। न दि प्रज्ञापेता हस्तौ कर्म किंखन प्रज्ञापयेतामन्यभ्न मे मनोऽभूदित्याह नाहमेतस्कर्म प्राह्ञासिषमिति। न हि प्रज्ापेतं शरीरं सुलदुःनं किंधन प्रज्ञापयेदन्यत्र मे मनोऽभूदित्याह नाहमेतत्सुख- दुःनं प्रज्ञासिषमिति। न हि प्रज्ञापेत उपल धानन्दं रतिं प्रजातिं कंखन प्रज्ापयेदम्यभ मे मनोडभूदित्याह नाहमेतमानन्दुं रतिं प्रजातिं प्राम्ञासियमिति। न हि प्रकग्पेता पादाबित्या काम्यन प्रज्ञापयेतामन्यन्न मे मनेऽभूदित्याह नाहमेतामित्यां प्रकासियममिति। न हि प्रक्ा- पेता घी: कायन सिद्धथं भ प्रम्ातव्यं प्रमायेत ॥। न नाच विजिनासीत पकारं विधाव। न गम्यं विजिद्वासीत पतारं बिद्यात्। न रूपं विजिश्वासीत रपविद विद्यास्। नं रज्द विजिक्षा- सीत भोतारं बिध्ाल्। नाजरस बिजिशासीतानरसविशातारं विद्याल्। न दरर्म बिजिनासीस कर्तारं विदाद्। न सुनदु:्ने विजित्ासीत सुनदुःनमर्मिमातारं विदात। मनन्दूं रर्ति

Bhâgya.] I PÅDA, XI ADHIKARAŅA, SA. 28. 59

प्रजाति चिजिनासीतानन्दस्व रते: प्रजातेर्णिनातारं विद्याव्। मेत्यां चिशिनासीतैतारं विद्याल। न मनो विजिनासीत मन्तारं विदयाद ता ना पता दशैब भूवमाता अचिम्तं दशनवामान्रा चचिभूतं याद्धि भूवमाना न स्यु्न प्रशामाना: स्युर्यद्ा प्रतामान्ना न स्पुर्न भूतमान्रा: स्युः॥८॥। न हम्यतरता ऊूप किंयन सिमय भो पतथाना। तथथा रथस्यारेवु नेमिरर्पिता नाभावरा भर्पिता पयमेवैता भूतमाना: प्रमामानस्वर्पिता: प्रशामान्रा: भाये पर्पिता: । एव प्रायत पत प्रशारमानन्डोऽजरोजमृतो न साधुना कर्मका भूयाओ पवासापुना कर्मबा कनीयान्। एष डोवैगं सातु कर्म कारयति सं यमेम्यो लोकेम्य उभिनीचत पण ठ पवैनम- साधु कर्म कारयति सं यमधोनिनीयते। पप लोकपाल पव लोकाचिपतिरेन सर्वेश्ररः स म पात्मेति विधात्स म सात्मेति बिद्यात् ।९।। इति तृतीयोऽ्याय: ।३ ।

l. Pratardana, forsooth, the son of Divodasa (King of Kais), came by means of fighting and strength to the beloved abodo of Indra. Indra said to him: Pratardana, let me give you a boon to choose. And Pratardana answered: Do you yourself choose that boon for me which you deem most beneficial for a man. Indra said to him : No ono who chooses, chooses for another ; choose thyself. Theu Pratardana replied: That boon to choose is no boon for me. Then, howevor, Indra did not swerve from the truth, for Indra is truth. Indra said to him : Know me only; that is what I deem most benefcial for man, that be should know me. I slew the throe-headed son of Tvastri ; I delivered the Arunmukbas, the devotees, to the wolves (Salavrika), breaking mauy treaties, I killed the people of Prahlada in Heaven, the people of Puloms in tho sky, the people of Kaiakanga on carth. And not one hair of me was harmed thereby, and he who knows me thus, by no deed of his is hia life harmed, not by the murder of his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to coumnit a sin, the bloom doos not depart from his face. 2. Indra said: I am prâņa, meditate on me as the conscious self (PrajnAtman), as life, as immortality. Life is prana, prâna is life. Immor- tality is prana, prana is immortality. As long as prana dwells in this body, so long surely there is life. By prâna he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world and obtains in this world immortality and indestructibility. (Pratardana said) : -Some maintain bere that the pranas become one, for (otherwise) no one could at the same time make known a uato by speech, see a formn by the eye, bear a sound with the ear, think a thought with the mind. After having become one, the pranas perceive all these together, one by une. While speech speaks, all prinas speak after it. While the eye sees, all prinas see after it. While the ear hears, all pranas hear after it. While the mind thinks, all pranas think after it. While the prana breathes, all pranas breathe afer it. Thus it is indeed, said Indra, but nevertheless there is a pre-eminence among the prâņas. 3. Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see blind people. Man lives deprived of hearing, for we soe deaf people. Man lives deprived of mind, for we see infants. Man lives deprived of his arms, doprived

60 VEDÂNTA-SÛTRAS. I ADHYAYA. [Govinda

of his legs, for we see thus. But prana alone is the conscious self (prajittman), and baving laid hold of this body, it makes it rise up. Therefore it is said, let mau worship it alone as uktha. What is prâna, that is prajãd (self-conciousness) ; what is prajů (self-concioun- ness), that is prana, for together they (prajna and prana) live in this body, and together they go out of it. Of that, this is evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that prina alone. Then speech goes to him (when he is absorbed 'in praua) with all names, the eye with all forins, the ear with all sounds, the mind with nil thonghts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that self, the pranas (speech, &c.) proceed, each towards its placo ; from the pranas the gods (Agni, &c.) from the gods, the world. Of this, this is the proof, this is the understanding. When a man is thus sick, going to die, falling into weakness and faintness, they say: His thought has departed, he hears not, he sees not, he speaks not, he thinks not. Then he becomes with that prâna alone. Then speech goes to bim (who is absorbed in prana) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these. 4. Speech gives up to him (who is absorded in prâna) all names, so that by speech he obtains all names. The nose gives to him all odours, so that by scent he obtains all odoure. The eye gives up to him all forms, so that by the eye he obtains all forms. The ear gives to him all sounds, so that by the ear he obtains all sounds. The mind gives up to him all thoughts, so that by the mind he obtains all thoughts. This is the complete absorp. tion in prâna. And what is prâna is prajña (self-consciousness), what is prijña (self-cons- ciousness) is prâna. For together do these two live in the body, and together do they depart. Now we shall explain how all things become one in that prajna (self-consciousness). 5. Specch is one portion taken out of prajña (self-conscionsness, knowledge), the word is its object, placed eutside. The nose is one portion taken out of it, the odour is its object placed outside. The eye is one portion taken out of it, the form is the object, placod outside. The ear is one portion takon out of it, the sound is its object, placed outside. The tongue is one portion taken out of it, the taste of food is its object, placed outside. The two hands are one portion taken out of it, there action is their object, placed outside. The body is one portion taken out of it, its pleasure and pain are its object, placed outside. The organ is one portion taken out of it, happiness, joy, and offspring are its object, placed outside. The two feet are one portion taen out of it, movements are their object, placed outside. Mind is one portion taken out of it, thoughts and desires are its object, placed outside. 6. Having by prajña (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by prajna takon possession of the nose, ho obtains all odours. Having by prajns taken possession of the eye, he obtains all forms. Having by prajna taken possession of the ear, he obtains all sounds. Having by prajña taken possession of the tongue he obtains all tastes of food. Having by prajda taken possession of the two hands, he obtains all actions. Having by prajña taken possession of the body, he obtains pleasure and pain. Having by prajna taken possession of the organ he ohtains happiness, joy, and offspring. Having by prajña taken possession of the two feet, be obtains all movements. Having by prajña taken possession of mind, he ob- tains all thoughts. 7. For without prajna (self-consciousness) speech does not make known (to the self) any word. My miud was absent, he says, I did not perceive that word. Without prajna the nose does not make known any odour. My mind was abnent, he says, I did not perceive that odour. Without prajua the eye does not make known any form. My

Bhânya.] I PÅDA XI ADHIKARAŅA, SA. 28. 61

mind was absent, he mys, I did not perceive. Without prajas the car does not make koown any sound. My mind was absont, he mys, I did not porceive that sound. Without prajfs the tongue does not make knowe any taste. My mind was abeent, ho says, I did not perceive that taste. Without prajfs the two hands do not make known any aot. Our mind was absent, they may, we did not perceive any sot. Without prajfs the body does not make known pleasure or pain. My mind was absont, he says, I did not perceive that plossure or pain. Wihout prajis the organ does not make known happiness, joy. or oftapring. My mind was absent, he says, I did not perceive that happiness, joy or offspring. Without prajus the two feot do not make known any movement. Our mind was absent, they say, we did not perceive that movement. Without prajfs no thought succeeds, nothing can be known that is to be known. 8. Let no man try to find out what speech is, let him know the spesker. Let no man try to and ont what odour is, let him know him who smells. Lot no man try to fnd ont what form is, let him know the seer. Let no man try to aind out what souud is, let him know the hearer. Let no man try to And out the tastes of food, let him know the knowor of tastes. Let no man try to find out what action is, lot him know the agent. Let no man tey to find out what pleasure and pain are, let him know the knowor of what plessure and puin are. Let no man try to find out what happiness, joy, and offspring aro, let him know the knower of happiness, joy, and oftspring. Lot no man try to fnd out what movement is, let him know the mover. Let no man try to And out what mind is, lot him know the thinker. These ten objeots (what is spoken, smelled, seen, &c.) have rofor- ence to prajãa (self-conciousness), the ten subjects (speech, the senses, mind) bave reference to objects : if there were no objects, there would be no subjeots; and if thore wore no. sabjects, there would be no objects. For on either side alone nothing could be aohieved. But that (the self of prajas, consionsness, prina, llfe) is not many, (but one). For as in a car, the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects (circumference) placed on the subjects (spokes), and the sabjects on the prana. And that prana indeed is the Self of Prajus (the Self-conscious Self), blessed, imperishable, immortal. He does not incrense by a good action, He does not de- oraase by a bad action. For He makes him, whom He wishes to lead up from these worlde, do a good deed and the same makes him, whom He wishes to lead down from these worlds, do a bad deed. And He is the guardian of the world, He is the king of the world, He is the lord of the universe,-and He is my (Indra's) self, thus let it be known, yea, thus let it be known ! In the above we see that 'Pratardana' by his great valor in war went to the abode of Indra : and there a boon was granted to him. Pra- tardana asked the boon by the question, 'tell me that which is the best and which you deem most beneficial for a man.' To this Indra replies by saying 'I am Prana, the intelligent-self meditate on me as life, immortality.' (Doubt) :- Is this Indra who refers to himself as prâna, the intelligent-self and the object of meditation, the Jiva-Indra, the ruler of heaven? Or is he the Supreme Brahman? (Pûrrapakşa) :- The word Indra is a well-known designation of a Jiva. Therefore the prâna, read here as the synonym with Indra, also refers to Jiva. And Indra here teaches worship of himeelf as being most beneficent for man. (Siddhânta) :- To this the author replies by the following sutra :-

62 VEDÅNTA-SÔTRAS. I ADBYÂYA. [Govinda

SŪTRA I. 1. 28.

HTT: Pranah, the Breath, (as used in the Kauditaki) is Brahman. Ur

derstood. Tatha, appropriate to Him, thus, so. yumry Anugamat, because of being un-

Note. Pratyudáharana Ssugati. 28 .- Prâna is Brahman : that being understood from a connected consideration of the passages referring to it .- 28. COMMENTARY. When Indra refers to himself by saying 'I am prâna : meditate on me as conscious-self, as immortality,' he refers to Brahman by prana and not to any Jiva or his individual self. Why? Because the whole context of the above passage shows that the prAna there means Brahman. It is said to be 'Prajnatma,' 'conscious- self.' It is said to be the bliss, the immortal, the undecaying. All these are attributes of Brabman : and cannot apply to any Jiva. (Doubt) .- But Indra is the speaker here and he refers to himself as prâna. He very positively says 'know me only, I am prâņa'. How can then prâna refer to Brahman? He further says ' I slew the three- headed son of Tvatsri. I delivered the Arunmukhas, the devotees, to the wolves (Salavrika); breaking many treaties I killed the people of Prahla- da, &c.' All these show the Jivahood of Indra, and that he teaches his worship in this passage. Therefore in the concluding passage also, though bliss, &c., are used there, should be so interpreted as to refer to the Jiva Indra, and not to Brahman, for references to Jiva are many in this Upanigad. In fact, when Indra says "I am Prâna," he teaches the worship of the Dovata Indra alone in reality ; just as when the Upanisad says "worship the speech as cow" (Br. Up. V. 8. 1). which teaches actually the meditation on speech. Simiiarly Indra tenches his own worship, as Prana; for it is the presiding deity of all power. As the Upanisad says "The Prâna verily is power" (Br. Up. V. 14. 4). As Indra is very powerful, he indentifies himself with Prana, the deity of power. There- fore it teaches really the worship of a Jiva. This objection is raised and answered in the following sûtra :- SÛTRA L 1. 29. न वकुरात्मोपदेशादिति चेद्, श्रध्यात्मसम्बन्ध भूमा हस्मिन् ॥।१।१/२६।। Na, not. Iig: Vaktuh, of the speaker (Indra). wer Åtma, of the self wi Upadesat, because of teaching. mfa Iti, thus. r Chet, if. er

Bhârya] I PÂDA XI ADHIKARAŅA, Sů. 29. 63

Adhyatma, to the Inner Self, the Supreme Self and His attributes. Sambandha, connection, reference. yur Bhûma, muititude, innumerable, much, plenty. f Hli, because (we find). wfta Asmin, in this Upanisad. SŪTRA XXIX.

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

The word ' Adhyatma Sambandha' means having connection with the Inner self, that is to say, has reference to the attributes which are possessed only by the Supreme Self. The word 'bhumA' of the sutra means 'many' or 'multitude.' In this chapter of Kaus. Up., we find with reference to Prana many attributes which are cousistently applicable to the ParamatmA alone : and not to any Jiva. Firstly : Pratardana asked for the boon which was m st beueficial for man: that is to say, he asked for the means of attaining 'Mukti' (Release). The answer to this is "worship me as prâna," which can only refer to Brahman. For the worship of Brahman alone can give Mukti. Secondly :- It is said of this prana, "For he (prana) makes him, whom he wishes to lead out from these worlds, do a good deed." This shows that the Prâna is the great canse that makes every activity possible. This also is consistent only with Brahman and not with Breath or Indra. Thirdly: -It is said of this Prâna :-- " For as in a car the circumfer- ence of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects (circumference) placed on the subjects (spokes) and the subjects on the Prana." This also shows that all objects, sentient or non-sentient, are contained in the Prana. This is only possible if Prana meant Brahman. Fourthly: -It is agnin said that :- " Prana indeed is the Self of Prajna (the individual Jiva). He is the blessed, imperishable, immortal." "He is the lord of all the worlds. He is the God of all." These at- tributes also show that Prâna relers to Braliman. Thus all these multi- tudes of attributes, mentioned in connection with Prâna are consistent with the view that Prânu means Brahinan, and not any other object.

64 VEDANTA-SÛTRAS. I ADHYÂY A. [Gonnda

But if Indra really meant to teach the worship of Brahman, why does he say " worship me." It is really misleading. To this the author replies by the following Sûtra :- BÛTRA I. 1. 30. शास्रदृष्ठया तूपदेशो वामदेववत् ॥१।१।३०॥ rweear Sastra-dristya, from the view-point of Scripture : through insight based on scripture: as a technical method of scriptural saying. The serip- tures generally speak of the ogan as identical with the function, such as the eye with the function of seeing. Similarly, the Jiva is spoken of as the Lord : though the soul is merely an organ of God. This mode of expression is called Sastradristi. a Tu, but. Tau: Upadeiah, teaching, instruction, mrrra Va- madevavat, like that of Vamadeva. SÛTRA XXX. 30. The instruction given by Indra about himself, is to be understood as spoken from that point of intuition (or ecstasy) as in the case of Vâmadeva .- 30. COMMENTARY. The word 'tu' of the sutra meaning ' but' is used to remove the doubt. Though Indra describes himself as a Jiva by certain attributes, such as the killer of Tvastri, &c, yet when he says ' worship me,' he refers to the Brahman who is the real Ego of everybody ; and it is from this staudpoint of Sastra or scripture that he says so. The Sastra or scripture teaches by the metbod of 'identity ; ' namely, by identifying the function with the agent whose function it is. Thus Ch'. Up. writes that न वै बायो न सक्ष वि न कोनावि न मनांसीति, आचस्षते, प्रायो कंवैतानि

" And pecple do not call them, tho tongues, the ears, the eyos, the minds, but the breaths 'prana, the senses). For breath are all these." Thus we see that the Chh. Up. identifies the functions of seeing, hearing, thinking, &c., with the life whose functions they ar ; for prana (life-breath) is the support of the other functions of the body. Similarly, we fnd in the Praina Upanigad :- नान् बरिह्ठः प्रायय उवाय। मा मोहमापचयाधमेवैतत् पम्चधात्मानं प्रविभज्यत- इववमवहम्य विधारयामीति।३। "Then prapa (brcath, spirit, life), as the best, said to them: Be not deceived, 1 sione, dividing myself firefold, support this body and keep it." (Pr. Up. II. 3). Now Indra had realised that the highest Self was the Controller within him and that his ' I' was only of secondary importance. This idea of self-realination he wanted to impart to Pratardana, wbo was still in the

Bhâsya.] I PÂDA, XI ADHIKARAŅA, SA. 30. 65

meshes of his lower 'I;' and who thought that there was no higher controller within his 'I.' Indra says 'worship me as prana' meaning thereby " I who function merely because of the Will of Brahman, worship Him." This is the method by which the scriptures constantly teach. Thus Vamadeva also spoke of himself as having become everything ; मह्टा या हदमम्र ग्रासीत् तदात्मानमेवावेदाहं म्रहास्मीति तस्मात्तत् सर्वमभवत् तथो यो देवानां प्रत्यशुभ्यत स पव तद्भवत्त्यर्षीयां तथ। मनुष्यार्यां वर्द्धतत्पश्यम विर्वामदेव: प्रतिपेदेऽरहं मतुरमव a सूर्य्यश्चेति। "Verily in the beginning this was Brahman, that Brahman knew its self only saying, 'I am Brahman.' From it all this sprang. Thus whatever Deva awakened (so as to know Brahman), he indeed becamo that Brahman; and the same with Rigis and men. The Risi Vamadeva saw and understood it, singing, 'I was a Manu (moon), I was the sun.' Therefore, now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, he himself is there Self." (Br. Up. I. 4. 10). Here also Vamadeva speaks of himself, 'aham' or ' I' as Brahman. But by 'I' he really means Brahman who is the impeller of the functions of Vamadeva's "I" as well as of the "I's" of Manu, &c. It is from this point of identification that Vamadera calls himself Manu, while Indra calls himself Prâna. This identity of the pervader and the thing pervaded, we find stated in the Purânas also. Thus the Devas addressing Vişnu say : (Vişņu Purâņa I. 9. 69) :- यो्यं तवागती देव समीपं देवतागय:। स.त्वं पव जगतू सहा यत: सव गती भवान । "O Lord ! This host of Devas that has come in Thy Presence is indeed Thou, because Thou O Creator ! pervadest all." So also in the Gita we read :- सर्पे समाभोषि ततोसि सर्वम्। " Thou holdest all, therefore thou art Thyself all" (XI : 40). In ordinary language people also say that two things are one, when they are both in the same place or when there is an unity of opinion. Thus cows all become one in the evening, i.e., they are all resting in the same cow-pen, while in the day time they are grazing all over the field. This shows the unity of place. Similarly, disputing antagonists have become one, i.e., they have arrived at a concensus of opinion. Therefore, the unity between the Jiva and Brahman, as shown in the speech of Indra, is a unity of this nature, and not absolute identity. But-an objection is raised here -- admitting that there are multi- tudes of allusions to the attributes which exclusively belong to Brahman in the above Kausitaki passage, yet it is not possible to explain the above

68 VEDANTA-SÛTRAS. I ADHYAYA. [Govinda

passage as applying to Brahman; because there are equally multitudes of indications to the contrary. Such as, "let no man try to find out what is speech, let him know the speaker." (Kaus. Up. III. 8) 'I slew the three-headed son of Tvastri, &c .; ' these are marks showing that by prâna is meant the life-force of the Jiva. So long as this vital force remains in the body, the man is alive. This life-force or prana is Self-consciousness. For we find it is so stated in the following :-- " As long as prana dwells in this body, so long surely there is life " (Kau. Up. II. 2). "But prâna alone is the conscious-Self, having laid hold of the body makes it rise up" (Kau. Up. II. 3). Passages like these show that the prana here refers to the vital force in man. Similarly, "what is prâna that is prajna (Self-consciousness). What is prajna that is prâna. For together they live in the body and together they go out of it." (Ibid). This also shows that prana here either means the Jiva or the vital force. They are identified here in this passsage-both are one as active or latent. Thus in the above chapter of the Kauditaki Upanigad we find all the three indications, namely :- 1. The prâna refers to Brahman. 2. It refers to Jiva also. 3. It refers to vital force as well. Therefore, all these three should be worshipped, i.e., God, Soul, and Breath. To remove this doubt the author says :- SÛTRA I. 1. 81. •जीवमुख्यप्राणलि्गान, नेति चेन, नोपासा त्रैविध्यादाश्रित- त्वादिह तद् योगात् ।१।१।३१ Jiva, the human Soul, the individual Self. rwra Mukhya prana, the chief Breath, the chief vital air. fenrx Lingat, because of the characteristic mark. « Na, not. nfa Iti, thus. Chet, if. « Na, not. Fore Upasa, medi- tation, worship. Vfwg Traividhyat because of the three-foldness. rfmena Ágritatvat, because of being met with (in other places also), because of such texts taking shelter with or applying to Brahman in other places also. « Iha, here in this Kaugitaki passage. r irre Tad-yogat, because of its appro- priateness. 31. If it be said that Brahman alone is not meant there, for we find there marks of the individual Soul (Jiva) and the chief vital air (Mukhya Prana) : we say no; because then the meditation taught would become threefold (which is absurd). Therefore the marks of Jiva and prana should be applied to Brahman, for such an application is met with in the other texts also, and of its being appropriate here too .- 31.

Bhârya.] I PÂDA, XI ADBIKARAŅA, SA. 31 67

COMMENTARY. Though there are characteristic marks of Jiva (individual soul) and vital air in the above Upanisad, yet these two are not to be worshipped or meditated upon. Why? For then there would be three sorts of wor- ship. When Indra says, 'Meditate on me as prapa,' he uses only one sentence; and one sentence can not be used to mean three different sen- tences ; for this goes against the maxim, "one sentence must be intorpret- ed in one way only." The sense is this, that becanse in the above passage we find the characteristic marks of the human soul and the life breath : are we to interpret the other marks which apply to Brahman as applicable to the Jiva and the breath? Or are the three to be taken separately and independently ? Or are we to apply the marks of Jiva and the life breath to Brahman ? Thus there are three alternatives, i. c., take them all as applicable to Jiva and breath : 2. take them all separately : 3. take them all as applying to Brahman. The first alternative has already been set aside. For the marks of Brahman cannot be applied to Jiva. The second has the fault of ordaining three sorts of meditation, which is contrary to the maxim of interpretation. Now remains the third alterna- tive. That is, are we to take the characteristic marks of Jiva and prina as applied to Brahman. To this the author says, yes. The marks of Jiva and vital air found in the above Upaniead should be applied to Brahman; because the words like Jiva and prana are applied to Brahman. Therefore, the author uses in the above sutra the word 'adritatvad' meaning 'such is met with in other texts also.' If it be objected that in other texts, the characteristic marks of Jiva and breath have been applied to Brahman; because there were contrary indications in those texts showing that Brahman alone was meant there. What is the indication in this chapter ? To this we reply. Here also there is such indication ; for Partardang asks " what is the most beneficial meditation for man." The reply to this is "the meditation on prana." This is an indication that Brahman is meant. Therefore, here also there is appropriateness. Therefore the author uses in the above sûtra the words 'iha tad yogat' meaning "here aleo it is appropriate" (to use prâna and Jiva indications as applying to Brahman.) But-an objection is raised again-how can you reeoncile simulta- neous dwelling of the prana and prajna, in Jiva and their going out of Jiva, in the case of Brahman. To this we reply, that the above passage means that Brahman and the energy of action (Kriyt-dakti) represented by the vital prâna, and the energy of consciousness (jñaña-dakti) represented

68 VEDANTA-SUTRAS. I ADAYÂYA. [Govinda

by the Jiva, all three simultaneously dwell in the body and simultaneously leave it. It is again objected, the words like prâna, &c., denote certain subs- tances having certain attributes; how could they be taken here to mean attributes and not the substances. This is not so : though certain attri- butes are mentioned here yet the attributes denote and include the things also. For the attribute and the substance in which they inhere are the same. Thus when Indra says 'I am prana,' ' I am conscious-Self (Prajn&),' he means that he (Indra) possesses these two powers or attributes : vital energy and conscious energy, as also the substance of those energies. Therefore he says that "what is prana that is prajna : what is prajna that is prâna." The right interpretation is that Brahman alone is to be under- stood by the words Indra, prana, prajña, &c., there. But another objection is raised. What is the necessity of this adhikarana again, "meditation on prâna" and identifying prana with Brahman, when in the preceding sutra, I. 1. 23, it has been shown that prâna means Brahman ? To this we answer: this adhikarana is not a redundancy. In the sutra I. 1. 23, the doubt was only with regard to the meaning of the single word prana. In this adhikarana the doubt was not about the mean- ing of the word prana, but about the whole passsage, in which there are words, and marks or indications that would have led a person meditating, to think that Jiva and breath were also meant to be meditated upon. To remove this doubt, it is declared that Brahman alone is the topic of discussion in this Kau. Up. aud not Jiva or vital breath. Therefore this adhikarana has been separately stated by the author. Here ends the first Pada of the first adhyaya of the commentary of the holy Brahma Sutras.

FIRST ADHYAYA. SECOND PADA.

Adhikarana I .- The Manomaya is Brahman. May Sri Krişna illumine my heart. He whose praises are sung by words like Manomaya (intelligent), &c. In the First Pada, it has been taught that the Supreme Brahman should be enquired into. He is the Cause of the whole world and is termed the Highest Person. Further it has been shown therein that cer- tain words like Âuandamaya, Jyotis, Prana, Âkasa, &c., which prima facie apply to some thing else, should be construed to mean, and do mean, Brahman; because such is the samanvaya or logical construction-of the sentences in which those words occur. While now in the second and third padas, will be shown that certain other words and sentences, in which the characteristic marks of Brahman are not so apparent, as in those of the first pâda, apply also to Him. (Vişaya) .- In the Chhandogya Upanisad in the chapter relating to the Sandilya Vidya (III. 14. 1) we read as follows :- सर्व ललवदं ब्रस्म तज्जलानिति शान्त उपसीताथ बलु प्रतुमय: पुरुषो यथा कतुर- स्मिँलोके पुरुषो भवति तथेतः प्रेस्य भधति स कतुं कुर्बीत ॥ १॥ मनामयः प्राकशरोरो भारूप: सत्यसकृल्प आ्फाशात्मा सरवकर्मा सवकाम: सर्वगन्ध: सर्वरसः सवमिद्मभ्याचतो उवाक्य नादर: ॥२।। एष म आत्माउन्त हदयेSबीयान वीहेर्षा यवाडा सर्वपादा इसमाकाडा शयामाकतण्डुलाद्ा एष म आात्मान्तहुंदये ज्यायान् पृथिष्या ज्यायानन्तरिसाजज्यायान्दियो ज्यायानेभ्यो लोफेभ्य:। ३ । सर्वकर्मा सर्वकाम: सर्वगन्ध: सवरस: सर्वमिदमम्याचोऽया- कयनादर पष म आात्मान्तहदय पतदूमहंतमित: प्रेतयामिसम्भवितास्मीति यस्य स्यादडा न विधिकित्सापस्तीति ह स्माह शाण्डिल्य: शाण्डिल्य:।४। FOURTEENTH KHAŅDA. 1. This Brahman is indeed the Full. Let one meditate with devotion on Him as the Mover-on the-water. (Such meditation leads to faith). Next becanse a man is a creature of faith, as is his faith in this life so will be his condition in the next, after death. So let him generate full faith (in the Lord). 2. (The Lord is) Omniscient, Omnipotent, Glorious, Resolute, All-wise, the Agent, the Ordainer, the Heart's desire, the most Sweeet-scenting, the Sapporter of all this, the Bilent Impartial Witness. 3. This my Self within the heart is smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my Self within the heart, greater than the earth, grester than the intor- mediate region, greater than the Heaven, greater than all these worlds. 4. He is the enjoyer of all works, all desires, all sweet odours, and all tastes. He embraces all this, and is the silent impartial (witnems). This my Self withie the hoart is

70 VEDÅNTA-SÚTRAS. I ADHYĀYA. [Govinda

that Brahman. (Let one meditate on Him, with this idea) "when deperting from this body I shall reach Him." He who has this faith (verily obtains Bim), there is no doubt in it. Thus said Sandilya, thus said Sandilya. (Doubt) .- Now arises this doubt :- Is this Manomaya mentioned above, as the object of worship and meditation, the Jiva or the Param- âtman ? (Purvapakşa) .- The words manas and prâna are used in the above passage, and we are all awere that these are the organs of the Jiva, and therefore they apply to the Jiva and not to Brahman, for He has no organs like manas or prana. For says the Sruti :- "aprana hy amanah dubbrab" (Mundaka II. 1. 2.) "He is without manas and prana, He is pure." Thus prana and manas have been excluded regarding Brahman. Therefore the being referred to in the above passage is a Jiva, and not Brahman. Though the word Brahman occurs in the opening sentence of the above passage, yet that Brahman is not to be taken as the object of medi- tation described as Manomaya, because the sentence " sarvam khalvidam Brahma" is really an injunction teaching santi, tbe person meditating must first quieten all his faculties, and in order to get this peace, he is taught to imagine every thing as Brahman. - Thus it being ascertained that Manomaya, &c., refers to Jiva, the word Brahman occurring at the end, in the phrase "he my Self witnin the heart is that Brahman," also refers to the Jiva. (Siddhânta) .- To this the author answers :- SÛTRA I. 2. 1. सर्वत्र प्रसिद्धोपदेशात् ॥१।२१॥ eiv Sarvatra, everywhere, in every Vedanta passage. sferz Prasiddha, (of) the well-known (Brahman possessing the attributes of creation, &c.) asrur Upadeśat, because of the teaching. 1. The Being referred to in the above is the Param- Brahman, because here also is taught the well-known attributes or definition of Brahman, viz., Creator, &c., in the phrase tajjalân .- 32. COMMENTARY. The Being referred to is verily Brahman and not Jiva, why ? Because the attribute, which exclusively belongs to Brabman, which is taught in all the Vedantas, namely the Cause of the creation, &c., of the universe, is taught here also, in the formula tajjalan. Though in the upakrama (or commencement, i.e., in the passage "sarvam khalvidam Brahma.") the Brahman is taught not primarily for its own sake, but as a means of

Bhârya.] II PÂDA, 1 ADHIKARAŅA. 84. 2. 71

acquiring danti or mental quiessence, yet in the subsequent passage, "Manomaya, &c.," Brahman isreferred to and not Jiva. The word "kratu" in the above passage means upasana or meditation. The word "manomaya" there means "he who is to be graaped by pure manas or higher intuition," as we find in the following :- manasaivAnudrastavyam (Br. Up. IV 4. 19.) "He is to be seen by mind alono." As regard the passages which declare that Brahman is not to be apprehended by the mind, such as "yato vacho nivartante aprâpyo manasâ saha,' &c., they really mean that Brahman is not apprehended at all by the mind of the scoffer, and not totally comprehended even by the mind of the knowers of wisdom also. He is called prâna-sarira, or prâņa-bodied because he is the controller of prâna, just as the Jiva is the controller of the physical body, so the Brahman is the controller of Pranic body of the universe. Others say that the word prana-darira means 'He whose body is as dear to His devotees as the life is dear to all mankind. His divine form is the most dear object to his worshippers.' He is said to be without prâpa, in the sense that His existence does not depend on prâna as those of ordinary creatures. He is said to be without manas, because His knowledge does not depend upon mind. Or the prohibition aprâna and amanas may apply to the non-possession of the prakritic prana and manas by Brahman; and not that He has no life or mind of His own. In other Srutis He is called "possessed of mind," (wirr:). He is also said to breathe without air in some Srutis, (wrftr) âidavatam, &c. Others say that Manomaya refers to Brahman, because this appel- lation has been frequently applied to Him in the Upanişads. Thus Manomaya prâņa darira netâ (Mund. lI. 2. 7). "He assmumes the nature of the mind, and becomes the guide of the body of senses." Similarly in the (Taitt. Up. I. 6. 1) we find the word Manomaya applied to Him. "There is the ether within the heart, and in it there is the Person consisting of mind, immortal, golden." So also in the (Kath. Up. VIJ. 9) "He is conceived by the heart, by wisdom, by the mind. Those who know this, become immortal." He is also "prâņaaya prânab," life of life. (Br. Up. IV. 4. 18). Thus the well- known Manomaya applied in all the above passages to Brahman is referred to here in the Chhandogya also. Therefore it refers to the Supreme Self. SUTRA L 2.2. विवस्नित गुगोपपल्तेश्च ।। १२२।। Rafaa Vivaksta, desired, to be stated, subsequemtly to be mentioned. gu Guua, qualities. wwvir: Upaptteb, because of the reasonableness. Cha, and.

72 VEDANTA-SÛTRAS. I ADBYAYA. [Govinda

2. Moreover the qualities subsequently described are possible in Brahman only .- 33. COMMENTARY. The attributes like ' prana-sarira' whose body is prana, urey: whose form is light, &c., are possible in Brahman only and not in a Jiva, where they are out of place. SÛTRA I. 2. 8. अनुपपत्तेस्तु न शारीरः१।२।३।। gyva: Anupapatteh, because of the impossibility, because ot the un- reasonableness. a Tu, but. Na, not. mth: Sarirah, the embodied, the Jiva. 3. The embodied one is not the Manomaya (Chh. III. 14. 2.) because those qualities are not possible in a Jiva. -34. COMMENTARY. The Jiva is like a glowworm before the luminosity of the Brahman, who is like a sun when compared with it. The high attributes described in that passage are not possible in a Jiva. SÛTRA I. 2.4. कर्मकर्तृव्यपदेशाज्च ॥१।२४॥ Karma, object. ad Kartri, agent. arfrurg Vyapdesat, Because of the declaration. Cha, and. 4. And because there is a distinction drawn therein between the agent (Jiva) and the object Brahman .- 35. COMMENTARY. The text says .- " When I shall have departed from hence, I shall ob- tain Him." Here the word "Him " refers to the above-mentioned Mano- maya, in the objective case, while the agent is the Jiva who says " I shall obtain." Therefore the object Manomaya is, and must be different from the agent (Jiva) who obtains it. Therefore the Manomaya is the Supreme Lord. The obtaining here is like that of a river falling into a sea. SŪTRA I. 2. 5. शब्दविशेषात् ॥१।२५॥ Sabda, word. Ruvra Vie sat, because of difference. 5. Because of the difference of declensions of the two words, the Manomaya is Brahman .- 36.

Bhârya.1 II PÅDA, I ADHIKARANA, Sů. 7. 73

COMMENTARY. "He is my Self within the heart." Here by using the word 'my' in the genitive case is denoted the embodied self, the worshipper, while Manomaya is the worshipped; and is employed there in the nominative case. When in the same sentence, two words are used in two different cases, these words always denote two different objects. Therefore the Manomaya is different from the Jiva, the embodied self, the former is the ' worshipped, the latter is the worshipper. SÛTRA I. 2. 6. स्मृतेश्च ॥। १।२।६॥ Fra: Smriteh, because of asmțiti text. Cha, and. 6. So also the Smriti .- 37. COMMENTARY. So also we find in the GitA (XVIII 61) :- ईपरः सर्वमूतानां हद्देशेज्ज् न तिष्ठति। भ्रामयन् सर्वभूतानि यन्माककानि मायया। 'The Lord dwelleth in the hearts of all beings, O Arjuna, by His illusive power, causing all beings to revolve, as though mounted on & pot- ter's wheel.' Now an objection is raised, that the Manomaya of the Chhandogya cannot be Isvara, but is Jiva, because the description there is more appli- cable to an individual soul than to God. The text says :- " He is my Self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller then a canary seed or the kernel of a canary seed." This shows that the Manomaya occupies very little space, in fact it is atomic and so canuot be God. To remove this doubt the author says :- SÛTRA I. 2. 7. अर्भकौकस्त्वात् तद् व्यपदेशाच् च नेति चेन, न, निचाय्य- त्वादेव व्योमवश्च ॥ १।२।७।। mis Arbhaka, small. Grerrrg Okastvat, because of dwelling place or abode. wr Tad, that, ot that. veure Vyapadedat, because of the description or denotation. Cha, aud. mfa Na iti, not so. i Chet, if. « Na, not. Pirarx Nichayyatvat, because of meditation (in the heart). q Evam, thus. rnrg Vyomavat, like space. Cha, and. 7. Should it be said that the Manomaya can not refer to Brahman on account of the smallness of the abode, and on account of the denotation of that; we say no, because Brahman has thus to be meditated upon, and because in the same passage it is said to be infinite like space .- 38. 10

74 VEDÂNTA-SÛTRAS. I ADHYÂYA. [Govinda

OOMMINTARY. It is not proper to say, on the strength of the above two reasons, that the Manomaya is not Isvara, because in this very passage, it is declared to be infinite like space, and all-pervading like ether, "Greater than the earth, greater than the sky, greater than heaven, greater than all these worlds." How then do you reconcile these two conflicting statements about Manowaya ? To this the author replies by saying that " It is des- cribed as minute for the sake of meditation only." This limitation or mneasuring the infinite Brahman is for the sake of meditation, so that one may conceive the Lord in his heart. (The highest Person, for the purposes of meditation, abides in the hearts of the meditating devotee; though he is really not so). The sense is that the all-pervading, supreme Brahman, when described as atomic, or of the size of a span, is so described some- times, merely figuratively, and sometimes directly and truly so. Where it is figuratively so described, it means that when the devotee thmks of his heart, and of the God residing in that beart, he naturally ascribes to God, the limitations of the place where God is imagined to be. This is purely figurative. But there is another aspect, in which minutenees ascribed to Brahinan is not figurative, but actually true, for though God is infinite and all-pervading, yet owing to His supreme kiudness on his devotees, he through His inconceiveable power, presents Himself in their hearts actually and directly. Though He is essentially one and has one essential form, yet in the hearts of Tlis devotees, He appears in many forms. As says the Sruti :- 'Though one He manifents Himself as inany.' Though He is all-pervading, yet He becomes atomic, &c., through His mysterious incon- ceiveable power. This will be further explained in Sutra 25, in the section treating on Vaisvsnara. The all-pervadingness of the atom and the span-sized Brahman consists in this, that in this very form He appears simultaneously everywhere, wherever His devotees are. This simultane- ous appearance of the atomic or the span-sized Brahman everywhere. thus establishes His all-pervadingness even in His manifested form. If it be objected that if the Supreme Lord is inside the body of a Jiva, then like the Jiva, He would be subject to experience of pleasure and pain, such experiences springing from connection with bodies : to this the author replies by the following Sûtra :-- SÛTRA L 2. 8. सम्भोगप्राततिरिति बेनू, न, वैशेष्यात् ॥१। २८ ।। i Sambhoga, commensality of enjoyment. Sam=common, and bloga =enjoyment : jointness of enjoyment. wff: Praptib, attainment, resultant. rfer

Bhårya.] II PÂDA, II ADHIKARAŅA, SA. 9. 75

Iti, thus. a Chet, if. Na, not. Here Vaigesyat, because of the difference: or specific cause. The specific cause on account of which one suffers pleasure or pain is not mere connection with body, but his Karmas done in the past. 8. If it be objected, that there will be the connection with experience of pleasure and pain, were Brahman to abide in the same body as the Jiva, we reply not so, because there is a difference peculiar with regard to this connection .- 39. COMMENTARY. The word Sambhoga in the Sutra denotes mutual experience or common experience. The force of an Sam, in Sambhoga, is that of Saha; just as we find m the word Samvada. Isvara is not affected by the suffering or enjoyment of the Jiva. Why? Because there is a difference. The sense is this. The mere dwelling within a body is not the cause always of experiencing the pleasures or pains connected with that body. The experience is subject to the influence of the good and evil deeds. And Idvara has no such karma; for we read :- sfrmefff ' one of the two eats the sweet fruit, the other one looks on without eating.' (Mu. Up. III. 1, 1.) Similarly in the Gita the Lord says :- 'The karmas do not touch Me and I have no attachment to the fruit of karmas.' न नो कर्माधि सिप्यन्ति न ने कर्मकरो सुडा ।।

Adhikarana II .- The Eater is Brahman. (Vişaya) .- In the Katha Upaniad we find the following verse :- यस्य मह य सनय्य डमे भवत चोदनम्। मृत्युयस्योपलेयनं क इत्या वेद यत्र सः। "He for whom the Brahmanas and the Kagtriyks have both become the food, and Death is whose sance, who then knows where He is." (Kath. Up. I. 2. 25.) (Doubt) .- Here the words " Food" and "Sauce" indicate that there is an eater. The doubt arises who is this Eater? Is it Fire or is it tho Jiva or is it the Supreme Self. (Purvapakşa) .- The Fire is the Eater meant here, because there is nothing specific in that verse which would show that it is not the Fire referred to there, and the question and answer also would indicate the same thing. There is a well-known Sruti that Fire is the Eater. (Br. Up. 1. 4. 6.) woarr: Il Or the Eater may be the Jiva, because eating is an action, and action is appropriate to the individual soul, and not to the Supreme Self,.who is free from all actions. Moreover the Sruti itself in another passage declares that the Jiva eats the sweet fruit, while the Supreme Self looks on without eating. (Mund. Up. III. 1. 1, Kațl. U.p. III. 1.)

76 VEDANTA-SÛTRAS. I ADHYAYA. [Govinda

हा सुपवी सयुजा साया समानं वृसं परिषस्वजाते। तयोरम्य: पिप्पर्कं स्वा- इ त्यमसम्यो अमिषाकशीति। Therefore the Eater is the Jiva. (Siddhanta) .- To this objection the anthor answers by the following Siddhânta Sûtra :- SÛTRA I. 2. 9. श्रत्ता चराचरग्रहणात् ॥१।२।६।। WH Attâ, the Eater is the Supreme. nrer Charchara, the moveable and immoveable. qyurg Grahanat, because of His seizing or containing, or taking up as food. 9. The Eater is the Highest Self, because the moveable and the immoveable are taken as food .- 40. COMMENTARY. The Eater can be the Highest Self only, becanse the eating of the whole universe of moveable and immoveable is possible only in the case of Brahman. The words Brahmana and the Keatriyas are merely illustra- tive, and the whole universe sprinkled over by Death is referred to here as the Food. Such food can have no other Eater than the Supreme Self, for no Jiva can eat the whole universe. The word " sauce or condiment" is a thing which, while itself being eaten causes other things to be eaten. Therefore while the Death itself is consumed, being a condiment as it were, it makes other things palatable. Therefore the Eater of the whole universe made palatable by Death, can mean only the Lord in His aspect of Destroyer; when at the time of Pralaya He withdraws all things within Himself. Therefore, the Supreme Self must be taken here to be the Eater. Nor is there any validity in the objection based on the text of the Mund. Up. which says that the Lord does not eat and the Jiva alone cats, for the prohibition of eating there refers to the eating of the fruit of actions. The Lord does not eat the fruit of actions of the .Jiva. The Jiva alone eats such fruit. That text does not mean that the Lord has no specific eating of His own, for the Lord has His own particular objects of enjoyment ; as has been explained in the commentary on that verse of the Mund. Up. SÛTRA 1. 2. 10. प्रकरणाचू च । १।२। १० ॥ yarara Prakarnåt, because of the context. « Cha, and. 10. And on account of the context also the Eater is Brahman .- 41.

Bhâgya.] II PADA, III ADHIKARAŅA, Sü. 11. 77

COMMENTARY. In the Kath Upanişad we read :- प्रवोरवीयाम्मदता महीयानात्मास्य जन्तोनिहिता गुहायाम्। तमनतु पश्यति बीतशोका बातु प्रसादान्महिमानमारमन: । "More subtle than the subtle, greater than the great, the Atma is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self through the grace of the Creator." This shows that the topic is that of the Supreme Self. The force of the word " And " in the Sutra is to indicate that the Smriti is also to the same effect, as says the Gith- पतासि लोकस्य चराबरस्य स्वमस्य पूज्यश्च गुरोगरीयान। "Thou art the Eater of worlds, of all that moves and stands; worthier of reverence than the Guru's Self, there is none like to Thee." Adhikarana III .- The associate in the cave is Brahman. (Vişaya) .- In the same Upanisad, valli 3, verse 1, we read :- ऋतं पिबन्ती सुकतस्य लोके गुहाम्मविष्टी परमे पराडे। छायातपो न सविदो पदन्ति पब्चाप्यो ये व त्रियाचिक्रेता: । "There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinschiketa sacrifice." (Doubt) .- Now this text clearly refers to the Jiva who enjoys rewards of his works together with an associate coupled with it. And is this associate either Buddhi or the Prana or the Supreme Self. (Pûrvapaksa) .--- The associate must be either the Buddhi or the Prâna for they being the organs of the Jiva and the instruments of the enjoying, it is possible for either of them to drink the "rita" and thus share in the enjoy- ment of the fruit of works of the Jiva, while such enjoyment does not suit the Highest Self and in fact such enjoyment is prohibited with regard to the Highest Self. Therefore this associate of the Jiva must be either the Buddhi or the Prana, which somehow have been brought into connection with the enjoyment of the fruits of works. (Siddhânta) .-- To this prima facie view, the author of the Sutra ans- wers by the next aphorism, stating that the associate of the Jiva is the Supreme Self. SÛTRA I. 2. 11. गुहाम् प्रविष्टावात्मानौहि तद्दर्शनात्ं ॥१।२११॥ urz Guham, in the cavity, in the heart. afiet Pravistau, the two who entered wTorir Åtmanau, the two selfs. f Hi, because. w Tat, that. earx Darsanat, because of being seen (in the other texts also.)

78 VEDANTA-SÛTRAS. I ADHYÂYA. [Govinda

11. The two who have entered the heart, are the Jiva-Âtman and the Paramâtman, because such is seen in other texts also .- 42. COMMENTARY. The two found in the cavity of the heart are the Jiva and the Lord, and not the Buddhi and the Jiva or the Prana and the Jiva. Why do you say so? For this is seen. Namely, it is seen, that in that section, the Individual Self and the Highest Self are spoken of as having entered into the heart. Thus Kath. Up. I. 4. 7 shows that the Jiva is in the heart :- या प्राययेन सम्भनस्वदितिय बतामयी । गुदा परबिश्य तिश्रन्ती या भूतेमिव्पेजायत।

"She who is co-born with the spirit, She the Infinity full of Divinity, concealed in the cavity of the heart and abiding therein, manifests herselt also in the elements. This is that. (Aditi or Jiva is the spirit side or pole of creation-manifestation is from matter)." While Kath. Up. I. 2. 2 shows that the Snpreme Self is also in the heart :-

मोरो हर्षशोको जहाति । "The wise leaves behind joy and sorrow, having known the God by the yoga of concentration of Self,-Him who is difcult to be seen, who pervades the aniverso, who is in the heart of all, who dwells in the Muktas, the Ancient of Days." The word "hi" or "because" in the Sutra indicates that it is a well-known tradition of the ancients that the Jiva and the Supreme Self are in the heart. The word " pibantau" is in the dual number meaning "the two drink;" while as a matter of fact, the Jiva only drinks the fruit of its works and not the Supreme Self. The dual case is, therefore, to be understood in tlie same way as the phrase " There go the umbrella- bearers," one of whom only carries the umbrella. Or else this may be explained that both are agents with regard to the drinking, one is the direct agent; the other is the causal agent, i.e., to say the Individual Self directly drinks, while the Supreme Self causes the individual self to drink. The phrase "shade " and "light" indicate the difference between the infinite knowledge of the Lord and the finite knowledge of the Jiva, or that the Jiva is bound down to the chain of samshra, while the Lord is above samsåra. SUTRA 1. 2. 12. विशेषखाच च ।। १।२।१२।। frdvara Vilesanat, on account of distinctive qualities. Cha, and.

Bhårya.] II PADA, III ADHIKARAŅA, 8A. 12. 79

12. Moreover on account of distinctive qualities, the associate of the Jiva in the heart is the Supreme Self .- 43. COMMEKTARY. In this section of the Katha Upanisad we find distinctive attributes of the Jiva and the Lord alone, such as the Jiva is represented as the one who meditates, and the Lord as the object ineditated upon, Jiva as the person attaining and the Lord asthe object attained. Thus from verse I. 2. 12, quoted above it is clear that the Jiva is the subject meditating and the Lord is the object of meditation. Even in the present text also, the words "light" and " shade " distinctly point to the fact that the Jiva is possessed of small knowledge and the Lord as having all knowledge. Moreover the text I. 3. 3, declares in the passage "know the self to be sitting in the chariot" and the body to be the charioteer and the passage "But he who has nnderstanding for his charioteer and holds the reins of the mind, he reaches the end of his journey and that ia the highest place of Visuu." This rofers to Jiva as that which attains, and the Paramatman as that which is to be attained. These distinctive attributes show that the associale of the Jiva is neither Prana nor Buddhi, but the Supreme Self. Note. -We give the whole of the frat nine verses of the third valli here :- शतं पियन्ती सुहतस्य लोके गुहाम्मबिटी परमे पराें। कायातपी नहाविदो वद़न्त पम्चासयो ये या वियाधिकंता: ॥१॥य: सेतुरी मामसरमास यस्परम्। अभवं सितीपताम्पारं नाचिकेतथ राकेमहि। २। सात्मानध रथिनं विद्ि शरीबश रथमेव दु। र्दुश्धिन्तु सारयिं विध्धि मन: प्रमह्मेव मा ।। ३। इम्द्रियाधि हयानाइुर्णिनयाश्स्तेपु गोबरान्। थालेम्ट्रियमनोयुक्त मोकेत्याएुर्मनीमिय:॥ ४। यस्वविद्ञानवान् मवत्वयुक्तेन मनसा सदा। तस्पेन्द्रियाण्यवश्यानि दुषाश्मा इव सारये: ।५। यस्तु विज्ञानवान् भर्वत युककेन मनसा सदा। तस्पेष्द्रियायि वशयानि सदत्ा इब सारयेः ॥६। यस्त्वविद्ञानवान् मवत्यमनसक: सदायुनि:। न स तत्पदमामति सप्ञसारकयाभिगळति॥७। यस्तु विज्ञानवान् भवति समनहक: सदा शुदि:। स तु तत्पद्मामोति यस्माद्भूयो न जायते ।। ८. विज्ञानसारयिर्यहतु मनः प्रमहयाधरः। सोउन्यन: पारमामोति तभषिप्को:

13. There are the two (aspects of the Lord) the drinkers of trath, existing in the body obtained by good works, both dwelling in the cavity cf the heart, in the most highly splon- did Param ( i e., Vayu ). The knowers of. Brahman and those who perforin the ave grost sacrifces and obeerve the triple Nachiketa Fire, describe these as shade and the sun. 2. I know the Lord Vignu, hoth as the Spirit in the Ntohiketa Fire, and as the refuge of all Hie womhippers, the imperishable Supreme Brahman, the Giver of security, to the frightened royagers on the ocean of Simsim,-the Lord dwelling in the shore opposite to Bamsára (as the World-Spirit directing the Muktas). &. Know thou the Jiva Âtmé as sested in the Chariot, the body oven as the car; the Buddhi, as the driver and Manas as the roins.

80 VEDANTA-SUTRAS. I ADHYAY A. [Govinda

4. The wise ssy that the sonses are the horses and the objeots their ronds; thoy also my that the Âtmi, joined with the senses and the mind (only, but devoid of Baddhi) is the suflerer (enjoyer). 5. But he who is without discrimination, and with Manas out of harmony, his senses are always uncontrolled like the unbroken horses of a driver. 6. Bt he who diserimiuates, and has Mauas always harmonised. his sensos are coa- trolled, like the good horses of the driver. 7. He who is withoat discriminstiou, and the Manas uncontrolled, being always impure, never rosches to place, but roturns again to the world. 8. But he who discriminates, with the Manas always harmonised and (senses) puro, verily be (renches) that place from which he is not born agsin. 9. Bat the man who has reason for his charioteer, and holds the roins of Manas, he resches the end of the rond, that highest place of Vignu. Adhikarana IV .- The Person in the eye is Brahman. (Vigaya) .- In the Chh. Up. (IV. 15, 1-4) we read :- य पनोडसिथि पुकषो हस्यत पथ आत्मेति हीना चेतदमुतममयमेतदूससोति सथथप्यस्मिसपिदोदकं या सिम्बन्ति पत्मनी पत गणकति । १। पतठ्र संयद्दाम हत्या- बलत पतथ हि सर्वाधि वामान्यमिसंयन्ति सर्वाण्येनं नामान्यमिसयन्ति य पर्थ वेद। २। एन ए बामनीरेम हि सर्वाधि बामानि नर्यात सर्वाकि बामानि नयति य पर्वं वेद । ३॥ पम उ पव भामनीरेय हि सर्वेदु छोकेडु भाति सर्वेदु छोवेशु माति व पर्व वेद । ४। द्रथ यदु जैवास्मिम्यन्यं कुर्यन्ति यदि व नार्थियमेवामिसम्मवनयर्चियोशप्ठ सापूर्यमाकपसषमापूर्यमा नपसाधान् पडुद कंति मासा 2 स्ताम्मासेम्य: संवत्सरछ्र संकसरा- दादित्यमाहित्याबन्द्रमरस चन्द्रमसो विध्युतं तत्युववांऽमानक: ॥५। स पनान् ब्रद्धा गमयत्पेय देवपथो श्राहापथ पतेन प्रतिपथ्यमाना एमं मानवमावत नावर्तन्ते मावर्तग। : ।

FIFTEENTH KHAŅDA. 1. He said: This person who is seen in the eye is the Self, (called Vamana). This is the Immortal, the Fearless. This is Brahman. Nothing clings to this. Because (such a person resides in the eye), therefore, if any ono drops melted batter or water on it, it runs away on both sides (and does not cling to the eye). 2. The wise call Him the Samyadvima (the most beautiful), because all objects of besuty onter into Him. All besutifal objects enter into him who knows Him thus. 8. He verily is called Vamani (the Giver of beauty), because He alone gives beauty to all. He who knows Bim thas gives beauty to all (beings inferior to himself). 4. He is also Bhamani (Resplendent), for He shines in all worlds. He who knows this thns, shines in all worlds. 5. Now when such persons die, whether (their relations) perform their death cere- monies or not, they go to the plane of the Ray, from the Ray-plane to the Day-plane, from the Day-plane to the Bright-fortnightly plane, from the Bright-fortnightly plane to the Northern six-monthly plane, from the six-monthly plane to the Solar plane, from the Solar plane to the Lunar plane, from the Lunar piane to the plane of Sarasvati, (from that they reach to the plane of the chief Vayu) who is her Lord and the beloyed of Gođ, 6. He leads them to Brahman. This is the path guarded by the Dovas, the path that Jeads to Brahman. Those who proceed on that path, do not roturn to this round of humanity, yes, they do not return.

Bhârya.] II PÁDA, IV ADHIKARAŅA, 8A. 13. 81

(Doubt.)-The doubi here arises, whether the person sbiding within the eye is the reflection of the Self or sowe Divine Being presiding over the organ of sight or the Jiva or the Supreme Self. (Pârvapakşa) .- The Pârvapakşa maintains that it may be the reflection of the Self, for the text refers to the person seen as supported by the eye, and as directly perceived by a person in the retina of another, therefore, it must be the reflection of that person as seen in the mirror of the eye. Or it may be the presiding Deity of the organ of the eye, for we find in Bri. Up. 5. 5. 2, such a being described. तथसससत्सी स मादिलो य यम एतस्मिमण्डले पुकषो यख्चायं दिबोज-

यददतत्किमिष्यम्मवति युद्धमेवैतम्मण्डसं पश्यति नैनमेते रह्मय: प्रत्वायन्ति । २। "Now what is true, that is the Aditya (the suu), the porson that dwolis in yonder orb, and the person in the right eye. These two rest on ench other, the former resting with his rays in the latter, the latter with his pranas (senses) in the former. When the latter i on the point of departing this life, he sees that orb as white only and those rays (of the sup) do not return to him." Or it may be the individual soul or Jiva, for when the soul perceives an external object through the eye, it for the time being comes in contact with the organ of the eye, and so the person in the eye spoken of in this Chhandogya text can not be the Supreme Self, but may be any one of these three. (Siddhanta) .- To this the author replies by the following Siddhanta Satra, demonstrating that the person within the eye referred to in this text is the Lord. SÛTRA.L 2 .: 18. भन्तर उपपंसेः ॥१।२।१३। wwr: Antarab, the being within. wvh: Upapatteh, because of the reasonableness. 13. The being within the eye is the Lord, because it is more reasonable to construe the passage as applying to the Supreme Self than to anything else .- 44. COMMENTARY. The person within the eye can be nothing else than the Supreme Self. Why? Because the description is more suitable to the Supreme Self than to anything else. Because the attributes like " being the Self of all," "being Immortal," "being supremely great" (Brahmatva) 'being 11

82 VEDANTA-SÛTRAS. I ADHYAYA. Govinda

untouched by sin," "being samyadvama," &c., are applicable only to the Supreme Self. NoTz :- The attributes of being Vimani or the lender of all and Bhamani, the All- Refulgent, spplied to the person in the eye aro sppropriate in the case of the Lord alone. SÛTRA I. 2. 14. स्थानादिव्यपदेशाचू च १।२। १४।। wmift Stbanadi, the place and the rest. ertur Vyapadesas, on account of the statement. Cha, and. 14. And because there is statement in another Upa- nisad, mentioning that the Supreme Self has His abode in places like the eye, etc .- 45. OOMMENTARY. In the Bri. Up. (III. 7. 18) we read that the Supreme Self has his abode in places like eye, ear, &c. यह चसुषि तिष्ठबअसुमोउन्तरो यं बसुने वेद यस्य भस्तु: शरीरं यहच सुरन्तरो यमयरयेब

"He who dwells in the eye, and within the eye, whom the eye does not know, whowe body the eye is, and who pulls (rules) the eye within, he is thy Self, the puller (ruler) within, the Immortal." Now the puller within the eye, ear, &c,, by taking His abode in those organs, cannot be any one else, but the Supreme Lord. SÛTRA I. 2. 15. सुखविशिष्टाभिधानावेव व ॥१।२॥१५॥ yw Sukha, happiness. Afre Vigista, qualified by or possessing. ufrm Abhidhanat, because of the description. qr Eva, alone. Cha, and. 15. And because the text refers only to that person who possesses joy, therefore it must refer to the Supreme Self, and not the Jiva, who has not joy but misery .- 46. COMMENTARY. In a previous passage of the Chh. Up. (IV. 10.5.) it has been said that joy is Brahman and space is Brahman. The Brahman who is described in that passage as possessing unlimited joy or bliss, is again referred to in this passage, as the person dwelling within the eye. There- fore, the context refers to Brahman, and it would be doing violence to the context, if the person within the eye is interpreted to mean a being other than the Supreme Self. No doubt, that between the passage stating that Brahman is Infinite Joy, and the present passage, there intervenes the subsidiary vidy& called the Agni Vidya or the science of fire, but as this Agni Vidyà is subsidiary to Brahma Vidyå, it cannot be said to break the

Bhårya.] I PÅDA, IV ADHIKARANA, SA. 16, 17. 83

context. Therefore, the text Brahman is joy (IV. 10. 5.) is connected with the present text under discussion, (IV. 15. 1.) in spite of the intervening text of Agni Vidyt. By using the word Vidieta in the Satra, it is indicated that attributes like Imelligence, Infinity, &c., refer to Brahman. SUTRA I. 2. 16. भुतोपनिषत्कगत्यमिधानाचू च ।१:२।१६।। t Sruta, heard. afs Upanişatka, Upanişad. ma Gati, way; course. ufrmar Adhidhanat, because of the statement. Cha, and. 16. And because there is description given in this passage, of the same sort of salvation, obtained by the per- son who worhips the person in the eye, as is obtained by persons who have heard the Upanisad and worship the Supreme Brahman .- 47. COMMENTARY. In other texts of the Upanisad we hear of the path called the Devay&na, on which go the souls of the liberated, who have heard the Upanisad and have understood the mystery of Brahman. This path by which the knowers of Brahman go to salvation, is the way by which the knower of the person in the eye also goes, for the Teacher Upakodala describes that the knower of the person in the eye goes by Devayana. For he says :- "They go to light, from light to day, &c." Since the result as regards Mukti is the same, both of the person who knows Brahman and of him who knows the person in the eye, therefore, the person in the eye and Brahman are one and the same. The next Sûtra shows that it is not possible for the above text to mean either the reflected Self or the presiding deity of the eye or the Jiva SUTRA 1. 2. 17. भनवस्थितेरसम्भवाच् च, नेतरः ॥१।२१७॥ wrhaa: Anavasthiteh, on account of non-permanency of abode. wemrm Asambhavat, on account of impossibility. Cha, and. Na. not. mm: Itarah, the other. 17. No other being like the reflected Self, &c., is meant by the person in the eye for two reasons :- First, because they do not have their permanent abode in the eye, and secondly, it is impossible for them to possess the attri- butes described in that passage .- 48.

84 VEDAŅTA-SUTRAS. I ADBYAYA. [Govinda

COMMANTARY. The reflected Self, c., do not always abide within the eye, as a rulo, nor the attribute like "conditionless Immortality" is applicable to them. Nor :- The rofleoted Solf is soon in the aye, only when another person is near the oye, so this has not permanent abode in the eye. Similarly the San, the deity of the eyo, doos not dwell in the eye, bat his rays only dwell therein. So he also has not his porma- nont abode in the eye. While the Jira has his permanent abode in the heart, and not in the oya Thus none of those three ona be the person in the oye, for none of them has his permanont rosidonce there. Similarly the attribates like Immortality, &c., do not apply to those. Thorofore it mast meen the Saprome Solf.

Adhikarana V .- Tke Internal Ruler is Brahman. (Vişaya) .- In the Bri. Up. we read (III. 7. 18.) "He who dwells in the eye, whom the eye does not know, who rules the eye from within is the Self, the Internal ruler, the Immortal." In that chapter, this Internal ruler is mentioned as dwelling in the earth, the water, &c., and ruling them all from within. य: पृथिव्यां तिडन पृचिन्या चन्त सो वं पृथिनी न बेद वस्य पृथिधो शरीरं य: यृविधीमन्तरो यमयर्पेय त मस्मान्तर्याम्यसुत्षः। ३। बपण्तु तिह्नन चोउनतरो यमापो म बिदुर्यस्थाप शरीरं योउपोआतरो यमयत्येच व मात्मानतर्याम्यसुतः । ४। योओेरमरो नमग्िन केद वस्वासि: शरीरं याउन्रिमन्तरो यमयर्थेण स भत्मान्तर्याम्यसुत:। 'He who dwells in the earth, and within the carth, whom the earth does not know, whore body the carth is and yho pulls (rales) the carth within, ho is thy self, tho pullee (raler) within, the Immortal' 'He who dwells in the water, and within the water, whom the water does not know. home body the water is, and who palls (ralos) the water within, he is thy self, the puller (raker) vithia, tho Immortal.' "He who dwells in the tre, and within the fre, whom the Aro does not know, whono body che fro is, and who palls (ralee) the Are within, he is thy Solf, the pullor (rulor) vithin the Immortal." (Doubt) .- Now arises the following doubt :- Is the ruler within, mentioned in the above and similiar verses in the Bri. Up., the Pradhana or the Jiva or the Supreme Self. (Parvapakşa) .- The Pârvapakşin says: "The ruler within is Nature, for she controls the whole universo within, and because the cause is always found in the effect as interwovan with it. Therefore, the cause is the controller of the effect and as the universe has for its cause the Pradhana or matter, therefore Pradhna is meant in this passage. Moreover, this Pradhana, though non-intelligent, is said to be the Self or Âtman, because it is the giver of all happinons, and so figuratively is called Atman, or be- canso it is all-pervading therefore, it is called Atman; and as it is Eternal, it is very appropriately called tho Immortal. Or this ruler within may be a Jiva. Some highly ovolved yogt, who onters casily into the hearta

Bhånya.] II PADA, V ADHIKARAŅA, 84. 19. 85

of others, and with equal ease vanishes therefrom, through his occult powers, and so he may very well be called the Invisible Inner Ruler, and the words "Atman" and "Immortal" may also be very sppro- priately applied to such a Jiva, without recourse to figure of speech. Therefore, the Ruler within is either Pradhana or a highly evolved yogin. (Siddhanta)-This objection the author answers by the following Siddhanta Sutra, declaring therein, that the ruler within is the Supreme Self and not Prakriti or Jiva :- SUTRA I. 2. 18. अन्तर्याम्यधिदेवादिषु तद् धर्मव्यपदेशात् ॥१।२।१८।। wrhft Antaryami, the ruler within. wfufty Adhidaivadişu, in the Devas, &c. at Tat, His. v Dharma, attributes ooturg Vyapadedat, because of the statement. 18. The ruler within referred to, in the Upaniad, in respect to the Nature Forces like earth, &c., is the Supreme Self, because His attributes are distinctly pointed out in that Chapter of the Upanișad .-- 49. COMMENTARY. The ruler within spokeu of in the Bri. Up. verses as ruling from within, the Nature forces, like the earth, air, water, &c., and the paychic forces like mind, senses, &c., can be none else than the Supreme Lord, for the attributes of the Inner Rular, mentioned in that chapter, belong only to the Lord. For the Lord alone dwells within these natural forces, but is not known by them, while He knows these forces, controls them and prevades them and is supremely wise, and full of wisdom and bliss. All these are the attributes of the Lord, and cannot belong to matter or to any individual soul how high soever. SÛTRA I. 2. 19. न च स्मार्त भरतद् धर्माभिलापात् ।१।२।१६।। Na, not. Cha, and. Frd Smarta, taught in Smriti only, namely the Pradhana and the Jiva, all that is not Sruti is Smriti, namely everything else than Antaryamin. wag wi A-tad-dharma == not-its-qualities, i ... , not Pradhana's qualities. wfawriq Abhilapat, beeause of the declaration. 19. The Antaryamin is not the Pradhana or Jiva, &c., because there is a declaration of qualities not belonging to them .- 50.

86 VEDANTA-STURAS. I ADEYÂYA. [Govinda

COMMENTARY. For the reasons alrendy givon, the Smarta, the thing not men- tioned in the Srati paseage of the Bri. Up., but in the Smriti, namely, the root of matter &c., is not the Inner Ruler, because the text dencribes attributes which cannot belong to matter or Jiva. The attributes like the following are mentioned therein: which cannot possibly belong to matter or Jiva :-

"Unperceived but perceiving, unheard but hearing, unknown but knowing." "There is no other seer but he, there is no other hearer but he, there is no other percoiver but he, there is no other knower but he. This is thy Self, the Ruler within, the Immortal. Every thing else is of evil." (Br. Up. IIl. 723). Every thing else than the Antary&min is smarta, namely. a thing not specifically mentioned in the above antaryamin passage. For the attributes like the hearer of all, &c., cannot belong oither to the Pradhana or the Jiva. SÛTRA 1. 2. 20. शारीरश्चोभयेऽपि हि भेदेनेनमधीयते ॥ १२।२० ॥ wdt Sarira, the embodied, the individual self of a yogin. Cha, and. m Ubhaye, the both, namely, both the Kanvas and the Madhyandinas. f Api, even, also. R Hi, .because. Mw Bbedena, by diflerence. mg Enam, this, namely, the Antaryamin. wtea Adhtyate, read, speak of. 20. The soul of the yogin is not the Antaryâmin, because both recensions read it as different from it .- 51. COMMENTARY. The word "not" of the preceding Sutra is understood here also. For the reasons already given, the soul of an advanced Yogin also, cannot be the Antaryamin of this passage. Becnuse both the Kanvas and the Madhyandinas read, in their respective recensions, this Antary&- min, as different from the soul of the Yogin. The Kanvas read " yo vijnanam antaro ymayati": "He who dwells in the Vijnana, namely, the Jivatman, and controle the Jiva." The Madhyandinas read :- "Yah tmAnam antaro yamayati," "he who dwells in the Self, and controls the Self.' Therefore the Ruler within is Hari alone. The Subala Up., more- over, states direutly that the Pradhana and the Jiva, constitute the body of the Highest Lord. For it rays that he has the earth, water, fire, wind,

Bhårga.] II PADA, VI ADHIKARAŅA, SA. 81. 87

other, the Avyakta (Pradhana) and the Akpera (Jiva) as his body :- " Ho. the Inner Self of all, the divine One, the One God NArdyana." The toxt of the Subala is :- मनतमशरीरे निहितो गुडारवां भज संरत् वं पुथिदी नें वेद। "Within the body, placed in the cavity, the Unborn, the One, the Eternal, whose body is the earth, who moves within the earth, whom the earth does not know, &c."

Adhikarana VI .- The aksara is Brahman. (Vişaya) .- In the Mundaka Up. we read :-

तदपानिपादं नित्वं बिस्ु सवगतं सुसूएमं तदनयं तद्मूतयोनिं परिपश्यप्ति बौरा:। "The higher knowledge is that by which the Indestractible is approhonded. That which cannot be seen, nor seized, which bas no genus or species, no eyes nor cars, no bands nor feet, the eternal, the omnipresent, the infnitesimal, that which is imperishable, that it is which the wise regard as the source of all beings. (Mapd. Up. L 1. 6.)

That hesvenly person is withont body, is both without and within, not prodnced, without brosth, and without mind, pure, higher than the high Imperishabio. (Mupd. Up. II. 1. 2.) (Doubt) .- Here arises this doubt: are these two sentences descrip- tive of the Prakriti and the Puruga of the Sankhyas respectively, or whether both denote the Highest Self, cnly. Pârvapalea .- The Pârvapaksin maintains that the first refers to .the Prakriti, because it enumerates attributes all of which are applicable to matter, and none of them contain attributes such as ueer, &c., which would denote an intelligent being. Moreover the word Yoni, translated as source, denotes also the material cause of anything; and therefore the Imperishable or akşara of that passage is pradhana or Prakriti. While higher than the high Imperishable of the second passage is the Individual Self, which is higher than Prakriti, which is also called Imperishable, bat undergoes all modifications. Therefore, the two Imperishables of these two passages, denote the Pradhana and the individual soul respectively. (Siddhânta) .-- This prima facie view is set aside by the next Sûtra. SÛTRA I, 2. 21. ऋदृश्यस्वादिगुणको धर्मोंके: ॥१।२।२१॥

VEDANTA-SUTRAS. I ADHYAYA. [Govinda

Adrisyatva, invisibility. ft Ådi, and the rest, beginning with. K: Gupakab, one who possesses the quality. Adrisyatvadi-gunakah, being that which possesses the qualities of invisibility, &c. vif: Dharmokteb, because of the mention of attributes. 21. The being possessing the qualities of invisibility, &c., is no other than the Highest Self, for the text declares attributes which belong to the Highest Self only .- 52. COMMENTARY. In both these passages, that which possesses the attributes of invisibility, &c., must be understood to be the Highest Self, because they mention qualities which belong to Him alone. Thus Mund Up. I. 1. 9. says :- का सवंक: सवबियस्य मानमयं तप:। तस्मादेतद्बस नाम रपमननन जयते। " From bim who percoives all and who knows all, whose brooding (penance) consists or knowledge, from him (the highost Bruhman) is born that Brahman name, form and matter (food)." The attributes like All-knowing, &c., belong only to the Highest Self alone. Similarly, the attributes like "heavenly," "formless person" of II. 1. 2. are appropriate regarding Him alone. The section also, in which these passages occur, relates to the Highest knowledge or parå vidyt, so also it must refer to Brabman and not to PradhAna or Jiva. SŪTRA I. 2, 22. विशेषणमेदव्यपदेशाभ्याञ्च नेतरो ।।१।२।२२।। Rura Viéesana, distinction, qualifying attribute, such as Omniscient, &c. wwurwa Bheda-vyapadedabhyam, by pointing out of difference, such as the Heavenly Person, &c. Cha, and. " Na, not. rad Itarau, the other two, vis,. the matter and the souls, the Prakriti and the Purusa of the Saokhyas. 22. The distinctive attributes (like Omniscient, &c., differentiates the Highest Imperishable from the Lower Im- perishable called the Pradhâna), while the pointed references to him (as the Heavenly Person, without body, etc.) differen- tiates Him (from the other person called the Jiva), therefore, none of these two is intended in those two passages .- 53. COMMENTARY. In those two passages, the reference is not to the Prakriti and Purupa because there is a diatinction as well as a difference mentioned therein. The section distinguishes the Akgara which is the source of all, from the

Bhâryo.] II PÅDA, VI ADHIKARAŅA, 80. 24. 89

Pradhåne, by the specificepithets of Omnicient, &c., aud differentiates this Akşara from the individual soul, by the attributes like "Heavenly Person, without body," etc. Therefore in both these passages, the Highest Self, the Cause of all, has been described, and must be so understood. SOTRA I. 2. 23. रूपोपन्यासाक्ष ॥।१।२।२३॥ y Rupa, form. aram Upanyasat, because of the mention because of the imagining. Cha, and. 23. And because a form has been declared, with regard to this Imperishable, therefore, it must refer to the Lord and not to the Jiva .- 54. COMMENTARY. In verse III. 1. 3. of the Mundaka Up., a form has been described which is the specific form of the Lord; therefore, the Aksara, the source of all beings, whose form is so described must be the Lord. That verse is as follows :--. यदा पश्य: पशयते वदमवर्डे कसीरमीयां पुवषं अहायोगियू। तदा बिद्ञान पुण्यपाये विषूय निरखुन: परमं साम्यमुपैति। "When the seer sees the golden coloured Creator and Lord of all the world, as the person who is the source of Brarma, then he is wise and shaking off good and evil, be reaches the highest similarity free from passions." The form thus described is neither of Prakriti nor of the Jiva. But how do you know that this golden coloured formn is of the Lord alone, and not of anything else? This question is answered by the next Sâtra :- SÔTRA I. 2.24. प्रकरणात ॥ १ । २। २४ ।। wr Prakarnat, because of the context. 24. The context also shows that the form above des- cribed, is that of the Lord and not of any inferior entity .- 55. COMMENTARY. The Smriti aleo explains this text as referring to the Lord. Thus the Vişnu Puraņa (VI. 5. 65. &c.) suys :-- हे बिसे बेडिसक्े इति बायर्पजी सुति:। परया त्वसरम्राति: ऋन्वेदादिमयापरा ॥ यत्

सर्वगतं नित्यं भृतयोभिमकारकम्। न्याप्यण्याप्यं यत: सर्व तदू वे पश्यन्ति सूरय: । तब् मध परमं भाम तर् न्येयं मे झकासिकाम्। भुतिबाकयोदितं सुक्ष्मं तद् विष्क: परमं पदम्। तदेव भगवड् वार्ड्यं स्वर्प परमात्मन:। बाचको भगवष्छृतस्पाद्यस्यासरालान:। एवं निगदितार्थस्य सतर्वं वस्य तर्चतः। जायते येन तजदानं परमन्यठ्. न्रयामयम्। 12

90 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

"The Sratis of the Atharvanss in the Mundaka Up. dedlare that two scionces onght to be known, the highest or the pars vidyi by which the Imperishable is resched, and the apari vidys consisting of Rigreda, &o. This Imperishable is unmanifest, without decay, Inconceivable, Unborn, Unchangable, Indefinable, without hands and feet, without form, All-powerful, All-pervading, Eternal, Source of all beings, without canse, perrading every- thing else, not pervaded by anything, from whom every thing proceeds; that verily the wise see; that is Brahman, that is the suprome goal, tbat ought to be meditated upon by all, who desire emancipation. That which the Sruti declares as the highest seat of Vipnu is this subtle Brahman. He is known by the term Bhagavat, and this Imperishable is the essential form of the Highest Self. The term Bhagarat denotes this Arst Imperishable Self. Thus the essence of the human soul has been described. The Jiva that knows this Sapreme Truth, knows the Highest Truth, all other Trath is lower knowledge and falls 'nder the head of Traividys."

Adhhikarana VII .- Vaisvânara is Brahman. (Vişaya.) In the Chhândogya Upanişad, Fifth Adhyâya, we read as follows :- प्राधीनशाळ औपमम्यक: सत्ययत्: पालुविरिन्द यसो मालकेयो जन: शार्करास्यो इुडिक माभातराम्यिस्ते हैते महाशाला महाभोनिया: समेत्य मीमा:सान्तकु: को उ भात्मा किं प्रहोति । १ ॥ से ह सम्पादयाम्ककुन्दाळको ने मगवन्तोऽ्यमानन सम्प्रतीम- मात्मानं वैश्वानरमभ्योत तथ्रा हन्साम्यागध्ममेति तथा हाम्याज्मु: ॥२॥ स ह सम्पादयाब्चकार प्रश्यन्ति मामिमे महाशाला महाभोतियास्तेम्यो न सर्वमिव प्रतिपत्टये हन्ताहमन्यमध्यतुशासानीति । ३। तान् दोवाचाशपतिय भगवन्तोञ्यं कैकेव: सम्प्रतीममात्मानं केश्वानरमस्येति तथ्ञ हन्ताभ्यागषङ्ामेति तध हाम्याजममु: । ४ । तेभ्यो ह प्राप्ेम्य: पृथगधति करियामककार स ह प्रातः संजिदान उनाय नमे स्तेना जनपदे न कदयों न मधपो नानाहितानिर्नाविदान स्वैरी स्वैरिजी कुता यस्यमा्योवे भगवग्तोजद- मस्मि यावदेफैकस्मा ऋस्बिजे धनं दास्यामि तावगय अयो दास्यामि वसन्तु मे भगवन्त इति । ५ ॥ ते होयुर्वेन हैवार्थेन पुकपशबरेचया हैव बढ़ेदात्मानमेयेमं कैश्यानरय सम्मस्यभ्येि तमेय नो महीति । ६। तान दोवाच पातर्य: प्रतिबकऽस्मीति ते ह सामेश्याजय: पूर्वहे प्रतिचक्रमिरे तानू हातुपनीयेवैतदुबान।७।

ELEVENTH KHAŅDA. 1. Prichinaisla, son of Upamanyu, Satyayajua, son of Pulasa, Indradyumna, son of Bhallava, Jana, son of Sarkarikys,and Bujjila, son of Aávatariva, these five great sacrifcers and great seholars met once together and beld a discussion as to "who is our Self (the Lord to be worshipped) and what is Brahman." 2. They decided (to so to Uddálaka, saying): "Sira, there is that Uddalaka, son of Arupa, who at presont knows best this Atman called Vaisvanara. Well, let us go to him." So they went to him. S. Bat be decided : "those great sscrificers and scholars will put questions to mo and I cannot tell them all : therefore let me recommend another tsucher to them." 4. He maid to them : "Sirs, Asvapati, King of Kokaya, knows at prosent best this Åtman called Valérsnara. Well let as go to him." They wont to him,

Bhâpya.] İI PÂDA, VII ADHIKARAŅA, 84. 25. 91

5. When they arrived, the king osused proper honors to be peid to onoh of coperatoly. In the morning after lesving his bed, ho said to them : "( What makes yon come hore? Are you troabled by bad mon? But there aro no suob people in this land). In my kingdom there is no thiol, no misor, no drankard, no irreligious sor illiterate person, no adniterer, muoh less an adulteree, (Bat if you have come to got wenith, then stay for) I am going to porform a sacriace, sirs ; and I shall give you, sim, as much wealth as I givo to enoh Ritvij priost. So stay hore, plenso." 6. They roplied : " May (your honor) toll (as) through what means a man may attain (release); You know at present the Sapreme Self Valivinara. Tell us that." 7. He ssid to them "I shall give you an answer to-morrow." They went again to him noxt morning, with sacrifcial fuel in their hands. And he without ceremony, eaid this to them. घोपमन्यय कं स्वमात्मानमुपाएस इति दियसेव मगने राजभिति होषायेव सुतेजा भात्मा केशवानरो यं स्मात्मानमुपाससे तसमाचय सुतं म्रसुतमासुतं कुके हरयते । १ । प्रत्स्यर्ण पश्यति प्रियमस्पजं पश्पति प्रिर्य मवत्यस्य म्रहायचस दुक य पतमेवसात्ानं वेश्वानरमुपास्ते मुर्डा स्वेप सातमन इति दोबाच मूर्डा से व्यपतिन्यधर्म्मा मागमिम्य

TWALFTH KHAŅŅA. 1. "Aupamanyava ! Uader what name dost thou worship the Lord Valiranara ?" Ho roplied : " As Dyu only (sportful), O holy king," he sald. "The Lord Vairinera that thou worshippest is called Sutejas. Therefore in thy house there are seen sons, grandsons and grost-grandsons. 2. Thorefore thoo estest food (Le., art healthy) and seest plessant objeote (pros- perous). Whoever worships thus that Lord Vaisvinara becomes hesithy and prosperoms, and has Vedic glory in his house. But this (Dya) is only tho head of the Lord, and thus your head would have fallen (in a discussion) if you had not come to me." पथ होनाच् सत्यत्ं पालुर्षिं प्राचीनयोग्य कें स्वमात्मानमुपास्स इत्यादित्यमेव मगवो राजजिति दोवाथेव वे विभ्वऊय झात्मा बैश्वानरो वं स्मात्मानमुपाहसे तस्मासय नडु विभ्वकपं कुले हृश्यते ।। १ । प्रतु सोऽवतरीरथो दासोमिष्कोऽस्याजं पइयसि म्रियमस्पमं पश्यति प्रियं भवत्यस्य म्रहा्स कुले य पतमेवमात्मानं पैश्वानरमुपस्ते मसुट तदालन इति होषाबान्धोऽमविष्यथ्यम्मा नागलिम्य इति । २ ।। इति पयोदश: वण्कः । १३ । THIRTEENTH KHAŅDA. 1. Then he said to Satyayajna Paulusi: "O thou etornally elect! under what name dost thou worship the Lord Vaisvanara ?" He replied, " As Aditys (the Lord in the sun and attracting all) : O holy king !" He said the Lord Vaisvanara that thou worshippest is called Viivarûpa, the All-sceing. Therefore, in thy house is seen much and manifold wealth. 2. There are cars yoked with pairs of mules, slaves and jowels. Thou art, therefore, healthy and prosperous. Whoever worships thus that Lord Valivansra, becomes healthy and is prosperous and has Vedic glory in his house. That, however, is but the oye of the Lord. You would have become blind, if you had not come to me."

92 VEDANTA-SUTRAS. I ADHYÂYA [Govinda.

मथ दोषायेन्द्रचुअं भाल्लवेय बैयान्पच कं त्वमात्मानमुपास्स इति बायुमेव भगवो राजशिति होवाथैष के पृथन्यस्मारमा मैभ्वानरो यं स्वमात्मानमुपाएसे तसमार्वा पृथन्यळय साययन्ति पृथम्यश्रवयोऽतुयन्ति॥१ अत्स्यंकर पदयसि प्रियमस्वर्ण पशपति प्रियं भवत्वस्य म्रहाव्चस कुले य पतमेवमात्मानं केश्वानरमुपास्ते प्राकस्त्ेव सात्मन इति होबाज प्राकस्त उदकमिष्यध्म्मा नागमिष्य इति ॥ २॥ इति बतुदरा: खण्ड:।। १४।। FOURTEENTH KHANDA. Then he said to Indradyumna Bhillaveya: "O Vaiyighrapadys! Under what 'name .lost thou worship the Lord Vaisvanara ?" He replied : " As Vayu (tho Lord in Vayu and callod knowledge-life), O holy king !" He said : "Tho Lord which you meditate on is the Lerd Vaievanara, called Prithagvartma (the unusual, the mysterious). Therefore offerings come to you in mysterious ways and rows of cars follow you. 2. Therefore, thou art healthy and prospervus. Whoever worships thus the Lord Vaiivanara becomes bealthy and prosperous : has Vedic glory in his house. That, how- ever, is bat the breath of the Lord, and your breath would have left you, if you had not come to me." श्रय हेनाच अनध शाकरास्य कें त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजजिति होदर्थेय वे बहुल झात्मा वैभ्यानरा यं त्वमात्मानमुपास्से तस्मारवं नहुकाप्रसि प्रजया क बनेन था।। १। प्रतस्यमं पशयसि तरियमस्यतरं पश्यति प्रियं मनस्वस्य म्रहानर्चस कुके य पतमेवमात्मानं वैश्वानरमुपास्ते सम्दोहसबेब सात्मन इति होबाच सम्दोहस्े व्यशीर्यचन्मा नागमिष्य इति । २॥ इति पडबदश: खण्डः।। १५।। FIFTEENTH KHAŅDA. Then he said to Jana: "O Sarkarakya! Under what name dost thon worship the Lord Vaisvanara?" He replied : " As Aktis (All-light and support of ether) : O boly king." He said : "The Lord that thon worshippest is the Lord Vaievanara called Bahula (full). Therefore you are fall of offspring and wealth. 2. Therefore thou art healthy and prosperous. Whoever worships thus the Lord Valivånara, becomes healthy and prosperons and has Vedic glory in his honse. That, how- over, is but the trank of the Lord, and yonr trank would have perished, if you had not come to me."

राजजिति दोमाचेय. वे रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मास्थ् रविमान् पुरिमानसि। १।। सत्स्यं पशयसि प्रियमस्यमं पश्याति प्रियं भनत्वस्य म्रहाचर्जस कुके व पतमेवमात्मानं वैश्वानरमुपास्ते बस्ति स्तवेष सात्मन इति होनाच बस्तिस्ते म्यमेत्स्यथम्मा भा्गमष्य इति ॥ २ ॥ इति पोडश बण्डः ।। १६।। SIXTEENTH KHAŅDA. 1. Then he said to Badila Asvataraivi : "O Vaiyighrapadya ! Under what name dost thon worship the Lord Valsvenara ?" He replied, "As Apas (the Lord pervading the water, and called Apas or All-perrading":) O holy king." He said, "The Lord that thou wor- shippest is the Lord Vaisvanars called Rayi (the delight maker). Therefore thon drt wenlthy and fourishing.

Bhârya.] II PÂDA, VII ADHIKARAŅA, 84. 25. 93

2. Therefore thou art healthy and prosperons. Whoever worshipe thus that Lord Vaisvanara becomes healthy and piosperous, and has Vedic glory in his house. That, however, is bnt the loins of the Lord : and your loins would hare broken if you bad not come to me." मथ डोबायोहालकमाकरनिं गौतम कं स्मात्मानमुपास्स इति पृथिवीमेन मगक रंजजिति होनायेष के प्रतिष्ठात्मा कैश्वानरो वं त्वमात्मानमुपास्से तस्मासवं प्रतिडितोsसि प्रजया व पशुमिश्च ।।१।। सत्स्यनं पश्यसि तरियमस्यजं पश्यति प्रियं मनसरम शहवर्चस कुले व पतमेवमात्मानं कैश्मानरमुपासते पादी स्वेतानात्मन इति-होनाच पादी ते व्यम्लास्येतां यर्म्मा नागमिष्य इति ॥ २ ॥ इति संतदश: सन्ः।। १७।। SEVENTEENTH KHANDA. 1. Then he said to Uddalaka Âruni "O Gau.ama! Under what name dost thou wor- ship the Lord Vaisvanara ?" He roplied as Prithivi (the Lord supporting the carth, and called so because He is vast), O holy king." He ssid: "The Lord that thou worshippest, is the Lord Vaisvanara called Pratintha (frm stay). Therefore, thou standest Arm with offspring and cattlo. 2. Therofore, thou art hoalthy and prosperous. Whoover worships thus that Lord Vaiivinara becomes healthy and prosperous, and has Vedic glory in bis house. Those, however, are bat the feet of tho Lord, and your feet would have given way, if you had not come to me." तानू होबायेते वे बलु यूयं पृथगियेममात्मानं केश्वानरं विद्ाधसोनमत्य पस्तवेतमेव प्रादेशमात्रम मिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेद्ु कवेड सरेंडु भूतेशु सर्नेप्बाता- स्वन्मस्ति।। १।। तस्य ह या पतस्यात्मनो वैश्वानरस्य मूे व सुतेजइवसुमित्रकप: प्राजः पृथन्यत्मात्मा सम्दोहो बदुका बस्तिरेव रवि: पृथिन्ेश पाढापुर पव बेदिर्यामापि बर्षिर्हंदयं गाईपत्यो मनोऽम्वाहार्थ्यपचन मास्यमाइकमीय: ।। २।।

EIGHTEENTH KHAŅDA. 1. Then he said to all six of them : -- " Now you verily knowing this Vaiivanara Lord as if many, eat your food (i. e., have got your small reward) Bat he who worships this Lord Vaisvanara as of the size of heart and at the same time limitlces, he bats food in all worlds, in all beings, and in all selfs. 2. Verily of that Lorti Vaisvanara, the head is the Good Energy (of thought), the eye is All-seeing, the breath is All-moving, tho trank is the Space containing All, the bladder is the Rayi (matter in the Astral), the feet, the carth; the chest, the altar; the hairs, the grass; the heart, tho Garhapatya fre, the mind is the Anvahtrya-are, and the mouth the Abavaniya-fre. तयद्कं प्रथममागच्छेवदोमीयa) सर्यां प्रथमांमाहुर्ति जुहयारचा अहुयात्माजाय स्वाहेति प्रावस्तुप्यति।। १॥ प्राये तुप्यति बक्षुरृप्यति वश्ुवितु प्यत्वादित्वस्तृप्यत्ादित्ये तुप्यति धौस्तुप्यति दिधि तृप्यस्वां यत्किकम्ध चौड्या दित्यद वाधितिह्ठतस्त चृप्यति तस्यातुतुर्तिं सुप्यति प्रज्रया पशुमिरज्ञाथ्ेन तेजला महावर्चसेनेति ।। २॥।

94 VEDANTA-SÛTRAS. I ADHYAYA. [Govinda

NINETEENTH KHAŅDA. 1. At the time of eating, the first a rsel that is taken should be considered as a Boma material. The frst oblation that he offers let him do so with the Mantra "Prandys Svâha." Then Prana is satisted. 2. When tho Prans is sstisfled, the eye is satisnied ; when the eye is satisned, the sun is satisfed; when the sun is satisted, tho consort of Vaya (Dysu) is satisned; whon the consort of Vayu is astisfied, the Lord of Wisdom and Bliss is sstished. The Dyau(consort of Viyn) and sun rule (the Bastern gate). When be, the Lord is sstistod, then follows the sstisfaction of the sacrifcer, with his offspring, and cattle, and he gets health, and onergy and intellectual splendour. अथ या दितीयां जुडयारजां अडयाहयानाय स्वाहेति न्यानस्तुप्यति । १। ब्याने सुप्यति श्ोजं तुप्यति भोते तुप्पति भ्रन्द्रमास्तुप्यति न्न्द्रमसि तुप्यति दिशस्तुप्यन्ति दिश्व तुप्यतीय्ु यस्किनय दिशशय न्न्द्रमास्याधितिक्वन्ति तचप्यति तस्यायुतुततिं तुप्यति प्रजया पयुमिरत्राधेन तेजसा शहाक्ज सेनेति । २।। इति विंश: खण्ड:।। २०।। TWENTIETH KHAŅDA. 1. Then when he offers the second oblation let him offer it saying : " Vyândya Svaha." The Vyåna is satisted. 2. When the Vyana is satisfed, the Ear is satished; when the ear is satisfled, the Moon is astisfed : when the moon is satisted, the consort of Vayu (Dis) is sstisfied, whon the consort of Vayu is satisfled, the Lord of Wisdom and Bliss (Vayu) is sstisned. The (Dis) consort of Vayu and the Moon rule (the Soulhern Gate). When tho Lord is satisned, then the sacrificer is satisfed, along with his offspring aud cattlo, and he gots magnani- mity, bliss and Vedic splendour. प्रथ या सुतीयां जाहुयासा अहुयादपानाय स्वाहेत्य्यानस्तुप्यति ।। १।। चपाने सुप्यति वाक्तुप्यति माधि तुप्यत्यामसिस्तुप्यत्वनौ तुप्यति पृथिषी तृप्यति पृथिन्धां तुप्यर्ता यस्किक्य पुथिवी भाल्िद वाधितिद्धतस्त चप्यति तस्यातुतुर्सि तुप्यति प्रजया पशु- मिरनायेन तेजसा महाचर्जसेनेति।। २॥ इत्येकपिंश: बण्डः।। २१।। TWENTY-FIRST KHANDA. 1. Then when he offers the third oblation lot him offer it snyiug " Apanaya Svaha." The Apina is sstisfed. 2. When the Apana is satished, the speech is satisfled ; when the speech is satisfed, the fre is satisfed, whon the fire is satisned tho Pritbivi is satisned ; when the Prithivi is satisned, the Lord of Wisdom and Bliss (is satisfed). Prithivi and fre rule (the Western Gate). When that Lord is satished then the sacrificer is satisfed, along with his ofspring and cattle, with health, energy and intellectual splendour. चथ यो सतुर्थी जुहयाचं जहयात् समानाय स्वारेति समानस्तुप्यति।।१॥ समाने तुप्पति मनस्तुप्यति मनसि सुप्याे पर्जन्यस्तुप्यति पर्जन्ये सुप्यति वियुसप्यति वियृति तुप्पत्वां यत्किम्म वियुक् पर्जन्पएचाचितिष्ठतस्तचप्यति तस्यातुतुर्त्तिं तुप्यति प्रजया पशुमिरत्राधेन तेजसा म्रहाबचसेमेति ।। २ ।। इति हार्बिंक: कन्कः।। २२।।

Bhårya.] II PADA, VII ADHIKARAŅA, 80. 25. 95

TWENTY-SECOND KHANDA. 1. Then when he offers the fourth oblation, let him offer it saying "Samindys Svibs." Thus the Samana is satisned. 2. When the Samina is astisfed, the mind is satished; when the mind is sstisfed, Indra is satisted; when Indra is satistied, Vidyut (the consort of Vayu) is satisfed; when the consort or Vayu is satisted, the Lord of Wisdom and Bliss is sstisned. Vidyut (the consort of Viyu) and Indra rule the Northern Gate. When the Lord is satisned, then the sacrifcer is sstisfed, along with his offspring and cattle, with health, energy and intellec- tual splendour. प्रथ या पडथर्मी सुहुयारचं सड्ुयादुदानाय स्वाहेत्युदानस्तुप्यति।। १ ॥उदाने तृप्यति वायुस्तु प्यति बायो तुप्यत्याकाशस्तृ प्यत्याकाशे तुप्यति यत्किमम वायुश्याकाशश्नाचिति- उत्तस्तच्प्यति तस्यातुतुत्तिं तुप्यति प्रजया पशुमिरन्ायेन तेजसा सव्यसनेति । २ ॥

TWENTY-THIRD KHANDA. 1. Then when he offers the ftth oblation, let him offer it saying " Udanaya Svaht." Then the Udana is satisfled. 2. When the Udana is satisfed, the Vayu is satisfed, whon the Vayu is satisfed, the Akaia is satisfled, the Lord of Wisdom and Bliss is satished. The Vayu and Akáia rule (the central or Upper gato). When the Lord is satiafed, then the sacrificer is satisfied, along with his offspring and cattle, with energy and intellectual splendour. स य हदमविद्वानभिदोत्रं सुदोति यथाम्ग्रारानपोह भस्मनि जहुयाचाहकू तत्स्यात्।१॥ सध य पतदेवं विद्वानसिदोनं सुहोति तस्य सर्वेदु लोकेशु सर्वेघु भूतेषु सर्वेप्बात्मस्ु हुतं भर्वत ॥ २ ।। तथथेवीका तुलमझी प्रोतं प्रद्येतैबअ हास्य सर्वें पाप्मानः प्रद्ूयन्ते य पतदेवं विद्वानसिद्ोनं सुदोति । ३।। तस्मांतु हैवंविययपि पण्डालायोन्सिरं प्रयष्छेदात्मनि दैवास्य तहश्बामरे हुतश स्यादिति तदेब लोक:।। ४।। यथेह सुचिता बाला मातरं पथ्यु पासत पवश सर्वाकि भूतान्यमिदोत्रमुपासत इत्यसिद्ोनमुपासत इति ॥4। इति बतुचिश: नण्ड:।। २४।। TWENTY-FOURTH KHANDA. He who, not knowing this Lord Vaisvanara ofers an Agnihotra, he is like unto that person who removing the live-coals, offers libations on doad ashes. 2. Bnt he who knowing that Lord, thus offers an Agnihotra, he offers in fact oblation to all the souls animating all bodies in all worlds. 8. As the tuft of the Ihika reed entering into the fre is quickly reduced to ashes, thus indeed are burnt all his sins, who knowing the Lord, thus offers an Agnihotra. 4. Therefore, indeed, if such a knower gives what is left of his food to a Chandala even, it would be offered in the Vaifvinara Self of the Chand&la. 5. On this is the following stanza :- As here the hungry infants cluster round their mother, so do all beings have recourse to Agnihotra. In the Chh. Up. V. 11. 1 we read "what is our Self, what is Brah- man" and again V. 11.6, "You know at present that Vaisvanara Self tell us that" and further on V. 18. 1, "But he who meditates on the VaidvAnara Self as span long, he eats food in all worlds, in all beings, in all Selfs," (Chh. Up. V. 11. 6 and V. 18. 1. Further on we find a des- cription of this Vaisvânara fire in the following terms (Chh. V. 18. 2, &c.).

96 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

"Of that Self called Vaidvânara the head is called the Sutejas, the eye is Vidva-rûpu, the breath is Prithakvartmna, &c." (Doubt) .- Now the doubt arises, what is this Vaidvanara fire. Is it the fire, by whioh the food that is eaten is digested, or is it the Divinity called Agni, the presiding deity of fire, or is it the elemental fire, or is it Lord Visnu. For Vaidvanara is used in all these four senses, and since it is a common term, its meaning is not well defined, and may mean any one of these four things. To this objection the next Sûtra gives the following reply :- SÛTRA I. 2. 25. वैश्वानरः साधारणशब्दविशेषात्॥१२।२४॥ rn: Vaigvanarab, the (God calied) Vaisvanara. The term Vaidvanara denotes Braliman. He who contains all men. arres Sadharana, common Sabda, term or word Riurvrg Videsar, because of the distinction. 25. The term Vaisvânara in the Chhândogya pas- sage V. 11. 6., and 18. 1., denotes the Supreme Self, because this common term Vaisvanara is qualified by epithets which are distinctive attributes of the Lord .- 56. OOMMENTARY. The Vaisvanara of the Chh. Up. passage denotes Visnu, becnuse the common term is qualified there by the attributes of Vişnu. The sense is this, that though this word Vaidvanara is used in those passages as a general term, yet it denotes Vişnn. Because common terms like "heaven is its head," &c., when qualifying this Vaidvanara, restrict its scope to Vienu. As the common terms Atman and Brahman are restricted to Vişnu. Moreover, the result which a person gets from the knowledge of Vaidvanara is such which can only be obtained from the knowledge of Vişnu. Thus that text says " As the fibres of the Igika reed when thrown into the fire, are burnt, thus all his sins are burnt" (V. 18. 1. & 24. 3). Now the burning of sins, is a distinctive mark of Vişnu, for no one can burn away sins but He. Therefore, Vaidvanara means Vişnu. Moreover, etymologically also, the word Vaisvanara may mean Vignu; for it is composed of two words Visva meaning " all," and nara meaning "men;" namely, "He who contains all men within himself" and such a Being is Viẹnu. BÛTRA 1. 2. 26. स्मर्यमाणमनुमानं स्यादिति ॥१।२२६॥ erd Smaryamanam, mentioned in Smriti, egurr Anumanam. infe- rence. F Syat, may be rfir iti, because.

Bhånya.] II PADA, VII ADHIKARAŅA, 8O. 21. 97

26. The Smriti text may also be an inferential mark of the Vaisvanara being the Highest Self .- 57. COMMENTARY. The word "iti " denotes a reason. In the Bhagavad Git& (XV. 14) the word Vaidvanara is expreasly applied to the Lord. ed yen sfwat trarfa: "I, having become Vaidvanara, take possession of the bodies of breathing things." Here a truth about Vinu is declared, in & Smriti passage, and from it we may infer that the Vaidvanara Vidya taught in the Chh. Up. also refers to this mystery of Vienu. Hence Vaidvânara is Vişnu. In the next Satra, the author removes the doubt, that the Vaidvanara may denote the gastric fire. SUTRA I. 2. 27. शब्दादिभ्योऽन्त: प्रतिष्ठानाथ नेति चेन्न तथादृष्ट्युपदेशाद- संभवात्पुरुषविधमपि चैनमधीयते ॥ १।२।२७॥ qafe: Sabdadibhyah, on account of the words, &c. mot Antar, within. nurrs Pratisthanat, because of abiding. Cha, and. far Neti, not so. Chet, if. Na, not. Tatha, thus. iR Dristi, meditation on Visnu. ner Upadesat, because of being taught. wemwur Asambhavat, because of im- possibility. yerfirg Purusa-vidham, having the shape of a man. f Api, also. wuy Cha enam, and Him. whea Adhiyate, they read. 27. If it be objected that Vaisvanara cannot be Vișnu, because there are express words stating otherwise, aud because it is described as abiding within the body of man, we say, no; because meditation on Vișnu is thus taught : because it is impossible that it should denote any- thing else in this passage; and lastly, because they describe Him as having the shape of a man .- 58. OOMMENTARY. An objector says: Vaidvânara cannot be Vienu, for two reasons, first there is an express text saying that Vaidvanara is fire; and secondly, it is described as abiding within the body, and performing some func- tions therein. For says the text :- "Ayam Agnir Vaidvanarab" this Fire (is) Vaidvanara. Here the two words "Agni" and " Vaidvanars" are ahown in case of apposition, moreover in the section under discussion we find "the heart is the Garhapatya fire, &c." (Chh. Up. V. 18. 2.). It represents the Vaidvanara fire as abiding within the heart, and

98 VEDÅNTA-SŪTRAS. I ADHYÂYA. [Govindo

constituting a triad of sacred fires. Moreover, further on, it is shown that this Vaidvanara is the fire on the altar of the heart, in which internal offer- ings to Pranas are made. It is also represented as shaped like man and abiding within man, in a Vedic passage. For all these reasons Vaidvanara is not Viçnu. The present Sutra answers all these objections. The Vaidvanara is not the gastric fire, because Visnu is described as such, in order to teach meditation on Him, in the form of Internal Fire. Ifit meant the gastric fire, then the description of the heaven, &c., being its head, would be in- =ppropriate, so also the Vajasaneya Brâhmaņa declares :- àr adfi tit goufni gotsa: sfafua ar # "He who knows this Agni Vaidva: nara, shaped like a man abiding within man." (Satapatha Br. X. 6. 1.11). If it meant the gastric fire, it would no doubt harmonise with the des- cription as abiding within man, but the further description that it has the shape of man, would not be congruous. While in the case of Vişnu, both descriptions become harmonious. Next the author sets aside the view, that Vaisvanara of this passage means the devata called Agni, or the elemental fire. SÛTRA I. 2. 28. भतएव न देवता सतञ्च ।। १।२।२८।। wa w Ata eva therefore, for this reason also. Na, not. ur Devata, the presiding deity of fire. qha Bhutam, the element of fire. Cha, and. 28. For the same reason Vaisvânara is not the pre- siding deity of fire, nor the element fire .- 59. COMMENTARY. An objector says: The presiding deity of fire is a mighty being, possessing great lordliness, power and heaven, &c., may very appropriately be its head and other members, and therefore the passage may very well apply to him. It may also apply to the elemental fire also. Thus the follow- ing mantra of the Rig Veda shows that Agni also possesses the same attributes :- (Rig Veda X 88. 3) :- दो भानुना पुथिका घामुतेमामावतान रोदसी चन्तरिक्षम्। "Who in the form of sun pervades the carth, the heaven and the interapaoe, that Fire, &c." To this objection, we reply, that for the reasons already given, Vaidvanara is not the deity of fire, nor the elemental fire, but the Supreme Brahman. No doubt, in the mantra above quoted, Agni is spoken of in very high terins, but they are mere words of praise and should not be taken in their literal sense.

Bhâpya.] II PÂDA, VII ADHIKARAŅA, Sú. 30. 99

Nom :- We rather think that Agni praised in hymn 88 of Book X of the Rig Veds may very well mean the Saprome Lord or His Arst begotton, the Anointed, the Primal

The word Agni itself directly and primarily denotes the Supreme Brabman also, just like the word Vaidvanara. This is the opinion of Jaimini and the author mentions it in the next Sâtra. SÛTRA I. 2. 29. सान्तावप्यविरोधम् जेमिनि: ॥ १।२।२६॥। arur Saksat, directly. uf Api, also. mfrirva Avirodbam, no objection ; no contradiction. afr: Jaiminib, the sage Jaimini. 29. Jaimini is of opinion, that the word " agni" di- rectly may denote the Supreme Brahman, without any con- tradiction .- 60. COMMENTARY As the word Vaidvanara literally means "He to whom belong all men," or " who is the leader (nara) of all (visva)," so the word agni and. similar other Vedic words denote etymologically the Supreme Brahman. Agni is derived from the root "agi " togo ; with the suffix 'ni.' irfr: for: Agni thus means :- "He who leads others" or " who gives birth to all others." Angayati iti agnib: "the producer or generator of all," or agre nayati iti agnib. Therefore etymologically the word agni means Vi,ņu, and so there is no contradiction in the phrase "agnib vaidvânara;" for both mean the såme thing. In the above passage of the Chhandogya Upanisad under discussion, agni vaidvAnara is described as having the size of a span. How can the non-limited Brahman, be limited by the measure of a pradeda or a span ? To this objection the author answers by the following Sutras :- SÛTRA 1. 2. 80. भ्रभिव्यक्ेरित्याश्मरथ्यः ।।१/२/३०।। wfwns: Abhivyakteh, because of manifestation. rfa Iti, thus. wrrmv: Ådmarathyah, the sage Ádmarathya. 30. The sage Âsmarathyah is of opinion that Vais- vânara is represented as having the measure of a span, because thus He manifests himself in the heart of His devotees in meditation .- 61. COMMENTARY. The devotees who meditate- on Brahman in their heart as having the size of a span, see him of that size, because He manifests himself to them in that form. This is the opinion of Asmarathya.

100 VEDAŅTA-ŞUTRAS. I ADHYĀYA. [Govinda

SOTRA L L 8L अनुस्मृतेरिति बादरिः ॥ १२३१॥ grd: Anusmriteb, because of remembering or meditating. rfa Iti, thus. mf: Badarih, the sage Badari. 31. The sage Bâdari is of opinion, that this measure of a span is a mental device, to facilitate meditation .- 62. COMMENTARY. The size of the heart is that of a span, and as Brahman is meditated as abiding in the lotus of the heart, the man involuntary associates him with the size of a span. This mental association or suggestion or anusmriti is the cause why Brahman is called pradeda matra, the measure of a span. This is the opinion of Badari. SÛTRA L. 2.M2. सम्पत्तेरिति जेमिनिस्तथाहि दर्शयति ॥१।२।३२॥ ei: Sampatteh, because of lordliness or majesty. rfa Iti, thus. ann: Jaiminih, the sage Jaimini. ur Tatah, in this way. f Hi, because. riuft Daréayati, (the Sruti) shows. 32. According to Jaimini the Brahman is said to be of the measure of a span, on account of His mysterious powers, and because the Sruti, in other passages, shows that the Lord possesses such powers .- 63. COMMENTARY. Though the Lord is all-pervading, yet He is said to have the size of a span, because of His sampatti or lordliness and poesessing incon- ceivable mysterious power, by which He can appear as such, and this span-body does not limit or condition Him. This is the opinion of Jaimini. The reason for this is that there are direct texts showing that the lord possesses such trascendental powers. As says a verse:aa MAn aifarg I. "He is one Govind whoee form is sst, chit and Ananda." qrsfe e u dr rafa ll. Who though- one, appears in manifold forms." The texts like theee show that on account of His inconceivable power, apparently contradictory attributes are co-existent in Him. Such as though He is knowledge, He appears as having a body. though He is one, He appears as many, &c. This will be explained in greater detail as we proceed further. Though all-pervading there is no impropriety in ascribing to Him a limited form.

Bhårya.] II PÂDA, VII ADHIKARAŅA, ȘA. 33. 101

SÛTRTA I. 2. 88. श्रामनन्ति चैनमस्मिन् ॥१।२/३३॥। rmufa Åmananti, they recite, record or declare. Cha and. FT Enam, this, the inconceivable power. wfem Asmin in that, in Him. 33. They (the Atharvanikas) recite a text with regard to Him, as to this power .- 64. COMMENTARY. The possession of this mysterious power by the Lord, is directly recorded in their text, by the Atharvanikas as regard to the Supreme Self. Thas in the Mundaka Upanisad He is said to be without hands or feet, yet seizing all and going everywhere (I. 1. 6), "He is said to posees inconceivable paradoxical powers" (III 1. 71 So also in the Kaivalya Upanişad 21:worfwonszafufs: "I am without hands or feet, my powers are mysterious." So also the Smriti says :- rdrd- "The Self, the Lord transcendental posseenes in- finito powers" (Bhagavata Pârâņa). By giving above the opinions of several sages, like Åsmarathya, &o., it is not to be understood that there is any conflict between their opinions and that of Vyasa. The sage Vyasa holds all those opinions. They but reflect a portion of his mind. As says a text :- व्यासचिरलिता कायाद् बिष्किदानि कानिचित्। चन्पे म्यबहरमयेतटुरीकल युहादिषल्।। "Other sages soverally tako up as thoir own, a few of the judgmonts that form part of the spacions mind of Vyiss and make aso of them, even as houses, de., encloge portions of space." (Sanda Parsas). Here ends the Second Pada of the First Adhyaya of the Vedanta Sûtras and of the Govinda Bhaşya of Baladeva Vidyâbhûçana.

ADHYÂYA FIRST.

PADA THIRD.

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

Adhikarana I .- The abode of heaven, &c., is God. In this third pada or chapter, some texts will be discussed, in which there are exprens indications that may apply to the Jiva or Pradhana, but which however are to be construed as applying to Brahman. Vipaya : Thus in the Mund. Up. (Il. 2. 5.) we find :- यस्मिन् यौ: पृथिनी मान्तरिकमोन मन: सह प्राकेश्ण सवें:। तमे आनय सात्मानमम्या नाचो विमुषनय समृतसयैय सेतु:। "Be in whom the hesvon, the earth and the sky are woven, the mind also, with all the rital airs; know Him alone as the Self, and leave off other words, He is the bank (Setu) of the Immortal." (Doubt) .- Here arises the doubt, whether the being spoken of as the abode of hearen, earth and so on, is the Pradhana or the Jiva or the Supreme Brahman. (Pârvapakşa) .- The Pûrvapakșa maintains, that it refers to the Pradhana, because it is the cause of all effects; therefore, it is more appropriately said to be the abode of hearen and earth, &c. And it is very rightly called the Bank of the Immortal; just as milk comes out of the udders of a cow in order to nourish the calf, so the Prakriti, though Unintelligent, engages to bring about the release of the individual soul or Purușa, and is rightly called the Bank of the Immortal. The word Åtman or Self is metaphorically applied to Prakriti, either because she gives everything pleasant to the individual soul, or because she is All-per- vading. Or the above passage may refer to the Jiva, who, as enjoyer of all experiences, may well be said to be the abode of heaven and earth, for. the abode of heaven and earth refers to the things ezperienced by the soul. Moreover it is a well-known thing that the mind and the vital airs (mentioned in the above mantra) abide in the Jiva and are characteristic attributes of the Jiva. (Siddhanta) .- To this the author replies by the fellowing :-

Bhaga] III PÅDA, I ADHIKARAŅA, Sů. 2. 103

SŪTRA I. 8. 1. घुम्वाद्यायतनं स्वशब्दात् ॥१।३।१।। g- Dyu, heaven. Bhu, earth. wift Adi, &c., and the rest. em Åyatanam, abode. «Sva, peculiarly its own. wwr Sabdat, because of the word. 1. The abode of heaven, earth, &c., (mentioned in the Mund. Up.) is verily Brahman, because the peculiar term used about Brahman occurs therein .- 65. COMMENTARY. The peculiar term designating Brahman is the phrase "the bridge of the Immortal," a phrase which is never applied to Prakriti or Jiva. The word Setu translated as Bank or bridge, comes from the root sinoti, mean- ing to bind and so the phrase Amritasya setu means, "He who causes Immortality to be obtained or the Giver of Immortality." Or the word Setu may mean bridge or bank, and is used here as a simile, that is to say, Brahman is like a bridge, that thrown over rivers, &c., helps one to reach the other bank ; so He is like a bridge, to cross over this ocean of Samsåra and reach to the other bank which is Mukti. Therefore the phrase "the bridge of the Immortal" being peculiar to Brahman, the above passage refers to Brahman. Moreover there are other texts to the same effect, showing that Mukti is given alone by Brahman, namely, Brahman alone is the Giver of Immortality. "Knowing Him alone one crosses over death, &c.," says another text, (Svet. Up. ai fufeonr- sfarerafa &). The author gives a further reasou, in the next sutra :- SÛTRA .- I. 8. 2. मुक्तोपसृप्य व्यपदेशात् ।१।३॥२॥। Mukta, the released. rra Upasripya, creep ng up to, resorting to. qtur Vyap rdesat, because of distiact pointing out, because of declaration. 2. Because it is declared, that this abode of heaven and earth, is the summit to which the Released slowly creep up .- 66. COMMENTARY. In a subsequent mantra of the same Upanisad, we find the following declaration :-- यदा पश्य: पश्यते रुकमवर्य कर्सतार मोशं पुरु्ष अह्ययोनिम। तदा विद्ञान पुण्यपापे विधूय निरजनः परमं साम्यमुपैति ॥३॥ "When the soer soes the golden coloured Creator and Lord as the Person from whom Brahmå arises, then possessing true knowlodge, he shakes off good and evil, and, free from passion, reacbes tbe highest similarity."-(Mu. Up. III. 1. 8.) This Being whom the Released reach cannot but be Brahman.

104 VEDANTA-SÛTRAS. I ADHYAYA. [Govinda

SÛTRA .- L 8. 8. नानुमानमतचळब्वात्। १ Na, not. rgurre Ånumanam, the inferred one, i. e. Matter. aT- wodg A-tad-gabdat, because there is no word der oting it. 3. The Pradhana is not the abode of heaven and earth, because there is no word denoting it to be found in that passage .- 67. COMMENTARY. In the passage under discussion, there is no word describing the non-sentient and unintelligent Pradhana. Therefore Pradhana, called bere "the inferred one," is not the abode of heaven and earth. On the other hand, words like "omniscient," &c., are found there. SUTRA .- 1.8. 4. प्राणभृच् wT- Prana-bhrit, the supporter of Prapa, i.c., the Jiva Cha, and. 4. The individual Soul also is not the abode of heaven and earth, because there is no word denoting it, in that passage .- 68. COMMENTARY. The word "not" is understood here, from the preceding sûtra : so also the clause giving the reason, namely, a-tad-dabdat " there is no word denoting it." Nor the word Atman, employed in that passage, can be taken to mean the Jiva only. For the word "atman " is derived from the verb Jatati " to go," and means the All-pervading Brahmnan, primari- ly; and secondarily, only it denotes the individual soul. Moreover the epithets like "all-knowing," &c., found in the above passage, are appro- priate only to Brahman. Therefore, because there is absence of words denoting the Jiva in that section, therefore, the abode of heaven and earth cannot bo the individual soul. The individual soul is not meant for this additional reason also. BÛTRA .- L &.&. भेदव्यपदेशात् ।।१.।३।४।। Bheda, difference. uodum Vyapadesat, because of the distinct pointing out. Cha, and. 5. And because the difference between the individual soul and the Supreme Self is distinctly pointed out, in that

Bhâyya.] II PÂDA, I ADHIKARAŅA, Sâ. 7. 105

passage; therefore, the Jiva is not the abode of the heaven and earth, &c .- 69. COMMENTARY. The phrase "know Him alone as the &tman" (II. 2. 5) distinctly shows that the Brahman alone is the true Âtman, and is separate from the Jiva. SÛTRA .-- I. 8. 6.

प्रकरपाठ rerm Prakaranât, because of the context. 6. The context also shows that the Jiva is not the abode of heaven and earth, &c .- 70. COMMENTARY. The Upanigad opens with the question :fe frnd enifar Ara aufa "Sir, what is that through which, if it is known, every thing else becomes known" (I. 1. 3). This question relates to Brahman, and so the answer must refer to Him and not to Jiva. SÛTRA .- I. 8. 7. स्थित्यदनाभ्यां थ । १।३।७॥। Rufa Sthiti, abiding. womug Adanabhyam, cating. Cha, and. 7. And on account of differences of state of the two birds, one merely abiding and the other eating, it is not the Jiva that is referred to here .-- 71. COMMENTARY. After having premised that He is the abode of heaven and earth, the Sruti goes on to say: हा सुपर्या सयुजा सलाया समानं दुसं परिषस्वजाते। कयरन्य: पिम्पकं स्वाद्रस्यनअ्रजम्योरमिय्याकशीति।। "Two birds of beautiful plumage, inseparable friends, nestle on the same tree. One of them eats the fruit, thinking it to be sweet, without eating the other merely abides and shines " (Mu. Up. III. 1. 1). Now this being, that merely abides and shines, would not have been Brahman, in that case only, if there wore not in the preceding passage, the statement that he is the abodo of the hesven and the earth, &c. For had the Brahman not been mentioned in this passage, then the sudden mention of Brahman in this bird passage, wonld have been irrelevant. While the description of the Jiva would not have been inappropriate, for as the Jiva is well-known, it has been described here. For this reason also the abode of heaven and earth is Brahman. Note,- Of the two birds, the one that merely illumines, would have referred to non- Brahman, if the preceding pamago (Mund. II. 2. 5) had not reforred to Brahman. In order to make this "bird-passage" applicable to Brahman, it is abeolutely necemary to make "the hesven-darth " passage also spplicable to Brahman. 14

106 VEDÅNTA-SÛTRAS. I ADHYÂYA. [Govinda

Adhikarana II .- The Fulness is Brahman. (Vişaya.) In the Chhandogya Up., in answer to the question of Narada, the blessed Lord Sanatkumara after describing Name, &c., says :- "The Bhumf ought to be enquired into." Then Narada says :- "teach me O Lord, the Bhuma." Then Sanatkumara says :- "Where one sees nothing else, hears nothing else, knows nothing else, that is fulness bhûman.) Where one sees something else, hears something else, knows something else, that is the Little (Alpam)" (Chh. Up. VII. 23. 24. The whole passage is given here :- FIRST KHAŅDA. * पमीरि मगव इति हेपससाद सनसकुमारं नारदसाभ् दोवाच यदत्य तेन मोपसीद ततस्त ऊर्ध्म वस्यामोति ॥ १॥ स होबायर्न्जेंदं भगवोऽज्येमि यस्ुपेदश सा- मवेदमायर्वयं सतुर्थमितिहासपुरायं पम्शमं बेदानां वेहं पिभ्यध राशिं दैवं निधिं बाक- वाकयमेकायनं देवविरद्यां शदा विधाभ्वविय्ां सत्रविर्द्यामक्षत्रविदयायसपदेवजनविद्यामेतन्- गयोभ्येमि ।।२।। सोहं भगवो मन्तविदेवास्मि नाऽत्मविकुतथ बोष मे भगवहशेभ्यस्तरति शोकमात्मबिदिति सोहं मगव: शोभामि तं मा भगवाम्छोकस्य पारं तारयत्विति तथ होवाज यहूँ किम्नैतद्भ्यगीठठा नामैवैतत्।। ३।। नाम वा ऋग्वेदो यजुर्वेद: सामवेद साधर्ववश्च तुर्य इत्यादि नामैवैतश्रामोपास्वेति।।४।। स यो नाम असेत्युपास्ते यावत्राओो गतं तनास्य यथा कामचारो सवति यो नाम शहोत्युपास्तेपस्ति भगवा नालो अय रति नालो बाव भूयोSसीति तम्मे मगवान प्रवीत्यिति ।। ५।। इति प्रथम खण्डः ।।१।। 1. Narada approsched Sanatkumsra and ssid, "Teach me, Sir." He said to Narada "tell me frst what thou knowest already, then come to me and I shall tell thee what is beyond that." 2. NArada said " I know, Sir, the Rig Veda, the Yajur Veda, tho Sama Veda, and the Atharva Veda, the fourth; the Itihass Purina which is a ffth book among the Vedas; the science of ancestors, the science of numbers, the science of Dovatis, the sclonce of tres- sure fnding, the undivided original Veda and its twenty-four branches, the Superhuman Deva sciences, the science of Brahman, the science of ghosts, the science of politics, the science of stars, the science of serpents and Deva-omcials (Gandharras); all this I know, O venerable Sir." &. "But Sir, with all this, I am like one who knows the Mantras only (I know the names of the Lord only), but not the Lord. I have heard from personages like your honor, that he who knows the Lord overcomes the grief. I am in grief. Therofore, O Sir, take me over this ocesn of grief." Sanatkumara said to him " whatnver you have read is verily only the name of the Lord." 4. Verily Name is the ( presiding deity of the) Rig Veda, the Yajur Veda, the Bima Veda, and the Atharva Veds, the fourth, and the rest. All these are verily Name only. Meditate on Brahman in the Name. 5. Ho who meditates on Brahman in Name, gets freedom of movement throughont all that region over which Name has her scope; he who meditates on Brahman in Name (Ugs). "Is there something better than Name?" " Yom, there is something better than Namo." "Sir, tell it me."

Bhåra.] III PÅDA, I ADHIKARAŅA, 8A. 7. 107

SECOND KHADA. वान्बाव नाझो मूकसी माम्या ममेदं विज्ञापयति यसुनेदश सामनेदमायववं ससुर्थमित्यादि माजमुपास्पेति ।। १ ।। चस्ति भगनो माचो भूय इति वाचो बाव भू प्रसतोति तन्मे भगवान् पबीसमति।। २। इति द्वितीय: बण्ड: ।।२।। 1. Speech is better than Name. Speech makes as understand the Rig Veda, Yajur Veda, Sima Veda, and as the fourth the Atharvana, and the rest. Meditate on Brahman in speech. 2. "Is there somothing better than speech ?" " Yes there is something better than spoech." "Sir, tell it me" TRIRD KHAŅDA. मनो बाब वाजो भूयो यथा मे है नामलके हे ना कोळे ही वाटसी मुध्िसतुभवर्येवं सयबय नाम क मनोतुमवति स यदा मनसा मनस्यति मन्नानपीयीयेलथाचीते मनो हि ज्हा मन उपास्वेति । १ । सस्ति मगवो मनसो भूय इति पनसो बाव भूयोSस्ीति तन्मे भगवान् न्नीत्यिति ।। २।। इति तुतीय: खण्डः ।। ३।। 1. Mind is higher than Speech, For when two myrobalans or two plums or two Haritaki-fraita, are held in the closed-Ast, they are therein enclosed, so are Name and Specoh incladed in the mind. When one wishes to stady the Mantras, he does study them, &e., in Mind is Brahman. Meditate on Brahman in Mind. 2. "Is there something better than Mind ?" "Yes, there is something better than mind." "Bir, tell it me." FOURTH KHANDA. सकुसपो बाव मनसो मूयान्यदा वे सकल्ययतेज्य मनस्यत्यय वाचमीरयति तामु नासीरयति नासि मन्ना पक भवग्ति मन्बेधु कर्मायि ॥ १ ।। तानि ह वैतानि सकसपे- कायनानि सकुष्पात्मकानि सक्ूल्पे प्रतिष्वितानि स पव संकस्प: संकर्पमुपास्वेति ।।२।। भस्ति मगव: संकल्पाद्भूय इति संकल्पाद्वाव भूयोपस्तीति तन्मे मगवान् प्रवीत्विति । ३। इति बतुर्य: भण्डः । ४। 1. Will (Mitra) is better than Mind. For when a mar wills, then he thinks in his mind, then he utters speech, and sends it fourth in a name. In a name all Mantras are inoluded and in Mantras abide all ritual works. 2. All these, thererore, have their one refage in will. Have the will an their Lords, and abide in will and so on. This is will. Meditate on Brahman in will. &. "Sir, is there something better than will ?" "Yes there is something botter than will." "Sir, tell it me." BIBTH KHAŅŅA. चिसं बाव समल्पादभूयो यदा मे चैतयतेज्य संकम्पयतेऽ्रय मनस्यत्वय वाचमी रयति तामु नाधीरयति नालि मन्ना पकं भवन्ति मन्बेय क्माथि । १ । तानि ६् या पतानि विरेकायनानि वित्तात्मानि चिस्त प्रतिष्ठितानि वित्तमुपास्वेति। २। भ्रस्ति भग- पश्चिचाद्मूय इति चित्तान्वान भूवोडस्ीति तन्मे भगवान प्रयोत्विति । ३। इति पक्दमः सण्क: ।५।

108 VEDÂNTA-SÛTRAS. I ADHYÂYA. [Govinda

1. Flickering memory (Agni) is verily grester than will. For when a man recollects, then he thinks in his mind, then he sends forth speech, and sends it forth in a name. In name all Mantras are included, and in Mantras abide all ritual works. 2. All these (beginning with mind and ending in sacrifce) have Chitta as their centre, have Chitta as their lord and are supported in Chitta. Meditate on Brahman in Chitta. 8. "Sir, is there something better than Chitta?" " Yes, there is something better than Chitta." "Sir tell it me." SIXTH KHAŅDA. ध्यानं पाव चित्ताद्भूयो ध्यायतीय पृथिवी भ्यायतीवान्तरिस्ं ध्यायतीय वौरष्या- यन्तीवापो ध्यायन्तीय पच्चता ध्यायन्तीय देवमतुष्याध्यानमुपास्वेति॥१।। अस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोपस्तीति तन्मे भगवान् प्रवीत्विति ।२। इति यठु: खण्डः । ई।। 1. Dhyana is better than Chitta. The carth is in meditation, as it were; and thus also the sky, the intermcdiate region, the heaven, the water, the mountains and Divine Men. Meditate on Brahman in Dhyâna. 2. "Is there something better than Dhyâna?" "Yes, there is something better than Dhyåna." "Sir, tell it me." SEVENTH KHANDA. विज्ञानं पाव ध्यानादभूयो विज्ञानेन वा अव्वेदं विज्ञानाति यजु्वेदश सामवेद- माथहेयं चतुर्थमित्यादि यज्रम्चासम्य रसब्धेमय लोकममुक्ख विज्ञानेनेव विजानाति विजञानमुपास्वेति । १ । भस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोपस्तीति तन्मरे भगवान् प्रवीत्विति ।। २॥ इति सपमः बण्ड: ॥७I 1. Understanding is better than Dhyana. Through understanding one understands the Rig Veda, the Yajur Veda, the Sama Veda, and as the fourth, the Atharvana, and the rest, food and its savours, this world and that, all this we understand through Under- standing. Meditate on Brahman in Understanding. 2. "Sir, is there something better than Understanding ?" "Yes, there is something better than Understanding." "Sir, tell it me." EIGHTH KHAŅDA. बलं घाव विज्ञानाद्भूयोऽपि ६ शतं विज्ञानवतामेको वळवानाकम्पयते स यदा बली भवस्यथोत्याता भवत्युचिष्ठन् परिचरिता भवति परिचरजुपसत्ता भवस्युपसीदन्डा भवति भ्रोता भवति मन्ता भवति बोद्ा भवति कर्चा भवति विज्ञाता भवति बलेन वे पृथिवी तिष्ठति बलेनान्तरिसं बलेन धौबलेन पर्वता बलेन देवमनुष्या बलेन परावश्य वयाशसि व तृबवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलक बलेन लोकस्तिष्ठति चळमुपा- स्वेति ॥ १॥ स यो बलं महोत्युपास्ते यावदलस्य गतं तत्रास्य यथा कामचारी सवति यो बलं महोत्युपास्तेऽस्ति भगवो मलाद्मूय इति बलाहाव भूयोपलीति तन्मे भगवान् श्वीत्विति । २ ॥

Bhårya.] III PÂDA, I ADRIKARAŅA, 8A. 7. 109

1. Spirituai power is vorily grester than Understanding. Here in this world, ono powerful man of spirit makes a hundred men of understanding tremble. If a man is spiritaaily powerfal, he risos to higher planes, rising to higher planes, he serves tho Mastera, sorving the Masters, he sttraots Their attention, attracting Thoir attontion, he gets Their teachings and gets Their sudience ; then he ponders over Their tenchings and begins to underatand them, and act upon them; thus he becomes wise. By power, tbe oarth stands Arm, by power the intermediate world stands Arm, by power the Dera Loks stands Arm, by power the mountsins and Divine men, by power the eattle and birds and herbs and trees and beasts down to worms, inseots and ants stand Arm, by power the world stands firm. Meditate on Brahman in Power. 2. He who meditates on Brahman in Power gets freedom of movement through the region on which Power has his scope .. He who meditates on Brahman in Power. "Sir, is there something better than Power?" " Yes, there is something better than Power." "Sir, tell it me." NINTH KHAŅŅA. बाव मलाबमूयसू, सज्मुपास्तेति । १ ॥ शस्ति मगवोजनाष्म ॥व तन्मे भगवान् शनीसवति ।२।

2. Food (Aniraddha or spiritual love) is better than power (spiritual knowledgo). Meditate on Brahman in food. "Sir, is there something better than food ?" "Yes, there is something better than food." "Sir, tell it me." TENTH KHAŅDA. प्ापे का पभ्नावृभूयस्तस्माचदा सुतृष्टिन सवति व्याधीयन्ते प्राया भर्ज कनीयो भविष्यतीत्यय यदा सुत्ृत्रिरभवत्यानन्दिन: प्राया मवन्त्अं बदु भवि्यति परप उपास्वेति ॥ १ ॥ ग्रस्ति भगवोअवुम्यो भूय इत्यद्ध यो बाद भूयोऽस्तीति तन्मे भगवान् प्रवीत्विति ।२॥ इति दशम: नण्ड: ॥ १० 1. Water (Prina or Spiritual Peace) is highor than food (Spiritual love). Therefore, if seasonable rain were not to fall, all living beings become wretched from a dread of food boing scantily produced ; while if the fall of rain is seasonable, all living beings rejoice, saying there will bo plenty of food. Meditate on Brahman in water. 2. "Sir, is there something better than water?" "Yes, there is something better than water." "Sir, tell it me." ELEVENTH KHANDA. तेजो वा सदुम्यो भूयस्तद्ा पतद्वायुमुपगृद्याकाशममितपति तदाहनिशेचति नितपति वर्षिष्यति या इति तेज उपास्वेति । १। भस्ति भगवस्तेजसो मूय इति तेजसो बाव भूयोडसतीति तन्मे भगवान् प्रवीत्विति । २।

3. Fire (Indra or the fre of genius) is verily greater then Water (Spiritusl Peace). Therefore, when it pervading the air, heats the atmosphere, poople say "It is warm and saltry, it will rain." Meditate on Brahman in Firo. 2. "Sir, is there something better than Firo?" " Yos, there is something higher than Fire." "Sir, tell it me."

110 VEDÅNTA-SÛTRAS. I ADHYÂYA. [Govinda

TWELFTH KHAŅDA. माकाशो बाव तेजसो भूयान् आाकाशमुपास्वेति । १ । भस्ति मगव साकशाद्भूव हत्याकाशाद्ाय भूयोपस्तीति तन्मे भगवान् प्रवीत्यिति ।२। इति ब्ादश: नण्ः। १२। 1. Ether (Umt or the steady light of genius) is higher than Fire (or the fro of genius). Meditate on Brahman in Ether. 2. "Is there something better than Ether?" "Yes, there is something better than Ether." "Sir, tell it me." THIRTEENTH KHAŅDA. स्मरो वा झांकाशाद्भूय: स्मरमुपास्वेति ।। १ । ध्स्ति मगनः स्मराद्भूय इति स्मरादाव भूयोस्तीति तन्मे भगवान् प्रवीस्विति । २॥ इति प्रयोदश खण्डः ॥१३। 1. Memory (Rudra or Spiritual Omniscience) is higher than Ether (or Spiritasi genias). Meditate on Brahman in Memory. 2. "8ir, is there something better than Memory?" "Yes, there is something better than Memory." "Sir, tell it mnc." FOURTEENTH KHAŅDA. आाशा वाब स्मराब्मूयस्याशेदो वे स्मरो मन्नानधीते कम्मोयि कुकते पुनाशस लोकममुकलेच्यत माशामुपास्वेति । १। ग्रस्ति मगव आशाया भूय इस्याशाया वाद भूयोऽस्तीति तम्मे भगवान् प्रवीत्विति ।। २।। इति चतुदश: खण्ड: । १४। 1. Hope (Sarasvati or the bliss of divine vision) is better tban Memory. Kindled by Hope, Momory reads the sacred Hymns, performs sicrifices, desire sons and cattles, desires this world and that. Meditate on Brahman in Hope. 2. "Sir, is there something better than Hope?" "Yes, there is something better than Hope." "Sir, tell it me." FIFTEENTH KHAŅDA.

प्राथ्े व चाशाया भूयान्यथा ना धरा नाना समर्पिता पवमासस्मिन् प्राये सर्बदरा समर्पित प्राक प्रायेन याति प्रायः प्रायं ददाति प्राजाय ददाति भाजी ह पिता प्रांजी माता प्राज्जे माता प्राबः स्वसा प्रायय स्ाचार्थ्य: प्राबो नाहक:। १ । प्रायये नंवैतानि सर्वाधि भवति स ना पथ पवं पश्यद्नेवं मन्चान पवंविज्ञानन्तिवादी सवति तब््बेद् प्युरतिबाद्यसीत्यतिबाद्य स्मीति क्याश्ापनदुवीत । २॥ इति पम्चदश: नण्ड: ॥ १५। 1. The Chief Breath (Prina) is verily greater than Hope. As the spokes of a wheel are all attached to the nave, so in this Chief Breath are all attached. But the Chiof Breath himself moves, through the Sapreme Breath. The Supreme Breath gives to the Chief Breath all that He desires, (when tho Prana meditates for souls to the Suprome); yea gives to him, his very life. This Supreme Breath is verily father, the Saprewe Bresth, the sister ; the Sapreme Breath, the teacher; the Sapreme Breath, the pricst,

Bhorya.] III PÂDA, II ADHIKARAŅA. SA. 7. 111

2. The Sapreme Bresth verily exists in all these. He who soos it thus, porceives it thas, knows it thus, becomes the teacher of the highest truth (atividin). If the people my to him, thou art an Atividin, let him say I am an Ativadin. He need not concenl it. [" Is thore, Sir, something higher than Prina"? "Yes, there is something higher thas Pr&pa." "Sir, toll it me."] SIXTEENTE KHAŅDA. पन नु या प्रतिवद्ति यः सत्येनातिवदृति सोहं मगव: सस्येनातिवदानीति सार्य सवेब विजिदार्सितव्यमिति सत्यं भगन विशिकास इति । १ ।

3. (The Lord called the True is higher than Prina). But he in reality is (a higher) Atividin, who declares the Lord Vignu to be the True. "Sir, may I become an Atividin by the grace of the True?" "But we must (Crat) desire to know the True." "Sir, I deniro to krow the True." SEVENTERNTH KHANDA. यदों वे विज्ानास्मय सत्यं पदति नाविज्ञानन् सत्यं वदति विज्ाननंज सायं समति विज्ञानं स्वेव विज्िवासितव्यमिति विज्ञानं भगवो विजिक्ास इति ।। १ ।

4. When one understands (the Good Lord as Omniscient) then one declares the Good Lotd (Satyam). One who does not understand (Him as Omniscient), cannot declare Him as the Good. Only he who understands the Omniscient, can declare the Good. This Omniscient, however, we must desire to. understand. "Sir, I desire to understand the Ominisciont." EIGHTEENTH KHANDA. यदा मे मनुतेऽय विजानाति नामत्ना विजानाति मत्वैव विज्ञानाति मतिसयेय विजिनासितन्येति मति मगनो विजिकास इति । १ ॥

L When one realises Him as the Thinker, then one kaows Him as Omniscient. One who does not so realise cannot understand Him as Omniscient. Only he who knowe thus anderstands the Omniscient. This Thinker, however, we must desiro to understand. "Sir, I desire to understand the Thinker." NINETEENTH KHANDA. यदा वे भदघाल्य मतुते नाभदचन मतुते भद्घदेव मतुते अद्ा तेव विजिक्ञा- सितन्पेति, भड्धों भगवो विजिबास इति । १ ॥

1. When one knows Him as Holy, thon one knows Him as Thinker. One who does not know Him as Holy, cannot know him as Thinker. Only He who knows Him as Holy, can koow Him as Thinkor. This All-holy, howorer, we must desire to understand. "Sir, I desire to anderstand the All-holy." TWENTIETH KHAŅDA. यदा ने मिस्तिद्त्यय अद्चाति नानिस्तिष्ठन भद्धाति निस्तिह्ठन्रेव भरभाति निठा त्वेव विजिक्ासितन्यति निठ्ठा सगयो विजिक्कास इति। १ ।

112 VEDANTA-STRAS. I ADHYAYA. [Govinda

1. When one knows Him as frm, then one believes Him holy. One who has no know- ledge of His Armness, cannot believe Him as holy. Only he who knows Him as firm, bo- lieves Him as holy. This Arm Lord, however, we must desire to anderstand. "Sir, 1 desire to'understand the Arm One." TWENTY-FIRST KHAŅDA. यदा वे करोस्य निस्तिष्ठति नाकृत्वा निस्तिष्ृति कतवैव निस्तिष्ठति कतिस्तेष विजिनासितव्येति कतिं भगवो विजिनास हति । १ ॥ इत्येकविंश: खण्डः ॥ २१॥ When one knows Him as Crestor, he knows Him as baving armness. The man who does not know Him as Creator, can never know Him as having frmness. He alone knows Bim as frm, who knows Him as Creator. The Crestor, therefore, should one desire to know. "Sir, I desire to know the Crestor." TWENTY-SECOND KHANDA. यदा वे सुयां लमतेऽ्य करोति नासुजं लब््ा करोति सुलमेव कब्धया क ति सुवं त्वेव विजिन्ासितन्ममिति सुनं भगवा विजिकास इति । १। इति ह्ाविंरा नण्ड:। २२। 1. When one knows Him as Pleasurc, He knows Him as the Creator, he who does not know Him as Pleasure, does not know Him as Creator. Roaliaing Him as Pleasure alone, one knows Him as Creator. This pleasure, however, we must desire to understand. "Sir, I desire to understand pleasure." TWENTY-THIRD KHANDA. यौ वै भूमा तत् सुखं नाल्पे सुखंमस्ति, भूमेव सुखं, भूमात्वेव विजिज्ञासितव्य इति। भूमानं भगवो विजिज्ञासे इति॥१॥। इति प्रयोमिंश सण्डः ।३। He who is the Lord Na-syana called the Intnity is the real plessure, without the grace of the Infnity (Bhtman) there is no plessure for the fnite (thongh Muktas). The Bhâman alone is the sukham. One mast, therefore, en uire into Bhâman. "Sir, I desire to understand Bhâmaa." TWENTY-FOURTH KHANDA. यत्र नान्यतपकष्यति नाग्य स्लनोति नान्यद्विजानाति स भूमाज्य यत्रान्यत्वश्यत्यन्य- क्यलोलम्यािमानाति तद्स्पं यो वे भूमा तदमृतमय यदल्पं तम्मत्ये2 स भगव: कस्मिन प्रतिद्ठित इति स्वे महिदि यदि या न महिलीति । १ । गो सभयमिह महिमेत्याचसते हस्तिहिमम्यं दासमाय्य सेनाण्यायतनानोति नाहमेवं श्रवीमि अ्रवीमीति ह होनाचान्यो सम्बस्मिन् प्रतिम्वित इति ।२ । इति यतुषि या नण्ड:। २४। 1. Without being permitted by whom, one does not see anything else, does not hear anything else, does not understand anything olse, He is the Bhaman. Bat whore one sees s thing under the control of something else, or hears it such, or understands it such, that is the Limited. He who is the Intnite, He is verily the Immortal. Bat that which is the Limited that is the Mortal. "Sir, in what does this Indnite rest ?" " In His own glory, or perhaps not even there." 2. Cows and horses in this world are ssid to be glorious, so also elephant and gold, slaves and wivos, nelds and houses. But I do not mean any such glory. Thus said Sanstkumara "I said something difforent from any worldly glory."

Bhârya.] III PÂDA, II ADAIKARAŅA, S3. 7 113

TWENTY-FIFTH KHAŅDA. स पवायस्ताव् स उपरिशात् स पश्चात् स पुरस्ताव् स दसिवत: स बररत: स.पवेद्श सर्वमित्ययातोऽदयरादेश पवाह्मेवायस्ताइइमुपरिशाददं पश्चादद पुरस्ता- दहं दसियतोऽदमुसरताउदमेवेद ५ सव्चमिति। १। ब्रथात ात्मादेश पवात्मवाग्भस्ता- दैसमोपरिषादात्मा पहचादात्मा पुरस्तादातमा दसियत भात्मोस्तरत भारमैवेरय सर्वमिति स दा पथ पवं पश्यलेवं सन्चान एवं विजाननात्मरतिरात्मक्रीड आात्ममियुम आात्मान-द: स स्वराठ् भर्वत तस्य सर्वेदु कोकेशु कामचारो सवसय वेज्य थाडतो विदुर्यराजानसे- इसाम्पलोका भवन्ति तेषाअ सर्वेदु लोकेष्वकामचारो सवति ।२॥ इति पष् विंशा खण्ड:॥ २५। 1. Je indeed is below, above, bohind, before, right and left,-this He indeed is Pall Now the teacuing regarding Him called as "I." The "I" is below, the "I" is above, the "I" is behind, the "I" is before, the "I" is on the right, the "I" is on the left, the "I" is verily the Nearest and the Full. 2. Next follows the te ching regarding Him as the Atman. The Atman is below, the Atman is above, the Atman is behind, the Atman is before, the Atman is on the right the Atman is on the left, the Atman alone is the Nearest and the Full. He who sees Aim thus, understands Him thus, thinks Him thus, he always thinks the Atman to be the highest; He sports in the Atman, he unites with the Atman, nas the Atman for his joy, and comes directly under the rule of the Atman. For him there is freedom ( i movement in all the worlds. But those who understand Him differently, live in worlds which are perishable, and are under inferior rulers, for them there is no freedom of movement in all the worlds. TWENTY-SIXTA KHANDA. वस्य ह वा पतस्ैष पशयत पवं मन्चानस्यैवं विजानत मात्मत: प्राय मातमत पाधापत्मतःस्मर श्ात्मत व्राकाश भ्ास्मतस्तेज सात्मत चाप सात्मत स्ाचिर्भावतिरो- मादाचात्मतो द्तमात्मती वळमात्मती विज्ञानमात्म तो ध्यानमात्मतश्चि चमात्मतः सकल्प भात्मतो मन भत्मती बागात्मतो मामात्मतो मन्त्रा मारमत: कर्माण्यात्मर पनेवथ सर्वमिति। १। तदेप लोफो न पझ्यो मृत्यु पश्यति न रोगं नोत दुम्बताथ सबंश ह पश्य: पशयति सर्वमाप्रोति सर्वश इति स पकथा सवति तरिया भवति पब्चधा सपथा नवया वैव पुनश्चैकादश स्मृत: शतबच दश वैकशय सहल्ावि य विश्शतिराहारयुद्ी सत्वशुद्धि: सत्वशुदी मुवा स्मृति: स्मृतिलम्मे सर्वप्रन्धीनां विप्रमापस्तस्मे मृदित कनायाय वमसरपारं दर्गयति भगवान् सनसकुमारस्त स्कं्द इत्याचसते तथ सकन्द् इत्याचसते। २। इति पडिषंश: खण्ठ: । २६। 1. Foz the realensed sonl which sees thus, which thinks thus, which understands thus, there is the vision of how the Chiof Prina comes out of the AtL an, how the Hope comes out from the Atman, how the Steady Memory comes ont of Him. How the Ether comes out from the Atman, the Fire from the Atman, the Water from the Atman, the ap- pearance and the dissppesrance of the worlds from the Atman, Food from the Atman, Power from the Atman, Understanding from the Atman, Meditation from the Atman, Unsteady Memory from the Atman, the Will from the Atman, the Mind from the Atman, the Speech from tho Atman, the Name from the Atman, the Mantras from the Atman, the Karmae from the Atman, verily the released soul sees how all this universe comes from the atman alone. 15

114 VEDANTA-SÛTRAS. I ADHYÂYA. [Govinda

2. There is this verse about it: "the released soul does not see desth, nor illnees, nor pain. The relessed soul nees everything and obtains overything, overywhore. Ho becomes one, he becomes three, he becomes five, he becomes nine, and it is ma'd he be- comes eleven as well, nay ho becomes one hundred and eleven, and one thourand and twenty. Right doctrine leads to right thinking. Right thinking conduces to Arm meditation. When meditation is frm, all ties are loosened completely, through the grace uf the Lord. To the sage Narada, with his faults all rubbed ont, the great Toncher Sanstkumkrs shows the other side of darknees. Sanatkamtra is called the Great Warrior, yes be is called the Great Warrior. The word bhûman here does not denote numerical largeness, but pervasion in the shape of fulness. For the text contrasts this bhûman with alpam or small, or little, a word donoting quantity and not number, for it says :- " Where one sees something else, that is the Little." There- fore the contrasted term must possess attributes opposite of "little," namely, "muchness " or "fulness." (Doubt) .-- Here arises the doubt. Is this Bhûman, Prana or Vienu ? (Purvapakşa) .- The Purvapakşin maintains that the term bhûman means the Breath or Prana which is the topic immediately preceding it. Says the Sruti :- "The Prana is better than Hope." After this there is no question and reply. Therefore Prâna is the Bhuman. And Prâna here means the individual soul, which is always associated with breath, or Prana And Prana also here does not mean the modification of air merely, but the Jiva. For the section commences with the declaration, "the knower of Atman (Jiva) crosses over grief" and ends with the conclusion, "all this is of the Atman (Jiva)." The whole section treats of the indivi- dual soul, therefore, the bhuman, occurring in the middle of the section, must refer to the Jiva. Moreover the phrase " where one sees nothing else, &c," is perfectly relevant with regard to the Jiva, for in dreamless sleep (susupti), when all the senses are absorbed in the Prâna, there is no seeing, &c. The statement that bhûman is bliss, is also appropriate to the Jiva, for in sugupti one is in bliss, as he says on awakening "I slept very happily." The whole section has thus determined the jivatman, therefore this Bhuman must be construed as applying to the Jiva. (Siddhânta) .- To this objection the author answers by the following siddbanta sûtra. SÛTRA I. 8. 8. भूूमा सम्प्रसावादध्युपदेशात् ।१।३८। qur Bhoma, the Full (is Brahman). amemer Samprasadat (because of buing greater) than the vessel of grace. The Jiva is called samprasada because it is the peculiar object.of grace (prasada) on the part of the Lord, or

Bhåpya.] III PÂDA, II ADHIKARAŅA, SA. 8. 115

samprasadat may mean " because possessing great joy and serenity." uf Adbi, greatest, highest, above .. wturg Upadesat, because of the teaching. The Bhoma is taught to be higher than the Jiva, the vessel of grace, i c., the Bhûma is bigher than even the Mukta Jiva. Note .- The Bhaman is not Jiva, beosuse it is tanght as higher than Samprasids or the Relessed Soul. The sttra may also be translated as, "The Bhaman is not Jiva, becauso it has samprasida or oxcessive seronity, and boosuse it is tanght as adhi or the highest." 8. The Bhuman is Brahman, because it is taught as possessing highest joy, and being above all .- 72.

& Beosuse the seripture tosches that the Bhaman is grester than the vessol of grace OR

(the Jiva); therefore, the Bhamaa is not the haman sonl .- 72. COMMENTARY. The Lord Vienu is this Bhuman and not the human soul, the com- panion of Prana. Why? Because it is erpresely taught to possese the highest joy (which the Jiva has not). The Bhuman text says, "That which is Bhaman is verily joy." Thus this bhuman is immense. joy, (vipulasukha), and moreover it is taught as the last of the series, and therefore it is the highest or adhi of all. (Thus one meaning of the sutra is that Bhuman is Brahman, because it is taught as the last of the series and therefore it is above all and because it has excessive joy). Or the Bhûman is Brahman, because in Chh. Up. VIII. 3. 4. it is expressly taught to be greater than the Samprasada or the vessel of grace (or the Jiva) the companion of Prana. We give that passage here :- प्रथ य पव सममसादोउस्मानरोरात्समुत्याय परं ज्योतिकपसम्पथ स्वेन रपेबा- मिनिष्ययत पय सात्मेति हेवायेतदमुतममयमेतदूससोति तस्य ह या पतस्य म्रह्माबो नाम सत्यमिति । "Now that Relensed Jiva (samprasida) after having rison from out this body, reaches the Highest Light, and appesrs boforo its True Form who is the Atman."-Thas he spoke when asked by his papils. This (Atman or Vignu) is the Immortal, the Fearless, this is Brahman, and of that Brahman the namo is the True, Satyam." (Chh. Up. VIII. 8. 4.) Note :- Compare :- पवमेवैय सम्म्साडोऽस्माच्करोराससमुत्याय परं ज्योतिरुपसम्पच स्वेन रूपेशामिनि- पयते स उचम: पुरुष: स तन्र पय्येति अकषन्क्ीडन्रममाव: शीमिर्या यानैर्षा प्ातिमिर्या नोपजनॐ) स्मरजिदय शरीरश स यथा प्रयोग्य आधरये युकत पवमेवायमस्मिम्सरीरे पायी युक:। "Thus does that Released Jiva (Samptassda), after having risen from out this body, renches the Highent Light; and appears before its Own Form, who is the Highest Spirit. He moves about there langhing, playing, and rejolcing, be it with women, carriages, or relatives, never being conscioas of persoi noar him (so great is his costasy). As tho

116 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

charioteer is appointed to the carriage so is the Prins appointed in this body." (Chh. Up. VIII. 12. 8). The sense is this. The scripture has first taught a series of beings beginning with Name and ending with Prana, and then says "Prana then is all this. He who sees this, perceives this, and understands this, becomes an ativadin." Thus the knower of Prana is called an ativadin. But the scripture then describes a higher ativadin, when it says :- " But in reality he is an ativadin who declares the Highest Being to be the True (Satya)." Now this ativadin of the True, is different from the ativadin of the Prana, because the word " but " introduces a new topic. It serves to set aside the meditation on Prâna, and teaches that the highest ativadin is he who declares the True to be the Highest Being. The True is here Vişnu, and it (True) being mentioned as separate from Prâna, the Bhû- man which refers to the True, murt also be different from the Jiva and Prana. This Bhuman is not only something different from Prana, but greater than it. Had Prana been the Bhuman, then the instruction that it is higher then Prana becomes absurd. This Bhuman is taught as something greater than Name up to Prana: therefore it must be differeut from Prâna (and the series below it). Since every one of the series is greater than the one preceding it; thus Speech is greater than Name, and so on; therefore, the True is greater than Prana, and consequently Bhuman is also greater than Prana, for the teaching about Prana precedes the teaching about Bhuman. Moreover, the word Satya is a well-known term applied to the Supreme Brahman Vienu. Such as "the True, the knowledge, the infinite is Brahman." (Taitt. Up.) "We meditate on the highest Satya." In the phrase " satyena ativadati," the force of the third case in satyena is that of hetu, that is, he declares the Highest truth, for the sake of the True, or the Supreme Self. The meditation on Prana is higher than meditation on Name up to Hope, therefore the person who thus meditates on Prana is called an ativadin, he is an ativadin compared with those below him. But the meditation on Vișnu being superior even to that on Prâna; therefore he who meditates on Vișnu is the real ativadin. Thus it is clear that an ativadin by Prana is inferior to the ativadin by the True. For the same reason, the pupil entreats, "Sir, may I be an ativadin with the,True": and the teacher replies, "But we must desire to know the True." The objection raised by the Purvapakgin that in the Chh. text thero is no question and answer as to something greater than Prana, and therefore the Ativadin by the True is the same as the Ativadin

Bhârya.] III PÂDA, II ADHIKARAŅA, SA. 8. 117

by the Prana, (and the instruction about the Atman must be supposed to come to an end with the instruction about the Prana) is not a proper objection. The reason for this is, that we do not find that the Ativâdin by the True is the same as the Ativadin by the Prana. It may bo asked why does not the pupil ask the question whether there is any thing greater than Prana. To this we reply that the reason is this :- With regard to the non-sentient objects extending from name to hope-each of which surpasses the preceding one, in so far as it is more beneficial to. man-the teacher does not declare that he who knows them is an Ativadin ; when, however, he comes to the individual soul, there called Prana, the know- ledge of whose true nature he considers highly beneficial, he expressly says that 'he who sees this, notes this, understands this, is an Ativâdin (VII. 15. 4.) The pupil, therefore, imagines that the instruction about the self is now completed, and hence asks no further question. The teacher, on the other hand, holding that even that knowledge is not the highest, spontaneously continues his teaching and tells the pupil that the knowledge of the true nature of Sri Visnu, who is called the True, is the highest knowledge; and absolutely beneficial for man; and he only is an Ativadin, who proclaims the supremely and absolutely beneficial being, namely, Sri Vinu who is also called the True, that is the Highest Brahman. On this suggestion the pupil desirous to learn the true nature, worship, and means of worship, entreats the teacher, saying "Sir, may I become an Ativâdin by the True." The opponent says, the objection has been raised that in the opening passage the word Âtman has been used, and therefore in the concluding passage also, the same Âtman, that is to say, the individual soul, the associate of Prna, is meant. This objection is not valid. The word Atman principally means tho Supreme Self, and not the Jiva Atman or the individual self. That Atman does not mean the individual self is proved by the subsequent passage also where it is said that from the Âtman arises the Prâna, &c. If Atman meant the individual self, then the above statement would be incorrect, for Prâna does not arise from the individual self, but from Brahman. This being so, the subsequent statement " where one sees nothing else, hears nothing else, understands nothing else, that is the Bhuman," becomes valid, for we understand that this applies to the Supreme. For when one perceives the Bhuman, he at that time fails to see and perceive anything else, for when one is plunged in the infinity, he cannot have any consciousness of the finite. You cannot say that the

118 VEDANTA-SOTRAS. I ADBYAYA. [Govinda

ecatacy, which one feels, when one realises the Bhuman is the joy of dreamless sleep, and that where one sees nothing elee, hears nothing elee, understands nothing else, refers to the dreamless sleep called Sugupti. For the consciousness of Susupti and the little joy that one feels in it, is infinitely inferior to the self-forgetfulness in Bhûman, and the bliss of its presence. To say that the individual self, in the state of Sușupti, is the Bhuman is simply rediculous. Therefore, the Lord Vienu alone is the Bhuman of the passage of the Chhandogya Upanisad under discuesion. SÛTRA I. 8 9. धर्मापपत्तेश्च ।।१।२।६।। Dharma, qualities, atiributes. wovi: Uppapatteh, because of the rea- sonableness, because of the suitability. Cha, and. 9. Because the attributes ascribed to Bhuman are suitable with regard to Brahman only .- 73. COMMENTARY. The attributes which are ascribed to this Bhûman are suitable only with regard to the Supreme Brahman, Lord Vienu, and are applicable to nobody else. Thus: "That which is Bhuman is verily the Immortal (VII. 24 1)." Shows that Bhaman possesses innate immortality. It has innate power of self supporting. As says the text :- "Sir, in what does the Bhuman rest ?" "In its own greatness " is the reply. This Bhuman is the refuge of all, as we learn from the text :- "The Self is below, above, behind, before, right and left." This .Bhûman is the cause of all, for says the tert: "the Prana springs from the Self, Hope aprings from the Self, Memory springs from the Self; so do Ether, Fire, Water, &c." Therefore Bhûman is Brahman and nothing else.

Adhikarana. III .- The Imperishable is God. (Vişaya) .- We read in the Brihad Âranyaka (III. 8. 6. 8) :- सा होबाच यदूबुष्यें यात्ञवसक्य दियो यदचाक पृथिव्या यदन्तरा घावापृथिवी इमे यदुमूतं व भवच् मावम्यचेत्याचसते कसिमिशस्तदोत्य प्रोतम्थेति। ६ । स दोवाच यदूदुर्भ गार्गि दियो यदवाक़ पृथिव्या यदन्तरा घावापृथिवी इमे यद्मूतम्य भवव सविष्यदेत्याचसत आकाश एव तदोतं क प्रोतं स्ेति कस्मिम्तु मठ्चाकाश प्रोतद्षव प्रोतहमेति । ७॥ स दोवाचेतहेतद्सरं गार्गि ब्ाझथा भमिषद्न्त्स्यूरूमनण्वइस्वम-

नोइतेजए्कमम्रायममुखमानमनन्तरन्ाह न तदभाति किम््न न तड़भाति कडचम ॥८।

Bhårya.] III PÂDA, ItI ADHIKARAŅA, SA. 10. 119

6. She said: "O Yijfavalkaya! That which is above the hesven, and bolow the earth, which is between the beaven and earth, which is in the past, present and future, in what is that woven, as warp and woof ?" 7. Be replied : "O Gargi! That which is above the heaven and below the earth, which is also between the heaven and the earth, which is in the past, present and future, that is woven as warp and woof in the ikaes." "In what then is the ether woven like warp and woof." 8. Yajãavalkays replied, "O Gårgi, the Brihmanas call this the Akgara (the Imperish- able). It is neither coare nor fne, neither short nor long, neither red (like fro) nor fuid (likre wator) ; it is without shadow, without darkness, without air, without ether, without attachment, without taste, without smell, without eyes, without ears, without speech, without mind, withoat light (vigour), without a breath, without a mouth (or door), without messure, having no within and without, it devours nothing, and no one devonrs it." (Doube) .- Here arises this doubt: what is this Akgara or the Imperishable of this passage. Does it denote Pradhana or matter; or Jiva, the individual soul or Brahman, the Supreme. (Pârrapakşa) .- The Akşara here is ambiguous, and may denote any one of the above three, as it is used in that sense in Mu. Up. I. 1. 5, &c. (Siddhânta) .- To this Badarayans replies, by the following sûtra, declaring that the Imperishable is Brahman. BÛTRA I. 8. 10.

wg Akgaram, the Imperishable : the Brahman. worw Ambaranta, end of space or ether, or up to ether. ya: Dhriteh, because of supporting. 10. The Imperishable, referred to in Br. Up., III. 8. 11 is the Supreme Brahman, because we find it declared in this passage that He supports even that which is the end of ether (or every thing up to ether) .- 74. COMMENTARY. The Aksara or the Imperishable is the Supreme Brahman, because the text declares that He supports that which lies beyond ether, namely, the unevolved matter or Avyakrita. Since this Imperishable supports even the Akada or ether, and every thing below it, He must be Brahman. But even Pradhåna supports every thing up to ether, because it is the cause of all the modified objects in the universe, and so the Imperish- able may be Pradhana; or it may refer to the Jiva, which is the support of all non-intelligent objects that it experiences or enjoys. To this doubt the author answers by the next sûtra :-

120 VEDÂNTA-SÛTRAS. I ADHYÂYA. [Govinda

SÛTRA I. 8. 11. सा च प्रशासनात् ।१।३।११।। ar Sa, that, namely, the quality of supporting every thing up to space or ether. Cha, and. surarra Pragasanat, because of the command. 11. This supporting must refer to Brahman, because the text says that it is through command that such support- ing takes place .-- 75. COMMENTARY. The supporting of every thing up to space, can only be in Brahman alone, because the text says that it is by command alone that such sup- porting takes place, and such Supreme command cannot belong either to Pradhana or to Jiva. The following text shows the command :- पतस्य वा ग्रकषरस्य प्रशासने गार्गिं सूर्य्याचन्द्रमसा विषृती तिष्ठत पतस्य ना प्रसरस्य प्रशासने गार्गि धावापृथिव्यी विधुते तिष्ठत पतस्य वा प्रकरस्य प्रशासने गार्गि निमेषा मुदर्ता महोरात्राण्यद्धमासा मासा ऋतव: संवत्स रा इति विध्ुतास्तिप्रम्त्येतस्य ना प्रसरस्य प्रशासने गार्गि प्राष्योऽम्या नय्य: स्यन्दन्ते स्वेतेभ्य: रर्वविभ्य: प्रतीष्योऽम्याया याञ्य दिशिमन्वेति पतस्य वा अ्रकषरस्य प्रशासने गार्गि दृदतो मनुष्या: प्रशशसन्ति यजमा्न देवा दर्षों पितरोऽन्वायता: ।९।। 9. "By the command of that Akgara (the imperishable), O Girgi, sun and moon stand apart. By the command of that Aksara, O Girgi, heaven and earth stand apart. By the command of that Aksara, O Girgi, what are called momenta (nimega), hours (muhtrta), days and nights, half months, months, seasons, years, all stand apart. By the command of that Akgara, O Gargi, some rivers flow to the East from white mountains, others to the West, or to any other quarter. By the command of that Akgara, O Girgi, men praiso those who give, the gods follow the sacrificer, the father, the darvi-offering." Now this supporting every thing by one's mere will and command is impossible in the case of Pradhâna, which being non-intelligent can- not give any command, nor does any bound Jiva can give this command nor any Mukta Jiva also. SÛTRA I. 8. 12. श्रन्यभावव्यावृत्तेश्च ॥ ११०।१२ ॥ Anya, another. T Bhava, nature. srgi: Vyavritteh, on account of the exclusion. Cha, and. 12. The Imperishable is not Pradhâna nor Jiva, be- cause in the same text we find description of attributes which would exclude another nature than Brahman .- 76. COMMENTARY. In a supplementary passage in the said Upanigad, we find a descrip- tion of the attributes of this Aksara, which excludes Jiva and Pradhana, because they do not possess that nature.

Bhâpya.] 111 PADA, IV ADHIKARAŅA, Sû. 12. 121

तहा एतद्सरं गार्ग्यहएं द्रष्ट्रभूतश भोत्मतं मन्त्रविभ्ातं विज्ञात नान्यदतोऽस्ति द्रष्ट नान्यदतोउस्ति श्रतृ नान्यदतोऽस्ति मन्तृ नाधन्यदतोऽस्ति विज्ञाने तस्मिण्रु बल्सरे गार्ग्यकाश स्रोतशच प्रोत- श्वेति । ११ ॥ (Br. Ar. III. 8. 11.) "That Imperishable, () Gargi, is unseen, but seeing, 'unheard but hearing,' unthought but thinking, unknown but knowing. There is no- thing that sees but He, nothing that hears but He, nothing that thinks but He, nothing that knows but He. In that Imperishable, () Gârgi, the ether is woven, warp and woof." The Imperishable is declared here as seeing, hearing, &c., and there- fore, Pradhâna which is non-intelligent, is excluded ; because the nature of Pradhaha is jadam. Similarly, the declaration that unseen by all He sees every body, shows that Jiva is not meant, for the nature of Jiva is not all-perceiving.

Adhikarana IV .- The Purușa seen in the Satyaloka is Brahman. (Vişaya) .- In the Prasna Up. V. 2 we find the following :- चथ हैनं शैव्य: सत्यकाम: पत्रच्छ। स यो द वै तव्भगवम्मनुष्येधु प्रायबान्तमोड्ठा रममिष्यायीत। कतमं वाव स तेन लोकं जयतीति ।। १।। 1. Next Saibya Satyakama asked him : "O Master ! what world does he conquer by such (meditation) who amongst men unceasingly meditates on Oukâra, up to his death." तस्मे स होवाच। पतहे सत्यकाम परञ्यापरम्य ब्रहम यदोक्कारस्तस्माहिद्ाने-

2. "O Satyakama! that which is denoted by Om is this Brahman, both the higher and the lower. Therefore, the knower of it, through this vehicle alone, reaches one of these two." सयये क मात्रमभिध्यायीत स तैनैव संवेदित स्तूर्यमेव जगत्यामभिसम्पदते। तमृचो मतुष्यलोकमुपनयन्ते स तत्र तपसा म्रहवय्येय भदया सम्पन्नो महिमानमनुभवति।।३।। 3. If he meditates on one measure, then by that meditation alone, after death he is welcomed by the Supreme self, and obtains another birth on this earth. The Devas of the Rig Veda lead him to a human body. He in that birth endowed with austerity, celibacy, and faith, realises the greatness of the fruit of these. प्रथ यदि द्विमान्रेव मनसि सम्पधते सोऽन्तररिक्षं यजुमिरनीयते। स सोमलकं स सोमलोके विभूतिमनुभूय पुनरावचते ।। ४।। 4. Next if he meditates in his mind, with two measures, he is carried up by the Yajus Mantras to the Antariksa or the world of the moon. Having enjoyed the vast powers of the moon-world, he returns again. यः पुनरेतन्त्रिमान्रेयेवोमित्येतेनैवासरेन परं पुरुषममिध्यायीत स तेर्जास सूये सम्पजो यथा पादोदरस्त्चा विनिम्मु व्यत एवं ह् वै स पाप्मना विनिम्मु कः स साम- मिर्शीयते ब्रहाळोंक स पतस्माओोवघनात्परात्पर पुरिशयं पुरुषमीसते तदैती झ्लोफा भवत:।। ५।। 16

124 VEDANTA-SUTRAS. I ADHYÂYA. [Govinda

स मा याश्रास्य जरयैतज्ीर्य्यति न वषेनास्य हम्यत पतत्सत्यं अह्यपुरमस्मिन्कामाः समाहिता पष भात्माउपहृतपाप्मा विजरो विमृत्युविशोको बिजिघत्सोपिपास: सत्य- काम: सत्यस कूलयो यथा हो वेह प्रजा अम्वाविशन्ति यथाऽनुशासमं वं यमन्तमभिकामा भवन्ति यं जनपदं यं क्ेत्रभागं तं तमेवोपजीवन्ति ।।५॥ 5. Then he should say : By the old age of the body, that (the ether or Brahman within it) does not age; by the death of the body, that (the ether or Brahman within it) is not killed. That (the Brahman) is the true Brahma-city (not the body). In it all desires are contained. It is the Self, free from sin, from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to imagine. Now as hero on earth people follow as they are commanded and depend on the object which they are attached to, be it a country or a piece of land. तथयेह कर्म्मजितो लोक: सीयत एवमेवामुत्र पुण्यजिता सीयते तथ इहात्मा- नमननुविध मजनस्येता शहच सत्यान् कामा स्तेवाए सर्वेंदु छोडे व्वकामचारो भवस्यय य इहात्मानमनुविध मजन्स्येताएहय सत्यान् कामा स्तेषा" सर्वेपु कोकेपु कामचारो भर्वात ।। ६।। 6. "And as here on earth, whatover has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifces and other good actions performed on earth. Those who depart from hence after having discovered the self and those true desires, for them there is freedom in all the worlds. (Doubt) .- The question here arises: What is this dahara âkada in the lotus of the heart. Is it the material space or ether or, is it the Jiva or is it the Lord Vişnu ? (Purvapakşa) .- It is the element called ether, for the word Akada has the well-known meaning of ether or space, or it may be the Jiva or the individual self, because it is spoken of here as the Lord of the city of the body and occupying a small space. (Siddhânta) .- The author replies to this objection by declaring tha the dahara akasa or the " small ether" is Brahman. SÛTRA I. 8. 14. बहर उत्तरेभ्यः ॥ १।३ १४॥ m: Daharab, the small. rmo: Uttarebhyah, because of the subsequer arguments. 14. The small ether in the lotus of the heart is Brahman, because the subsequent arguments establish it to be so .- 78. COMMENTARY. The "small ether " is Lord Vişnu, and nothing else. Why ? . Be- cause of the subsequent arguments to be found in the supplementary passage of the text above given. If the ether within the heart did not mean Brahman, but denoted the elemental ether, then the comparison instituted in the passage " as large as that elemental ether is, so large is

Bhâsya.] III PÂDA, V ADHIKARAŅA. S. 15. 125

this ether within the heart," would be wholly inappropriate. This is one argument. The next is: The small ether is said to be the support of the earth and heaven, which could not apply to the elemental ether. Nor do the attributes like freedom from evil, &c., be appropriate to the elemental ether or to the individual self (Jiva). In this Sruti the worshipper is taught that the city of Brabman is his body, and in a portion of this body is the heart called the lotus which is the palace of Brahman, and he is taught that in this palace, in this small lotus, there is the small ether, and then what is within that small ether that is to be sought for, that is to be understood. Therefore, it refers to the Supreme Brahman, because this small ether is described to be free from evil, free from old age, free from grief, &c. Therefore, the above passage must be explained by saying that the Supreme Brahman is to be sought in the small ether which is free from evil, &c. Therefore the Dahara is Vimnu and Visnu only. SÛTRA I. 8. 15. गतिशब्दाभ्यां तथा हष्ट लिकज्च ।। १।३।१५॥। nit Gatib, going. wuri Sandabhyam, a word, i.e., on account of the going' and of the word. The going into "ether;" and the word 'etad Brahmaloka =this (ether) is Brahma world. ur Tatha, thus. te Dritam, seen. four Lingam, mark, sign from which something may be inferred. Cha, and. 15. Because this ether is that to which the Jivas go in deep sleep, and because there is a word connecting this small ether with the highest Brahman. This is seen in other texts also, and there is a lingam or inferential mark in this passage also, from which we infer that the small ether is Brahman .- 79. COMMENTARY. In the Chhandogya Up., Chap. 8., sec. 8, we find the following fur- ther description given of this small ether :- तथथापि हिरण्यनिधिं निहितमसे नमा उपय्य परि सम्यरन्तो न बिन्देयुरेवमेवेमार सर्वा: प्रजा चहरहर्गक्छन्त् पतं म्रहालोकं न विन्वृप्तयनृतेन हि मत्यूडा:।। "As people who do not know the country walk again and again over a gold tres- sure, but do not know. "Thas do all these crestures day after day go into that Brahma-world." Chh. Upr VIII. 8. 2). The above passage referring to dahara or the small ether says that it is the gati or goal of all creatures, and it is described as that Brahma- loka. Therefore these two descriptions, namely, gati or goal and the word etam-that, referring to dahara as Brahma-loka show that the small ether

126 VEDÅNTA-SÛTRAS. I ADHYAYA. [Govinda

can be nothing else than the Lord Vişnu. Moreover there are other Upanișad texts which also show that in deep sleep, soul becomes united with Brahman :- पवमेव शलु सोम्येमा: सर्वा: प्रजा: सति संपध न बिदु: सति सम्पधामद इति ॥२ ॥। पवमेव बलु सोम्पेमा: सर्वा: प्रजाः सत भागम्य न बिदु: सत नागचा-

"All these creatures having become united with the True do not know that they are united with the True; " "Having come back from the True, they know not that they have come back from the True."-(Chh. Up. VI. 9, 2, 10, 2). The above text shows that in other parts of this Upanirad the same idea, that Brahman is the goal, is seen. And the word Brabma-loka applied to the small ether is a sign that it is the Lord Visnu meant here. This Brahmaloka cannct mean "the world of Brahma" called also the Satyaloka, because it is not possible for Jivas to go daily in their sleep to Satyaloka, while it is possible for them to enter into Brahman in their sleep, every day. SÛTRA I. 8. 16. धृतेश्च महिम्नोऽस्यास्मिक्ुपलब्धेः ॥१॥३॥१६॥ a: Dhriteh, on account of supporting. Cha, and. nftar: Mahimnab, greatness. we Asya, of his, (that is, of Brahman). wfeg Asmin, in this, that is in this small ether. arwr: Upalabdbeh, on account of being observed or found or stated. 16. Because it is further stated that this small ether is the support of the two worlds, a fact which is the peculiar greatness of Brahman alone, therefore this dahara must be Brahman .- 80. OOMMENTARY. In continuation of the passage " the small lotus and in it that small ether" (Chh. Up., VIII. 1. 1), the Upanisad goes on to compare this small ether with the infinite space and further teaches that all beings get harmo- nised when they enter into this small ether, and it further employs the term Atman or Self with regard to it, and lastly it teaches, that it is free from all sins, &c. In continuation of this, the Upanişad in VII 4. 1., declares "It is a bridge, a limitary support, that these worlds may not be confound- ed." The whole Chap. VIII, in fact, is one prakarana and deals with cne topic. Therefore, when it uses the word "vidhritih" or ' limitary support' it refers to this dahara or small ether. Now because this majesty or greatness of supporting the worlds, is ascribed to this dahara, therefore, dabara must refer to Vienu; for who else has this glory of being the

Bh deya.] III PÂDA, V ADHIKARAŅA, 84. 18. 127

support of all worlde? In fact, Vimnu is oxpremly staced to be the support of all worlde in other places also, such as Bri. Up., IV. 4. 22.

"Ho is the Lord of all, the king of all things, the protector of all things. He is a bank and a boundary, so that these worlds may not be confounded." This also shows that to be a boundary and a support of the worlds is the distinctive attribute of Lord Vięnu only. SÛTRA L 8. 17.

ndd: Prasiddheh, because of the settled (meaning). Cha, and. 17. And because it is a settled convention to describe Brahman as ether, therefore, the small ether or cahara must mean Brahman .- 81. COMMENTARY. The word Akada is known to have, among other meanings, that of Brahman, also; as we find in the Taitt. Up., II. 7. "For who could breathe, who could breathe forth, if that ether (âktés) were noi bliss?" (Doubt) .- An objector says:' this dahara or small other may refer to the Jiva, becanse immediately after the word dahara, we find the descrip- tion of the Jiva given in tho above passage. It says :-

मिनिव्स्थत पव सतमोति डोवाचेतद मुतममयमेजनुर्रसृति तस्य ह या पतस्य महाब्ये नाम सत्यमिति । "Thus does that released soul (samprasada), having risen from this body and approached the highest light, appears in its own form. That is Self," he said "That is the immortal, the fearless, this is Brahman." (VIII. 3, 4). This objection is answered by the author in the next Sutra. SÛTRA I. &. 18. इतर परामर्शात् स इति चेतू, न, असम्भवाठ् ।। १३।१८।। ro Itara, the other one, that is the Jiva. vwof Paramardat, on account of reference. &: Sah, he, that is, the Jtva. na Iti, thus. Chet, if. « Na, not, wawrng Asambhavat, on account of impossibility. 18. If it be objected, that there is a reference to the other, namely, the Jiva, in the dahara passage; and there- fore, it means Jiva; we say no, because it is impossible that the epithets applied to dahara should apply to the Jiva .- 82.

128 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

COMMENTARY. Though there is a reference to the Jiva in the middle of that passage, yet looking to the beginning and the end, and all other epithets applied to dahara, we-cannot say that it refers to Jiva. The eight epithets applied to dahara in Chh. Up., VIII. 7. 3., cannot apply to the Jiva, namely, the epithets like free from sin, free from decay, &c. Let it be so. The attributes free from sin, free from decay, free from death, &c., mentioned in VII. 7. 1, can easily be applied to the Jiva, because the Chap. VIII shows that the whole teaching of Prajapati refers to the Jiva only. Indra had heard that Prajapati had declared that there is a self free from sin, old age, &c., and so he goes to Prajapati to enquire about this Self. Therefore, these eight attributes of the Atman given in VIII. 7. 1, may apply to the Jiva, and consequently the dahara mentioned before, may be the Jiva. This doubt is removed by the author in the following Sûtra: - SÛTRA I. 8. 19. उत्तराच् चेदाविर्भावस्वरूपस्तु ॥१।३/१६॥ rmua Uttarât, because of a subsequent passage, ag Chet, if. uh Avirbhava, manifestation. GRET: Svarupah, the true nature: essential form. ₹ Tu, but. 19. If it be objected that from a subsequent passage, the Jiva is meant, we reply no, because that passage only declares the manifestation of the true nature of the Jiva, by means of meditation, &c .- 83, COMMENTARY. The word ' tu,' 'but,' answers the objection raised in the first half of the Sutra. The word 'na' of the last Sutra is understood here also. In the speech of Prajapati reference is made to the Jiva, and it is taught that when the Jiva meditates upon Brahman, then there appear in him these eight attributes, namely, freedom from sin, death, &c. These quali- ties are essentially the qualities of Brahman, and they only appear or manifest in the Jiva, when it meditates on Brahman. Therefore, the Jiva is not referred to here by tbe word dahara, for the essential nature of Brahman is to possess these eight qualities eternally, while in the case of the Jiva these qualities are to be acquired by him by sadhana or practice. In the case of dahara these qualities are never hidden, while in the case of the Jiva these qualities are at first hidden by untruth, while later on they manifest in him. Therefore we find in the Upanisad, the statement

Bhårya.] III PÅDA, V ADHIKARAŅA, 80. 21. 129

that when it has freed itself from the body and has approached the Highest Light, then it appears in its own form. Thus there is a great differenco, in the possession of these eight attributes, by the Parmatman, from all eternity; and their temporary manifestation in the Jiva. The above passage aleo shows, that the Jiva gets these attributes only then, when it has reached the Highest Person called the Uttama Puruga, the Highest Light, Parama Jyotih. Moreover though these eight qualities manifest in the Jiva, through sadhana, yet the Jiva can never become the bridge of the two worlds, and the support of the universe, for theee attributes are the specific and distinct qualities of the Suprome Lord. Therefore, the dahara must refer to Brahman. But if this is so, why a reference has at all been made to Jiva in this section treating of dahara, in the paseage: "Now that roleased soul, which having risen from this body, &c."-VIII. 3. 4. This question is answered by the next Satra. SÛTRA L 8. 20. अ्रन्यार्थश्च परामर्शः ॥१।३।२०॥ Wd: Anyarthab, a different meaning. Cha, and. vind: Para- marsah, reference. 20. The reference to the Jiva made in this section treating of the small ether, has a different object .-- 84. COMMENTARY. The object with which this reference to the individual soul is made in this section, is in order to teach the knowledge of the Supreme Self. It shows that when the Jiva obtains such knowledge, it also possesses these eight-fold qualities belonging to the Supreme Person. Another objection is raised. The text describes this dahara as occupying a very smail space in the heart, and because dahara is so small and Jiva is also small, therefore, dahara must be Jiva mentioned subse- quently. This objection is answered by the following Sutra :- SÙTRA I. 8. 21. अल्यभ्रुतेरिति चेत् तटुक्म् ।।१।३२१॥ We Alpa, small. sa: Sruteh, because of the Sruti or scriptural declara- tion. rfar Iti, thus, d Chet, if. a Tad, that, rt Uktam, has been said. 21. If it be said that the scripture describes the dahara to be very small, therefore, it must mean the Jiva, and not Brahman; we say no, for the reasons already given .- 85. 17

130 VEDÅNTA-SÛTRAS: I ADEYĀYA. [Govinde

COMMANTARY. The answer to the objection raised in this Sutra has already been anticipated in the preceding aphorism, I. 2. 7, where it is said that Brahman, though all-pervading, is imagined to be of the size of a span, in order to meditate upon Him as having that much size. It is merely to help memory, that this convention is made, that the Brahman is of the size of the heart. In fact, the text of the Upanigad shows that He is Infinite and Inconceivable. The next Sutra gives another reason for this conclusion. SŪTRA I 8. 22. अनुकृतेस्तस्य च ॥ १। ३। २२ ॥ gat: Anukriteb, because of imitation. wen Tasya, his. Cha, and. 22. The Jiva cannot be Brahman or the small ether, because the text says that the Jiva imitates Brahman .- 86. COMMENTARY. The text of the Chh. Up. VIII. 7. 3., &c., shows that the eight-fold attributes therein mentioned, which are eternally present in the dahara, is acquired by the Jiva through sadhand, in the state of Mukti. This Jiva is described in that section as covered by falsehood in its prior state, and it is only when by meditation on Brahman, this covering of ignorance is torn asunder, then are manifested the eight-fold attributes of buing free from sin, free from decay, &c., and it is in this state of Mukti that the Jiva, by getting the light of Parabrahman becomnes like Brahman. The Jiva, therefore, merely imitates dahars, and is called dahara in a secondary sense. And it is a well-known thing that the imitation and the original are not the saie. As we say in the sentence ' Hanuman imitates the wind in swiftness,' which means that Hanuman is not wind but like it. Simi- larly, we find in another passage that the Jiva, in the state of Mukti becomes similar to or imitates Brahman :- यदा पशय: पड्यते ददसवर्ये कर्चारमोशं पुवषं अ्रहयोनिम्। तदा विज्ञान पुण्यपापे सिदुय निरम्जन: परमं साम्यसुपैति। When the seer (i.c., the individual soul) sees the brilliant maker, the Lord, the Porson, in whom Brahma has his source; then becoming wise and shaking off good and evil, he reaches the highest similarity, free from passions. (Mu. Up., III. I. 8.) SUTRA I. 8. 28. अ्पि स्मर्यते ॥ १।३२३॥ f Api, also, erâa Smaryate, it is traditioned. 23. The Smriti also declares this assimilation of the Jiva with Brahman, in the state of Mukti, in certain respects only .- 87.

Bhârya.] III PÅDA, VI ADHIKARAŅA, 8A. 24. 131

COMMENTARY. Thus in the Gita also wa find :- इदं शानमुपाभित्य नम साधम्यभागता:।

"Baving taken refuge in thie Wisdom and being assimilated to My own nature, they are not re-born, even in the emanstion ofa universe, nor are disquieted in the dissolution." (XIV.3). Thus this Smriti or Gita also declares that the Mnktas become assi- milated to the nature of Brahman and manifest some of His attributos. Therefore dahara is the Lord Hari alone, and not any Jiva.

Adhikarana VI .- He who is measured by a thumb is Brahman. (Vişaya) .- In the Katha Up., II. 4. 12, we read : - प्ख्शमान: पुढषो मध्य आरमनि विद्ुति। ईशाना भूतमव्यस्य न तता विजगुप्सते। पतह तत् ॥ १२ । पञ्युष्टमान्र: पुरषो ज्योतिरियाधूमकः। ईश्ानो

The porson (purugy), of the sise of & thumb, stands in the middle of the Bolf (body) as Lord of the past and the fature, and henceforward fears no more. This is that. That peraon, of the size of a thumb, is like a light without smoke, Lord of the past and the fature, he is the same to-day and to-morrow. This is that. (Doubt) .- Here arises the doubt : Is this person of the size of a thumb, the Jiva or the Lord Vişnu ? (Purvapakşa) .- The Pârvapakşin maintains that the person of the size of a thumb is Jiva, because in the Svetâdvatara Up., V, verses 8 and 7, the being of the size of a thumb is expressly stated to be the Jiva. भड्गुहमानरी रवितुल्यकूप: संकस्पाहकारसमन्यितो या। बुदधणु येनातमगुवेन शरैज श्रीरामान्नोऽप्यपरोजीि एड॥८ । 8. "That lower one also, not larger than a thumb, but brilliant liko the san, who is, endowed with personality and thoughts, with the quality of mind and the quality of body, is seen small even like the point of a goad." गुबान्ययो या फळकर्मकतां कतस्य तस्यैव स योपमोका। स विश्वकपलिणु- वज्वतर्मा प्रायाधिय: समसरति स्वकर्ममि:।७। 7. "But he who is endowed with qualities, and performs works that are to bear fruit, and enjoys the roward of whatever he has done, migrates throngh his own works, the lord of life, assuming all forms led by the three Gunas, and following the three paths." (Siddhânta) .- This objection the author answers by the Sutra, next given :- SÛTRA I. 8. 24. शब्दादेव प्रमितः ॥।१।३।२४॥ Tt Sabdat, because of the word. iv Eva, even, only. sfan: Pramitah, the measured, the limited; measured by the thumb.

132 VEDANTA-SUTRAS. I ADHYÂYA [Govinda

24. The limited person of the size of a thumb, des- cribed in the Kath. Up. is Brahman, because of the word or the epithet applied to It in that very text .- 88. COMMENTARY. The person of the size of a thumb is the Lord Visnu alone. Why? Because there is an oxpress term or word, in that very passage, which ean apply to Vienu alone. That passage describes this person as Lord of the past and the fnture. Now this epithet-"The Lord of the past and the future"-cannot be applied to Jiva at all, whose past and the future is bound by his karmas, and who is not free to possess so much glory But how the All-pervading Lord can be said to be limited by the measure of a thumb? This point is answered by the next Sutra. SÛTRA L &. 25. हथपेचया तु मनुष्याधिकारत्वाठ् ।। १।३।२५।। f Hridi, in the heart, with reference to the heart, thver Apeksaya, by reference to. g Tu, but. yen Manusya, men, human beings. frne Adhikaratvat, because of the qualified. 25. But the size of a thumb is with reference to the human heart, because men are qualified to meditate on Brahman in their heart, and imagine him as limited to that size .- 89 COMMENTARY. The force of the word "tu" is to declare limitation, because the Lord is meditated upon in the hoart. which in every human being is of the size of his fist or thumb, therefore, He is spoken of as having the measure of a thamb. This has already been described before, under Sûtra I. 2. 7, where we have said that this attributing of a size to Brahman, is based on a mere metaphor, takon from the size of the heart; and for the sake of devout meditation; and because His ineffable glory manifests in the heart of Bis devotees in that form. But the hearta differ according to the animals, some have larger hearts, some have smaller; some are more than a thumb, some are less than a thumb. How can it then be said that the person of the size of a thumb is so spoken of with reference to the heart. This objection is met in the Satra by using the word "hnman." It is the human heart that is the measure here takan, (and uot the heart of suakes, horses and donkeys). For though the scriptures are amployed in general terms, yot they apply only to human beings, for human beings alone are adhikaris and not lower

Bhårya.] III PÂDA, VII ADHIKARAŅA, 8A. 25. 133

animals. Human beings alone have the faculty of devout moditation; therefore the standard of the thumb is taken from the human heart, and so there is no conflict. Though the hea.ts of elephants and horses, &c., may be said to be of the size of a thumb, yet there is no confiict here also, for these creatures are incapable of devout meditation. Though the Jiva also is described to have the measure of a thumb, it is so done, because it dwells in the heart, and so metaphorically is said to be of the size of the heart. As a matter of fact, it is atomic in size, for the scripture says that its size is very small. महारानागत्प छत़था कस्पितस्य थ। मागो जीव: स विशेय: स बान-

"That living soul (Jiva) is to be known as part of the huadredth part of the point of a hair, divided & hundred times, and yet it is to be inanite." (Svet. Up., V. 9). Therefore, the person of the size of a thumb is the Lord Viçnu alone.

Adhikarana VII .- Devas entitled to meditate on Brahman. It has been mentioned in the last Sûtra, that the ecriptural texts teaching meditation on Brahman are the concern of men, because by so teaching it can be proved that the Highest Brahman has the size of a thumb. The Sastra, therefore, establishes that men alone are entitled a meditate on Brahman. But this is a wrong view. All those men who are on the path of gradual release (Karma Mukti) pass through the Deva evolu- tion, and become Devas. If meditation on Brahman is enjoined only for men, then those men who have become Devas, are not entitled to meditate on Him. And thus the theory of gradual release would becomo meaning- less, for there would be no release for Devas. But Devas are entitled to meditate on Brahman as we find from the following text of the Bri. Up. (I. 4. 10). तद् यो यो देवानां प्रत्यमुण्यत स पत तद्मवत, तथरडीयां तथा मतुष्यायाम्। "Whoever of the Devas, knowing Brahman meditated on Him he verily obtained Him, so also smong the Righis, so also among the men." Similarly, the following passage also shows that the Devas worship Brahman :- तद् देवा ज्योतियां ज्योतिरायुहंपासतेऽमुवम्।। "The Devas meditate on that Brahman who is the light of.lights, who is tho giver of lifo, and who is immortal." (Doubt) .- Here arises the following doubt. Admitting that medita- tion on Brahman is taught regarding the Deves in the same way as taught with regard to men, the question remains, is it possible with regard to the Devas, or ia it not ?

134 VEDANTA-SÔTRAS. I ADHYAYA. [Govinda

(Peroapakşa) .- The Pârvapakein says such meditation is impos- sible with regard to the Devas, because they have got no sense organs and consequently they have got no capability to meditate. The Devas like Indra and the rest, are verily thought-forms, created by the chanting of Mantras, they have no physical sonse organu. Consequently on account of this abeence alone, they have not the capability of meditation or the desire for the possession of such attributes as Vairagya or dispassion, Viveka or discrimination, &c. Honce the Devas are not capable of medi- tation on Brahman. (Siddhanta) .- To this the author replies by the following Sutra :- SÛTRA 1. 8. 20. तदुपर्यपि बादरायय: सम्भवात् ॥१।३।२६॥ Tad, that, namely, meditation on Brahman. aft Uapri, above, namely, with regard to the beings who are above men, namely Devas. uf Api, also mes: Badarayanab. the sage Badarayana is of opinion. grarwry Sambhavat, because of the possibility. 26. The meditation on Brahman, according to the opinion of Bâdarâyana, must be admitted with regard to those also, who are above.men, in the scale of evolution; because of its possibility with regard to them also (for they also have an organised body.)-90. OOMMENTARY. This meditation on Brahman must be admitted with regard to these, who are highor in scale of evolution to mankind, namely, with regard to Devas also. This is the opinion of Lord Badarayana. Why has he this opinion ? Becauee the Upanigads, the Mantra portion of the Vedas, the descriptive portions of the Vedas, the sacred scriptures known as Itihasa and Purana, all unanimously describe that the Devas have bodies as be- lieved also by mankind. Since they have bodies, it is possible for them to meditate on Brahman; because the objection of the Pûrvapaksin was that Devas have no body, and therefore they could not meditate. Ncte .- It is only the Parva Mimsrisskas who hold the theory that the Vedic Dovatas are not embodied beings, but only orestion of the Rigis whon they chant the Vedic Mantras. According to this theory, the vibrations produced by the proper singing of the Mantras creste theso Deva-forms, throagh which theurgic offeets are produced. But this is only a partial trath. The artificial olementals, as these Mantra-Atmic Deratas aro, constitute only a portion of the inhabitants of the Devaloka. There are real Devas also, roni Jivas, pamuing through Dova evolution, who are not mere crestions of Mantras.

Bhårya.] III PADA, VII ADHIKARAŅA, Sú. 27. 135

Thus the Devas also have the capability of meditating on Brahman, because they possess body and senses made of celestial matter, and they also are capable of feeling disgust and dispassion (Vairagya), with their own state, however high it may appear to us in lordliness and glory. For compared with the glory of God, the Devas realise keenly the sinful- ness, the littleness, the insignificance, and the transitory nature of their own lordliness and glory, and consequently they also are capable of feeling Vairagya. There is the authority of the Visnu Purana on this subject :- न केवकं ड्विजलेड गरके कु:पडति:। स्वरगेि यातमीतस्व सयिष्योनीसिति

"OH, best of the twice-born, not only is sorrow to be found in hell, but it exists in Srarga also, for the inhabitant of hesven is afraid of the transitorinems of heavenly life, so the dweller of heaven also is not free from griol." Therefore, Devas also desire to acquire the eternal bliss which the knowledge of Brahman gives. For this Brahmnic bliss is free from all taint of evil, and it is an immeasureable, eternal state of joy. For thus is this bliss described in the sacred scriptures. Moreover we find in the Upanisads descriptions of how both the Devas and men went to Praj&pati to learn the Brahama Vidya, as the following extract from the Br. Up. will show :- पया: माजापत्या म्रजापती पिसरि श्हाथयमूपदं "The children of Prajapati are of three sorts, namely, the Devas, the men and the Asuras: They approsched their father Prajapati and dwelt with him as students of Brahma Vidys." (Br. Up., V. 2.1) Similarly, in the Chh. Up., we find that Indra dwelt as a Brahma- charin in the house of Prajapati for more than 100 years :- पतद् तयदाहुरेकशात ह ने बर्षाधि मनबान् म्रजापती शहाचर्यमुवास। "This made in all one hundred and one years, and therefore, it is said that Indra Maghavat lived one handred and one yoars as a pupil with Prajapati." (Ch. Up. VIlI, 11.8.). Owing to their having bodies, the Devas, therefore, are also quali- fied for meditation on Brahman. An objector says :- If we admit that Devas have bodies, then there would arise difficulties with regard to sacrifces, for it is impossible for one limited corporeal entity to be simultaneously present at many places of sacrifices, when he is invoked simultaneously by all his worship- pers. Therefore, sacrifices become useless, for an embodied Deva, like Indra, cannot be present simultaneously in all the places of worship, where he is invoked. To this objection the author gives the following answer :- SÛTRA I. 8. 27. विरोप: कर्मगीति न, नानेकप्रतिप चेदर्शनालू।।१।२७।

136 VEDÅNTA-SÛTRAS. I ADAYÂYA. [Govinda

Ri Virodhab, contradiction. mifr Karmapi, with regard to work, with regard to sacrifices. rfa Iti, thus. Chet, if. « Na, not. : Aneka, many (bodies). sfavi: Pratipatteh, because of the assumption. nrg Darda- nåt, because of the observation or seeing. 27. If it be objected that a Deva cannot be an embo- died being, for then his presence at many sacrifices simultane- ously would be impossible: we reply no, because it is observed (that many bodies can be assumed by spiritual entities, for simultaneous appearance in different places) .- 91. COMMENTARY. Even if we admit that Devas have a body, yet this would not contra- dict the performance of sacrifices; because great masters of occult forces have the power of creating many bodies, and simultaneously appearing at distant places. Such were the Yogis Saubhari, etc. (Says an objector) :- " Admitting that for the reason given in this Sûtra, there may arise no difficulty as regards sacrifices, for those who hold the view that Devatas have got bodies, but then arises another difficulty. It relates to the words of which the Veda consists. If words like Indra, &c., refer to embodied beings, then when these beings are not in existence, then those words denote no object. Thus before the creation of Indra or after the destruction of Indra, there is a period when no Indra exists. But the Vedas are eternal, and the word Indra occurs in it. To what does then this word refer, during these periods, when there is no Indra? Is it not like the word " the son of a barren woman ?" If so, as those words have no meaning, so the Vedas also become meaningless. Moreover in the Purva Mimamsa it was established that words, objects corresponding to those words, and the power of the words to denote those objects, are all eternal, for a Mimamsi Sutra says :- यीतूपशिकस्तु शम्देनार्थस्य सम्बन्ध:। The relation between the word and its object, is natural and eternal. So if the words like Indra, &c., denoted organised beings, they would make the Vedas non-eternal. (Siddhânta) :-- To this objection, the author gives the following reply :- SÚTRA I. 8. 28. शब्द इति चेन्नातः प्रभवात, प्रत्यन्तानुमनाभ्याम्।।१।३।२८॥ : Sabdab, the word of the Vedas (would become non-eternal) or there would arise contradiction with regad to the eternity of the word. rfr Iti, thus. Chet, if. Na, uot. w: Atah, because, from this, from the word being

Bhårya.] ITI PADA, VII ADHIKARAŅA, SA. 28. 137

eternal. wurg Prabhavat, because of the origination. mn: Pratyaksa, per- ception, direct statement, namely, the Sruti or revelation. urmarx Anuma- nabhyam, from inference, from Smriti, namely, the tradition. 28. If it be objected, that this view would contradict the eternity of the word; we reply, no; because the creation of the universe is from the word which is eternal. And the Sruti and Smriti (the direct statement and inference) also establish the same .- 92. COMMENTARY. There arises no contradiction of the kind mentioned above, even with regard to the eternity of the Vedic words. Why? Because from this eternal word arises the creation. The creation of every embodied being, whether Indra or a Cow, proceeds from the remembrance of their form and their characteristics, by Brahma when he utters those words, which by association always suggest the particular form and the characteristics possessed by that form. Note :- "When, therefore, a special individual of the class called Indra has perished, the crestor, apprehending from the Vedic word 'Indra,' which is present to his mind, the class characteristics of the beings denoted by that word, creates another Indra, ponsensing those very same characterstics ; just as the potter fashions a new jar, on the basis of the word 'Jar' which is stirring in his mind. Bat how is this known? 'Through perception and inference,' ie., throngh scripture and Smriti." (Riminuja). Every Vedic word always expresses a particular type form, and does not exprens any individual (they are all common terms and not Proper Nouns). By remembering the particular type forms, denoted by those words, Brahmå creates the universe. For forms (Âkriti) are eternal, and exist in the Archetypal plane, from eternity, before they become concrete in any individual form. The Vedas are like the book of Visvakarman, in which directions are given as to painting of certain forms or pictures of Devas. Thus for example, it says " Yama should be pictured as having a sceptre in his hand, Varuna as having a noose in his hand." The Vedic words denoting Devas, like Indra, &c., do not express any particular indi- vidual of that name, but are a class name like the word cow, &c., and are symbols of particular forms, naturally belonging to a particular class of beings. They do not denote merely individuals, like the word Chaitra, &c. Therefore, because the Vedic words denote eternal forms, existing in the mind of the Creator, they are not unauthoritative; and this view of ours, that the Devas possess bodly, does not contradict the Mimamsa view that the word is eternal. How do you know this? To this the Satra answers by saying, Pratyakganumanabhyâm, because the Sruti and the Smriti declare it so. 18

138 VEDANTA-SÔTRAS. I ADBYAYA. [Govinda

As an example of Sruti, we have the following :- Thus Prajapati created Devas, &c., by pondering over the various words of Mantra, Sukta 62 of the ninth Mandala of the Rig Veda. Note :- We give the mantra with its word meaning below :- पते ससूभमिन्दृबस्तिर: पचिन्रमाराय: । किश्वान्यमिसीमगा। a Ete, these. wqu Asrigram, creates. per: Indavab, drops: Soma- drops. far: Tirab, downward. ofimą Pavitram, pure, purifying, a seive. wrur: Asavab, quick, rapid: another reading is errerr: u. Frrem? Vievani, all. ma Abhi, towards. dram Saubhaga, prosperities. These rapid Soma-drops bave been poured throngh the purifying seive. To bring all felicities. In the Panchavimdati Brahmana (VI. 9, 13, 22 and 12, 1, 3). We find how this Mantra was utilised by Brahma in making his creation. We read there :- "पते" इति ह वे प्रजापतिर्देचानसुजत्, "ससुभम्" इति मतुष्यान, "इन्दच:" इति-पितन्, "तिस पबित्रम्" इति म्रहान, "घासुकः" इति स्तोनं, "विश्वानि" इति मन्नम्, "अमिसोमग:" इति सन्या: प्रजा हति । Prajapati crested the Devas, by refocting on the word "Ete" He created the men, by the word "Asrigram;" the Pitaras by tho word " Indavah; " the planets by the word "Tiras Pavitram;" the songs, by the word " Asuva; " the Mantras, by the word " Vievani "; and he orested all other crestures by the word " Abhissubbags." Note :- The word Etad "this" reminds Brahma of the Devas presiding over the senses ; the word Asrigra meaning blood, reminds him of those creatures in which blood is the chief life-element, hamely, men; the word indu denoting moon, reminds him of the fathers, who live in the moon ; the word tiras pavitram meaning "holding of the pure ambrosia" reminds him of the planets where the soma-fuid existe, the word " Asuva," "fowing" rocalls the sweet flow of music: the word " Vieva" recalls the hymns sacred to the Vinve- devas; the word " Abhisubhaga" meaning " great prosperity" recalls all creatures. The Smritis like the Vinu Purana, &c., also show the same. As the following :- नासकपद भूतानां कर्यानां का प्रपंचनम्। बेदरान्ट्रेभ्य पवादी पृथक संस्थाइन निर्स्ममे।। "In the beginning Brahma created through the words of the Vedas slone, the names and forms of all creatures, the manifold rituals of all sacrifcos and their differont status." SUÛTRA I. 8. 20. भ्रत एव च नित्यत्वम् ॥१।३। २६॥। wavr Ataeva, thercfure, for this reason alone. Cha, and. Frorg Nityat- vam, the eternity of the Veda. 29. And for this very reason, the eternity of the Veda is proved .- 93.

Bhårya.] III PÅDA, VII ADIHKARAŅA, 8A 30. 139

COMMENTARY. Thus the eternity of the Vedas is established, becanse, its words denote eternal types, (and not individuals), and because these words remind the creator, the types that he should create. The names like Kathaka, &c., do not mean that the Risi called Katha was the author of the hymn, but that they were merely the utterers of those hymne, which exist from eternity. Note :- We find in the Vodas pansages like the following :- "Reverence to the Rigis who are the makers of mantras." It does not mean that any Rishi really made the mantras Texts like these suggest to the mind of Brahma what should be the characteristics and powers of those Risis who would make the different sections, hymns, and mantras, and then Brahma creates them endowed with those characterstics and powers, and appoints them to remember the very same sections, hymns, &o. The Rieis being thus gifted by Prajapati with the requisite powers undergo suitable preparatory austerities and finally see the mantras and so on, proclaimed by the Kathas and other Risis of former ages of the world, perfect in all their sounds and accents, without having learnt them from the recitation of a toacher. A further objention is raised. Let it be admitted that after each minor Pralaya or shorter dissolntion [Naimittika) the Lord Brahmt may create the bodies of Devas, &c., by remembering the words of the Vedas and the types mentioned therein, but in the case of the major Pralays, called the great Latency (Prakritika) when Brahma himself vanishes, along with all worlds, how can then he create a new world on the basis of the Vedas, when the Vedas themselves vanish ; and how can we speak of the eternity of the Veda? To this objection the author gives the following reply :- SÛTRA I. 8. 80. समान नामरूपत्वाच् चावृत्तावप्यविरोधो दर्शनात स्मृतेश्च ।।

r Samana, same, equality. T Nama, name. Fyoe Rupatvat, on account of form. Cha, and. yut Avrittau, in repetition, when after a Mahapralaya or Great Latency there is a first creation of the world. uft Api, also. rrd: Avirodhab, want of contradiction. ur Dardanat, because of seeing, because of the Sruti. H: Smriteb, from the Smriti. cha, and 30. Even in the case of first creation (after a Great Latency), there is no contradiction (with regard to the

140 VEDÂNTA-SÔTRAS. I ADHYÂYA. [Govinda

eternity of the words of the Veda), because the names and forms remain the same. As appears from Sruti and Smriti .- 94. COMMENTARY. The word cha in the Sutra is used to remove the doubt raised. The word Avritti means renovation, primal creation after the Great Latency. Even after a Great Pralaya, there is no contradiction with regard to tbe eternity of Vedic words, because the new creation proceeds on the same- ness of names and forms, &c., as in the preceding creation. In a Mahâ- pralaya or Great Latency, the Vedas and the types denoted by the words of the Vedas all of which are eternal objects, merge into the Lord Hari and become one in Him. This merging is in that aspect of Hari, which is called His Sakti or energy. They remain in Him in a state of Latency. When the Lord desires to create, they come out from Him again, and become manifest. The creation of individuals is always preceded by a reflection on the words of the Vedas and types denoted by them, whether such reflection is by the Lord Hari Himself, or by the four-faced Brahma. Note :- After a great Latency, Hari creates the Vedas, in exactly the same order and arrangements as they had had before, and reflecting on its words and types, He emits the entire world, just as it had been before, from the element called Mahat down to the Brahmanda and Brahma. He then imparts the Vedas to Brahma and entrusts him with the task of creating lower beings. The Lord Hari at the same time per- vades the world so created, as its Antary&min or Inner Ruler. A subsequent creation is similar to the past creation : just as a potter, who makes a pot, by remembering the word "pot" and the form which the word calls up in his mind, though there may be no actual pot as a mould before him. As is the case in Minor Latency, the same is the rule in the case of a Great Latency. The difference is this, that after a Great Latency, the Lord Himself creates all elements from Mahat down- wards up to Brahmanda and emitting Brahma from His body, He teaches him the Vedas and entrusts him with the task of further creation. In the case of Minor Pralaya, Brahma does not cease to exist, nor do the elements; and consequently Brahma himself creates the universe after every Minor Pralaya. Whence is all this known ? The Sutra replies by saying Dardan&t Smrites cha, from the Sruti and the Smriti. The Sruti passages are like the following :- झात्मा या इदमेक पवाम् आसीत, स पेकत लोकाडुसजार।।

Bhâgya.] III PÂDA, VII ADHIKARAŅA, 84. 30. 141

" Atman was alone in the beginning. He willed may I creste the worlds." यो अद्यावं विदभाति पूर्व. यो ने बेदाशय प्रदियोति तरमे। "He who Arst crestes Brahms and delivers the Vedas to Him" (Svet. Up., VI. 18). सूर्याचन्द्रमस्री माता यथा पुर्वमकळपयस्। "The Orestor fashioned the new aniverse and created the sun and moon just as they were in the beginning. (Rig. Veda, ond.) The Smriti passages are the following :- व्यपोष: सुमदानस्पे यथा बीजे व्यवस्थित:। संयमे विश्वमलिकं बीजमूते तथा त्वयि।। "As a mighty banyan tree lieg concealed in the small seed, similarly in thee, O Lord ! as the Grest Seed, lies concealed the whole universe, when thou drawest it in, at the timo of the Grest Latency."-Vignu Purna). So also in the VarAha Purana :- नारायव: परो देवस्तस्माज आतरयदुम क:। "The Highest God is Nartyana from Him was born the four-faced One." So also in the Bhagawata :- तेने बहा हद़ा य शादिकबये।। "He who mentally imparts the Vedas to the First Sage, Brahma." To sum up the whole. When the time of the Great Iatency comes to close (and the hour strikes for a new creation) then the Lord God of All, remembers the constitution of the world immediately preceding the Pralaya, and formulates this desire. "Let me become manifold." He separates into its different parts the whole body of spirit-and-matter which had merged in Him. Thus the enjoying souls and the objects of enjoyment-the spirit and matter-come out from him as separate entities now. After this, the Lord creates the entire world just as it had been before, from the great principle called Mahat down to the cosmic egg and Brahma. He then manifests the VEDAS in exactly the same order and arrangement as they had been before, and He teaches them mentally (not orally) to Brahma. He entrusts to him the task of the new creation of the whole remaining universe, from Devas downwards, just as it was before. At the same time He entering into the world, presides in it as its Inner Ruler and Controller. Brahma also through the grace of the Lord, gets the power of omniscience and through the help of the words of the Vedas, remembering the types, &c., creates new Devas, like those of the previous world-period. Thus the Veda, when it uses the words like Indra, &c., refers to eternal types of Indra, &c., and as these types are eternal, though the forms vanish at every Pralaya, therefore the Vedas are eternal. Thus there is no conflict or contradiction, when it is said that the word is eternal, for it means that the types represented by those words

142 VEDANTA-SÔTRAS. I ADHYAYA. [Govinda

are eternal. Thus the Devas have the capability of meditating on Brahman, since they possees an organised body; and since the Devas have this capability, there is no conflict in the text relating to the medi- tation on the person of the size of the thumb. With regard to the Devas a person of the size of the thumb is to be measured by the thumb of the Devas, as in the case of men he is measured by the thumb of man. Now we enter into the consideration of the question whether the Devas are qualified or not, for these Vidyas or meditations, of which thoy themselves are the objects meditated upon. In the Chhandogya Upaniead we find a Vidya called the Madhu Vidy&. "The San is verily honey to the Deras, the Hosven is llire the croms bonm, tho intermediate region is the beohive. And the rays aro the sons." (III. I. I.) Here the Sun is said to be honey or nectar of the Devas and five classes of Devas called Vasu, Rudra, Aditya, Marut and Sadhyas worship or meditate on this nectar; each class being headed by its chiof. They become satisfied by looking at this honey. The Sun is said to be the honey, because he is the abode of a certain nectar, to be brought about by certain sacrificial works, to be known from the Rig Veda and so on, and the reward of such meditation is mentioned in those texts is the attainment of the position of the Vasus, Rudra:, Adityas, and so on. Note: -This meditation on the San produces the status of Vasu, &o. The point is. should the Devas andortake this meditation, when the fruit of sach meditation is tho attainment of the statas of a Vasu, do. The Devas already have resohed this statas, and so to them this Madha Vidys is uselens. The author gives first the opiuion of others, as regards this point :- SUTRA I. 8-81. मध्वादिष्वसम्भवादनधिकारं जैमिनिः ॥१३११॥ r Madhu, in honey. wifts Ådigu, and in the rest. weomr Asam- bhavad, on account of the impossibility. wufrana Anadbikaram, non- qualification. afnfr: Jaiminih, the sage called Jaimini. 31. Jaimini is of opinion, that the Devas are not qualified to undertake meditations like Madhu Vidyâ and so on, because of the impossibility .- 95. COMMENTARY. According to the sage Jaimini, the Devas are not entitled to under- take meditations like Madhu Vidy&, &c., because it is impoesible for one and the same person to be the object of meditation as well as the persón

Bhânya.] III PADA, VII ADHIKARAŅA, S. 33. 143

meditating. Moreover the Devas like Vasu, &c., already belong to the class of Vasus, &c., and so in their case, the fruit being already accomplish- ed, the meditation is useless. The Devas have nothing to gain by such meditation; and so they haveno desire for this meditation; for they alroady poseess that which is the fruit of such meditation. For both these reasons, Jaimini holds that the Devas are not qualified for meditations. like Madhu Vidyâ, &c., in which they themselves are the objects of medita- tion. He gives another reason for his view. SŪTRA I. 8. 82. ज्योतिषि भावाचु च। MfR Jyotisi, in the light, in the Highest Brahman. wrrq Bhavat, because of the existence, because it consists of. Cha, and. 32. And because the meditation of the Devas con- sists in worshipping the Light, therefore, they do not stand in need of any lower meditation .-- 96. COMMENTARY. In tho Brihadarauyaka Upanisad, we find that the Devas meditate on the Great Light, the Supreme Brahman alone, and they do not worship anything lower. That text is as follows :- यस्मादर्याक संवत्सरोऽहोमि: परिषर्यते। तद् देवा ज्योतिषां ज्योतिरायुर्होपासतेप््मुतम्।। "Himn from whom proceed the year along with the days, Him the Devas meditate upon as the Light of Lights, as Immortal Life," (Bri. Up., IV. 4. 16). Both men and Devas have this in common, that both are entitlod to meditate on the Supreme Bralman, the Light of Lights. The special mention that the Devas meditate on this Light of Lights, indicates, by implication, that they are not entitled to (or rather do not stand in need of) meditations on other objects than the Supreme Brabman. The view of the Pûrvapaksa given in these two Sûtras, is thus con- troverted by the author :- SUTRA I. 8-88. भावं तु बादराययोऽस्ति हि । १ ॥ ३ ॥ ३३ ॥ wrv Bhavam, the existence (of the qualification to undertake the meditations like Madhu Vidya, &c.) & Tu, but. aw: Badarayanah, the sage called Badarayana. wftr Asti, is (there is the possibility of such meditation). R Hi, because. 33. But Bâdarâyana maintains the existence of quali- fications for such meditation, because there is possibility of it .- 97.

144 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

The word Tu is used in order to remove the doubt raised by the COMMENTRY.

Pârvapakşin. In the meditations like Madhu Vidya, &c., the Devas have a right, according to the opinion of Lord BAdarayana. Because though these Devas have attained the position of Vasu, Âditya, &c., yet it is pos- sible that they may have a desire of attaining the same position of Vasuhood or Âdityahood, &c., in the next Kalpa also, and so they may meditate on Brahman in the form of, and residing in Vasu, Âditya, &c. For medita- tion on Brahman is tauglit here to be of two kinds; firstly, Brahman is meditated upon as effect and secondly he is meditated upon as cause. Note :- When meditation is on a form like that of Vasus, &c., it is meditation on Brahman as effect, namely meditation on Brahman as he appears in the form of creatures. But in the same Madhu Vidya there is the latter section which enjoins meditation on Brahman as canse. The sense is this, the Devas who are Vasus, Âdityas, &c., in this Kalpa, meditate on Brahman as Vasu, Âditya, &c., with the object of becoming Vasu, Âditya, &c., in the next Kalpa. When they have attained Vasuhood or Adityahood by such meditation in the next Kalpa, then they meditate on Brahman as the Inner Ruler of Vasu, Âdityas, &c., and worshipping Brahman as cause, they shall attain release in the next Kalpa. Moreover the words Vasu, Aditya, &c., are not confined to these Devas, but they denote Brahman also. In this view, the section on Madhu Vidya does not teach meditation on Devas called Vasus and Adityas, &c., but on Brahman, who is called also Vasu, Âditya, &c. Near the end of that section we find this declaration, "he who knows this Brahma Upanisad, &c." This shows that this is an Upanisad teaching Brahma Vidya, and not meditation on any inferior being like the Devas called Vasu, Âdityas, &c. Note :- The worship of insentient objects cannot give Purusartha (the highest end of man). Therefore, this Khanda does not teach the worship of inanimate objccts like tho sun, &c. In fact, in the concluding passage (khanda XI) the Sruti expressly says that the teaching herein given is Brahma Vidya and not any lower Vidya, for it says "Let the father tell this Brahma Vidya to bis eldest son." It further says "He who knows this Brahma Upanişad thus," &c. How can the worship of inanimate subjects give Mukti or Brahma-pada. That the whole of these Khandas relate to Brahma Vidya, is further shown by the statement made in khanda XI where the Sruti says "In what place He neither rises nor sets" and "for Him there is perpetual day." These are applicable primarily to Mukta Jivas ouly. (Thus this portion of the Upanigad deals with Brahma Vidy& only and not with spark Vidys as undorstood by others). Moreover to whom can primarily belong the possession of Yaias wisdom, tajes-bliss, indriyam-lordliness, viryam-strength, annâd- yam magnanimity and rasatvam-power, but to the Supreme Lord ? For says & Sruti "His name is the great Yasas."

Bhåşya.] III PÂDA, VII ADHIKARAŅA, Sů: 33. 145

Nor is this objection valid that the Âdityas and Vasus, &c., have already attained the position indicated by their names, and so they have no objects of desire in this direction left; and therefore this meditation is useless for them. For we find in the world, that the people though having sons in this life, have still a desire to get sons in the next life; (and conse- quently perform sacrifices for the attainment of sons in the next life). Moreover, the various meditations taught in this Madhu Vidya, are really meditations on various aspects of Brahman, and consequently when the Devas meditate on those aspects of Brahman (in the form of Vasus, Âdit- yas, &c.,) they are really meditating on Supreme Brahman; and conse- quently the statement that the Devas meditate on the Light of lights only is also not contradicted. The following text shows that the Devas also perform sacrifices, &c .:-

सूर्ये जुहोदिति।। प्रजापतिरकामयत प्रजायेयेति; स पतदग्निहोत्रम् मिथुनमपश्यत्। तदुदिते

Prajåpati desired let me create beings. He saw a pair called the Agnihotra (the fire- sacrificer) He therefore sacrificed when the sun arose. देवा वै सत्रमासत।। "The Devas performed the sacrilicial session." These texts of the Sruti show that the Devas are qualified to per- form sacrifices also, why should not then they be qualified to perform meditations like Madhu Vidya also? The Devas stand in no need of these sacrifices to attain any personal end of their own, but they do so in order to carry out the command of the Lord, and to maintain the world- process. Note :- When the Devas perform sacrifices even in order to carry out the Divine will in creation, no doubt can really arise whethor the Devas ever meditate on the Lord or not. An objector says ; how can Devas be called Mumuksus or a-thirst after Release, when they voluntarily renounce Release or rather postpone it, to an indefinite period ? For Devas or even men who meditate accord- ing to Madhu Vidyâ, wilfully suffer delay in getting release till the end of the Kalpa, and take upon theiselves the duty of the high offices like those of Âdityas and Vasus? For the real Mumuksutva is a burning desire for release and consists in spurning all objects. of desire and all joys; yea even the joys of the Highest World of Brahma ? How can then these followers of Madhu Vidya be called true aspirants after Release when they wilfully take the by-path of cosmic power? True; this is so, but it must be admitted that there are certain Beings, who owing to some un- known or mysterious action of their karmas have to undertake the duties of world-rule, and because the sacred books expressly teach the existence 19

146 VEDANTA-SÛTRAS: I ADHYÂYA. [Govinda

of these Exalted Ones, who voluntarily accept, or rather prefer the burden of cosmic agents, to the peace of final Release. This Adhikarana shows that when even the Devas also work un- selfishly, and meditate through Madhu Vidya, much more should buman beings do the same.

Adhikarana VIII .- The Sudras or child-souls not qualified to Vaidic meditation.

In the previous part, it has been mentioned that men as well as the Devas are qualified to meditate on Brahman, because they have the cap- ability and other requisites for such meditation. Now this canuot take place without study of the Vedanta texts, for Brahman is said in the scriptures " the Aupanişada Puruşa," the Spirit revealed by the Upa- niads. Consequently the question arises, are all men indiscriminately qualified to the study of the Upanisads? To this, the answer ultimately given is that baby-souls, which are just coming out of animality into humanity, are not entitled to study Upanisads or meditate on Brahman at once. In the Chhandogya Upanigad there occurs the story of a king called Jnairuti. He was a hospitable princo and profude in his generosity, possessing many good qualities. The mighty sages called Devarishis were satisfled with his high mindedness and assuming the form of flamingoes, they flew across his palace, when the prince was lying in open air, on the roof of his terrace, in a saltry summer night. One of these flamingoes, who was in front, was addressed by another famingo, who was in the rear, thns :- "Oh short-sighted ono, seest thou not the auric light of this noble prince, extend- ing from his body, high up into the air, do not heedlessly crose his aura, lest it may des- troy thee." Hearing this the other flamingo answered :- "Is his aura stronger than that of Raikva of the car ? Raikva is one who is always on his car, making pilgrimages from one sacred place to another, and thus sanctifying with his aura, all those shrines. He possessen Brahmic aura, far more potent than the aura of this mere petty prince." The object of the compassionate Rinihs was to break the shell of self-complacency into which this prince had unconsciously fallen, so that he might exert to know the Brah- ma Vidya, and might not rest satisfed with the mere performance of charity, though on a very large and profuse scale. The king hearing this speech of the flamingoes, found out his infericrity to Raikva, and was distressed in his heart, and passed his night in a state of restless grief. When it was dawn and the Royal bards were discoursing soft music praising the king and his many royal qualities, the prince rising from his bed, at once sent for his chauberlain, and told him to find out without delay, where was this Raikva, who was always on the move in his car. The chamberlain, after much search, found him in a retired spot, sitting under his car and scratching his itches. He at once returned to the king and informed him of his discovery. The king taking cows, gold and chariots, went to Raikva, and presenting them to him, said, "teach me venerable sir, the God that you worship." Raikva replied :- "Away with thy necklace and thy chariots, O Sudra ! Let these cows remain with thee." Thus discarded, and called a sadra, the king

Bhânya.] III PÅDA, VIII ADRIKARAŅA, SA. 33. 147

wont back and brought mere wealth, cows, chariots, and oven his daughten, as s presont for the sage. But Raikva again addressed him with the opprobrious title of Sodra saying "O sadra, hopest thou to gain this knowledge through these means." However he relent- ed nitimately and taught the king the Samvarga Vidys or the meditation on the laws of dimolution. (Vişaya) .- Thus Raikva twice addressed the king as Sudra in the passages which are quoted below in the original :- तदुह जानभुति: पौत्रायकः वट शतानि गर्धा निष्कमश्वतरीरयं तदादाय प्रतिचक्रमे तभ् हाम्युवाद ।१॥ 1. Thorefore Jânasruti Pautrayana having taken six hundred cows, a necklace, and a carriage drawn by a pair of mules, went to Raikva and addressed him thus :- रयिक मानि घट शतानि गवामयं निष्कोऽ्यमश्वतरीरयो नु म परतां भगवो देवताशाधि या देवतामुपास्स इति ।२ ।। 2. "O Raikva! these six hundred cows, this pearl necklace, this carriage with mules are present for you. Teach me, O master, that Deity whom you worship." तमु ह परःप्रत्युवाचाह होरेत्वा शूद्र तवैव सह गोमिरस्त्विति तदुह पुनरेव जानभतिः पौत्रायब: सहलं गर्वा निष्कमश्वतरीरथं दुहितरं तदादाय प्रतिचबक्रमे। ३।। 8. To him said Raikva :- "Fie ! the necklace and the carriage, O SUDRA, be thine, even together with the cows." Then Janairuti taking again a thousand cows, a pearl necklace, i. carriage yoked with a pair of mules, and his daughter went back to Raikva. तरहाम्युवाद रयिश्वेद सहसरं गवामयं निष्कोग्यमश्वतरीरय इयं जायायं प्रामो यस्मिका स्सेऽन्वेव मा भगव: शाधीति ।।४।। 4. He said to bim :- "Raikva, these one thousand cows, this pearl necklace, this carriage drawn by a pair of mules, this girl for thy wife, and this village in which thon dwellest are thy fee. Teach me, O master." तस्य ह मुखमुपोद्गृह्णुवाचाजहारेमा: शूद्ानेनैव मुखेनालापयिध्यथा इति ते हैते रयिक्वपयोनाम महावृषेधु यत्रास्मा उवाल तस्मै होवाच ।। ५॥। 5. Then Raikva, after looking for a while at the face of the girl, said "Take ayvay these gifts, O SUDRA, thinkest thou to speak with me through this means." Then Raikva (relented and) told him. These are the Raikvaparna villages in the land of the Mahâvri- sas, where Raikva dwelt in order to teach him. Note .- This Adhikarana appears to be an interpolation. Tho question whether a Sudra is ontitled to the study of the Vedas or not has been answered in favour of the Sadras by no less an authority than Swami Dayananda Saraswati, the Founder of the Arya Samaj. Ho quotes the ancients scriptures to show that in the Vedic age, there was no such restriction. The condition of the Sudras became worse in the Puranic period only. The degradation of the Sudras was preceded by the decline of the Brahmanas, who, when they lost their inheront greatness, began to rely, more and more, on their privilege. The honor which was spontaneously given to them because of their knowledge and wisdom and purity of life, was now extorted by them merely on the strength of their birth and race. (Doubt) .- Here arises this doubt. Is a Sudra qualified to study the Vaidic Science or not, and perform Vedic meditations ? (Purvapakşa) .- The Pârvapkşin says that a Sudra is qualified to study the Vedas, for the following reasons :- firstly, because every man in

148 VEDANTA-SÛTRAS. I ADHYÂYA [Govinda

general, is stated to be so qualified ; secondly, because the Sûdra posses- ses the capability of so studying; thirdly, because the express text of the Sruti uses the word Sudra, which is an indication that Sadra is qualified ; fourthly, in the Puranas and the rest, we find persons like Vidura and others described as possessing a knowledge of Brahman. Therefore, for all these reasons, a Sudra is qualified for Vaidic study and Vaidic meditation. (Siddhanta) .- This objection, the author answers by the following Sûtra :- SÛTRA I. 8. 84. शुगस्य तदनादर श्रवणात् तदाद्रवणात् सूच्यते हि ॥१।३३४॥ g Suk, sorrow, grief. WE Asya, his, namely, of Janaruti. aq Tat, that, namely, that grief. wrar Anadara, disrespect, the disrespectful speech of the flamingo, who taunted him for want of Brahman-knowledge. a Śravanat, because of hearing. war Tada, then. errurg Adravanat, because of resorting to, or going to him, i. e., to Raikva. aua Suchyate, is intimated, is referred to. R Hi, because. 34. The reason why Raikva addressed Jânasruti as Sûdra was to intimate that he (Raikva) by his occult powers knew that Janasruti was overwhelmed with sorrow on hearing the disrespectful speech of the flamingo and therefore he had come to him on hearing such speech .- 98. COMMENTARY. The word Na (not) of the Sûtra I. 3. 28 is understood in this Sûtra also. The Sudra is uot qualified to undertake Vaidic study or Vaidic meditation. Why ? Because Janadruti is not a Sudra. Note .- The word Sudra is literally derived from two words suk meaning grief, and drarati to go; because Jânadruti, through grief, on hearing the taunting words, went to Raikva; therefore Raikva calls him Sadra or grief-impelled. The use of this term indicates that Raikva knew, by his clairvoyance, the whole incident of the flamingoes. When Janasruti Pautrayana, who was ignorant of Brahman-know- ledge, heard the taunting words of the flamingo, who said " can he be compared with Raivka of the car," he was overpowered with grief, at this disrespectful speech of the flamingo, and he went to Raikva who knew Brahman. Thus the use of the word Sudra by Raikva in this story, doep not mean that Janasruti was a Sudra by birth, but that he was sorrow- stricken. Raikva uses the words Sûdra in order to indicate his thought- reading and clairaudient powers, his almost divine omniscience. It has no reference to the class called Sûdra.

Bhârya.] III PÂDA, VIII ADHKARAŅA, 8A. 35. 149

Note :- This is a very forced meaning given to the word Sudra; the whole of this adhhikarana about Sudras together with the preceding one about the Dovas, appears to be an interpolation of some later author. There is a break in the continuity of the 'aphorisms, by the eruption of these two adhikaranas. That they are a digre ion is admitted by both Ramanuja and Baladeva. Badariyana was not illiberal-minded, as the anonymous author of these interpolated sutras tries to make him out. If Janadruti is not a Sudra, and if the word Sudra is applied to him in its etymological sense of "grief-impelled," then to what class did he belong? The next sutra answers this by saying that he was a Keatriya. SÛTRA I. 8. 85. क्षत्रियत्वावगतेश्चोत्तरत्र चैत्ररथेन लिङ्गात् ।१।३।३४।। fraw Ksatriyatva, the state of his being a Ksatriya, the fact of Janagruti's being a Ksatriya. wana: Avagateh, on account of being known or understood. Cha, and. aww Uttaratra, in a subsequent passage. nur Chaitrarathena, with Chaitraratha. finpa Lingat, because of the inferential mark. 35. That Jânaśruti was a Ksatriya is understood from the whole story, because the. concluding portion gives the story of a Ksatriya, Abhipratârin who was a Chaitraratha, as is known from an inferential mark later on .- 99. COMMENTARY. We learn from the account given in the Upanisad that Janadruti must have been a Kşatriya, because he was a generous giver of wealth, possessed of faith, was a ruler of a kingdom which no Sadra is. He has a chamberlain whom he sends in search of Raikva, and because he gave alms such as cows, necklace, chariots, daughter, &c. These things are not possible in any but a Kşatriya, because these are the qualities of a king. Thus the opening passage of the story gives us sufficient indication that Janadruti was a Kşatriya. Similarly, the concluding passage also of this section shows that he was a Katriya. In the conclusion, where the Samvarga Vidya comes to an end, we find a mention of one Abhipratarin who knew this Brahma Vidya. He was undoubtedly a Ksatriya for the reasons given later on. In the concluding passage we find that a Brahamachari begged food from Saunaka, son of Kapi, and Abhipratârin, son of Kaksaseni; when these two were serving food to others. This Braha- machari was told that the givers of food knew Samvarga Vidya. Bat how do you know that this Abhipratarin was a Kşatriya and a Chaitraratha, for there is no express mention of these two facts in the story. To this the sutra answers. "Lingat," we know this from inferiential mark. Saunaka Kâpeya and Abhipratârin Kâksaseni were connected with Samavarga Vidya. They were sitting together at a meal which also shows

150 VEDÅNTA-SÛTRAS. I ADHYÂYA. [Govinda

that there must have been some connection between Abhipratarin and KApeyas. From Tândya Brahamana (20. 12. 5) we learn that "the Kapeyas made Chaitraratha perform that sacrifice." Thus Kapeyas are connected with the Chaitrarathas. In the Chhandogya story we find that a Kåpeya is connected with an Abhiprat&rin. Therefore, the Abhipratarin of the Chhândogya must have been a Chaitraratha. For it was a well- known custom in ancient India, that a Brahmana family was always connected with a Ksatriya family and not with more than one family. That the Chaitraratha was a Ksatriya is proved by another text which says "from him there was descended a Chaitraratha who was a Kșatrapati or prince." Tberefore, it proves that Abhiprat&rin was a Chaitraratha and & Kşatriya. Therefore, it is proved that these two worshippers of Samvarga Vidyâ, namely, Kapeya and Abhipratarin where one a Brahmana and the other a Kşatriya, and with regard to this Samvarga Vidy& they were con- nected as the teacher and the disciple. Raikva and Janadruti are also connected together as teacher and disciple, and as Raikva was a Brâh- maņa, therefore Jânadruti must have been a Kşatriya. Therefore, it has been proved logically and by reasoning, that a Sudra is not qualified to study the Vedas or to perform Vedic meditations. Note .- That this Satra is an interpolation is proved by the fallacious rossoning that will be apparent to every tyro in logic. The argument adduced in this sutra may be thus summarised. Jinaáruti must be.a Kgatriya, because Raikva was & Brihmans. The argument that Jinairuti was a prince, and therofore he must be a Kgatriya begs the whole question. It is a historical fact that there were many Dasa kings in ancient India. Thoy were all Sadras, but all the same they were enlightened and generous prin- ces, like Jinasruti. The argument that a Brihmans is connected with Janasrati is no argument at all. In the frat place it is not true that Brihmanas were not Purohitas of Sudras; secondly Raikva is not the family Guru or Prohita of Janasruti. Raikva was a wandering Faqir, whom Janasruti adopts as his teacher temporarily only. Nor aro there any indications in this Upanigad to show that Raikva was & Brahmana. His epithet "of the car" is rathor curious for a person belonging to the highest caste. Very likely he was & Kyatriya for we know from the Upanigads that Brabma Vidys was confned to the Kystriyas in the beginning; and it is from the Kgatriyas that the Brahmanas learnt it. The second portion of the argument is also no argument at all. The section on Samvarga Vidys mentions two persons of the name of Kipeya and Abhipratarin. But there is nothing to show to what caste they belong. Abhipratarin is not expressly stated to bea Kgatriya. The argument by which he is made out a Kgatriys is this. The Kåpeyas were the family priests of Chaitrarathas. A Kapeya is found dining together with an Abhipratirin. Therefore Abhipratarin mast be a Chaitraratha. This forced logic, which is simply no logic, is a mark of modern bigotry, rather than anciont simpli- city of a Rigi. SÛTRA I. 8. 86. संस्कार परामर्शात्, तदभावाभिलापाच् च ॥१।३। ३६।

Bhâşya.] III PÅDA, VIII ADHIKARAŅA, Sú. 37. 151

ereT Sanskara, the purificatory ceremonies, the sacraments, the investi- ture with sacred thread. qunui Paramargat, because of the reference, because the Sastras say that investiture with a sacred thread is the preliminary cere- mony to the study of Vedanta. Because of the implication. ar Tad, that ceremony. TT Abhava, absence. afreurg Abhilapat, because of the declara- tion. Cha, and. 36. The scriptures take it for granted that the sacra- ments are preparatory to Brahma-knowledge, and with regard to a Sudra there is a declaration that such sacraments are not possible for him .--- 100. COMMENTARY. In another Sruti we find :-- "Let him invest a Brahmana at the age of eight and then teach him, a Ksatriya at the age of eleven and a Vaisya at the age of twelve." This shows that investiture with sacred thread is a necessary preliminary to the study of sacred literature, and the three higher castes are only entitled to it. In another text we find that there is an express declaration that a Sudra has no sacraments. It says a Sûdra cannot perform a fire-sacrifice or ordinary sacrifice or sacraments or vows Therefore a Sûdra is a disqualified person because he is outside the pale of the three castes, because no sacraments are ordained regarding him, and the study of the Vedas pre-supposes the performance of the sacra- ments. The next sutra further strengthens the view that a Sudra can have no sanskÂra. SÛTRA I. 3. 37. तदभावनिर्धारये च प्रवृत्तेः ॥१।१३७॥ a Tad, that, namely, the Sodrahood. TT Abhava, absence, negation. fmfra Nirdharane, in ascertainment. Cha, and. aTi: Pravritteh, because of taking steps to. Because of the procedure. 37. Because Gautama in the legend of Jâbâla takes the precaution of first assertaining that the latter is not a Sudra and then he proceeds to invest him with the sacred thread .-- 101. COMMENTARY. In the Chhandogya itself there is a legend of Gautama and JAbala. Jabala went to Gautama and said "teach me, Sir." Gautama asked him "to what Gotra do you belong?" He being a foundling, said, "I do not kuow, Sir, to what Gotra do I belong." By this truthful speech,, it was ascertained that Jabala was not a Sudra and Gautama says "no

152 VEDANTA-SUTRAS. I ADHYÂYA. [Govinda

one not a Brahmana has the courage to say so." He then asks him to bring the sacred fuel and he invests him with the sacred thread. This action of Gautama, in first convincing himself as to the caste of the candidate, and then proceeding to teach him after investing him with sacred thread, shows that a dudra cannot be taught the Vedas. The word Brahmana used by Gautama includes the Ksatriyas and the Vaisyas also. This story of Gautama and Jabala also indicates that the sacraments are necessary before one can study the Vedas. Note :- The story of Jabala and Gautama does not prove anything of the kind. Jabala was a founding and he asked his foster-mother what was his Gotra, because he wanted to study the Vedas. His mother said " I found you abandoned and so I cannot tell you what is your Gotra. Go to your teacher and tell him that you are the adopted son of Jsbal and your name is Jabala." He does so; and Gautama is pleased with his frankness. Gautama does not test his caste, but his moral qualifcations. Certainly according to Gautama every truthful man ought to be classed as Brahmana for the purposes of Vedic study. Sadras if not liars and possessing high moral qualities are entitled to be classod as Brah- manas. The Brahmanhood depends upon the qualities of the soul. As a general rule, the presumption is in favour of a soul possessing Brahmanic qualities if it is born in a Brahmana's family. The selection of a family depends upon the karmas of the soul But all admit that in this Kali age, there has arisen a confusion of castes. The Brahma- nic family need not possess the attributes of a Brahmana; and so a soul born in such family nced not be a Brahmanic soul. The Sastras say that if a family follows for seven generations the professions of another caste, the descendants in the cighth generation should be classed as members of the caste to which that profession lcgally belongs. Judged by that standard many families have lost their right to be styled |Brahmanas. SUTRA I. 3. 38. श्रवशाध्ययनार्थं प्रतिषेधात् स्मृतेश्च ॥। १।३१८॥ wra éravana, hearing, attending recitations. murm Adhyayana, studying. Gu Artha, object, wealth, acquirement of riches. mraha Pratisedhat, on account of the prohibition. ma: Smritel), because there is a Smriti text. Cha, and. 38. The Sudra is forbidden to hear and study the Vedas, cannot acquire riches in order to perform sacrifices, and there are Smriti texts also to the same effect. There- fore the Sudra is not qualified .- 102. COMMENTARY. Says a text :-- "The sûdra is verily like a biped beast, he is like a moving cemetery, therefore one should not recite the Vedas in the presence of a Sudra." "Sudra is like a beast unfit for sacrifices." These texts prohibit Vedic study, &c., and so the Sûdra is not qualified for meditation. He is not qualified to hear the Vedas, necessarily cannot study it or know its meaning or perform the sacrifices enjoined therein.

Bhâşya.] III PÂDA, IX ADHIKARAŅA, Sú. 38. 153

Thus by prohibiting the Sudra from hearing the Vedas recited, all these things are prohibited by implication. The following Smriti texts also show the same :- "A Sudra is not entitled to perform the fire-sacrifices, nor Yajnas, nor also the study of the Vedas; for him is ordained one duty alone, the service of the three twice-born castes. A Sûdra immediately becomes degraded if he studies the Vedic words." As regards the objection that the Sudras like Vidura or Dharma Vyâdha, &c., had the knowledge of Brahman, and consequently were Mukta Jivas; we reply that they were born Siddhas and possessed Divine knowledge from their very birth, on account of the merit acquired in the past life. They had studied the Vedas in their past lives and so they became Mukta Jivas in their present life without such study even. Their case is like that of Vamadeva who had also a Siddha prajna. Their exam. ples do not shake our position. Though the Sûdras are prohibited from studying the Vedas, and per- forming Vedic sacrifices, yet they are entitled to salvation or Moksa, by the knowledge obtained through hearing the recitation of Purânas (and study of books like the Bhagawad Gita, &c.) A Mukta Sudra is as holy, as any other Mukta Jiva, but the difference is only in the degree of their happiness. Note :- This last paragraph is not according to strict Brahminism. It is a concession to the spirit of the age, and is the charter of the emancipation of the Sudras in ancient India. It appears that there were three distinct stages in the status of a sudra in ancient India. First. he was looked upon as a conquered people, but not with contempt and not as a slave. There were many Sudra kings, who were invited to the sacrificial sessions of the Aryan princes and priests. That was the earliest stage; when the Aryan conquest of India was not yet complete, and the Sudras had a right of hoaring the Vedas and perform- ing the Vedic sacrifices if so inclined. The second stage commenced when the Aryans had firmly established their rule in India, and were no longer afraid of tho conquered races. In this stage the sudras were relegated into the ranks of slaves. The third stage com- menced with the great reformers like Sri Krishna, Buddha, Chaitanya, &c., who gave the rights to the Sudras to study and acquire Dharma, and get Mukti, through the studies of Puranas and Smriti. Practically the who.e of India has become a vast Sudra camp now- a-days, uneducated, ignorant and not knowing the Vedas. The repressive policy of the Brahmanas in prohibiting the Sudras from studying the Vedas has recoiled upon them, and the Brahmaua class as a whole, is as much degraded as the Sudra in these days. In- justice always brings its own punishment.

Adhikarana IX .- The Thunderbolt is Brahman. Note .- The Sûtras 1. 8. 26-37 are evidently not of Badarayana, and they have been clumsily interpolated by some bigoted priest of the later days, for they break the con- tinnity of the snbject. The puruga of the size of a thumb is the subject under discussion, 20

154 VEDANTA-SUTRAS. I ADHYÂYA. [Govinda

but some over enthusiastic friend of Hinduism has introduced these thirteen Satras to prove that the Devas are capable of meditation and the Sudras aro not so qualifed. This is in direct opposition to the aphorism of Vyasa who says manusya adhikaratvåt "all human beings are qualifed to meditate on Brahman." That the whole of this is a digression is admitted by Ramanuja and Baladeva. The latter says :-- प्रकतं समन्ययं चिन्तयति। "Having finished the digression, the author takes up the main topic." In the Katha Up, we find this further description of the person of the size of a thumb :- प्रज्गष्टमात्र: पुरुषोन्तरात्मा सदा जनानां हदये सभिविष्ट:। तं स्वाच्छरीरात्ा- दुडेन्मुष्जादिवेषीकां धैय्येंक। तं विध्याच्छुकममृतं तं विद्याच्छुक्रममृतमिति।।१७।। "The Person not larger than a thumb, the inner self, is always settled in the heart of men. Let a man draw that self forth from his body with steadiness, as one draws the pith from a reed. Let him know that self as the Bright, as the Immortal ; yes, as the Bright, as the Immortal." यदिदं किब्च जगत्सर्वे प्राग पजति निःसतम्। महद्वयं वजमुदतं य पतबिपुर- मृतास्ते भवन्ति ॥ "Whatever there is, the whole world, when gone forth (from the Brahman) trembles in its breath. That Brahman is a great terror, like a drawn sword (vajra). Those who know It become immortal." (II. 6, 17 and 8). (Doubt) .-- What is the meaning of the word vajra here? Does it mean the thunderbolt or Brahman ? (Purvapakşa) .- It means the thunderbolt, because it causes great fear and trembling. Though it is mentioned that those who know this thunderbolt become immortal, yet it is merely a panegyric, and is not to be taken in its literal sense for release depends on knowledge of Brahman. No doubt this Vajra is described here as prana or life, but it is called prana in the sense of proteetor (praniti). Nor is there anything in the context here, to show that this raised thunderbolt may mean Brahman. (Siddhanta) .- The author answers this by the following sutra :- SÛTRA I. 3. 39. कम्पनात् ॥ १।३।३० ॥ aar Kampanat, because of trembling. 39. Because the whole universe trembles from fear of Him, therefore the Person of the size of a thumb and the thunderbolt refer to Brahman .- 103. COMMENTARY. The word "thunderbolt" occurs here between two verses describing the Person of the size of a thumb, namely, II. 4. 12 and II. 6. 17, and the whole world is said to tremble from fear of bim, therefore the context as

Bhâşya.] III PÂDA, IX ADHIKARAŅA, Sú. 40. 155

well as the description shows that the thunderbolt means Brahman. Even in the Brahmavaivarta Purana we find the following :- यकं वकमवादेब, वर्जनाइजमुष्यते। खण्डनात् जद्ू पवेष, हेतिनामा हरि: स्वयं।। "The Lord Vignu is called chakra (generally translated as discus), because He is in constant rotatory motion and goos everywhere (chankramana), and He is Vajra or thunderbolt because He regulites (Varjana) the universe; and He is called the Khadga or the sword becsuse He cuts asunder (Khandana) the evil-doer; and Hari is called Hari because He is the Saviour." Therefore, when Visnu is represented as having a Chakra or discus, & Vajra or thunderbolt, and a Khadga or sword, in His hand, it means that He is All-pervading and keeps the universe in constant motion, that He is the great Regulator and the Destroyer of all evil. And the Scripture always describes the Supreme Self as the life of the world (Prana), and one of whom, every one is in terror. That Scriptural idea that He is a great terror is symbolised in this verse by one expressive term " Vajra," the thunderbolt, denoting that all beings move in their proper sphere and do not transgress it, because He is the great Regulator. This epithet 'Vajra ' applied to the Person of the size of a thumb shows that, that Person is Brahman. Cf., Tait. Up. II. 8. 1.

ज्योतिदर्शनात्। SÛTRA I. 8. 40.

ha: Jyotih, light, the Supreme lordliness. ar Dardanat, on account of being seen. 40. The Person of the size of a thumb and the thunder- bolt must .refer to Brahman, because we see that He is called light (possessing lordliness) in a passage immediately preceding it .- 104. COMMENTARY. In the same Upanisad, Valli V, verse 15, we find the following :- न तन्र सूय्यों भाति न चन्द्रतारकत्नेमा विद्युतो भान्ति कुताऽ्यमझिः। तमेव भान्तमतुभाति सर्वन्तस्य भाला सहमिदं विभाति । १५।। "Him the sun does not illumine nor the moou and the stars. Nor do these lightnings, much less this Fire illamine Him. When He illumines all (the Sun), &c. then they shine after (Him with His light). This whole universe reveals His light (in His light and its light is His). Between this verse and the next verse, II. 6. 3, occurs this verse relating to the thunderbolt. That next verse is given below :- मयादस्यामिस्तपति भयाचपति सूर्यः। मयादिन्श्च वायुश्य मुत्युर्भावति

156 VEDANTA-SÛTRAS. I ADHYÂYA. [Govinda

3. "From terror of Brahman fre burns ; from terror, the sun burns; from terror Indra and Vayu, and Death, as the fifth, run away." Therefore the Vajra must mean Brahman. Everywhere, in fact, the Upanișad texts describe Brahman as possessing Supreme luminousness. Therefore in this Vajra passage also, which comes immediately after the passage describing luminosity and before the passage describing fear, it must mean Brahman. Moreover, the Person of the size of the thumb who is described for the purposes of meditation as extremely luminous and holding an upraised thunderbolt in His hand, refers to Brahman and not to an inferior deity.

Adhikarana X .- The Âkâsâ is Brahman. In the Chhândogya Upanishad we read :- साकाशों वे नाम नामरूपयोनिषहिता ते यदन्तरा तद्ब्रस तद्मृतश् स भात्मा। The ether is the evolver of forms and names. That within which these forms and names are (or ' that which is within or without these forms and names') is Brahman, the Jmmortal, the Self (VIII. 14). (Doubt) .- A doubt here arises whether the being here called Âkâda or ether means the Mukta Jiva, who has shaken off all bonds, or the Supreme Self? (Pûrvapaksa) .- The Pûrvapakșin says, the Âkâda here refers to the Mukta Jiva. For in the clause immediately preceding it, the Mukta Jiva is described as a horse that has shaken off all dust, &c., from his hair, or as the moon free from eclipse in the following verse :- इयामाच्छवसं प्रपद रावलाष्छ्यामं प्रपदयेऽव इव रोमावि विधूय पापं चन्द्र इव राहोमु सास्म्रमुष्य धूत्वा शरीरममृतं कृतात्मा म्रहालोकमभिसम्मवामीत्यमिसम्मषा- मीति ॥ १ ॥ 'Shaking off all evil, as a horse shakes his hair, and as the' moon frees himself from the mouth of Rahu; having shaken off the body I obtain, satisfled, the uncreated world of Brahman.' Moreover in this very passage the words te yad antara tad Brahma that which is without forms and names is Brahman-shows that the Jiva- &tman is meant, when in the state of Mukti, it throws off all forms and names. And Jîvatman can very appropriately be called the upholder or evolver. of name and form, because previous to Mukti, it assumes all forms and names such as of a Deva and man, &c. And it may very well be called Âkâsa in the sense of prakâsa or splendour or luminosity. The passage, therefore, refers to the Released soul, and it is called here Brah- man, the Immortal, because it attains that state. (Siddhânta) .- The Akada here means Brahman as is shown in the following Sâtra :-

Bhâşya.] III PÂDA, X ADHIKARAŅA, Sū. 41. 157

SÛTRA I. 8. 41. आरकाशोऽर्थान्तरत्वादिव्यपदेशात् ॥।१।३।४१॥ T: Âkadah, akada, ether, space. qurmemf Arthantaratvadi, different meaning, &c., artha=meaning, antaratva,=differentness, adi, etc., for other reasons. adurg Vyapadesat, on account of the designation. 41. The word âkâsa here refers to the Supreme Self, and not to the Released soul, because it is a designation of something different than the individual soul, and for other reasons also .- 105. COMMENTARY. The sense of the Sutra is this. The power of evolving name and form is proved here not to belong to the freed soul, but to akada. The Jivatman, when in bondage, cannot evolve name and form, because it has not the power; on the contrary, it is under the influence of karma, and is itself involved in name and form, and is incapable, therefore, to evolve them. Nor can it evolve name and form in its Released state, because the Sutra, IV. 4. 17, expressly states that in the state of Release the Jiva does not take part in the world business, while the Supreme Self is mentioned in all Scriptures, as the Creator of the universe and to be the evolver of names and forms. Thus चनेन जीवेनात्मनातुमविश्य नाम रपे व्याकरवायि। entering into them with this Living Self, let me evolve names and forms (Chh. Up. VI. 3) Therefore, it must be understood that the Highest Self is the Akada of this passage. The word adi, "&c.," in the Sutra refers to the Brahmahood: the unconditioned greatness, &c., mentioned in the said passage. For Brahma- hood that is greatness, and so on, in their unconditioned sense, belong to the Highest Self only. Nor is it right, as the Pûrvapaksin says, that the clause immediately preceding it refers to the Mukta Jiva. On the con- trary, the clause ' I obtain the Brahma-world' shows that the topic immedi- ately preceding it is Brahman, which the Released soul obtains. The word akada, moreover, means all-pervading, and it is inapplicable to Jiva, while its application to the Supreme Self is a well-known thing. (Pûrvapakşa) .- An objection is raised :-- Let it be so, yet it does not establish that there is a separate Brahman other than and different from the Mukta Jiva; and therefore, all these are attributes of the Mukta Jiva; because there is no difference between the two, and so all your above argument has no force. Thus in the Bri. Up., IV. 3-7, the Jiva in the state of its bondage is first described in the passage :~

158 VEDÂNTA-SÛTRAS. I ADHYÂYA. [Govinda

कतम सातमेति योडयं विजञानमय: प्रायेपु हथन्तरम्पोति: पुरुषः स समान: सभुभौ कोकावतुसम्रति ध्यायतीय लेलायतोय सदि स्वमो भूत्ेमं लोकमतिक्रामति मुत्यो रपायि। "Who is that Selt? Yajuavalkys replied: "He who is within the heart, surrounded by the Pranas (senses), the person of light, consisting of knowledge. He, remaining the same, wanders along the worlds, as if thinking, as if moving during sleep (in dream) he transconds this world and all the forms of death (all that falls under the sway of death, all that is perishable)." The text then goes on to describe this very Jiva when it attains Mukti as Brahman. That passage is the following :- स वा पयमात्मा म्ह विज्ञानमय:। "That Atman is indeed Brahman, the Vijnanamaya" &c. (IV. 4-5). This shows that the released soul is identical with Brahman. Si- milarly in another passage of the same, after describing the state of Mukti in the words :- "Anukamayamânab, &c., free from all desires, &c.," the Scripture goes on to say :- "Having become Brahman, he goes to Brahman" (IV 4-6). Note :- We give below the whole of this passage :- तदेब इलोको भर्वात। तदेव सक: सह कर्म्मखैति लिङ्ं मनो यत्र निषकमस्य। प्राप्यान्तं कम्मेवस्तस्य यत्किम्चेद करोत्ययं । तहमाल्लोकात्युनरेत्यस्मे काकाय कर्म्मक इति नुकामयमानोऽयाकामयमानो थोडकामो निष्काम भापकाम भात्मकाम: न तस्य प्राय उत्कामन्ति श्रहीष सन् म्रस्याप्येति ॥६ । "And there is this verse: 'To whatever object a man's own mind is attached, to that he goes strenuously together with his deed; and having obtained the end the (last results) of whatever deed he does here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action." "So much for the man who desires. But as to the man who does not desire, who not desiring, freed from desires, is satished in his desires, or desires the Self only, his vital spirits do not depart elsewhere,-being Brahman, he goes to Brahman." (Bri. Up., IV. 4-6.) Tnis also shows that the Jiva in the state of Mukti is identical with Brahman. In the conclusion of that text also, the same fact is re- peated, when describing the fruit of Brahmajñâna :- स वा एष महानज आात्माजरोऽमरोऽमृतोभयो म्रझ्यामयं वै म्रसामयX हि व एस सवति य एवं वेद । 'This great, unborn Self, undecaying, undying, immortal, fearless, is indeed Brahman. Fearless is Brahman, and he who knows this becomes verily the fesrless Brahman' (IV. 4-25.) Thus the beginning, the middle, and the end, of this passage shows that the Jiva in the state of Mukti is identical with Brahman, therefore, wherever in the Upanisads we find any statement that Jiva is separate from Brahman, it must be understood that the difference is created by

Bhânya.] III PÅDA, X ADHIKARAŅA, SA. 42. 159

upådhi or limiting adjunct, such as the difference of between the ghat kAda and Mahakada, the space within the jar and space outside it. There is no difference between these two, and when the upadhi or the jar is broken, the space remains the same. So when the Upadhi of the Jiva is broken, the Jiva becomes Brahman, and attains to his own greatness. Jiva in this state may very well be called the.Creator of the universe, c., for it manifests then the divine attributes of creation, &c. Thus there is no difference between the Mukta Jiva and Brahmoan.

following Sûtra :- (Siddhanta) .- This objection is answered by Badarâyana in the

SÛTRA I. 8. 42. सुषुप्त्युर्कान्त्योभैदेन ।। १।३।४२।। asf Susupti, the dreamless sleep, deep sleep. rerfa Utkranti, depart- ing at the time of death, susputyutkrantyob, in deep sleep and departing. M Bhedena, by the difference. 42. The text designates the Supreme Self as different from the Jiva, whether it be in the state of deep sleep or at the time of departure .- 106. COMMENTARY. The word vyapadedat (on account of designation) of the last Satra is understood here also, and must be supplied here in order to complete the sense. In the above passage of the Bri. Up., no doubt can properly arise that the Mukta Jiva is identical with Brahman. Because the text there sharply and clearly draws the distinction between the Jiva and Brahman, whether that Jiva be in the state of deep sleep or at the point of death. In the state of deep sleep the Jiva is said to be embraced by the Lord in the passage, Bri. Up. IV. 3-21. तथया प्रियया पिया सम्परिष्यको न वाहया किम्चन वेड नान्तरमेवा्यं पुवस: प्राशेनातमना सर्म्पारिष्यको न बाहं किम्बन वेद नान्तरं वहा प्रस्पेतदातकाम- मात्मकाममकाम रुपर शोकान्तरम् । २१। "Now as a man, when embraced by beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the Intelligent (prajoa) Self (Brahman) knows nothing that is without, nothing that is within. This indeed is his (true) form, in which his wishes are fulflled, in which the solf (only) is his wiah, in which no wish is left, free from any sorrow." Similarly, the difference between the Jiva on the point of death, and Brahman is shown in the passagelV. 4-35, where the Jiva is described as groaning, mounted by Brahman, who carries it along thus out of the body :-

160 VEDANTA-SÛTRAS. I ADHYAYA. [Govinda

तथथा नः सुसमाहितमुत्सर्जचाया देवमेवाय शारीर झात्मा प्राद् नात्

'Now as & heavy-laden carriage moves along groaning, thus does tho jivatman, mounted by the Intelligent Self (Brahman) moves along groaning, when a man is thu going to expire.' (IV. 8-85). Now it is impossible that the unconscious; the little knowing Jiva either lying in deep sleep or departing from the body, should at the same time be embraced or mounted by itself, being all-knowing. Nor can the embracing and mounting Self be some other Jiva; for no such Self can be all-knowing. The objector says, " the point at issue is, whether the Mukta Jiva is or is not identical with Brahman. You have only established that the Jiva in the state of deep sleep and while expiring, is different from Brahman. That we admit also, for in these two states the Jiva still has an upadhi." This objection is answered by the next Sûtra :- SŪTRA I. 3. 48. पत्यादिंशब्देभ्यः ।।१।३।४३।। qa Pati, Lord, Protector. wIfr Âdi, et cetera, and the rest. mapa: Sab- debhyah, words. paty-adi-Sabdebhyah, on -account of words like pati, &c. 44. The Mukta Jiva is not identical with Brahman, because of such words as Lord, &c., applied to Him in that passage .- 107. COMMENTARY. In that passage of the Bri. Up., we find the words pati, &c, employ- ed, which shows that the Mukta Jiva could not have been meant :- स वा पष महानज सात्मा योऽयं विज्ञानमय: प्राखेपु य पबोऽन्तर दय आाकाश स्तस्मिश्ेते सईस्य वशी सर्वस्येशान: सर्वस्याधिपतिः स न साधुना कम्मेया भूयाओ एव साधुना कनीयान् एव सर्वेश्वर एव भूताधिपतिरेष भूतपाल पव सेतुर्षिधरय पर्षां छाकानामसम्मेदाय। "And that is that great unborn Self, who consists of knowledge, is surrounded by the Pranas, tho ether within the heart. In it thoro reposes the rulor of all, the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the Lord of all, the King of all things, the Protector of all things. He is a bank and a boundary, so that these worlds may not be confounded." This shows that Brahman is different from the Mukta Jiva. For we cannot predicate the lordliness over all, the ruling of all, the kingship of all to Mukta Jiva, for the Sutra, IV. 4-17, declares that the released soul does not possess the power to create the universe, &c. Moreovor in the Taittiriya Aranyaka we find that Brahman alone is the dweller within of all beings, and their Ruler.

III PÂDA, X ADBIKARAŅA, Sů. 43. 161

For He is described as : चन्त: प्रबिष: शास्ता जनानाम्। Nor can it be said that the difference between the Jiva and Brahman is due to the upAdhi or limiting adjunct only, and therefore, is pheno- menal and not real; because we find in the Scriptures that the difference exists even in the state of Release. In the Adhikarana Sûtra II. 3. 41, this will be explained further on, where it will be taught that the statement that " ayamatma Brahma-self is Brahman" is true only in the sense that the Jiva is a part of Brahman, and it has some of the attributes of Brahman. Similarly, the sentence 'Becoming Brahman he attains Brah- man' means that the eight-fold attributes become manifest in the Jiva and thus he resembles Brahman ; and this is the meaning of the phrase " Be- coming Brahman," for other texts like 'paramam samyam upaite-he reaches the highest similarity' also show that similarity only is reached and not identity. The phrase " Reaching Brahman" is attaining this similarity. Therefore Jiva is always different from Brahman, whethor it be in the state of bondage or of release. This being established, it follows that the akada said to be the evolver of name and form in Chh. Up. VIII. 14 is Brahman and not any released soul. This difference between Jiva and Brahman was established in the Sûtras I. 1. 16 & 17 also. But there it was done in a general way, while in the present Sutra it is specifically established that even in the state of Mukti, the Jiva retains ite separate identity.

FOURTH PADA.

Adhikarana I .- Avyakta of Katha I. 3. 11 means body and not Prakriti. We pay our reverence to Bâdarâyaņa called Krişnadvaipâyana, who bas wisdom as his ornament, and who like the sun has dispelled with the rays of his logic, the deep darkness of the fallacious reasoning of Sankhya. (Vişaya) .- It has already been stated before, that the Supreme Brah- man is the cause of the universe, and that He alone should be inquired into, in order to obtain Mukti, that He is the seed of the creation, the sustenance, and dissolution of the universe, that He is different from the dead matter called jadam, and the individual souls called the jivas, that He has infinite powers, which are inconceivable ; and that He is omniscient and possesses all auspicious attributes : He is free from all shadow of imperfection and has the power of realising all his purposes. The Sâtras now try to reconcile those texts, found in some Upanisads, which lend some countenance to the theory maintained by Kapila, as to there being & Pradhâna and individual souls, independent of God. In the Katha Upanisad we read :- रन्द्रियेम्य: परा सर्चा सर्थेम्यश्य परं मनः। मनसस्तु परा बुद्धिदु सेरात्मा महान् पर: ॥ १०॥ महतः परमव्यकमव्यकालू पुरुष: पर:। पुरुवाज परं किंचित्, सा काडा सा परा गति: । .Beyond the senses there are the objects, beyond the objects there is the mind, beyond tho mind there is the intellect, the Great Self is beyond the intellect. Beyond the Great, there is the Unevolved, boyond the Unevolved, there is the Person. Beyond the Person there is nothing-this is the goal, the highest road (1.3. 11). (Doubt) .- Here arises the doubt-Does the word Unevolved (avyakta) mean the Pradhana of the Sankhyas or body. (Pûrvapakşa) .- The opponent says-It means the Pradhâna, be- cause the text says that beyond the mahat is the avyakta, and beyond avyakta there is the Purusa. Thie is the order in which the Sankhyas also mention their tattvas. (Siddhanta) .-- This objection is answered by the following Sûtra. SÛTRA I.4. 1. भ्ानुमानिकमप्येकेषामिति चेन्, न, शरीररूपकविन्यस्त- महीतेर्वर्शयति च ।।१।४। १ ।।

IV PÅDA, I ADRIKARANA, SA. 1. 163

mnfrs Ånumanikam, that which rests on inference, namely, the Pradhana. mf? Api, also. vu Ekegam, of some: i.c., of the Kathakas. nfa Iti, thus. Chet, if. " Na, not. udt Bartra, body. F Ropaka, simile. R Vinyasta, contained. Tha: Grihttch, because of the reference. nufa Darsayati, shows. Cha, and. 1. If it be said that the Katha Upanisad mentions the Pradhâna, we say no. The word avyakta occurs there in a passage, containing a simile of the body, and must, therefore, mean "body; " and the text shows this also .- 109. COMMENTARY. The word 'of some' means the Kathas. The Kathaka Sruti refers to the Pradhana called "the inferred one." The word avyakta means that which is not vyakta, "manifest or evolved," and refers to the subs- trate of matter called Prakriti or Pradhana. This objection is answered by the second half of the Sutra, which declares that the avyaktam here does not mean "unmanifested," but "body." Because it occurs in a passage where the body is compared to a chariot and the other things like mind, buddhi, etc., as various objects connected with this chariot. In fact, the whole passage shows this. In order to understand it fully, we give below the entire passage : - आात्मान्X रयिनं विध्धि शरीर Xे रथमेव तु। बुद्धिन्तु सारयिं विद्धि मन: प्रमहमेव था । ३ । इन्द्रियायि हयानाडुर्षियया *स्तेयु गोचरान्। छात्मेन्द्रि यमनोयुक्त भोकेत्याहुर्मनीपिय:। ४।। यस्त्वविद्ञानधान् मवत्ययुक्कतेन मनसा सदा। तस्येन्द्रियाण्यवश्यानि दुषाश्या इम सारये: ॥५॥ यस्तु विज्ञानधान भवति युक्ेन मनसा सदा। तस्येन्ट्रियायि वदयानि सदयव इस सारये: ॥६ ॥ यस्त्वविद्ञानवान् भवस्यमनस्क: सदाऽयुचिः। म स तरपद्मानोति सभ सारमयाधिगळ्ठति । ७ । यस्तु विज्ञानधान् भवति समनसक: सदा शुचि:। स तु तत्पद्माप्ोति यस्माद्भूयो न जायते ।। ८ । विज्ञानसारयियस्तु मनः प्रमदबाधरः। सोडण्वन: पारमाप्ोति तद्विड्यो: परमम्पदम् ।९॥ इन्द्रियेम्य: परा सर्या प्र्थम्य एय परं मनः। मनसस्त परा दुखिट शेरात्मा महान् पर: ॥१०॥ महत: परमध्यकमम्यकात् पुरष: पर:। पुरनांज परं किब्जित् सा काडा सा परा गति: ।११।

164 VEDANTA-SÛTRAS. Į ADHYAYA. [Govinda

पम सर्वेदु भूतेयु मृडात्मा न प्रकाशते। हस्यते त्वभ्यया बुखया सुसमया सूरमदशिमि:।१२। यण्छेडाकमसी प्राबस्तथच्छं्ञान भात्मनि। मानमात्मनि महति नियष्छेउथस्छेष्कान्त सात्मनि। 8. Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (baddhi) the charioteor, and the mind the roins. 4 The senses they call the horses, the objeots of the senses their roads. When He (the Highest Self) is in union with the body, the sensos, and the mind, then wise people call him the Enjoyer. 5. He who has no understanding and whese mind (the reins) is never Armly hold, his senses (horses) are unmanageable, like vicious horses of a charioteer. 6. Bat he who has understanding and whose mind is always Armly held, bis senses are under control, like good horses of a charioteer. 7. He who has no anderstanding, who is unmindful and always impure, never reaches that place, but enters into the roand of births. 8. But he who has understanding, who is mindful and always pure, reaches indeed that place, from whence he is not born again. 9. But he who has understanding for his charioteer, and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vignu. 10: Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect. 11. Beyond the Grest thore is the.Undeveloped, beyond the Undeveloped there is the Person (puraga). Beyond the Person thero is nothing-this is the goal, the highest rond. 12. That felf is bidden in all beings and does not shine forth, but it is seen by sub- tle seers throngh their sharp and subtle intellect. 18. A wise man should keep down speech and mind ; he should keep them within the Self which is knowledge; he should keep the knowledge within the Self which is the Great; and he should keep that (the Grest) within the Self which is the Quiet. This passage shows that the pilgrim desirous to reach Vienu, the Supreme Goal, is represented here, in the simile of a charioteer, his body is represented as a chariot, his senses as the horses, his emotional and intellectual faculties as the charioteer, etc. It further shows that he who has these faculties under control, reaches the highest state of Visnu, at the end of his journey. The verses under discussion only show how to control these in succession, and how the control of one is easier or more difficult, according as one is grosser or more subtle. The text thus refers only to those entities, which have previously appeared in the simile under the names of chariot, horses, charioteer, the reins, etc., because the words are almost the same. Now contrasting the words of the simile, with the words of the passage under discussion, we see that 'body' is only left out, and therefore, the word 'avyakta' must denote the body, which is the remainder that we get by this method of exhaustion, and from the con- text also. It has no reference to the Sankhya tattvas, for it is against

Bhânga.] IV PADA, I ADHIKARAŅA, 80. 1. 165

the theory of the Sankhyas. The Sankhyas do not admit that the arthas are the cause of the indriyas, and so higher than these; nor that tbe manas is higher than arthas. Note .- In the simile (verses 3 to 9) we have the following entities :- ENTITY. SIMILE. Sartra (body) chariot. Buddhi (reason) charioteer. Manas (lower intellect) reins. Arthas (objecta) roads. Indriyas (senses) horses. The same idea is expressed in verses 10 and 11, showing, how one is more difficult to control than the other. Thus indriyas (senses) are easier to control than the arthas (objecta). The objects easier than the manas, and the manas easier than buddhi. The Soul is said to be the chariot-seated, because it is the principal enjoyer; and lord of the chariot (i.e., of the body, the instrument of enjoy- ment). The Buddhi is the driver, as it brings pleasure or pain to the soul, according as it has discrimination or not. Now an objection is raised, how can the body which is manifest and visible (vyakta), be said to be unmanifest and unevolved? The author replies to this in the next Sûtra :- SÛTRA I. 4. 2. सूक्ष्मन्तु तदईत्वात् ।१।४।२।। t Sokşman, the subtle, the permanent atoms, the causal body. Tu, but. eg Tad, that, its. wiony Arhatvat, because of its capability. 2. But by the word body is meant the subtle body, and the term avyakta or unmanifest is capable of being applied to it .- 110. COMMENTARY. The word 'tu' is employed in the Sutra in order to remove the above doubt. By sarira is not meant here the dense body, but the highest, the subtlest body or the causal body. Why do you say that it denotes the causal body ? Because of its capability, that is to say, the causal body can appropriately be called avyakta or unmanifest. In fact in Bri. Up. I. 4. 7. the kârana darira is called by the term unevolved or avyakrita, and shows that before the world came into manifestation, it was in the form of a seed or causal body.

166 VEDÅNTA-SÔTRAS. I ADHYÂYA. [Govinda

तबोदं तर्ड व्याइतमासीत् तलामकपाम्यामेद म्याकियतेली नामायमिदररप इति तदिषमप्येतर्हि नामकपम्यामेन न्याक्यतेसी नामायामिद ररप इति स पम हए प्रबिर मानजागेन्यो कया एुर सुरधानेऽबहित: स्पाबिश्यंमरो ना विश्वंभरकुळाये। "Now all this was then undeveloped. It became developed by form and name, so that one could ssy, 'He called so and so, is such a one.' Therefore st present also all this is developed by name and form, so that one can say, 'He, called so and so, is such a ono.' He (Brahman or the Self) entered thither, to the very tips of the finger-nails, as a razor might be ftted in a rasor case, or as fire in a freplace, do." But another objection is raised: If the avyakta or unevolved is taken to be matter in its subtle state constituting the causal body, what objection is there to interpret it as the Pradhana of the Sankhya system, for there also avyakta means matter in a subtle state. This objection is answered by the author in the next Sûtra. SÛTRA I. 4. 8. तदधीनत्वादर्थवत् ।१।४।३। Tad, its, his, on him, that is on the Lord. fnq Adhinatvat, on account of dependence. whrt Arthavat, having a sense or a meaning sub- serving an end or purpose. 3. The Pradhâna is capable of producing her effects, not independently as the Sânkhyas hold, but because she is dependent upon Brahman, the Supreme Cause .- 111. COMMENTARY. We do not totally deny the existence of Pradhana, what we contest is the theory of the Sankhyas, according to which Pradhana produces the world by her own independent action. Matter in its subtle state subserves an end, by its dependence on the Supreme Person. Because the Lord looks on the matter and energises her, that she has the power of produc- ing the world. In her own nature she is jadam. As we find in the Sveta. Up., IV. 9 and 10 :- छन्दासि यज्ा: कतवो वतान भूतं भव्यं यब बेदा बदन्ति। मस्मान्मायी सुजते विश्वमेतत् तस्मिंश्चाम्यो मायया सबिरयः ।९॥ मार्या तु प्रकृतिं विध्यान्मायिनं तु महेश्वरम्। वस्यावयवमूतैस्तु व्यारस सर्वमिदं अगल् ॥ १०॥ 'That from which the maker (mayin) sends forth all this-the sacred verses, the offerings, the sacrifces, the panaceas, the past, the fatare, and all that the Vedas declare- in that the other is bound up through that miyi. 'Khow then Prakriti (natare) is mays (art)and the Great Lord the Miyin (maker); the whole world is filled with what are his members.' य पको बर्को बहुमा शकियोगात् बर्याननेकान निदितार्थों द्भाति। वियेति मान्ते विश्वमादो स देक: स नो मुदधथा शुमया संयुनकु। १।

Bhårya.] IV PÂDA, I ADHIKARAŅA, SA. 4. 167

'Ho, the sun, without any colour, who with set purpose by means of his power (nakti) prodnoss endless colours, in whom all this comes together in the beginning, and comes asunder in the end-may He, the God, endow us with good thoughta.' So also in the Bhagavata Purana we find that Pradhana by her own unaided exertions does not produce the universe. स पव भूयो निजयीर्ययोदितां स्वजीयमार्या प्रकृतिं सिससतीम्। चनामक्रपा- स्मनि रूपनामनी बिषित्समानोइलुससार शालकत्। 'The Lord entered into Prakriti, in order to create the universe, after having en- dowed her with His own powers, and which contained in hor the power of deluding the jivas. He, the Great Revealer of all Scriptures also entered into the jivas, which had no names and forms before, and which thereby obtained auch name and form, in order that they may enjoy the fruit of their actions, and attain liberation.' Similarly in Vişņu Puraņa we find :- प्रधानं पुरषक्यापि प्रविश्यातमेच्डया हरिः। सोमयामास संप्रातते सर्गकाले व्ययाव्ययो । 'Hari the Great Lord enters into Pradhina and the jivas by His own free will, and energises them, when the hour for crestion strikes. He entors into Pradhana which cons- tantly undergoes modifcation; and luto the jiva who is without modifcation. So also in the Gita we find, (IX. 10) :- मयाध्यक्षे व प्रकृति: सूयते सवतराचरम्। हेतुनानेन कान्तेय जगबिपरियर्सते । 'Under Me, as sapervisor, Prakriti sends forth all the moving and unmoving objeots; becsuse of this, O Kannteya, the univorse revolves.' (See also Git& VII. 4 to 7). For these reasons, while admitting the existence of the Pradhana, we oppose the theory of the Sankhyas which declares the Pradhana to be an independent cause of creation. We modify their teaching by declaring that the Pradhâna is a dependent cause of creation. In the next Sutra, the author gives another reason for holding that the avyakta of the Katha Upanisad is not to be interpreted as Pradhana. SÛTRA I. 4. 4. ज्ञेयत्वावचनाचू च ॥ १।४।४॥ # Jneyatva, of the nature of being known, an object of knowledge. wovare Avachanat, because of non-mention. Cha, and. 4. Because there is no statement, in this passage of the Katha. Up., that the avyakta is an object of knowledge, therefore, the avyakta does not mean the Sankhya Pra- dhana .- 112. COMMENTARY. The. Sankhyas say that liberation (Kaivalya) is obtained by the knowledge of PradhAna, as being distinct from Purusa. So according to the Sankhyas, Release depends upon this discriminative knowledge ; and according to them this knowledge of Pradhâna as separate from Purușa is

168 VEDANTA-ŞUTRAS. I ADHYÂYA. [Govinda

necessary in order to attain certain powers. But there is no such men- tion in this Upanisad that the knowledge of avyakta is necessary to get Release, or to obtain powers. Therefore, avyakta here cannot mean the PradhAna of the Sankhyas. Note :- According to the Sankhyas the Kaivalya is attained by knowing that the . Purusa is different from Prakriti. The knowledge of Prakriti is thus an essential of Release. But the Katha Upanisad no- where mentions that the knowledge of " Avyakta " is necessary for release. The avyakta therefore of the Katha Upanisad is not the Prakriti of the S&nkhyas. SUTRA 1. 4. 5. "वदति" इति चेन्, न; प्राज्ञो हि प्रकरखात्॥१।४।५।। if Vadati, the verse says, or the text says. rfir Iti, thus. r Chet, if. Na, not. sw: Prajnah, the Intelligent Self, the Paramatman ft Hi, because. warerg Prakaranat, of the subject-matter. 5. If it be said that the text does teach that this avyakta is to be known, we say no, because the declaration about knowing, refers to the Supreme Self, and the context also shows it to be thus .- 113. COMMENTARY. An objector says " the text declares that the avyakta is to be known, for immediately after the above verses is the following :- पशष्द् मस्परगमरूपमव्ययं तथाउरसतित्यमगन्घवय यत्। पनाधनन्तस्महत: परण्ताष निच्ाय्य तम्मृत्युुन्ात्म्रमुष्यते । "He who has meditated on that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without ond, beyond the Great, unchangeable, is freed from the jaws of death" (Katha Up. II. 8-15). This description applies to Pradhana, very well; because it is without sound, without touch, etc., and is beyond the Great, or maha- tattva. This passage, by using the word nichayya, which means "having known or perceived," shows that Pradhana ought to be known. There- fore, the objection raised in the last Sutra that this Upanisad nowhere teaches the knowing of Pradhana falls to the ground." This objection is raised in the first half of the present Sutra and is answered by the second half. The reference is here not to the Pradhana, but to the Supreme Self called Prajna. "Beyond the Great or mabat" does not mean "beyond the mahatattva" of the Sankhyas, but beyond Hiranyagarbha, and Jiva; because the Jiva is called Great or mahat, in the above passage. The whole context shows that the adabdam, etc.,

Bhårya.] IV PADA, I ADHIKARAŅA, SA. 7. 169

refers to the Supreme Self, and not to the Pradhana. Thus verse 11 declares "Beyond the Person there is nothing. This is the goal, the highest road." So also, "That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers, through their sharp and subtle intellect." The author gives another reason for holding that Pradhana is not meant in this passage of the Katha Upanisad. SÛPRA I. 4.6. त्रयाणामेव चेवमुपन्यास: प्रश्नश्च ॥।१।४।६॥ warem Trayanam, of the three, namely, three boons asked by Nachiketas. Eva, only. Cha, and. qrg Evam, thus. ryam: Upanyasah, mention. : Prasnab, question. Cha, and. 6. Moreover, there is mention in this Upanisad, of only three things or boons; and the question also relates to three things only .- 114. OOMMENTARY. The force of 'cha' is to remove doubt. In this Katha Upanigad, three boons are only asked by Nachiketas, namely, that his father should be well disposed towards him; that he should be taught the secret of the celestial fire; and that he should be initiated into the mystery of the Self. (Moreover three objects of knowledge only are to be found here, and the question is relating to those three objects, namely, the means of knowledge, the person knowing, and the end to be realised.) There is no question here relating to Pradhâna, or any other object, and so it would have been irrelevant for the teacher, to have given any information about Pradhåna, regarding which no question was asked. Therefore, the avyakta here does not refer to Pradhana. SŪTRA I.4.7.

wr w Mahadvat, like the mahat, « Cha, and. 7. And as the word 'mahat,' occurring in this passage, is not taken to refer to the 'mahat' of the Sankhyas, so also the avyakta here does not denote the Pradhâna of that phi- losophy .- 115. COMMENTARY. In the passage under considerution, we find it stated "higher than the intellect is the Great Self (mahn-atma)." Now no one has ever 22

170 VEDÅNTA-SÔTRAS. I ADHYÂYA. [Govinda

contended that this "mahat" used here refers to the Sankhya mahat- tattva, on the contrary it is unanimously taken to mean the JivAtman. Why should then the word avyakta be taken to mean Prakriti? The word avyakta, being taught here to be higher than the Jivâtman, must be some- thing different from Pradhana. The Buddhi is the Mahat of the Sankhyas. But in tho Katha Up. the Mahat is said to be higher than Buddhi- buddheratmå mahân parah. So the Mahat of the Ka. Up. is different from the Mabat of the Sankhyas.

Adikarana II .- The Aja of Svet Up. IV. 5 does not mean Pradhâna. The author next refutes another wrong interpretation given by the Sankhyas, of a verse from another Upanisad. This is to be found in Svetadvatara Up. IV. 5 :- पजामेकां लाहितशुककप्यां वही: प्रजा: सुजमार्ना सकपा:। भजो माजोडुरोते जहात्येमां भुक्त भोगामजोजय:।।५। 'There is one unborn being (aja), red, white, and black, uniform, but producing manifold offspring. There is one unborn being (aja) who loves her and lies by her; there is another who leaves hor, while she is eating what has to be eaten.' (Doubt) .- Does the word aja, unborn; mean here the well-known Prakriti of the Sankhyas, or the divine power of the Brahman mentioned in the Upanişad ? (Purvapakşa) .- The word aja here denotes the Sânkhya Prakriti, because she is called 'unborn', that is, not an effect, and because she is said to produce manifold offspring by her own unaided effort. (Siddhânta) .- The aja here does not mean Prakriti, as the author proves in the next Sûtra. SÛTRA I. 4. 8. चमसवदविशेषात् ॥१।४।८।। arg Chamasavat, like a cup. affour Avidesat, because there is no special characteristic. 8. The word aja here does not denote the Prakriti of the Sânkhyas, because there is no special characteristic of her mentioned here, it is unlike the mention of the word ' chamasa' or cup in Brihadâranyaka Upanișad, where it does not convey its literal meaning of the "cup," but means the skull of the head .- 116.

Bhårya.] IV PÂDA, II ADHIKARAŅA, 81. 8. 171

COMMENTARY. The word 'na' is to be read into this Satra from 1. 4. 5. The word aja her cannot mean the well-known Prakriti of the Sankhyas, because there are no special characteristic marks of Prakriti in this pau- sage. It simply means here "one that is not born," and need not neces- sarily mean the unborn Prakriti. It is not like the word ' cup' used in the Bri. Up. (II. 2. 3) where owing to the context, it is taken to mean the 'skull,' and not a vessel from which one drinks. But there is nothing in the context here, which would lead us to infer, that the ' unborn' meant Prakriti. That passage is the following :- तदेब खोको मनत्वर्वान्निकयमस कर्म्मयुम्मस्तस्मिम्यशो निहितं विदवकर्ष

तण्किर पण सर्वाम्बिकश्नमस ऊम्बदुष्मस्तस्मिम्पशो निहितं बिभ्वकपमिति भाजा के यशो निहित विश्वकपं भायानेतदाह वस्यासत ऋचय: सतीर हति प्राया ना मपय: प्राया- पैतदाह बागडमी शहा का संविदानेति बाग्य्यडमी म्हाका संविसे । ३। 'There is a cup having its mouth below and its bottom above. Manifold glory has been placed into it. On its lip sit the seven Rigis, the tongue as the eighth commaniostes with Brabman. What is called the cup having its mouth below, its bottom above, is this hend, for its mouth, (the mouth) is below, its bottom (the skull) is abovo. When it is maid that manifold glory has been placed into it, the senses are vorily manifold glory, and he thereforo means the sensos. When he says that sevon Rigis sit on its lip, the Rigis aro verily the (active) sonses, and he means the senses. And when he says that the tongue as the eighth commanicates with Brahman, it is becauso the tongue, as the eighth, does communioste with Brahman.' In the above verse of the Bri. Up. we cannot take the word cha- masa in its etymological sense, namely, that implement by which anything is (chamyate) drunk. We cannot say it means a cup there, though the literal meaning of the word is " an implement of eating." Of course words, the meaning of which we know through their derivation, are not to be taken in their literal sense, without considering the context, the general possibi- lity, the general subject matter, &c., of the passage in which such words occur. For this reason aja may mean the Prakriti; but when we look out to see whether this word which by its derivation means ' unborn,' can be taken to mean the Prakriti of the Sankhyas, we find that there are no such considerations of general possibility, of general subject-matter, and so on in this Sve. Up. by which such a meaning could be given to it. Nor is there anything in that passage, by which one may know that aja there possesses the power of creation independently of the Lord; all that thst passage says is this that aja gives birth to ' manifold offspring,' it does not say that she creates unaided, therefore also aja here does not refer to the Prakriti of the SAnkhyas, which creates unaided.

172 VEDANTA-SÔTRAS. I ADHYAYA. [Govinda

The author gives another special reason to show that the word aja means here the divine power so often mentioned in the Vedas and not the Prakriti of the Sankhyas. SÛTRA I. 4.9. ज्योतिरुपक्रमा तु तथासधीयते एके ॥१ ।४। ६ ॥ wna: Jyotih, light, the Supreme Brabman. aywr Upakrama, com- mencing with, beginning with. Jyotir-upakrama, she who has her beginning in Brahman. Whose cause or source is Light. & Tu, but, ror Tatha, thus. R Hi, for this reason. wired Adhiyate, some read, some recensions have tbe reading. That is, another sakhins read. The reference is to Atharvanas. TR Eke, some. 9. But this aja is described as having Her beginning in Light, as we find in some recensions, and therefore it can- not mean Prakriti-117. COMMENTARY. The word 'tu ' or 'but' has the force of declaring that there is no .doubt about it. The word jyotib in the Satra means Brahman, because we find ' light' meaning Brahman in passages like these :- " On Him the Devas meditate, He who is the Light of lights" (Bri. Up. X. 4. 16) " Aja has her beginning in Light " means she has Brahman for her cause, the word " beginning" means here the " cause." Therefore Brahman is the primary cause of aja herself, and it has not the literal meaning of 'unborn' here; just as the word 'chamasa' had not the literal meaning of 'an imple- ment of eating,' in the above passage of the Bri. Up., because it has a special sense here. In the above passage of the Bri. Up. it was specifi- cally said that the cup had its mouth below and its bottom above, and that the head was this cup. By that description given there, we came to know that the 'cup' there meant the 'skull.' Similarly in this Sve. Up. in Chap. 1. we find that aja is used long with the word 'devatma- dakti,' the 'divine power,' and again in Chap. IV., we find the word 'dakti,' 'divine power' used. Therefore, as we find reference to the divine power,' wherever the word aja is used, we infer that it means divine power. We give those verses here below :- से ध्यानयोगातुगता सपश्यन् देवात्मयांकिं स्वयुर्यनिग्डाम्। यः कारयानि

'The mges deroted to meditation and concentration, have seen the power belonging to God himsoif (Devstmarakti), hidden in its own qualities (gups). He, being one, super- intende all those osases, time, salf, and tue rest-(Óve. Up. I.S .)

Bhâra.] IV PÅDA, II ADHIKARAŅA, Sú. 10. 173

शाजी दावजावीशानीशायजा होका भोक्मोगार्थयुका। चन्ततइ्चात्मी विभ्ा- रपो खकरता नय यदा चिंदते शह मेततू । ९ । There are two, one knowing (igvara), the other not knowing (Jiva) both unborn (aja), one strong, the other weak, there is she the anborn (aja), through whom eaoh man receives the recompense of his works; and there is the indnite Self (appearing) undor all forms, bat himself insotivo. When a man ands out these three, that is Brahman .- Sve. Up. I. 9. य पको बयों बहुषा शकियोगात् वर्बाननेकान् निहितारथों दघाति। विषेति गन्ते विश्वमादीं स देव: स नो मुवया शुभया संयुनक।१। He, the Lord, withont any colour, who with set purpose by means of his power (sakti) produces endless colours, in whom all this comes together in the beginning, and comes asundor in the ond-may he, endow us with good thoughts ..- Sve. Up. IV. I. Therefore, aja does not mean Prakriti. The author gives an additional reason for this interpretation, in his second half of this sutra "tathahi," &c. The word 'hi means here 'for this reason also.' As some Upanisads rend that Prakriti herself is born of Brahman, and so ajA in its literal sense of 'unborn' cannot apply to Prakriti. Thus in the Mundaka Upanişad we read (I. 1. 9) :- 'tasmât etat Brahma nâma rûpam annam cha jayate'-' from him are produced this Brahman, name, form and food.' The word Brahma here means the Pradhana, having the three qualities of sattva, rajas, and tamas; and we find it used in this sense in the Gita also (XIV. 3) मम योनिर्महद्वस्य, &c. Mywomb in the great Brahman, in that I place the germ; thence cometh the birth of all beings, O Bharata. This shows that Prakriti herself is produced from the Lord. If Prakriti denoted by the word aja, has its cause in Brahman, how can it be called aja or 'unborn,' or if it is strictly and really 'unborn,' how can we say that it originates in Brahman? The next Sûtra gives a reply to this. SÛTRA I. 4. 10. कल्पनोपदेशाच च, मध्वादिवदविरोघः ॥१।४।१० ।। Kalpana, the creative power of thought, formation, creation. mturg Upadesat, from teaching, on account of teaching. Cha, and. Trfirg Madhu-adi-vat, like honey and the rest. wftdv:, Avirodhab, there is no conflict. 10. Because it is taught that the Pradhâna is the creation of the Lord, so there is no contradiction in calling her both created and uncreated, as is the case of honey (i. e., the sun, about which it can be correctly said that he rises and sets, as looked from the earth, and rises not and sets not as looked from the centre.)-118.

174 VEDANTA-SÛTRAS. I ADHYÂYA. [Govinda

COMMENTARY. The word 'cha' in the Sutra denotes the removal of the doubt that has arisen. There is no confict in calling the Prakriti created, as well as unborn, for both are possible in her case. The word kalpana in this Sutra means creation, and not imagination, as we find it used in the following verse of the Rig Veda :- Yatha pûrram akalpayat, "as formerly the creator made the sun and the moon." We call Pradhana created, because there is a statement in the Scriptures that she comes out of the tamas dakti of Brahman. The truth is this: there is a power of the Supreme which is eternal and very subtle called tamas. As we find in the Rig Veda :- Tama Astt tamast gûdham agre. (Rig Veda X. 1. 29. 3.) "In the beginning was the tamas in union with Brahman." Hr awer a fyur cfr I Yada tamas tan na diva na râtri. When .there was tamas alone neither day nor night. memudr &o. "Prakrti is a cow, but voiceleas " (Chulika Upanişad.) This tamas, at the time of pralaya, becomes united with Brahman, but not merged in him. During pralaya thus united with Him, it remains as a part of Brahman; and we cannot say that she has merged into Brahman. It is not a state of merging, like that of the earth merging into water, or of water merging. into fire (gas) &c., as mentioned in the Srutis. The Srutis distinctly say that the elements beginning with Prithivt up to akgara, become merged into its higher; but with regard to tamas there is no such statement of merging. On the contrary, it is distinctly said that tamas becomes united with the Supreme. This becoming united with the Supreme means that on account of its being extremely subtle, it is impoesible to separate it from the Lord. It does not mean that it has become the Lord. The force of the affix chvi in the word ekt bhavati, 'becomes one' denotes such union, not identity. Therefore, when the Supreme Lord desires to create, then this tamas dakti, which was one with the Lord, becomes separated from Him and there arises the avyakta, called also Prakriti, with her three-fold attri- butes or gunas in equilibrium. The Scripture says the mahat merges (laya) into avyakta. The avyakta merges (laya) into akşara. The akşara merges (laya) into tamas. So also in the Maha Bharata we find " From Him arose the avyakta, possessing the three-fold qualities (gunas). From this avyakta arises in succession, mahat and other tattvas. Thus tho teaching being distinctly given that the Pradhana is created, we come to the conclusion that the Prakriti has two atatos. It exists either as

Bhârya.] IV PÂDA, III ADRIKARAŅA. 84. 10. 175

a causo, when it can be said to be unborn, or it oxists as an offoot, when it is said to be produced. So also we find in the Vişnu Purana :- "From Pradhans and the Purusa both unborn as cause and both also as effects of Brahma." At the time of creation, the gunas like sattva, &c., arise in her and she becomes distinguished by names and forms, and gets the names of Pradhana avyakta, &c., and in that state Jyotirupakrama, born from the light, born of Brahman. The Sâtra then says, "that this is analogous to the case of honey and the rest," for in the Chh. Up., Chap. III. there is a section relating to honey called madhu vidya. There it is shown that the sun existe in a two-fold stato. In its causal state all its rays become one in it, but in its state of effect, they become separate from him, and they become honey, or the object of enjoyment to the devas like Vasu, &c. Similarly, the sun looked at as a cause is really unmoving; but as an effect, he appears to move; and rises and sets. As in the case of the sun, both statements are correct, that he rises, and he rises not; so in the case of ajd, that she is creatod and uncreated; that she is born as well as unborn.

Adhikarana. III .- The Pañcha-pañcha-janâh of Br. Up. IV. 4. 17 dces not refer to the 25 elements of the Sân- khyas. (Vişaya) .- In the Bri. Up. (IV. 4-16, 17, and 18), we read :- यस्माद र्बाक संबत्सरोश्ोमि: परिब चते।। तरेचा ज्योतियां न्योतिरायुर्डोंपासतेञ्युनम् • १६ ॥ यस्मिम् पडच पब्स जना आाकाशडच प्रतिहित: । समेय मन्य सास्मानं चि्या- कासामुतोडमृतम्। १७ । पाकस्व प्राबमुत वसुन्स्वयुक्त भोनस्य भोजं मनसो ये

"He in whom the five beings and the ether rest, him alone I believe to be the Self,-I who know, believe Him to be Brabman; I who am immortal, believe Him to be immortal." "They, who know the life of life, the oye of tho eye, the ear of the car, the food of tho food, the mind of the mind, 'they have comprehended the ancient primeval Brabman.'" (Doubt) .- Do the words five, five people (pañcha, pañcha janâh) mean the twenty-five categories of Kapila system or merely five? Then the word Pancha janah would be a Bahu-vrihi compound, qualified by the term pañcha, thus making a Karmadharaya compound. In this sense it would mean "The five beings, every one of which is called a Pancha- jana."

176 VEDÂNTA-SÔTRAS. I ADHYÂYA. [Govinda

(Purvapalsa) .- The phrase pancha-pancha-janab means ' five times five, i.e. : twenty-five, and janah or products.' It refers to the twenty- five tattavas of the Sankhyas. Otherwise 'five, five people' has no mean- ing. No doubt, Kapila enumerates twenty-five tattva, swhile in this Upanişad passage there are twenty-seven substances enumerated, includ- ing Âkâda and âtman. This anomaly, however, is not of much impor- tance. The word janah does mean tattva also, as we find in the sentence "janas tattva-samûhaka." (Siddhânta) .- This objection is met by the author in the next Sâtra -- SÛTRA I. 4. 11. न संख्योपसंग्रहादपि नानाभावादतिरेकाच् च ॥१।४।११। Na, not. eren Sankhya, number. rdurrq Upa-sangrahat, on account of mention, or enumeration. arf Api, even. TrT Nana, many. wrmrg Bhavat, beings. wfatera Ati-rekat, on account of excess. Cha, and. 11. Even the enumeration of numbers peculiar to the Sânkhyas, does not make this passage refer to their Prakriti, because the tattvas of the Sânkhyas have diversity, and because there is an excess in the above enumeration .- 119. COMMENTARY. The word 'api' or ' eren' shows possibility, that is to say, that if five times five products be taken for the Sankhya categories, still the passage will be open to certain objections. Those objections are two. (1) The categories of the Sankhyas are not five collections of five ; they are twenty- five separate things that enter into the composition of every being. (2) The abore passage also enumerates twenty-seven and not twenty-five, for it includes atma and akada as separate entities, from the five times five mentioned above. We must not fall into the error of thinking that the twenty-five categories of the Sankhyas are meant, merely by hearing the phrase ' five times five'. How then you explain the above passage? We reply to this as follows: The word pancha-janah is a group denoting term, and is the special name belonging to all the members of that group. The group consists of five members, each of whom is called a pañcha-janah. There- fore the phrase pancha-pancha-janâh does not mean five times five beings, but five beings, every one of whom is called a pancha-janah. It is just

Bhârya.] IV PÂDA, III ADHIKARAŅA, SA. 13. 177

like the phrase saptarsi, which denotes the constellation Urss Major, con- sisting of seven stars. The word saptargi is a special name of every one of these stars, and when we say seven saptarsis we do not mean seven times seven stars, but seven stars each one of whom is called a saptargi. Therefore pancha-pancha-janâh does not mean five times five products, but five people every one of whom is called a pancha-janah Note :- The term paucha-janah is formed under Piņini 1. 1. 16, and denotes a spocial name. There are certain beings, the special name of which is five people, and of theme beings the additional word pafcha predicates that they are five in number. The twenty- Ave tattvas of the Sakhyas are these: prakriti 2-8 soven modifcations of it, namely mahat, &e., which are caasal substances as well as effeots; and 9-24 sixteen offeots and (25) the 25 soul which is neither a csussl substance nor an effeet. See Stakhya Kriks &. Who then are these beings called pancha-janâh? To this the next Sutra gives the reply. SÛTRA I. 4. 12. प्राखादयो वाक्यशेषात्। १।४।१२।। wrer: Pranadayab, the prâņa and the rest. vre Vakya, a sentence. trng Sesat, because of the complement : the subsequent passage which com- pletes the verse. 12. The five beings referred to in the above passage of the Bri. Up. are the Prana and the rest, as appears from the next verse of that Upanisad .- 120. COMMENTARY. The Prana and the rest are given in the following verse :- प्रावस्य प्राजमुत चश्ुषश्चमुक्त शोतस्य ओग्तमतस्याजं मनसो ये मनो विद्ु: । से नियनयुगस पुरावमभ्र्यम्। "They who know the life of lifo, the eye of the oye, the ear of the esr, the food, of the food the mind of the mind, they have comprehended the ancient, primoval Brahman." (Bri. Up. IV. 4. 18.) So the five being, are, life, eye, ear, food, and mind, every one of which is called a pancha-janah. (Objection.)-But this is possible only in the recension of the Madh- yandinas, who read the additional word annasya annam. But in the Kanva recension that phrase annasya annam is omitted and we have only four. This objection is answered by the author in the next Sutra. SÛTRA I. 4. 18. ज्योतिषैकेषामसत्यन्ने ॥१॥४॥१३॥ ifawr Jyotisa, by light; by counting "light" as among the above list. Favra Ekesam, of some texts or recensions, is .: of the Kanvas. wenft Asati, ni the absence of, or there not existing. wit Anne, food. 28

178 VEDANTA-SÔTRAS. I ADHYÂYA. [Govinda

13. In the text of some (Kanvas) the word 'light' is mentioned instead of food, and this makes up the number five .- 121 ... COMMENTARY. In the recension of the Kanvas though the word ' annam' is not mentioned, yet in the passage immediately preceding, we find the word jyotiş or light mentioned. Taking this word jyotis along with the four words mentioned in the above verse, we get the number five. Thus in Bri. Up. IV. 4. 16 we find the word jyotis mentioned in the passage : "Him the Devas worahip as the Light of lights." In both recensions, the word jyotiş occurs in verse 15, yet in one case we make up the number five by counting the word jyotig, and in the other by counting the word annam. Note :- The pancha-jankh of the Bri. Up. is the name of the fve sensos, every sense is called a pafcha-jansp, and so paioha-paãoha-janip has no reference to tho Ssokhya astogories.

Adhikarana IV .- Brahman the Sole Cause. The Sankhya philosopher raises a further doubt. It cannot be said that the Vedanta texts teach only one doctrine that "the Brahman is the sole cause of creation : ' for in those texts we find other causes of creation also mentioned. Thus in Taitt. Up. II. 1. 1. we find that creation proceeds from Self or Brahman: "From that Self sprang akada, from akada, air," &c. This passage shows that the cause of creation is &tma. But in another passage of the same Upanisad, we find that asat or non-being is the cause of the universe. For in II. 7.1. we read : "In the beginning was asat, from it arose the sat. That made itself its Self, therefore it is called the self-made." This shows that the cause of creation is asat and not atma. While in some other Upanişads we find that kada is the cause of creation. As in the passage Chh. I. 9. 1, we find that akada is the origin of the universe. Similarly in another passage we find that Prana is the origin of the universe: "All these creatures enter verily into Prana," &c. (Chh. I. 11. 4). In another passage asat is said to be the cause of the universe (Taitt. II. 7. 1.) In another place sat is said to be the cause of the universe, as Chh. Up. VI. 2. 1 .:- "Sat alone was in the beginning." Again we find that avyakta is said to be the cause of the universe, as in Bri. Up. I. 4. 7. "Now all this was then avyakrita (undeveloped), it becaine developed by form and name." Thus the Upanisads are not

Bhårya.] IV PÂDA, IV ADHIKARAŅA, SA. 13. 179

consistent, as regards the causo of the universe; whether it is sat or asat, akdia or Prana, avyakrita or atman, all these are mentioned as cause of the universe. Thus it is not possible to ascertain that Brahman alone is taught in the Upanigads as the cause of the universe; while it is possible to say that Pradhana alone is tanght to be the cause of the universe, as we find from the passago of the Bri. Up. already quoted sbove. Moreover the words sat and asat, Prana or akdia, and avyakrita, can very well be applied to Pradhana, for they are some of them the effects of Pradh&na, such as akasa and Prana, while others are the names of Pradhana, itself. While these terms cannot be all applied to Brahman. Of course, in some passages we find that atmå and Brahman are also said to be the cause of the universe; but these two terms can be applied to Pradhana also. The literal meaning of the word atman is 'all-pervading,' and Pradhana is all-pervading, while Brahman literally means that which is pre-eminently great (brihat); and so Pradhana may be called Brah- man also. While Pradhana is called asat in its aspect of modified things and it is called sat or being in its causal or eternal aspect. Similarly it is called Prâna as it is an element produced from it. And the terms thinking, &c, represented in those passages may also apply to Pradhana in a metaphorical sense, meaning commencement of action. So when the Upanişad says: 'It thought let me become many,' it means that Pradhana commenced the action of multiplication. Therefore all the Upanisad passages relating to creation harmonise better with the theory of Pradhana being the creator than of Brahman. (Siddhanta) .- This objection is answered by the suthor in the next Sûtra :- Note :- The Sanskrit of the paseges reforred to above are given below :-

अम्ेराफ:। अमय: पुथिी । पृथिष्या सोषचय:। भोषपीम्योज्म्। मजाद्रेत:। taen gor l (Taitt. II. 1. 1.) "From that Atman sprang Aktin, from Aktis sir, from air Are, from fre water, from water earth; from earth, herbs, from herbs food, from food seed, from seed man." चसद्ा इदमत्र मासीत्। ततो ने सदजायत। तदास्मान स्वयमकुक्त। तस्माचत्सु कतमुष्यत इति । "The Non-Being (Asst) was this in the beginning; from it arose the being (Sat). That made itself ita Solf. Therefore it is called the Solf-mado." (Taitt. II. 7. 1). स्रस्य लोकस्य का गतिरित्याकाश इति दोवाथ सर्वाध्ि ह या इमानि मुतामा काशादेव समुस्पयन्त चाकाशं प्रत्यस्तं यन्त्ाकाशो हे वैम्यो ज्यायानाकाश: पराययम्। "What is the goal of this world ?" He replied : "the Aksis, all beings vorily come out of the sktes, and merge into the Aksis. The Aktfa is greater than those; the Lktis is the refugo." (Chh. I. 9. 1).

180 VEDANTA-SÛTRAS. I ADHYYA. [Govinda

कतमा सा देवरेति । ४ । प्राय इति दोनाच सर्वाधि ह का इमानि भूवानि प्रायमे बामिसविशन्ति प्रायमम्यजिहते। "Who'ls that deity ? He replied : "Prana. All these beings verily (come out of Prâps and) mergo into the Prina." (Chh. I. 117.). सदेव सोम्पेदममर भ्रासीत्। "The SAT alone was in the beginning." (Chh. VI.2. 1). तमंदं वर्ह व्याहतमासीत् समामकपाम्यामेव म्याकियतेडसी ।

(Br. Up. I. 4. 7). " All this was then avylkrita, it becamo vyikrita (doveloped) by name aud form."

SÛTRA I. 4. 14. कारणलवेन चाकाशादिषु यथा व्यपदिष्टोके: ॥। १। ४। १४ ॥ wredu Karanatvena, as a cause, by being the cause. Cha, and. rwurfty Akasadişu, with reference to akada and the rest. or Yatha, as. htr: Vyapadistah, described. nes Ukteh, on account of being declared. 14. The Brahman is described in the Upanisads as cause of akasa and the rest, and the Brahman so described must be taken to be the cause of the universe, and not akasa and the rest which are created by Brahman .- 122. COMMENTARY. The word 'cha' is used in the Sutra in the sense of 'but,' and removes the doubt raised in the preceding passage. It is possible to ascertain from the Vedanta texts that Brabman alone is the sole cause of the universe, because with regard to ether and the rest, Brahman as described in the Upanisads is declared to be the cause. "The Brahman as described " of the Sutra means the Brahman distinguished by omni- science, omnipotence, and other qualities as described in the defining Sûtra I. 1. 2. That Brahman alone is described in the Vedantas to be the cause of akada and the rest. Thus the passage of the Taitt. Up. II. 1. J, says "Brahman is true, infinite and intelligence;" and shows that He has the qualities of omniscience, etc. This very Brahman is said to be the cause of the universe in the next sentence " from that Self (atman) sprang akâda, etc." Therefore, the word Self or Atman used here must refer to Brahman as described above sattyam jnanamanantam-and not taken in its etymological sense of all-prevading. Similarly in the Chh. Up. VI. 8. 1. "sad eva somya idam agre asit"-"Being alone was in the beginning, one only without an equal," shows that SAT was in the begin- ing. And the next verse shows-"He thought-let me become many-"And He created light, eic.' Here also the creation of light, etc., proceeds from an intelligent being, who thinks, and therefore the SAT of this

Bhårya.] IV PADA, IV ADBIEARAŅA, SO. 15. 181

passage must mean Brahman, who thinks; and not Pradhana, an unintol- ligent entity. Thus wherever creation is described, it refers to Brahman as dofined in the beginning, namely a being who is omniecient, omni- potent, etc. Of course effect is similar to the cause, and therefore, some- times an effect is spoken of as cause. But this argument can apply in the case of Brahman also. For where the text describes Akada or Prana to be the cause of the universe, we say they really mean Brahman and not Pradhana, for though they may be the effect of Pradhana in a secondary sense, they are the effect of Brahman. This we shall explain later on in detail. The five words atman, akâsa, Prâna, Sat, and Brahman, literally denote all-pervading, all-luminous, all-controlling, the Essence, and the Grent, respectively, and so in their literal sense also, these terms are more appropriate with regard to Brahman, than with regard to Pradhana. While the term iksan "thinking" is absolutely inappropriate with regard to Pradhana, and a metaphorical meaning is given to this term by the Sankhyas, in order to harmonise their theory with the texts. The next Sutra explains the two words asat (non-being) and avyakri- ta (undeveloped). These two words in their ordinary sense cannot be applied to Brahman, for He is neither non-being, nor undeveloped. There- fore, those Upaniead texts which say that creation proceeds from the non-being or the undeveloped, must be now explained. NoT :- The word ilgan is found in the Chhsndogya passago roforring to Sat. Vide VI. 1. 1. Chhéndogya. SUTRA 1.4. 15. समाकर्षात uir Samakarşât, from its relevency, from its connection. By drawing in (the word Brahman from a contiguous sentence). 15. The words asat and avâykrita also denote Brah- man, because of the relevency of that meaning in the passages where they occur; and because the word Brahman may be drawn into the sentences, where these words occur, from the passage near them .- 123. COMMENTARY. The word Asat occurs in Taitt. Up. II. 7. in the following passage :- महाई रद्मत्र मासीत्। ततो ने सदजायत । "In the beginning this was non-oristont (asst). From it was bora what exista."

182 VEDANTA-SURAS. I ADHYAYA. [Govinda

This passage is preceded by the following :- 'Ho wished, may I be many, may I grow forth. He brooded over Himsolf (like a man performing ponance.) After He had thus brooded, He sent forth (crested) all, whatevor there is. Having sent forth, He entered into it. Having entered it, He beonme sat (what is manifest) and tyat (what is not manifest), deaned and undedned, supported and not sapported, (endowed with) knowledge and without knowledge (as stone) real and unreal. The sattys (true) became all this whatsoovor, and therofore, the wise call it (the Brahman) Sattys (the true).' On this there is this Sloka :- ' In the beginning this was noa-existont (asat).' This shows that the word 'asat' refers to Brahman, which is the subject under discussion in the previous verse. The word here does not mean 'non-being' or ' non-existent,' but it shows that before the creation, the distinction of names and forms did not exist, and Brahman also then did not exist in the sense that he was not connected with names and forms. And as he had then no name and form, he is said to be asat or non-existent. In fact, the text of the Taitt. Up. in this portion deals with Brahman, for in a passage in the same Valli (II. 4. 1.) we find it stated that Brahman is bliss, and this Brahman called bliss which is treated in verse V. is the subject-matter of this seventh anuvaka also. Note .- The word ast here csanot mesn mattor or non-being, becsuse in this very paseago we and that the desoription givon of it can apply only to Brahman, -and not to matter or non-being. To anderstand it we give the wholo pamage hore :- "In the beginning this was non-oxistent (asat). From it was born what oxists (ast). That made its Self, therefore it is called the Solf-made. That which is Self-made is a Asvour (oan be tasted) for only after perceiving & fsvour one can perceive plessure. Who couid bpoathe, who coald brosthe forth, if that bliss (Brahman) ezisted not in the ether (In the hoart)? For He alone oanses blessednoss." When he finds freedom from fear and rost in that which is invisible, incorporenI, andofned, nnsapported, then ho has obtained the'feariems. For if he makes but the smallost distinotion in it, there is fonr for him. Bat that fear exists only for one who thinks himeelf wise, (not for the trae mge.) On this there is also this Sloka :- From terror of it (Brahman) the wind blows, from terror the sun rises; from torror of it Agni and Indra, yos Desth rans as the Afth." This shows that asat hore cannot mean anything but Brahman. Eren in this sizth anavika the soer of this Upaniged olearly mays that Brahman is not asat in the litoral meaning of that word, therefore when be uses the words " asat was in the beginning," ho nses it in a sense totally distinot from its ordinary donotation. Thus in the sixth anavika we And :- 'He who knows the Brahman as non-existing (asat), becomes himself non-existing (asat). He who knows the Brahman as ezisting (sat), him we know himself as existing (sat).' In the Chh. Up. also we find that asat in the sense of non-being abeolutely is not the source of crestion. Thus Chh. Up. VI. 2 1. begins with the famous text: Sad eva somyedam agra teld okam evadvitiyam, which means "Being was in the beginning one only, without an equal. " That

Bhâpya.] IV PÅDA, IV ADHIKARAŅA, Sů. 15. 183

passage refutes later on the view that asat was in the beginning. This also shows that asat could not but mean Brahman, and it means Brahman in his latent state, when this world, which we call "sat" was not. The Chhandogya passage VI. 2 1. starts by putting two hypotheses, namely SAT was in the beginning, and ASAT was in the beginning and then it goes on to say :- "Some say that asat was in the beginning, one only without a second." And it refutes this theory by saying, "how can it be, that being or sat could come out of non-being or asat." The implication is how can that which is absolutely non-being or asat can have any relation to time also, and how can we say that asat was? To say that asat was means that non-being existed, which would be an abeurd proposition. For all these reasons the asat of Taitt. Up. refers to Brahman. Similarly, the word avyakrita of Bri. Up. 1. 4. V. also means Brabman there. It literally means undeveloped and is generally applied to Prakriti. But in the passage above referred to, it could not have that meaning. To understand this we give the whole passage here :- Now all this was then undeveloped (avyikrita). It became developed by form and namo, so that one could say, 'He, called so and so, is soh a one.' Therefore at present aiso all this is developed by name and form, so that one can say, 'Ho, called so and so, is such a one.' He (Brahman or the Self) entered thither, to the vory tips of the anger nails, as a razor might be Atted in a rasor-case, or as fre in a Areplace. He cannot be seen, for, in part only, when breathing, ho is breath by name, when spesking, speech by name; when thinking, mind by name. All these are bat the names of His acts. And he who worships (regards Him as the one or the other), does not know Him, for He is apart from this (when qualifed) by the one or the other, (predicate). Let men worship Him, as Self, for in the Self all these are one. This Self is tho footstep of every- thing for through it one knows everything. And as one can find again by footsteps what was lost, thus he who knows this fnds glory and praise. The word avyakrita used in the above passage is to be understood to mean Brahman as the Inner Self of the undeveloped. We must draw in the word Brahman from the subsequent passage "he entered in it up to the nails, " and erplain avyâkrita in the light of the subsequent passage. It would thus appear that Brahman alone, by the mere force of his will, becomes developed in name and form, and avyAkrita or undeveloped, therefore means the state of Bralman, in so far as He has not yet evolved through name and form. Otherwise, if avyAkrita were taken as referring to Prakriti, it would go against the whole current of the Vedanta terts, and against the Sutra which declares that all Vedanta texts refer to Brabman. It is thus a settled conclusion that Brahman is the sole cause of the universe, and not Pradhâna.

184 VEDANTA-SÛTRAS. I ADHYAYA. [Govinda

ADHIKARANA V .- The Puruşa of the Kaus Up. is Brahman.

The Sankhya raises another objection, and the author refutes it. In the Kauşitaki Brahmana the sage Balaki promises to teach Brahman by saying 'I shall tell you Brahman.' And he goes on to describe sixteen things as Brahman, beginning with the sun. All these, however, are set aside by the king Ajatadatru who says none of them is Brahman. When the sage Balaki is thus silenced, Ajatadatru gives the teaching about Brahman in these words :- स होबाथ। यो वे बालके पतेरषा पुदवा्जा कर्चा, यस्य थेतल् कर्म स मे प्रेदितव्य रति । "He who is the cause of these different persons and to whom there belongs this karman, He is to be known." NoT .- The Stikhyas explain the above mantra thus : - 'He who is the csuse of these different parugss and to whom there belongs this karman, He indeed is to be known. NOT .- BAlAki mentions frst the Purags in the sun as Brahman. Then on belag rofuted by Ajstssstra, he goes on mentioning the various Spirits (Purugss) in the moon, in the lightring, in the thander-sloud, in the wind, in the ether, in the Are, in the waters, in the mirror, in the shadow, in the echo, in the sound, in the sleep, in the body, in the right eye, in the loft eye. Thas BAlaki oxhausted all his ides of Brahman. Then AMtafstra asks him thus :- Then verily the son of Bilaka became silent. Ajatasatra csid to him, 'Thus far only (resches the knowledge, ) O son of Balska?' 'Thas far only' he roplied. Ajstasatru mid, 'Speak not prondly without osase, (saying) "Lot me tell thee Brahman. " O son of Bilaka, He who is the mairer of these apirite, whone work is all this, He verily is the being to be known.' Then truly the son of Bilaka osme ap to him with fuel in his hand, sying, Let me attend thee (as my gura). Ajataistra said to him. This I consider contrary to nature that a Kastriys should instract a Brihmans. Come, I will tell thee all I know. Then having taken him by the hand, he set forth. They came to a man asleop. Then he pashed him with his staf, and he at once rose up. Ajataestru said to the son of Balaka, 'Where, O son of Bilaka, lay this spirit asleep, where was all this done, whence came he thas baok'? Then the son of BAlAka knew not what to reply. Ajstaistru said to him. This is where, O son of Balsks, this spirit lay asleep, where all this was done, and whence he thus came back. The vensels of the hoart named Hits proceeding from the heart, sarround the great membrane (roand the heart); thin as a hair divided into thonsand parts and Alled with the minute omence of varions colours, of white, of black, of yellow, and of red. When the sleeping man seos no dreems so ovor, he abides in these, (Doubt.)-Here arises the doubt :- Does this Upanigad teach the Purugs of the Sankhyas, who is the enjoyer and the Superintendent of

Bhârya.] IV PÂDA, V ADHKARAŅA, Sů. 16. 185

the Prakriti, or does it mean the Blessed Vignu, Lord of all? The phrase-"to whom this work belongs"-connects the being to be known with work ; and such a being is mentioned there as the enjoying soul, the ruler of Prakriti. Further, both of them go to a sleeping person. That also shows that the teaching here given is about the human soul, and not about the Lord. Further on, also, the text treats of the enjoying soul, in the sentence : 'As the master feeds with his people, nay, as the people feed on the master, thus does this conscious Self feed with the other Selfs.' Therefore, the passage relates to the individual soul. The word Prâna or life applied to him is also appropriate, for Praua here means the individual soul, in so far as supporting life. The sense of the Upanisad passage is this. He who is the cause of different persons residing in the sun, &c., and who is instrumental towards the retributive experiences of the individul souls, and to whom there belongs Karmnan, good and evil, to which there is due his becoming such a cause, He indeed is to be known, His essential nature is to be recognised, in distinction from Prakriti. Thus the Sankhya's Jiva is the object of knowledge taugut in this Upanișad. And, therefore, the Brahman which Ajâtadatru promised to teach is this Jiva in a state of emancipation and free from Prakriti; for, as a matter of fact, there is no other Isvara except the emancipated soul. And thinking, &c., also are appropriate to such a soul, and He is ruler of Prakriti who is the mother of the universe. (Siddhánta.)-This objection of the Sankhyas, the author answors by the following Satra :- SÛTRA I. 4. 16.

जगद्ाचित्वात् ॥१।४।१६॥ ng Jagat, the world. nfrrg Vachitvat, because of the denotation. 16. The word ' karman' in the Kaus. Up. does not mean work, but it denotes creation or the world .- 124.

COMMENTARY. In this passage, the individual soul of the Sankhyas is not the topic discussed; but the Supreme Person, the sole object of the Vedânta teach- ing. The whole difficulty arose from the sentence " to whom this karma belongs," and if the word karma were taken in its ordinary sense, the above passage could not refer to Brahman, for Brahman is not bound by karma. But the word karma there is accompanied by the word jagat;

186 VEDAŅTA-SÛTRAS. I ADBYĀYA. [Govinda

in the above Upaniçad, and thercfore, we tako this word karma there to mean the universe consisting of the individual souls and matter, (spirit and matter). In fact, the force of the word is this. In the phrase to whom this work belongs, the word karma refers to the universe, because Brahman is the cause of the universe, and therefore, the word karman must refer to the word world. The truth is this :- The word karma is derived from the root kri, ' to create, to make'; and it means here creation and not work and not the technical karma. And when this meaning can be given to karma, it is wrong to give it the meaning of good and evil actions. When karma is taken to mean 'creation' also, then the word etat " this" also receives its proper force. It removes then the doubt that the individual soul is the creator. And according to the San- khyas the idividual soul is not the creator, for creation belongs to Prakriti. Nor can you Sankhyas say, that Purusa may be called 'creator' by Adhydsa or superimposition and connection with Prakriti, for according to Sankh- ya the Purusa is asanga, or free from all connections. Therefore, the above passage does not refer to the Jiva of the Sankhyas, but to the Supreme Lord, who alone is the creator of this universe. This also frees Ajstasatru from the censure of having told a lie, for he promises in the opening passage " I will teach you Brahman," and when Balaki mentions sixteen Purusas one after the other, he tells him this is false and himself then goes on to teach the true Brahman. Thus Ajatadatru implies that the various Purusas of Balaki were not the true Purusa and he (Ajatadatru was going to tell the truth). Therefore it is clear he meant to teach some Person, other than the various persons spoken of by Balaki. If he also meant to teach a Jiva, then there would be no difference between his teaching and that of Balaki whom he implicates of teaching a false doctrine. His teaching is, therefore, something different. He says, "The various persons meutioned by Balaki are not Brahman, but that they are creations of Brabman, and that He is the maker of those persons." What he meant to say is, that the Being of whom this, namely, the universe, is the karma or creation, is the Supreme Lord and the Highest Cause. Note :- The passage which gave rise to the doubt was the phrase " yasys vi otat karma ss vai veditavyah" "of whom verily this is the karma, He ought to be known." The word karma generally means the good and evil deeds of s Jiva, and so the above passage was open to misconception. But the word etat in the same passage is the real key to right interpretation. Of whom THIS is the work. To what does the word THIS rofer ? It, in fact, refers to the sixteen persons mentiond by Bilaki. Therefore, the word work does not mean here the good and evil deeds of the Jiva, but the world or the universe. The Pûrvapakşin raises another objection saying there are inferen- tial marks in this Upanigad passage pointing to the Jiva and the

Bhåpya.] IV PÅDA, V ADHIKARAŅA, SA. 17. 187

circumstance that the mention is made of the chief vital air or Prana we must hold that this section treats of the Jiva and not of the Highest Self. Thie objection the author disposes of in the next Sutra : BUTRA L. 4. 17. तद्व्याख्यातम् ॥१।४।१७/ fr Jiva, the individual soul. re-m Mukhya-praņa, the principle life breath, the chief vital air. fugry Lingat, because of the inferential marks. rfa Na iti, not thus. da Chet, if. ar Tat, that. wewe Vyakhyatam, has been explained. 17. If it be objected, that in the above passage of the Kaus. Up., we have characteristics given, leading to the inference that either the Jiva, or the Chief Prâna, is the subject taught there, and not Brahman; we reply that this is not so; for the reasons already given in Sûtra I. 1. 31. -125. COMMENTARY. In the Sutra I. 1. 31., which dealt with the topic of the dialoguo between Indra and Pratardana, this objection was raised and answered. All those arguments would apply here also. There it was shown that when a text is interpreted as referring to Brahman, on the ground of a comprehensive survey of its initial and concluding clauses, all other inferential marks which point to other topics, such as Jiva or Prana, &c., must be so interpreted, that they may harmonise with the principal topic. In this passage also, the initial clause refers to Brahman, in the sentence 'Shall I tell you Brahman?' So also the concluding clause is, 'Having overcome all evils, he obtains pre-eminence among all beings, Sovereignty and supremacy, yea, he who knows this.' Thus initial and concluding clauses here also refer to Brahman; and if in the middle of this passage we find any mark, from which Jiva or any other topic may be inferred, we must so interpret that passage as to refer to Brahman, in order to avoid contradiction. Nor is this topic redundant, as being already taught in Sutra I. 1. 31, for the chief point discussed here is the word karma, which was liable to misinterpretation. Therefore this Adhikarana does teach something new. An objection is raised :- The word karma was in grammatical cons- truction with the word etat in the above Upanisad passage, and so the the word karma was explained as this universe, and though the word Prana also found there is in construction with etat and so is applied to

188 VEDÅNTA-SŰTRAS. I ADHYĀYA. [Govi nda

Brahman, and thus the whole context may be applied to Brahman, so far as these two words are concerned ; but how do you get over the dif- ficulty of the other references in this very passage to Jiva. The words karma and Praņa bave heen interpreted by you as meaning the universe and Brahman, because the word etat is there in construction with them. But there is no such word in regard to Jiva, and from the questions and answers given in this passage, we find that the Jiva is taught to be Brahman, and that there is no separate Brahman other than the released Jiva. The reference to Jiva is very clear in this passage; and admitting your argument that the topic here is Brahman, the thing taught is that there is no Brahman other than the Jiva. The question asked in the above passage is, "Where, O Balaki, did this person aleep? Where was he? Whence did he thus come back?" This shows that the question relatos to Jiva only. And that the place where the Jiva goes to sleep are the naris: and all the sense-organs become one in this Jiva at the time of aleep ; and this Jiva is called also Prana here. Thus the whole question and answer shows that reference is to the Jiva. And when the awakoning takes place, the Jiva comes out from the place of sleep. Thus the whole passage proves that the topic is of the Jiva, and that Jiva who is called here Prana is Brahman. To this objection the next Sûtra gives an answer. SÛTRA I. 4. 18. भन्यार्थन्तु जेमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके ॥।१।४।१८।। wrd Anyartham, a different meaning or purport. g Tu, but. Sfafl: Jaiminib, Jaimini. s Praśna, from question. en Vyakhyanabhyâm, from answer, or explanation. f? Api, also. wrg Cha evam, and thus. v Ake, some, that is some texts. 18 The sage Jaimini thinks that the mention made of the Jiva in the above Upanisad passage has another meaning, namely, it aims at conveying the idea that Jiva is different from Brahman, becuse the question and answer shows it; and some recensions show it clearly .- 126. COMMENTARY. The word tu "but" shows that the above doubt is wrong. The description of Jiva, in the passage under discussion, is not with the object of showing that the topic is that of the Jiva, or that the Jiva is Brahman. But it aims at showing, according to the opinion of Jaimini, that the Jiva is separate from brahman. Why do you say so ? Because

Bhânya.] IV PÂDA, V ADHIKARAŅA, SA. 17. 189

the question and answer in the above passage shows it. We give the whole passage here to understand properly the discussion raised :- 'Then verily the son of Balaks became silent. Ajstaistru mid to him 'Thus far only (resches thy knowledge), O son of Balsks ?' 'Thus far only,' he replied. Ajstasstr u said, 'Speak not proudly without cause, (saying) "Let me tell thee Brahman, " O son of Balaka. He who is the maker of those spirita, whose work is all this, He verily is the Being to be known.' Then truly the son of Balaka came up to him, with fuel in his hand, mying 'Let me attend theo (as my gura).' Ajatiatru said to him, 'This I consider con- trary to nature that a Kmatriya should instruct a Brahmana. Come, I will tell thee all I know.' Then having taken him by tho hand, he set forth. They came to a man asleop. Ajstasstru called him, (saying) ' Oh thou vast ono, clothed in white raiment, king Soms.' The man still lay asleep. Then he pushed him with his staff, and he at once rose up. Ajitaiatru said to the son of Balaka. ' Where, O son of Balaka, lay this spirit asleep, where was all this done, whence came he thus back ?' Then the son of Balaki knew not what to reply. Ajatasatru said to him, 'This is whore, O son of Balka, this spirit lay asleep, where all this was done and whence he thus came back. The vessels of the heart named Hita, proceeding from the heart, surround the grest membrane (round the heart); thin as a hair divided into a thousand parts; and flled with tho minnte essence of various colours, of whito, of black, of yellow, and of red. When the sleeping man sees no dreams soever, he abides in these. 'Then is he abeorbed in that Prina. Then the speech enters into it with all namos, the sight enters with all forms, hearing enters with all sounds, the mind enters with all thoughts. When he awakes, as from blazing fre, sparks go forth in all directions ; so from this soul all the Pranas go forth to theirseveral stations, from the Prinas go forth the devas, from dovas the worlds. This is the true Prana, identical with Prayia, entering this body and soul, it penetrates the nails and hairs of the skin. Just as a razor plaoed in a rasor-case, or fire in the home of fire, thus this soul, itself Prajns, enters this body and soul, to the hairs and nails. The inferior souls follow this Soul, as the honse- hold, the householder. As the householder feeds with his honsehold, and as the house- hold feed on the householder, so this Soul, itself Prajna, feeds with those souls, and thus those souls feed on this Soul. As long as Indra did not know this Soul, so long the Asuras overcame him. When he knew It, then having conquered and slain the Asuras, he attained the pre-eminence of all gods and all beings, he attained sovereignty and empire. Thus too is it with him who hath this knowledge, having destroyed all sins,-he attaineth the pre-eminence of all beings and sovereignty and empire, who knoweth thus, who knoweth thus.' The question "where was this person when asleep, &c., " and the answer, " when sleeping, he sees no dream, then he becomes one in that Prana alone, &c. " shows that Jiva is separate from Brahman. So also the passage, "from that Self the organs proceed, each towards its place, from the organs the gods, from the gods the worlds, &c.,"-all this shows that the passage teaches Brahman as something separate from Jiva. The word Prana here means the Supreme Self, because He is well-known as that into which the soul enters and sleeps. In Him the Jivas merge in sleep, and in Pralaya; and from Him they come out on awakening. The mention of the veins or the nadis is not to show that they are the abode of the Jiva in deep sleep, for the abode is Brahman, called Prâna here but

190 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

that these nadis or veins act as gatoways merely to the abode of sleep The whole passage thus teaches that the Supreme Self is the abode, to which the tired Jiva goes after the day's labour, to find rest in sleep, and from which it comes out in the morning to begin his work again. Not only Jaimini is of this opinion, but in the recension of this Upanişad story according to the Vajasaneyins, a clear distinction is drawn in their texts, between the Jiva and Brahman. In their reading of the dialogue betwreen Ajatadatru and Balaki, they use the word Vijnanamaya, and read it as different from Brahman. The text is :- "Whore was then the person, consisting of intelligence, and from whenco did he thus come baok ?- Whon he was thus asleop then the intelligont person, having through the intelligence of the sonses, absorbed within himself all intelligence, lies in the ether that is within the hoart." Now the word ' ether' is known to denote the Highest Self ; ef. the text 'there is within that the small ether' (Chh. Up. VIII, 1.1). This also shows that the Supreme Lord is the object of knowledge taught in this Upanişad. Adhikarana VI .- The Atman of the Br. Up. IV. 5. is Brahman and not jîvâtman. (Vişaya) .- In the Bri. Up. there is a dialogue between Yâjñavalkaya and his wife Maitreyt. In the course of his teaching, after premising "verily a husband is not dear, that you may love the husband, but that you may love the Self, therefore the husband is dear, &c., &c.," he goes on to say "Verily everything is not dear, that you may love everything, but that you may love the Self, therefore everything in dear. Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyi ! When the Self has been seon, heard, perceived and known, then all this is known." (Doubt) .- What is this Self which is to be seen, to be heard, &c. Ie this the jtvatman, taught by the Sankhyas, or is it the Supreme Self? (Pûrvapakşa) .- The Pârvapakşin says it refers to the Sankhya jivA- taman or Puruşa, because the opening clause begins with the statement about husband, wife, &c., and love for them. In the middle also there is reference to jivâtman, when it is said. "When he has departed, there is no more consciousness." This also shows that the reference is to a transmigrating soul, subject to birth and death, love and hatred. So also the concluding statement "how should he know the knower, " also shows that the individual soul, who is the knower, is the topic of discussion. Of course, there is this statement also contained here, that by knowing the Self, everything else is known, and so one can say that the Self referred

Bhårya. 1 IV PÅDA, VI ADHIKARAŅA, 8A. 18. 191

to here cannot be the individual soul, but the Supreme Solf; for the knowledge of the individual soul does not lead to the knowledge of all. But this is no valid objection, for all created objects are for the sake of enjoyer, namely, the individual soul. Therefore, when the soul is known, we can figuratively say, that all objects are known, for they exist for the sake of the soul. Similarly, the objection is raised that this paseage teaches also that the knowledge of the Self leads to immortality, theroforo the Self should be the Supreme Self and not the individual soul or Jiva, for getting a knowledge of the Jiva is not a cause of immortality. This objection is also not valid, because according to Sankhye systom also, immortality is obtained through the cognition of the true nature of the Jiva viewed as free from all erroneous imputation to itself of the attributes of non-sentient matter. Thus all other characteristic marks, in the above passage of the Bri. Up., by which one may think that they refer to Brahman, should be explained away. Therefore, says the pûrvapakşin, the discussion here is about the jlvAtman, and not the Supreme Lord, and Prakriti ruled and guided by the Jiva, is the cause of the universe. (Siddhanta) .- This objection the guthor removes by the following Sâtra :-- To uoderstand this Adhikarapa we give below the entire pamago of the Bri. Up., fourth Adhykya, fftà Brihmana. थ् ह याजवस्थयस्य हे मार्य्ये वमूबदुजनेयी स कालायनी का सफई मैनेथी

1. Yajüavalkaya had two wires, Maltreyi and KAtyiyani. Of those, Maitreyi was convorsant with Brahman, bat Kityiyanf possessed such knowledge only as womon poneens. And Yijuavalkaya, when he wished to get ready for another state of life (whon he wished to give up the stato of a householder, and retire into the forest) मैने योति होबाच यात्रयल्कप: प्रमजिध्यम्या सरेऽ्ह मस्मात्स्थानादसिम इन्स तेडनया म्यान्सं करबाजीति।२।। 2. Said, "Maitreyi, verily I am going away from this, my house (into the forest). Forsooth let me make a settlement between thee and that Kstyiyani." सा होबाच मैत्रेयी यणु म इयं भगो: सर्बा पथिवी विचवेन पूर्वा स्यास्स्या न्वहं तेनामृताहव३ नेति नेति होनाथ यातवड्को ययेनोमरयव्ता जीचितं तथैब से जीचित * स्यादमुतत्वस्य तु नाशास्ति विशवेमेति । ३। 8. Maitreyf said: ' My Lord, if this whole earth, fall of woalth belonged to me, toll me shoald I be immortal by it, or not ?" 'No,' replied Yijnsvalkaya, 'like the life of rich people will be thy life. But there is no hope of immortality by wealth. सा होनाज मैग्रेयी बेनाईं मामुता स्वां किसह तेन कुय्या यदेव भगलान्येत्व

192 VEDANTA-SÔTRAS. I ADHYAYA. [Govinda

4. And Maitreyi said, ' What should I do with that by which I do not become im- mortal ? What my Lord knoweth (of immertality), tell that cleariy to me.' स होमाच यातयसपप: मिया के सलु नो मवती सती भियमद्चदन्त तहिं मक पेतद याज्यास्यामि से न्यायसाकस्य तु मे निदिष्यासस्येति ।। ५।। 5. Yajnavalkaya replied : 'Thou who art traly dear to me, thou hast inerossed what is dear (to me in thee). Therefore if you like Lady, I will explain it to thee, and mark well what I say." स होबाच न या घरे पर्यु: कामाय पति: मियो मवस्वारमनस्तु कामाय पति: प्रियो सवति, न या घरे आयाये कामाय जाया मिया भवत्वात्ममस्तु कामाय जाया मिया सबति, न या भरे पुन्रार्जा कामाय पुनरा: गरिया मयन्त्यातमनस्तु कामाय पुनरा: म्रिया मबन्ति, न या भरे विव्वस्य कामाय विसवं प्रियं भवत्वात्ममस्तु कामाय जिसं प्रियं मबति, न या भरे पशूर्ना कामाय पराव: प्रिया मवन्तात्मनस्तु कामाय पराव: मिया सबन्ति, न वा सरे ग्हा का: कामाय महा प्रियं मबस्यारमनस्तु कामाय ब्रहा प्रियं भवति, न या घरे सत्रस्य कामाय सभरं प्रियं भवत्यात्मनस्तु कामाय सन्रं प्रियं सवति न या घरे लोकार्ना कामाय लोका: प्रिया भवस्त्ात्मनस्तु कमाय लोका: प्रिया सवन्ति, न वा भरे देवाना कामाय देवा: प्रिया मसस्स्यात्मनस्तु कामाय देवा: प्रिया भवन्ति, न या भरे बेदाना कामाय वेदा: प्रिया मवन्त्ात्मनस्तु कामाय वेदा: प्रिया वन्ति, न या भरे भूताना कामाय भूवानि प्रियायि मवन्त्ातमनस्तु कामाय भूतानि प्रियाि भवन्ति, न ना घरे सब स्य कामाय सर्हे प्रियं मवस्यात्मनस्तु कमाय सं्वे प्रियं सवति, भात्मा या घरे द्रडम्य: भोतम्यो मन्तव्यो निदिभ्यासितव्यो मैनेथ्यात्मनि ससबरे हषे भुते मते विज्ञात इद सर्ब चिहितम्। ६। 6. And he said: 'Verily a husband is not dear, that you may love the hnsband ; but that you may love the Self, therefore a husband is dear.' 'Verily sons are not desr, that you may love tho sons; but that you may love the Solf, thorefore sons are dear.' 'Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear.' 'Verily, wealth is not dear, that you may love wealth ; but that you may love the Self, therefure wealth is dear.' 'Verily, cattle are not dear, that you may love the cattle; but that you may love the Self, therefore cattle are dear.' 'Verily, the Brahman-class is not dear that you maw love the Brahman class; but that you may love the Self, therefore Brahman-class is dear.' 'Verily, the Kystriya-class is not dear, that you may love the Kyatriya-class; butthat you may love the Self, therefore the Kyatra-class is dear.' "Verily, the worlds are not dear, that you may love the worlds ; but that you may love the Salf, therefore the worlds are dear." 'Verily, the devas are not dear, that you may love the devas ; but that you may love the Self, therefore the devas are dear.' 'Verily the Vedas are not dear, that you may love the Vedas; but that you may love the Self, therefore the Vedas are dear .' 'Verily, creatures are not dear, that you may love the crestures; but that you may love the Self, therefore the creatures are dear.'

Bhânya.] IV PÅDA, VI ADHIKARAŅA, SA 17. 193

'Verily everything is not desr, that yon may love overything; but that you may love everything, therefore everything is dear.' ' Verily, the Self is to be seen, to be heard, to be peroeived, to be marked, O Maitreyi ! When the Self has been soen, hesrd, percoived, and known, thon all this is known.' ब्ध्म सें परादाययोजयत्रात्मना ब्रह्म बेन सबं सें परादायोशयभात्मन: सव्र बेद लोकासतं परादुर्य्योकयननातमनो लोकान्वेद देवास्त परादुर्य्योजयन्ातमनो देवामेद देवास्तं परांदुर्योडनातमनो देवान्वेद बेदास्तं परादुर्यपनात्मनो बेदानोड भूतानि सं परादुर्यो्यन्नात्मनो भूतानि वेद सव तं परादायोऽ्यश्ारमन: सह वेदेह प्रसोदं सत्रमिमे छोका इमे देया इमे वेदा इमानि सर्वाधि भूतानीदर सह" यदयमात्मा।७॥ स यथा

या शब्दो शुहीत: ॥ ८। स यथा शक्रस्य घमायमानस्य न बासाम्यन्दा्सकायाद्भर- जाय शयूस्य तु मरहयेन शष्त्ास्य ना शब्दो गुहीत: ।९ । 7. Whosoever looks for the Brabman-class elsowhere than in the Self, was abandon- ed by the Brahman-class. Whosoever looks for the Kyatriya-olass elsewhere than in the Self was abandoned by the Kgatriya-class. Whosoever looks for the worlds elsewhere than in the Self was abandoned by tho worlds. Whosoever looks for the Devas elsewhere than in the Self. was abandoned by the Devas. Whosoorer looks for the Vedas elsewhere than in the Self, was abandoned by tho Vedas. Whosoever looks for the creatures else- where than in the Self, was abandored by the creatures. Whosoever looks for anything elsewhere than in the Belf, was abandoned by any thing.' This Brahman-class, this Kystriya-class, these worlds, these Devas, those Vedas, all these beings, chis overything, all is that Self. 8. 'Now as the sounds of a drum, when beaten, cannot be scized externally (by themselves), but the sound is seized, when the drum is seized, or the beater of the drum. 9. ' And as tho sounds of a conch-shell, when blown, cannot be seized externally (by themsolves), but the sound is seized, when the sholl is seized, or the blower of the shell ; स यथा बीबाये वायमानाये न बा प्रहयेन बीयार्चादस्य या शब्दो दुहीत:।।१०॥ यादुभहनाय बीबाये दु

10. And as the sounds of a futo, when played cannot be seized (externally by thom- selves), but the sound is seized, when the fate is seized, or the player of the flute. स यथाई चाशेरम्याहितस्य पृथन्धुमा विनिश्यरन्त्येवं वा सरेश्ल्य महतो भूतस्य निश्वसितमेतचयटम्येदो यजुवेद: सामवेवोऽयर्बाड्िएस इतिहास: पुरवं विद्या उपनिषद: सोका: सूनाण्यतुव्याक्यानानि व्याध्यानानीरर हुतमाशितं पायिवमयब्ध- छोक: परइन लोफ: सर्वाति य भूताम्पस्यैवैतानि सर्हाथि निश्वसितानि। ११ । 11. 'As clonds of smoke proceed by themselves out of lighted fre kindled with damp-fuel, thus verily, O Maitreyi, has been breathed forth from this Grest Being what we have as Rig Veda, Yajur Veda, Sama Veda, Atharvân Girasas, Itihâsas, Purina, Vidys, the Upanişhads, Slokas, Stras, Anuvyakhyanas, Vyikhanas, what is sacrifced, what is poured out, food and drink, this world and the other worlds, and all creatures. From Him alone all these were breathed forth.' स यथा सर्वासामपाए समुद्र एकानयनमेमर समपा स्पर्शाना त्वचेका- यनमेबश् सर्वेपाध रसानां जिहेकायनमेबऊ सर्वेरषा गन्धाना नासिफेकायनमप सर्तेंवार रपार्या सथुरेकायनमेव५ सवेचा शाम्दानाध भोत्रमेकायनमेव सर्वेंच५ सभृसपानां मन पकायनमेव २ सर्वासा विदयाना हड्यमेकायनमेव सर्वेर्गा कर्म्मकाX

194 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

नमेब र सर्वेनामध्यानी पादायेकायनमेव के सर्वेंगां केदानां बागेकावनम्।। १२।। 12. 'As'all waters fnd their centre in the sen, all touches in theskin, all tastes in the tongno, all smells in the nose, all colours in the eyo, all sounds in the osr, all poroepts in the mind, all knowledge in the hoart, all actions in the hand, all movemo .. ts in the feet, and all the Vedas in the speech.' स यथा सत्म ययनाउनन्तरोयड सस्ना रसघन पवैनं वा सरेश्यमात्माSनन्तरोड बाक इस्म: प्रजानयन पवैव्ेम्यो भूतेभ्य: समुत्याय ताम्येवानुविनस्यति न ग्रेस्व संच्ाइस्तीत्वरे श्रवीमीणि दोबांच वाववस्थय:।। १३।। 18. 'As a mass of salt has neithor inside nor outa'de, but is altogether a mass of taste, thus has indeed that Solf neither inside nor outsido, but is altogether a mass of Imowiedge; aud having rison from out the elements, vanishes again in them. Whon he has departed, there is no more knowledge (name), I say, O Maitreyi,' thus spolre Yajãaval- kya सा होनाच मैनेव्यनेय मा मगवाम्मोहान्तमापीपिक्त् या सहमिमं विजानामीति स दोबाच न या सरेदहं मोह नवीम्यविनाशी वा सरेऽयमात्माऽनुष्कित्तिधर्मा । १४। 14. Then Maitreyi said: 'Here Sir, thou hast landed me in utter bewilderment. Indeed I do not anderstand him.' But he roplied : 'Maitreyi, I say nothing tuat is bewildoring. Verily, beloved, that Self is imperishable, and of an indestractiblo nature.' यम हि दैतमिय सवति तंदितर हतरं पश्यति तदितर इतरं जिम्नति तदितर हतरशू रसयते तदितर इतरममिवद्ति तहितर इतरए योति तहितर इतर मतुते तदितर हतर स्पृशति तदितर इतरं विज्ञानाति यन् त्वस्य सर्वमात्मेवाभूजल्फेन कं प्रइ्ये सत्फेन कं जिमसरफेन क रसयेसल्ेन कममिन्रदेतत्हेन क भहुया चस्केन कें मन्चीत सल्केम कए स्पूशेसस्केन कं विजानीयाय नेद सई विजानाति सें केन विजानी- वास्स पथ नेति नेत्वात्माअुजो न दि गुखसतेज्शीय्यों न दि शीर्यतेऽ्समरो न हि सज्यतेऽसितो न मयथते न रिम्यति बियातारमरे केन विजानीयादित्युक्तानुशासनासि मैनेय्येताबदरे सव्वमुतत्व मिति होकरणा यात्वल्कयो विज्हार । १५ । पडन्रमं ग्राहकम् ॥ ५॥ 15. 'For when there is as it were duality, than one soes the other, one smells the other, one tastes the other, one salutes the other, one hears the uther, ono perceives the othor, one touchus the other, one knows the other; bnt wheu Self is only all this, how shculd he see another, how should he smell another, how should he taste another, how should be malate another, how should he hear another, how should he touch another, how shonld he know another ? That Self is to be described by No, no ! Be is incomprehensiblo, for he cannot be comprehended, he is imperishable, for he can.ot perish, he is pnattached, for he doos not attach himself; unfettored, he does not suffer, he does not fail. How O Beloved, should he know the kuower? Thus O Maitreyi ! Thou hast been instruct- ed. Thas far goes immortality. Having said so, Yijaavalkys went away (into the forost). SÛTRA I. 4. 19.

w Vakya, (of the) sentence. worarg Anvayat, because of the connection, or the connected meaning.

Bhânya.] IV PÂDA, VI ADHIKARAŅA, SA. 20. 195

19. (The whole of the above text of the Bri. Up. refers to the Supreme Self only); for (thus alone a satis- factory) connection of its,sentences (can be made out) .- 127. COMMENTARY. In this portion of the Bri. Up. the Supreme Self alone has beer taught and not the Jiva of the Sankhya aystem. Why do we say so? Because by studying all that has gone before that passage, we find that it is related to Brahman, which is the subject-matter of the whole text. In fact, the whole sentence " the Self must be seen, &e.," can give a proper meaning, when so considered, in connection with all that precedes or follows it. This construction of the sentence is further strengthened by the opinion of the three sages Âdmarathya, Audulomi, and Kadakritsna. SÛTRA I. 4. 20. प्रतिज्ञासिद्धेलिङ्गमाश्मरथ्य: ।१।४।२०। sfar Pratijoa, promise, onunciation. fri: Siddheh, of fulfilment. fort Lingam, mark. mene Âémarathya. the sage Âémarathy1, 20. (The word Atman in the sentence ' Atman must be seen, &c.,' must mean the Supreme Self), because thus alone the promise made (that by the knowledge of the Self everything is known) can be fulfilled. This fulfilment of the pratijua is the mark that the word Atman here refers to the Supreme Self. This is the opinion of Âsmarathya .- 128. COMMENTARY. Yajnavalkya laid down the proposition "by the knowledge of the Self everything is known." This proposition itself shows that the Self means the Supreme Self, and cannot mean the Jiva-self. Therefore, when he says in a subsequent passage " the Atman must be seen, heard, &c.," he could not have meant the Jivatman, but the Paramatman, for the knowledge of the Jivatman cannot lead to the knowledge of all; while on the other hand, the knowledge of the Supreme Atman, who is the supreme cause, leads te the knowledge of everything else, because it is its effect. Nor can you say, the knowledge of every effect is merely a figurative speech, and the knowledge of the human soul may figura- tively be said to lead to the knowledge of the universe. For had it been a figurative spooch merely, and having promised that by the knowledgo of the Self everything is known, then Yajnavalkys could not have said,

196 FEDANTA-STRAS. I ADHYAYA. [Govinda

"whosoever looks for the Brahman class elsewhere than in the Self wae abandoned by the Brahman-class, whosoever looks for the Keatra-class elsewhere than in the Self, was abandoned by the Ksatra-class, &c.," for this shows that he meant by the word Self, the Supreme Self, the abode of the Brahman, Keatra and other classes, and support of the whole universe, and who is in every form. This is impossible in the case of any self other than the Supreme, for He alone is the support of the universe. Moreover in verse 11 he says "As clouds of smoke proceed by themselves, out of lighted fire kindled with damp fuel; thus verily O Maitreyi, has been breathed forth from this Great Being what we have as Rig Veda, Yajur Veda, Sâma Veda, Atharvângirasas, &c." This also shows that the Self about which Yajnavalkya is speaking is the Supreme Self, and not the Jiva-self, because he is represented as the Creator of the whole universe, and all that it contains; and it is not possible in the case of the Jiva-self, who is in the bondage of karma. Nor a compassionate and true teacher like Yajnaralkya would teach his wife Maitreyi the truth about the Jiva-self and not about Brahman, when she had proved her worthiness for it, by discarding all wealth; and desiring only release. The knowledge of the Jiva-self never leads to immortality, while there are numerous texts which declare that the knowledge of the Supreme Self alone is the canse of Mukti. Therefore, the Atman of the passage under discussion is the Suprome Self. Now an objection is raised again : The Atman of this passage must be the Jiva because dearness, etc., is attributed to it, in the shape of husband, wife, &c., and that it is the transmigrating self and therefore Jiva. Nor is it proper to explain Atman as param&tman, merely because thereby the promise (of knowing everything by knowing one) is fulfilled. Nor is it right to say that the worshipper of God becomes the creator of all and the support of all : and gives satisfaction to all. Nor is it right to quote the following verse of the Padma Purapa in support of your position :- "He who has worshipped Hari has given satisfaction to the whole universe. All animals feel delighted there, all plants and living things get satisfaction thereby." This is merely a poetical exaggeration, for the worshipper of Hari does not show forth the power of satisfying the whole universe. We do not find it as a fact To this objection the author replies :- SŪTRA I. 4.21. उत्कमिष्यत एवं भावादित्योडुलोमिः ॥१।४।२१ ॥

Bhåpya.] IV PÅDA, VI ADBIKARANA, 80. 21. 197

Utkramisyatab, of the person about to depart, or about to approach the Supreme at the time of Mukti. Evam, thus. wry Bhavat, condition; evam-bhavat means " on account of this condition" namely, " becom- ing beloved of all, &c." rfa Iti, thus. drgirf: Audulomib, the sage Audulomi. 21. In the opinion of Audulomi, the human soul at the moment of entering into Release acquires all these con- ditions of the Purusa .- 129. COMMENTARY. The word utkramişyatah means "of a person who has become perfect in his practice and is about to attain the Supreme Self." Snch a wine man acquires this state (evam-bhâva) namely, becoming dear to all, etc. Therefore, the word &tman used in the initial clause of this passage also means the Supreme Self, and not the Jiva-eelf. This is the opinion of the sage Audulomi. The meaning of the initial passage is this : "Verily a husband is not dear that you may love the husband, but that you may love the Self, therefore the husband is dear." This means, if one thinks that for the sake of the husband or for my sake I should become dear to him, this will not make the husband dear to her, but when you love the Self, namely the Supreme Self, then your husband will love you, for through the Supreme Self flows all the love of the othor selfs, and the grace of the Supreme Self on His devotee makes every other inferior self love that being. Note :- The Lord blesses his dovoteos by mying "Let overy objeet be plossant to my devotees and usoful to them. Let my dovotees having me in thoir honit, as thoir raler and gaide be pleasant to all objects usefal to them." This blemsing of the Lord is the objoet which the devotees always desire to attain. Husbend, de., appoar dear to the devotees not boosuso they are husband, &o., but becanse they are the abode of the Saprome beloved, the Lord. And thus thinking, orery objeot becomes holpfal to the devoteos, and becomos pleasant to them. The word 'kama' in the above sentences means "wish or will"' and the phrase "âtmanastu kamâya" means " to fulfil the will of the Supreme Self, to carry out the will of the Supreme Self." The force of the Dative case in the word kamaya is that indicated in the Panini Sutra 2. 3. 14 S. 581. When the Lord is worshipped with perfect devotion, He causes every object to become pleasant and dear to His devotee. As we read in the Bhagavata: "One who is humble, calm, quiet in mind, and controlled in conduct, and who is content in his heart, finds the whole universe full of joy, for such have I made it for him." Or, the passage may mean, to please the husband or to carry out the will of the husband, it does not make the husband dear, but to carry out the will of the Supreme Self, the husband is made dear. 'As we read

198 VEDÅNTA-SÛTRAS. I ADRYĀYA. [Govinds

in the Bhagavata "Who is a greater object of endearmen: than Be by relation to wbom overything else becomes dear, whether ii be Praps or Buddbi, Manas, or body, wife or children, riches or wealth, &c." In this interpretation, the word kama must be taken to meen 'happinces.' That is to say, it is the joy o. the Supreme Self that makes the husband dear, &c., not the busband by his own power. Therefore, by conzoction with whom, by the mere wihl of whom, or by relation with whom, even an unpleasant thing becomes pleasant, that Hari alone should be searched, He alone shonld be questioned, He alone should be seen for Ho is the Most Sweet. Moreover the word stman uses here cannot mean the Jiva, for this reason also, that the primary significance of this word is the Supreme Lord. It is only in a secondary sense, that atman means jivAtman. Therefore, in the initial clause "Atmanastu kamaya" in the middle clause "Atmava are drastavyah," the word Atman means the Supreme Self in both places. We cannot take the word Atman to mear Jiva in the initial clause, and to mean the Supreme &tman in this middlo clause. For if you were to do so, we should be going against the well- known maxim of interpretation by which one and the same word, occur- ring in a single passage, must be interproted in the same way. Other- wise there would arise the fallacy called vikya-bheda or splitting of the sentence. Even if we were to split the sentence, and interpret the word Atman in the intitial clause as meaning the jiv-Atman, and in this middle clause as meaning the paramatman, we do not gain anything theroby. For the Atman is taught as the object to be seen, and as the means to lead to immortality, which the atman of the initial passage could not evidently be, and the command that &tanan must be seen would be useless with regard to the Jiva-atman. Audulomi is evidently a nirguņa Atmavâdi and his opinon is that the sole nature of âtman is intelligence only. As we find from Sutra IV. 4. 6. How can then, we ascribe to this Audulomi the view that in the state of Release, the soul manifests divine powem. For according to him, in the state of Release, the soul is pure intelligence only, and has no other powers. Moreover Audulomi is not against Bhakti and in order to remove avidy& and to manifest the true nature of the Self, namely the pure intelligence, Audulomi does countenance the view that Hari must be worshipped. For in a subsequent Sûtra his viow has been set forth, that Bhakti is necessary in order to get Brahma-knowledge. That Sûtra is ârttvijyam iti Audulomih tasmai hi parikriyate (III. 4. 45). Thus Bhakti alone is the accomplisher of all desires and nothing else. Let it be so. But the explanation is open to another objection. In the same passage we find in verse 12 :-

Bhåpya.] IV PADA, VI ADHIKARAŅA, 80. 22 199

"As a lamp of malt, when thrown into the water besomes dissolved into water and cannot be tairen out again, bat whenever wo taste water it is salt, thas verily O Maitroyi, does this Grest Being, ondlees, unlimited, consisting of nothing bat knowledge, rise from out theee eloments, and vanish again into them. When he has doparted there is no mure consoloneness. I say, O Maitreyi.' How do you reconcile this statement with your theory that the whole passage of this dialogue between Yajnavalkya and Maitreyi refers to the Supreme Self and not to the Jiva? Evidently the above extract can rofer only to the Jiva, for it states that when a man dies, there is no consciousnens left. Therefore, it is more appropriate to explain the whole of this dialogue as having reference to the Jivatman of the S&hkhya philosophy, than to the Paramatman of the Vedânta. The doubt thus raised is answered in the next Sâtra. SÛTRA I. 4. 22. अवम्थितेरिति काशकुत्स्नः ॥ १।४।२२॥ fua: Avasthiteh, because of abiding, because the Brahman abides within the Jiva. rhr Iti, thus. rog: Kasakritsnab, the sage Kajakritsna. 22. Kâsakritsna is of opinion, that departing from the body in the above passage, though primarily applicable to the Jiva, applies to Brabman also, on account of its abid- ing within the individual soul .- 130. COMMENTARY. Brabmaa is to the human individul soul, like the lump of salt to water; both are in dissolubly united togethor. It is this Brabman, which is denoted in the above passage as "vijhanaghana," "consisting of nothing but knowledge," and is other than the Jiva. He is called the Great Being, endless and unlimited, attributes which apply only to the Paramâtman. The death mentioned there is only with reference to the Jiva in a secondary .sense. It is really the Brahman that passes out of the body, and as Brahman abides within the Jiva, He is said to go out of the body, when the Jiva goes out. The above passage really teaches that Brahman is inside the Jiva, as the salt is inside the water, and so it teaches something about the Supreme Self, and not about the individual soul. According to the opinion of Kadakritsna, the Great Being, endless and unlimited, consisting of nothing but knowledge, is the Supreme Self, and not the individual self, because the distinction is drawn between those two, in this passage, where one is spoken of as salt, and the other as water.

200 VEDANTA-SÛTRAS. I ADHYAYA. [Govinda

To recapitulate, Maitreyi aska YAjñavalkya the means to immortali- ty, when she says: "What should I do with that by which I do not become immortal ? What my Lord knoweth (of immortality), tell that to me." To this question, Yajnavalkya replies :-- ' Verily the Âtman is to be seen, to ba heard, to be preceived, to be marked, O Maitreyi ! When we soo, hear, perceivo, and know the Self. then all this is known." Thus he declares the means of attaining immortality, namely, knowing the Atman. Then he mentions some of the characteristic marks of this Atman in the passage :-- ' Now as the sounds of a dram, when besten, cannot be seized externally (by them- selves), but the sound is seized, when the drum is seized, or the benter of the dram.' 'And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is soized, when the dram is seized, or the bester of the shell.' This shows the means of meditation, namely, the control of the senses. Thus to get immortality, the only means is worship of and medi- tation on the Lord, and the method of such worship and meditation con- sists in the control of our senses and mind. Thus having given general instruction as to meditation and worship, Yajnavalkya goes on to expand the idea of Brahman, and His all-creative power, in the next two verses :- 10. As clonds of smoke proceed by themseives out of a lighted fire kindled with damp fuol, thus, verily, O Maitreyi, has been bresthed from this Grest Being what we have as Rig Veda, Yajur Veda, 84ma Voda, Atharvangirasas, Itihass (legends), Purina (cosmogoníes), Vidys (knowiedgo), the Dpanigads, ślokas (Verses), Sâtras (proso rules), Anuvyikhyanas (glosses), Vakhysuas (commentarles). From him alone all these were brenthed forth. 11. 'As all waters find their contre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percopts in the mind, all knowledge in the heart, all actions in the hands, all movements in the foet, and all the Vedas in spoech. Thus having repeated the object of meditation, and the means of meditation, in the above two verses; YAjnavalkya winds up with the saying "as a lump of salt, when thrown into water becomes dissolved into water," &c., in order to encourage the aspirant, and increase his desire for getting Moksa or immortality. He shows, in this passage, that an aspirant for immortality is always in the presence of his Lord, as water is always in contact with the salt. But the person who does not worship the Lord, gets separated from the Lord, and of him it is said that the Lord rises ont from these elements, and vanisheth again in the end. This rising and vanishing of the Lord applies only to the Jiva who does not worship the Lord, and who therefore constantly undergoes repeated births and deaths ; and is bound to the wheel of Sansara, because he identifies hiiself with his bory, and does not know the Supreme Self. Then Yajnavalkya goes on to say: "When he has departed there is no

Bhárya.] IV PADA, VII ADHIKARAŅA, 80. 23. 201

mure Sanjna (dar); which means, when a person who has reached Mukti, (for "departed" here means "attaining Mukti") by final separation from all bodies, there is no more sanjña or distinction of names, with regard to Mukta Jiva. For names like man, angel, deva, otc., are applicable ouly so long as the Jiva has a body. As in the state of Mukti, the Jiva has no such body, he has no such sanjni or name. His consciousnees then is not limited by his body, and he attains to his natural, innate self- knowledge and he unites in his self all elemental forces, and does not think of himself as a man or a deva, etc. Then Yajnavalkya goes on to say : "For when there is, as it were duality, then one sees the other, one smells the other, &c." This shows that even of the released or Mukta Jivas, the Supreme Lord is the abode, and such Jivas are not apart from Brahman, for boing apart from Braman is duality. And he further adds "how should we know him, by whom he knows aii this," which means that the Lord is a most difficult object of knowledge. And Yajnavalkya ends by saying: "How, O Beloved, should we know the Knower?" Which means, 'how can that omniscient Lord be known, without His grace and without worshipping Him.' The only method of knowing Him is his worship, coupled with His grace. Thus even in the last sentence, Yajnavalkya' roiterates the idea that the worship of the Lord is the means of attaining immortality, and the immortality itself consists in attaining the Sapreme Self. Thus in this Brahmana of the Bri. Up. the topic throughout is the Supreme Self, and not the Puruga of the Sankhya philosphers, nor their Prakriti, guided and ruled by such Puruşa.

Adhikarana VII .- Brahman is both the operative and the material cause. (Vişaya.)-Having thus refuted the theory of Pradhana and Puruga of the Niridvara Sankhya, the author now refutes the doctrine of Sedvara Sanklya, namely, Yoga; and proves that all passages and texts of the Upanişads, referring to the cause of the universe, are to be interpreted referring to Brahman, the Supreme Self. Thus we find the following texts :- रस्माडा पतस्मादात्मन प्राकाश: सम्मूतः। आ्काशाद्ायु:। बायोरसि:। इत्ादि। From that Self (Brahman) sprang ether (Akisa, that through which wo hear) ; from ethor (air that through which we hoar and feol); from air, fire (that through which we hcar, feel, and soel ete. -- Taitt. II 1. 1. यतो या इमानि भूतानि आयन्ते। येन आतानि जीवन्ति। यत् प्रयम्समिसंवि- uIPT, &c. N 26

202 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

That from whencs thene beings are born, that by which when born they live, that into which they enter at their denth, try to know that. That is Brahman .- Taitt. II 1. 1. सदेव सोम्य हदममर मासीय पक्मेवाशितीयम्।। स पेक्षत, बहु स्वाम् मजापेय । 'In the beginning, my dear, there was that only who is one only without a second.' It thonght "may I be many, may I grow forth.". Cuh. Up. VI. 2.1.

M In the beginning all this was self, one only ; there was nothing olse blinking whatso- over. He thonght " ahall I sond iorth worlds." He sent forth thene worlds .- Aitar. Up. L 1.2. (Doubt) .- Now in these passages is Brahman to be considered as merels the operative cause or the operative as well as the material cause ? (Pirvapahpa) .- The Pârvapakşin says, that all these pasenges of the Upanişad show that Brahman is the efficient cause only of creation, and not its material cause, and thongh matter is said to come out of Him, it is so said metaphorically only. In fact, the creation is always said to proceed from the Ikan or thinking of Brahman, or looking of Brah- man. Therefore Brahman is tne creator of the universe in the same sense as a potter is said to be the creator of a pot. The material cause of the universe is the eternal Prakriti. Moreover, the material things of the world have more resemblance with the primordial matter-stuff Prakriti. than with Brahman who is pure intelligence. Nor can you say that dhe efficout cause is itself the material cause. For we find in this world. that the material cause is always the inert matter, separate and distinct from the effcient cause, which is always an intelligent being. Thus the material cause of pot is the material and non-sentient clay, while the efficient cause is the intelligent being, the potter. Similarly, we find in this world one single effect, the result of many different contributing causes, and instrumental agencies. Therefore, we cannot discard the well-known rule of experience and say, that one and the same Brahman is both the material and the operative cause of the world. Therefore, it is Prakriti, superintended by the Lord, that modifies itself and constitutes the material cause of the whole universe, while Brahman 's the operative cause alone. Nor is this the theory of ours based upon mere reasoning. We have authority for it also :- चिकार अतनीमत्ा (माया) महरपामर्जा प्ुषाम्। ध्यायतेऽष्यासिता तेन, तम्यने परता पुनर मे सूयते पुरषार्थाकय तेनेनामिड्िता अगलू। गोरनायन्तक्ती सा जनिज्री भूवभामिनी।। सिवासिता य रका व सर्वकामदुधा बिमो:।

Bhânya.] IV PÂDA, VII ADHIKARAŅA, 80. 28.

पकस्तु पियते देव: स्वच्छ दोडन दशानुगा: । म्यानकियाम्यां भगवान् सुखकेपसी प्रसम विदु:। सर्वसाधार्ीं दोन्भ्ीमिम्यमार्नां सुयज्वमि:। सवुर्षि श्रति संच्याकमम्कं व्यकमुष्यते । ("The mother of all changes, the non-intelligent, having oight-fold form (the five clements and manas, buddhi and Ahaakira) unborn, permanent, is Parkriti. The Lord thinks of her and being controlled by the Lord and superintended by Him, she crostes tho universe and commanded by Bim, she produces all these effects. Under His guidance she crostes all these objects for the benedt of the soul.") Her who produces all effeota, the non-knowing one, the anborn one wearing eight forms, the firm one-she is known (by the Lord) and raled by him, she is spread out and incited and raled by him, she gives birth to the world for the benedt of the souls. A cow she is without beginning and ond, a mother prodacing all beings white, blaok and red, milking all wishes for the Lord. Many babes unknown drink her, the impartial one, but one God only, following his own will, drinks her submitting her to him. By his own thoaght: and work the mighty God strongly enjoys her, who is common to all, tho milk-giver, who is honored by the boly morifcers. The non-ovolved when being counted by twenty-for is called the Evolved." (Cballika Up.) The two verses preceding these are also given below :- चरपादं शुधिई सें निसूनं मबिमम्मथम्। गिववमानं तैजसेहं सर्मर पदयस पश्वति । All men seeing, do not see this brilliant Hamsa having eight feet, and three cords, this unchanging jewel existing in two conditions and refulgent with light. Note .- The eight feet are the five elements, earth, water, air, fire and ether, mind (manas) intellect (Buddhi) and self-consciousness (Ahamkâra). The three cords are either Dharma, (virtue), Artha (profit) and KAma (pleasure), or the gunas or the three nadis. The two conditions are the subtle and the dense bodies. The atman is like & necklace on our throats, but we do not see it. The Hamsa literally means the destroyer of ignorance. मूतसमोहने काळे मिचे तमसि वैश्वरे। शन्तः पश्यति सत्वस्थं नि्गुवं गुव- गहरे। मशपप: सोश्यथा द्रष्टु ध्येयमान: कुमारफ:। When the dark ignorance, the deluder of all men, the great Nesci- enca, the veil covering the Lord, is rent asunder, then he sees the nirguna Lord, within him, dwelling in the Buddhi, in the cavity containing all gunas. He the Blessed Child, the Eternal Youth is to be seen by medita- tion alone and not otherwise. So also the Smriti (Vienu Purâna) :-- कया सतिधिमानेय गन्ब: सोभाय जयते। मनसी नोपचवुत्नाल् तथासी परमेश्वरा।।

204 VEDÅNTA-SÔTRAS. I ADBYÂYA [Govinda

सजिधानाद् यथाकाशाकाकाया: कारवं तरो:। तथेवापरियामेन बिभ्वस्य भगवान् हरिः।। निमिच्तमानमेवासी सुडाना सर्ग कामचि। प्रधानकारबीभूता यतो ने सुम्पराकय:। "As a scent, by its mere contact with olfaptory nerves, produces a mental change (thongh it does not direotly act on the mind), so the Supreme Lord, without any dirert aotion, produces vibrations (kyobha) in matter. As Space, Time, &o., by their more presonce are ssid to be the canse of the growth, so., of a tree, thongh they do not direetly esuso snch growth, &c., so the Lord Hari, without undergoing any modifcations Himsell, is said to be the csuse of the universe. In the act of creation, the Lord is merely a concomitant (nimitta) causo, and not an notive agent, the crestive forces (Saktis) are verily the primary causes." Therefore texts which declare that Brahman is the material cause of the universe, should be somehow explained away. (Siddhanta) .- To this the author answers :- SŪTRA 1. 4. 23. प्रकृतिश्च प्रतिज्ञा दृष्टान्तानुपरोधात् ।।१।४।२३॥ apa: Prakriti, the material cause, the Prakriti. Cha, and. sfamr Pratijna, the proposition to be proved, promisory statements, the enunciation. cer Dristanta, illustrative instances. wgvirm Anuparodhat, on account of tbis not being in conflict, 23. Brahman is the material cause also, because this view is not opposed to the illustrations and the proposition sought to be established, in the Upanisad texts under consi- deration .- 131. COMMENTARY. Brahman is not only the operative cause of the universe, but is the material cause as well; for thus alone is harmony established between Upanişad texts which show the propositions to be established and illustra- tions to be given. Thus in Chh. Up. VI. 1 3. we:find Udd&laka asking his son Svetaketu, who had returned from his teacher's house, after having finished his days, conceited, considering himsef well read and stern :- * स्वेतके तुर्दादळेय भास त ह पितोवाय इ्वेसकेतो वस मद्यचर्थ न 4े सोम्याऽस्मत्कुलीनोऽननूड्य बहबन्पुरिव भवतीति स ह हदशवर्ण उपेल बतुभिंए शतिवर्क सर्वान् वेदानर्धात्य महामना अनूचानमानी स्तन्य पयाय तरह पितोचान भोतकेतो यणु सोम्येदं महामना चनूचानमानी स्तग्योडसयुत तमादेशमप्राइया बेना- भुतभुतं भवत्यमतं मतमविद्ञातं विजातमिति कथं तु मगव: स आादेशो मवतीति "Svetaketa, as you are so conceited considering yourself so well-reed and so stern, my desr, have you ever saked for that Âdois (generally transiated as instruction, bat meaning here the Ruler) by which we hear what cannot be heard, by which wo porceivo what cannot be perceived, by which we know what cannot be known,"

IV PÅDA, VII ADHIKARAŅA, 84. 24. 205

Here the proposition to be proved is the existence of that Ruler or Adeds by knowing whom alone, evorything else is known. This Adods or Ruler must be the material cause also otherwise how can His knowledge lead to the knowledge of the material universe. If he were merely the operative cause, then from mere knowledge of an operative cause you cannot know the material cause. In the case of the potter and the pot, the two causes are different, not so however here, for the above passage clearly shows the unity of the operative cause and the material cause. Not only the proposition to be prored asserts this unity, but the illustra- tions given in the whole of that chapter of the Chh. Up. prove the same. Thus to give a fow illustrations :- यथा सोम्पेफेन मुसिण्डेन सई सुन्यं विज्ञात - स्याह्राचारम्मयं विकारो नामयेयं मृषिकेश्पेच सरम्।। ११।। यथा सम्पिडेन कोहमचिना सर कोहमर्य विवावय स्या- हाबारम्मवं बिकारी नामधेयं काहमित्येब सलमू ।।२।। यथा सोम्पैडेन नयनिक्समेम स कार्य्यीयसं विद्ञात स्पाद्ाचारम्मवं विकारी नामचेवं हच्चायसमितयेव सत्यमेश सोम्म स आादेशो सबतीति।।३ ॥। न नै नूनं मगवन्तस्त पतद्वेदिुर्यत ्येतद्येविभयन कयं मे नावस्यतिति भगवा एवस्वमेतद्शसीस्तिति तथा सोम्पेति हावाथ।। ४। "My desr, as by one clod of clay all that is made of clay is known, the diferenco being only a name, arising from speech, but the trath being that all is clay. 5. And, as my dear, by one nugget of gold all that is made of gold is known, the difference being only a name, arising from specch, but the trath being that all is gold. 6. And as my dear, by one pair of nail soinuors all that is made of iron (kargnaya- sam) is known, the difference being only a name, arising from specoh, but the trath being that all is iron, thas, my denr, is that Adeis. These illustrations show that by knowing the material cause, you know the various substances or effects of that matter, and they are oppos- ed to the view that Brahman is only the operative cause. Nor is it possi- ble to know the pot, from the knowledge of the potter alone. But here the text says "you can know this universe by mere knowledge of Brah- man alone." Therefore, for the sake of harmony betweon the proposition to be established and illustrations given therein, we conclude that Brah- man is the material canse of the universe, while the text expressly declares Him to be the operative cause as well. SÛTRA 1. 4. 24.

अमिष्योपदेशाच च ।। १।४।२४।।

fre Abhidhya, will; reflection. aium Upadeśat, on account of ins- truction or teaching, or statement. Cha, and, on account of the statement of many creations.

206 VEDANTA-SÔTRAS. I ADHYAYA. [Govinda

24. Brahman is both the operative and the material cause of the universe, because of the statement that the creation is His will and because former creations were also from His will .- 132. OOMMINTARY. The force of "Cha" or "and" is to include crestions that have gone before. The text says :- सोड्कामपत। बहुस्या म्जायेपेति। स तपोप्तप्यत। क तपसस्ना। ईव Kसर्वम- सुबत । बदिएं किन्य। तल्ुडा। वदेवातुपाविरात्। वदनुमावश्य। सब् लाचा- aa (TAITT. Up. II. 6. 1.) He wished, may I be many, may I be many, may I grow forth. He brooded ovor him- solf (like a man porforming ponance). After he had thas brooded, He sent forth (crosted) all, whatever there is. Having sont forth, He entored into it. Having ontored it, Ho beonme sat (what is manifest, and tyat (what is not manifost). This also shows that from the Supreme Self comes out this universe, consisting of sentient and non-sentient boings, and dwelling in various localities, and all this is merely the result of the will of the Lord; so it is established, that He is the material as well as the operative cause of the universe in this creation, as well as in all the previous creations. SŪTRA 1. 4. 25. साक्षाच् चोभयाम्नानाल् ॥ १।४।२४॥ arwrg Saksat, directly. Cha, and; (has the force of inclusion). r Ubhaya, both (the material and the operative cause). murwre Åmnanât, because of direct statement. 25. And both are directly stated, therefore, Brahman is both the material and the operative cause -- 133. COMMENTARY. The force of 'cha' is here that of denoting inclusion. The scripture directly states that Brahman is alone the material as well as the operative cause of the world :- किं स्विद् व्न क उ स वृक्ष शासीत्. यतो घावापृयियीनिरतयु। मनीविलो मनसा पृष्छतैतत्, यद्भ्यतिष्ठद् सुबनानि मारयम्।। मध दर्न अद्टा स दुस घासीत, यतोद्याना पृथिवी निडवसु:। मनीविटो मनसा प्रतनीमि वो म्रसाण्यतिड्वड् सुयनानि बारयम्।। What was the tree, what wood in sooth produced it, from which they fashioned out the carth and hoaven ? Ye thonghtfal ones enquire within your spirit, whereon hestood when he ostablished all things. Brabman was the wood, Brahman the tree from whioh they shaped hosven and carth ; yo wise onos I toll you, it stood on Brahman, supporting the worlds .- (Rig Veda I, 8L 4) and (Taltt. Brahman IL. 8. 8. 6.)

Bhånya.] IV PÅDA, VII ADHIKARAŅA, SA. 25. 207

The question asked here, and the answer given, shows that Brahman is botl the material and the operative cause of the universe. The "tree" here refers to the material cause, and its effects are heaven and earth. The Lord of the world, created the heavens and the earth, from the tree which was its material cause, and that tree was Himself. "They fashion- ed " is in the plural number, but the sense is really "he fashioned." Tl:o anomaly of the plural number used for the singular is a Vedic licenso. The question is put from the worldly point of view, namely, what is the tree, what was the support of that tree, what was the support of the uni- verse, what materials and instruments were used by Brahman when creating. To all these worldly questions the answer given is transcenden- tal, and shows that Brahman is not to be judged by any worldly standard. He is transcendental in His attributes and substance, and thus is both the operative and the material cause of the universe. SÛTRA 1. 4. 26. भात्मकृते: परिणामात् ॥१।४।२६।। rosd: Âtmakriteh, on account of making itself. offrom Parinamat, owing to modification. 26. Brahman is the operative as well as the material cause of the universe, because of his making himself so, and by modifying himself into the universe .- 134. COMMENTARY. In the Taitt. Up. II. 6. we find arswraga | "he wished may I be many" and a subsequent passage says that rwra ercca | " itself made Its Self." This shows that the object as well as the agent, in the act of creation, is the same Supreme Self alone, who was mentioned in the opening passage "He wished may I be many." Thus He alone has both these forms, namely the agent as well as the object. But,-says an objector-how can one and the same being, established in one place as an agent, become also the object, with all its imperfections, etc. ? To this question the Satra answers by the word parinamat :-- Brahman becomes the object by modification. This parinama or modification does not con- flict with the idea of Brahman being eternally unchangeable (Kutastha) for there can be a modification not in conflict with uuchangeableness. The truth of the matter is this. Bralman has three powers, as we learn from the following Srutis :- प्रधान केनननपतिगु केशः।।

208 VEDANTA-SUTRAS. I ADHYAYA. [Govinda

"He is the Lord of Nature (Pradhins) and of the sonl (Kgetrajas) and the rogalstor of Gupss. . (Svet. Up. VL. 18)."

"Eis varions powers are sung in the Vedas, the doeds of wisdom and deeds of strongth, nstural to him. (Svet. Up. VI. 8)." So also is the following Smriti :-

सविधा कामसंत्ाधया सुतीया सकिरिम्यते।। "The Vighpu Sskti is callod Part Sakti, His power as manifested in the souls of men

Purápa). is called Aperi Sakti. His third Sakti is called Avidys named aiso Karma." (Vigpu

In the Sastras Brahman is described as being both the operative and the material cause of the world. He is the operative cause through his power called the Pard Sakti. He is the material causo, through his other two Saktis called the Apark Sakti and Avidya Sakti, which work through the souls and nature (matter). As when a person is said to be a white man, it means that the attribute of whiteness is predicable of him, and the attribute of blackness cannot be applied to him. The qualities positive or negative exhaust their force with expressing the quality of the objects, and do not go further. The Srnti also says :- य पको बकों बहुधा रांियोगात् बर्याननेकान निहितायों दयाति। विकैति गन्ती विश्वमादी स देव स मो मुदया शुभया संयुनक।। "The one, formioms being, with his purposes hidden, who, with various powsrs, crentes may forme; from whom the world rises in the boginning and to whom it returns at the end, may he grant as good anderstanding. (évet. Up. IV. I.) Thus with regard to the one and the same Brahman, both these powers are valid :- As the operative cause He is Kûtastha or unchangeable, as the material cause He is Parinami or subject to modification; as possessed of subtle nature, He is the agent; and posseseed of groes nature He is the object. This we infer from illustrations of the clod of clay, &c., given in the Chh. Up. VI. I. 1. as well as from the very words of this aphorism, which uses the term ParinamAt. In this way we have thus refuted also the doctrine of Vivarta, which Rays that the world is an illusion, a superimposition on the true Brahma, (as the snake is a superimposition on the rope, which appears like a snake), and that the world is therefore not real. It is not possible that there should bo the superimposition of the world on Brahman, as is the superimposition of silver on the mother of pearl, which through mistake may appear like silver. Because this superimposition presupposes that the object is in front of the person who falls into the illusion. But Brahman is not an

Bhårya.] IV PÂDA, VII ADHIKARAŅA, SA. 27. 209

object placed in front of anybody, like the mother of silver or rope, because He is all-pervading. If it be said that Âkâda or space is also all-pervading but ignorant people superimpose upon it the qualities of colour, by say- ing the sky is blue, &c., and so an all-pervading object may be liable to superimposition; to this we reply, this is not so, because superimposition is not possible in Brahman, as it is in the case of Âkâda, since Brahman is not an object of attainment or perception as Âkâda is, and it is never possible that Brahman can have any Upâdhi. Moreover the appearance of a thing. as something which it is not, is the same to all intents and purposes, as if that thing had changed its nature. And this is not possible, unless there is illusion, for without illusion there is not possible of mistaken appearance. This illusion being separate from Brah- man falls in the category of Vivarta, and thus we come to the vicious circle in reasoning. For we have to assume the existence of a separate entity called illusion, in order to explain the theory of Vivarta or illusion. In the Scriptures, 'the world is sometimes said to be a mere illusion, no doubt, but it is said so in order to produce disgust and indifference towards it, and not that the world is really non-existent or an illusion. Thus say the wise who know the truth. Had the world been a mere illusion and hallucination, then there would be no definite laws in this world, such as we find in the elements which constitute the world, such as a particular group of atoms constitutes a particular object, and that object always has the same number of atoms, neither more nor less. If the world were an illusion, we should expect the indefiniteness of elements, for illusion has no laws and may be subject to any change. The change of condition is seen only with regard to objects which are real and subject to law. With regard to objects which are non-real, and whose nature is not fixed, we cannot say that they can undergo any change of condition, for objects of illusion undergo changes at every moment, and such change is not a change of condition, but inherent in the nature of illusion. Therefore, the true Scriptural doctrine is that of Parinama, namely, that the world is a modification of Braliman and is real; while the theory of illusion or Vivarta has no foundation in the Scriptures. SUTRA I. 4. 27. योनिश्च हि गीयते ॥१। ४ २७॥ af: Yonih, the womb, the source. Cha, and. ft Hi, because. nina Giyate, is sung, is described, or called. 27. Brahman is both the material as well as the ope- rative cause of the universe, because some texts so describe Him .- 135. 27

210 VEDÅNTA-SÜTRAS. I ADHYÂYA. [Govinda

OCMMENTARY. The following texts of the Mundaka Upanisad call Him the yoni of the universe :- यद् मूतयोमिं परिपश्यन्ति धीरः। "That whom the wise regard as the womb of all beings." (I. 1. 6.). कर्तारमीशं पुठषं म्रहययोनिम्।। "The Maker, the Lord, the Porson, Brahman, the womb." (III. 1. 6.) The word " maker" shows that he is the operative cause, while the term " womb".shows that He is the material cause also The word yoni or womb always denotes the material cause. As in the sentence :- "The earth is the yoni or womb of herbs and trees, &c." True, in ordinary language and in the Vedas, a distinction is drawn between the material and the operative cause, and ordinarily we do not find one person combining in hiinself both these qualities, for many causes are required to bring about any particular result in worldly life ; yet the express texts above quoted leave no room for doubt, that so far as God is concerned, He is both the operative and the material cause.

Adhikarana VIII .- All names are names of God. (Virya) .- The present section is cominenced in order to show that there are no Upanigad texts, which would go against the propositions above established. There are some texts, which apparently establish that Pradhana or Siva or some other deity than Visnu is the cause of the universe, while others prove that the individual self, the Jiva is such a cause. In the Svetavatara Upanisad we find the following texts, showing that Siva is the cause of the world-creation, &c., and not Hari :- सरं प्रधानममृताकरं हर: सरात्मानावीशते देव पक:। तस्याभिध्यानाद्योजनाव् तस्वमावात् भूयदचान्ते विश्यमायानिवृत्ति:।।१०।। "The Pradhana is changoful; Hara (lit., the Destroyer) is immortal and unchange- able. The one God rules the changeable Pradhana and the unchangcable human sonl. By meditating ou Him, by communion and unity with Him, the world-illusion is com- pletely removed and comes to an end." (f. 10). पको हि कदो म द्वितीयाय तस्थुये इमाल्लोकान ईरत ईशनीभि:। प्रत्यकजना- स्सिष्ठति सन्युकोचान्तकाले संसुज्य किश्वा सुबनानि गोपा:।। २।। "Rudra (lit., the killer of all pains) who rules all worlds with His powers, is one only -the wise do not acknowledge ra second. He exists behind all persons. He creates all the worlds, preserves thein and rolls them up at the end." (III. 2.) यो देवानां प्रमवश्योद्दवश्य विश्वाधिपो रद्दो महर्षि:। हिरण्यगर्म जनयामास पूर्व स मो मुदष्या शुभया संयुनकु।। ४।।

Bhâpya.] IV PĀDA, VIII ADHIKARAŅA, Sů. 28. 21

"He who is the cause of the birth and the power of all the devas, Rudra, the Lord of all, the Omniscient, who, st the beginning begot Biranyagarbha, may He grant us good understanding. (I11. 4.) यदातमस्तम दियां न रात्रिज सब्य पासण्किम पथ केनक:। तड्सरं तस् सवितुर्वरेण्यं मता थ तसमात् मसुता पुराजो।। १८ ।। "When darkness is removed, there is neither day nor night, noither being nor non- being, bat only the Siva alone. He is unchangeable. He is adored by the Siritri. From Him fows the Ancient Wisdom." (IV.18.) The following texts similarly show that the creation proceeds from Pradhâna :-

प्रधाने सयमस्येति नहम्यत् कारर्य मतम्।। " From Pradhâna (lit., the Best, the Chief) is prodnced this universe, it goes back into Pradhana, it is sustained by Him ; vorily there is no other cause recognised by the wise." The following text shows that the world proceeds from the JIva :- बीबादू सबन्ति भूतानि, जीवे तिह्वम्य बम्चला:। जीवे व उयमिकन्ति, न जीवात् कारं परम् । " From the Jiva (lit., tho life, the Giver of life) proceeds all beings, they romain sus- tained by the Jiva Armly, they merge into the Jiva; there is no higher cause than the Jiva." (Doubt) .- Here arises the doubt. Do the words Hara, &c., used in the above extracts, denote what they ordinarily mean or are they to be taken in their etymological significance, as denoting Brahman ? (Pârvapakşa) .- These words must be taken in their ordinary signi- ficance, and denote Siva, Pradhana and Jiva, respectively. (Siddhanta) .- This objection is met by the author, by the following Sâtra. SŪTRA I. 4. 28. पतेन सर्वे व्याख्याता व्याख्याता:॥१।४।२८।। gan Etena, by this, by the. method of interpretation indicated in the above sotras. at Sarve, all (words like Hara, Rudra &c.) srn: Vyakhya- tåb, are explained.

&c.) .- 136. 28. Thus are (to be) explained all words (like Hara,

COMMENTARY. The words like "Hara," &c., should be explained by the method above indicated. All such words denote the Supreme Brahman, because all names and words are His name. As says the following text :- नामानि कि्मानि न सन्ति कोके यदाविरासीय् पुकवस्य सपम्।। "All names that exist among mankind have come out from Him, the Puruga (and so primarily apply to Him)."

212 VEDÂNTA-SÛTRAS. I ADHYĀYA. [Govinda-Bhâşya.

'The Bhâllaveya Śruti also says the same :- नामानि सर्वाि यमाबिशन्ति, सं वै बिष्यु परममुदाहरन्ति।। "Him denote all the names, they all declare the Supreme Brahman, the Lord Visnu." Vaidampâyana also has said that all these names are the designation of Śri Krişna. In the Skanda Purâna also it is written- "Excepting the names of Nariyana and such like, Hari gave all his other names (like those of Rudra, &c.) to difforent Deitics." The guiding principle, however, is this :- Where there is no con- flict of teachings, there the names like Hara, Rudra and the rest, denote the respective devas popularly so called. But where there arises a con- flict, there these naines denote the Lord Visuu alone. The repetition of the word vyakhyâtah is meant to indicate the ter- mination of the Adhyaya. Let our hearts be ever fixed on the Lord Krigna, who as if in sport, creates, main- tains, and destroys the whole nniverse, who is the Supreme Lord, whose powers are in- conceivable, infinite and true; and in whom all the Vedas find their final goal and fulalment. Here ends the fourth Pada of the first Adhyaya. Note .- Thus the word Hara when applied to God means the Destroyer, who breake up all the elements into their primordial state at the time of Pralaya. (Harati tattvani, layabhimukhyam nayati); Rudra means the destroyer of all pains. (Rujam dravayati): Siva means the Blessed One, the Auspicious One, Pradhana means the Best, the Chief: Jiva means the Life, the giver of life; and so on.

SECOND ADHYÂYA. FIRST PADA.

दुयु किकद्रो वजवाजविकत परीक्षितं य: स्फुटमुचरामयम् सुदर्शनेन सुतिमौशिमन्थं म्यचात् स हच्क: प्रमुरस्तु मे गतिः।। May that Lord Krighna be my refuge and goal, who with His discus called Sudardana protected in the womb of his mother Uttara, the holy Pariktta, the son of Abhimanyu, even before his birth, from the burning arrows of the cruel son of Drona. Note :- This verse has a double meaning. It may be applied to Krighna Dralpiyans and the author of the Sttras also. In the first Adhy&ya, it was established that the Lord of all is the chief object, which the Vedanta texts teach; that He is the material as well as the operative cause of all; that He is different from everything; that He is the Inner Solf of all things; that He is free from all imperfeo- tions; that He possesses inconceivable infinite powers, and has measure- lees auspicious qualities. This was established by the Samanvaya or correct interpretation of all the Vedanta texts. But in the second Adhya- ya, it would be proved that all contrary views establishing Pradhana to be the cause of the universe are wrong; and it will reconcile the con- flicts of Smriti and reasonings, which go to establish that contrary view, by proving that those reasonings are fallacious, and the systems of crea- tion, &c., established by the Vedanta are the only right view. Thus this chapter proves that the philosophy of Kapila is not supported by Vedants texts. At first, the author of the Satras disproves that Sankhys is opposed to the sacred texts and removes the doubt that the Vedanta view contra- dicts those texts which establish the Sankhya theories. It shows that, properly speaking, there is no foundation for the Sankhya viow in the Vedânta texts. (Doubt). Here the doubt arises, whether the view that Brahman is the sole cause of the universe, as established by the reconciliation of the texts, in the first Adhyaya, is not contradicted by the Sankhya Smriti. (Parvapakşa). The opponent mays, if Brahman is the sole caune of the universe, then what becomes of thoee texts which ostablish the 1

214 VEDANTA-SOTRAS. II ADHYAYA. [Govinda

Sankhys viow that Pradhana is the material cause of the universe. Ao- cording to Vedinta, this Sankhya Smriti would find no soopo. Kapila, the author of Sankhya, is called a Risi in the following text of the Svot. Up. :--

करिं प्चूर्त कपिक बस्तमनने भामेनिर्मात्त जयमानय्य परनेद्। "It is tho one who superintends every csuse, all forme and all gorms; who sastains with knowledgo the wise Kapila, the Arst born, and who ssw him born. "-(Svet. Up, V. 2). This sage Kapila is thus an authoritative person, because the Sruti itself calls him the Risi Kapila. This Rii acknowledges the validity of fire-sacrifices &c., as taught in the Karma Kanda (and is not a scoffer of ritualism like some other heretics) .. He has composed the Sankhya Smriti, as Jñana Kanda, in order to teach men the nature aod means of getting release, to those who desire Mukti. The first aphorism of his system is :-

w Atha, now. Rrfre: Tirvidha, three-fold. rw Dukha, sorrow. ra Atyanta, complete. Pryfr: Nivrittih cessation. Wora Atyanta, complete. Jonk Purusarthaț the sumum bonum. "The complete cumestion of three sorts of sorrowa is the highest end of man. " In another aphoriem he says :- म हरर्थसिगिमिंदु सेरप्युदुभिवर्यनाठ्। T, Na, not. tun Dristartha, visible means. fuftr: Siddhib, attainment. Prrd: Nirvrittep, after cessation. uft Api, also, yyfw Anuvritti, returo. nug Daréanat, because of being found. "This comstion of pain is not possible by material means, becanse the roliof afforded by them is temporary only ; and there is the reourrence of pain." In this system the non-sentient Pradhana is the independent canse of the world; and PradhAna creates the world in order to give release to the bound jivas, or for her own sake. Though insentient, it creates the world; just as the insentient milk turns of its own accord into curd, &c. If, therefore, Brahman be held to be the sole cause of the universe, then the Sankhya doctrine becomes contradicted and will find no scope any- where, because it is entirely devoted to the setting forth of theoretical trath and not practical duty, and if it is not accepted in that quality, it is of no use whatsoever. Therefore Vedanta texts should be so construed as not to contradict the system of Kapila who is a great authority. It can not be sid, that if we interpret VedAnta texts in conformity with SAnkhys,

Bhâpya.] I PÅDA, I ADHIKARAŅA, Sa 1. 215

then Manu and other Smritis. like that would be contradicted. There is no harm, if Smritis like Manu and the rest are contradicted on theoretical points, for such contradictions would not make those works useless. For Manu and similar works inculcate practical religious duty, and are autho- ritative in matters of Karma Kinda and will thus have a scope of their own. The Sankhya Smriti, however, is purely theoretical. (Siddhanta) .- This objection the suthor replies by the following Sûtra :- SUTRA II. I. 1. स्मृत्यवकाशदोषप्रसङ् इति चेत् न भन्यस्मृत्यनवकार- दोषप्रसङ्गात् ।। २।१।: ।। Fufa Smriti, the Smriti, the Kapila philosophy. wrw Anavakaśa, non-room, want of application, redundancy. dr Dosa, fault. vur: Pra- sangab, result. ma Iti, thus Chet, if. « Na, not. w Anya, other. Ffa Smriti, the Smriti, uwwr Anavakaśa, non-scope or redundancy. dv Doșa, fault. ragrE Prasangat, because of the result. 1. If it be objected that )the Kapila) Smriti will find no scope (under Vedantic interpretation) we say no; because (under the Sânkhya interpretation) there would result the fault of want of scope for other Smritis (like that of Manu, &c.)-137. COMMENTARY. The word Anavakada means want of room, want of scope, in other words, becoming totally useless. The objection to the Vedânta texts being explained, by force of Samanvaya, as teaching that Brahman is the sole cause of the universe is, that the Sankhya Smriti does not find any scope under that interpretation; therefore, the Vedanta texts ought to be explained in a way opposite to that which would appear from their super- ficial plain meaning: This objection is raised in the first part of the Sûtra. It is answered in the second half of the Satra, which says, let it be so that the Sankhya Smriti finds no scope, for otherwise other Smritis like those of Manu and the rest which are in harmony with the Vedanta teaching and which declare that Brahman is the universal cause, would become useless. Thus there is a choice of two evils; should the Vedants texts be interpreted in a distorted way, so as to give scope to the Sankhya Smriti, or should they be interpreted in a natural way, so as to give room to Manu and the rest. The greater evil is not to give scope to Manu and the rest. Manu and the Smritis like that, establish that the Lord

216 VEDANTA-SOTRAS. II ADHYAYA. [Govinda

is the cause of the creation, &c., of the universe, and that the thoory of Kapila is not correct. Thus Manu (Chapter I. V.) says :- भ्रासीदिदं तमोभूतमम्ब्ातमंकलकम्। चमतर्षर्यमविष्ेयं म्रसुस्मिव सर्वतः । ततः स्वयम्मुमेगवान, चव्यको व्यस्यनिदम्। महाभूतादिष्चौजा: प्रादुरासीचमोतुद: । थाउसावतीण्द्रियम्राह्य: सरमोधव्यक: समातनः। सर्वभूतमयोऽविन््य: स पम स्वयमुद्- नमा । सोर्अरमिध्याय सरीरात् स्वाल् सिसभुविंविया: प्जा:। भ्रप पद ससर्जादी तासु बजमवासुजत्।। तदण्डमभवद्भैमं सहलाशु समन्रभम् । तस्मिन यजे स्वयं म्रज्ञा

"This (universe) oxisted in tho shape of darkness, unporcoivod, dostituto of distinc- tivo marks, unattainsble by rossoning, unknowable, wholly immorsod, as it woro, in doop sloep. Thon the divine Soll-existent (Srayambhu, himsolf) Indiscorniblo, (but) making (all) this, the grost elements and the rest, discernible, appesred with irrosistiblo croativo power, dispelling the darknom. He who can be perceived by the internal organ (alono) who is subtlo, indiscorn- Ible, sad etornal, who contsins all crosted beings and is inconcoivablo, shono forth of his own (will). He, desiring to produce beings of many kinds fron his own body, frat with a thonght orested the watera, and placed his seed in thom. That (seed) became a golden egg, in brilliancy oqual to the sun; in that (ogg) Ho himsolf was bora as Braamaa, the progenitor of the wholo world. Similarly Pardsara says in the Vişnu Purâna :--

हः ॥। यथोयोनामिट्याटूयी सम्तत्ववरमतः। तथा विहल भुयस्ता म्रसत्येवं

From Vigau there sprang the world, and in Him it sbides; He makos this world peraist and he ralos it. He is the world. As the spider draws ont the throad from his stomsoh, and again draws it into his body, similarly the world is emittod from tho body of the Lord and merges back into it .- Vinu Purdna. There are other Smritis also to the same effect. These find no ecopo in Karma Kanda and are concerned with theoretical truth only. Thoy cannot be explained as helping Karma Kanda. They are taught for tho sake of Jnana, because they teach practical duties, with the object of purifying the mind, so tho knowledge of Brahman may arise theroin. (All abstract science and philosophy are of no practical utility, oxcopt in so far as they conduce to mental culture; or to put it in the words of the Hindu Philosophy, Jñana Kanda has no concern with actions, but only with the purifioation of the mind.) The following Sruti text shows that the purification of the mind is the object of Jiana Kands :- समेसं बेदालुवयनेन श्राडाया विविदियान्त बंगेन दानेम तपसाम्नाकफेन।। "The Beihmeges try to know Him throngh tho stadiss of the Vedas, by sorifcos, by alm, by susterities and by fastiag."-BR. UP., I.V. 4'23.

Bhårya.] I PÂDA, I ADHIKARAŅA, Sů. 1. 217

No doubt in some cases we find the performance of these things lead to the falling of rain, to the begetting of sons, to the attainment of heaven, &c. That is however only side-results or bye-products, which arise occasionally ; with the object to produce faith in the scriptures ; and their higher object is to produce knowledge of Brahman. In fact the entire Veda including the Karma Kânda has this object, as says the text :- सर्वे बेदा यत्पद्मामनन्ति तंपाधसि सर्वाथि वा यद्रदन्ति । यदिष्ान्तो म्रहान रन्ति तखे पद्थर संप्रहेव श्रवीम्योमित्येतस्।। १५ । "Whose form and essential natare all the Vedas declare and in ordor to attain Whom they prescribe sastorities, desiring to know whom the great ones perform Brahmacharys, that symbol I will briefy tell thee. It is Om. "-Katha UP. I. 3. 15. So also the text :- नारायकपरा बेदा: &c. "All the Vedas declare Narayana alone," &c. Nor cau we settle the meaning of the Vedanta texts by means of the Sankhya Smriti of Kapila, for then we should have to accept the extremely undesirable conclusion, that all the other Smritis quoted are of no authority, and it would be establishing a conclusion opposed to the whole tendency of the sacred scriptures. For settling the meaning of a text is to show clearly the whole current of the scripture. The Sankhya Smriti does not possess this qualification. Therefore, it is against scripture, evolved out of one's own inner consciousness and not the production of any authorita- tive (apta) person. We are, therefore, not afraid of the contingency that the Sankhya Smriti would find no scope in Vedanta. Let the Sankhys Smriti be totally discarded, when by so doing we save those other very numerous class of Smritis which closely follow the doctrine of the Vedânta. It is not proper to show undue preference for Sankhya Smriti merely on the strength of its being composed by an apta or authoritative person. For in that case, we'shall have to admit many a conflicting Smritis, such as those of Gautama, &c., who were also aptas, but who have given different theories about the world, soul and God and thus we shall be landed into the absurdity of believing contradictory theories, merely because their authors were aptas (or reliable honest persons). The result of which will be that we shall never know what was the truth. Moreover, it is a well- known maxim that when there is a conflict between two Smritis, then that Smriti alone is to be followed which is in harmony with the sacred scriptures (8ruti): and that alone ought to be respected.

218 VEDANTA-SÚTRAS. II ADHYÂYA. [Govinda

Since our opponent raises the objection on the strength of Kapila's Smiriti, therefore our author says, "we shall refute him by his own argument," namely, by the strength of other Smritis such as those of Manu, &c. For if the argument of the opponent has any force, it comes to this, that scopo should be given to the Smritis, and the Vedants should be s0 explained that the Smritis should not be discarded. Taking our stand on this proposition of our opponent we say, that we must so explain the Vedanta that it may give scope to the largest number of Smritis, such as Manu and the rest. As regards the objection, that the author of the Sankhys is spoken of respectfully by the Sruti itself, in the famous passage of Śvetsdvatara Upanişad (V. 2), we reply that you have not properly understood that verse. It doos not refer to Kapila, tho founder of Atheistic Sankhya, but to a different being altogether. Tho verse really means, " He who before the creation of the world produced the sage Kapila (namely, the Goldon coloured Brahma), in order to maintain the universe and who sustains this BrahmA with the knowledge of the past, present and future, we wor- ship that Lord God." The word Kapila here means Golden coloured, and is another name of Bralma called Hiranyagarbha, referred to in this very Upanigad in Verse 4 of the 3rd Chapter: "He who is the cause of the birth and power of the gods, Rudra, the lord of all, the omniscient, who at the beginning, begot Hiranyagarbha, may he grant us good understand- ing." That this first-born with the Golden colour is Brahma, we find also from Verse 12, Chapter IV of this Upanisad. Thus the sacred ecripture refers to another heing altogether, when it uses the word Kapila; and it does not refor to the founder of the atheistic science, for be misinterpreted the meanings of the Sruti. Therefore, if this latter Kapila is called an unauthoritative person (Anapta) we are not show- ing any disrespect to the Śruti. On the other hand, the authori- tativeness of Manu is stated in unambiguous language in the Taittiriya BrAhmaņa, where it is said "whatever Manu has declared that is a panacea." Similarly, Srt Paradara is mentioned in the Vienu Purina to have obtained the knowledge of the supersensuous worlds and of the true nature of DovatAs, through the blessing of Pulastya and Vadiytha. Thus both Manu and Parâdara are undoubtedly Aptas, but not so Kapila. The sage Kapila who founded the Sankhya Smriti opposed to the Vedic doctrine, was a particular Jiva, horn in the family of Agnivamn, and deluded by the mysterious power of the Lord, he propounded this false pbilosophy.

Bhårya.] I PÅDA, I ADHIKARAŅA, SA. 2. 219

He is not that Kapila who was the son of Kardama, for he was an incar- nation of Vięnu. Note .-- Thore are two persons of the name of Kapila mentioned in our books : they should not be confounded. The founder of the atheistic Sakhya was a diferent person from the Kapila mentioned with grest respect in Bhagavats Parans and the Bhagarad Gita. See our Chhindogya Upanigad, page 242. Thus we find in the Padma Purana :- कपिलो मासुदेवाक्य: सांकयं त्त्वं जगाद ह। पयादिभ्यश्य देवेम्यो सून्वादिभ्यस्तथैद था। वयेबासुरये सर्व बेदायें कपकृंहितम्। सर्वदेद विक्म्स कपिलोशय जगाद ह।। सांच्यमासुरयेश्यस्मे कुतर्केपरियु हितम्।। "One Kapila called also Vasudeva taught the philosophy of Stakhys to the Devas, Brahmå and the rest, to the Rinis, Bhrigu and tho rost, as well as to Asuri. Ho tanght the doctrine full of harmony with the teschings of the Vedas. There was another Kapila who also taught a Stikhys philosophy, fully opposed to all the Vedic teachings, and be had also a disciple called Asuri, who was other than the frst Asuri. His Philosophy is full of false reasoning and bad argumenta." Therefore there is no fault if the Sankhya Smriti be entirely discard- ed, because it is opposed to the Vedas and is the work of a person who is not an âpta. SÛTRA II. 1. 2. इतरेषाञ्चानुपलब्धेः ॥ २॥१/२॥ ratvr Itaresam, of others, namely, of other points mentioned in the philosophy of Sankhya. Cha. and, wyyar: Anupalabdheh, because of the non-perception, because of their not being found in the Vedas. 2. Many other doctrines taught in the Sânkhya phi- losophy are also not found in the Vedas, hence this system is not authoritative .- 138. COMMENTARY. It is not only because Satkhya teaches that Pradhana is the author of creation, which makes it unauthoritative; but it teaches other doctrines also, which have no foundation in the Vedas. Thus it teaches that souls are pure consciousness and all-pervading, that bondage and release is the work of Prakriti alone, and these two are effects of Prakriti. It further teaches that there is no Supreme Spirit, the Lord of all. It also holds that time is not a Tattva. It holds that the Pranas are merely forms of the functions of the five senses, and have no separate existence of their own. All these heterodox doctrines are to be found there.

220 VEDANTA-SOTRAS. II AD BYAYA. [Govinda

Adhikarana II .- The refutation of Yoga. Says an opponent, admitted that the Vedanta text should not be explained in the light of the Sankhya philosophy, because it is opposed to the theory of Vedanta. But they may be ezplained according to the philosophy of Yoga, because it is based on the teachings of Vedants and is not opposed to it. In fact, Yoga is in harmony with sacred scriptures, and may be called a Śrauta philosophy. It is mentioned in the Upani- şads thus :- तां योगमिति मन्यम्ते खिराभिन्टियचारयाम्। पममजस्त दा सवति योगो दि प्रभयाप्ययो।। ११।। That they hold to be Yoga, which is the Arm restraint of the senses. Then one be- comes not heedless. Yoga should be performed with regard to the Lord, from whom is the origin and destraction of all things .- Katha Upunisad, VI. 11. We find many such reference to Yoga in the Upaniads thus :- मृत्युमोक्तानचिक्ेताउथ सब्मवा विधामेता योगवििम क चिरजोडमूशिम स्युरन्योऽप्येवं यो विदभ्यात्ममेव।। १८। Nachiketas having then obtalned all this knowledge and practice of Yoga imparted by Yama, attained Brahman, became free from rajas and beyond desth; another who thas knows the spirit certainly becomes so .- Katha Uanishad, VI. 18. Similarly, the method of postures and other members of Yoga are taught in Gita also where it says, that one should sit with his body straight and neck not bent, &c. Therefore, the Lord Patanjali composed this Yoga Smriti in order that men may conquer Sansara, by crossing over the diffi- cult ocean of the world. He is one of the best authors and he has composed this philosophy through his great Yoga powers. Thus his first aphorism is :- श्रथ योगातुश्यासनम्। 1-1. "Now an explanation of Yoga."-1-2. योगश्विचत चिनिरोष: 1-2 Yoga is the cessstion of the modifcations of thinking principle."-1-2. These Sutras are not opposed to Vedanta. If this Yoga Smriti, which merely deals with the teaching of the concentration of the mind, be held unauthoritative, then it will find no scope anywhere else; and if the Vedânta texts are to be explained by the method of Samanvaya, without regard to any other Smriti, then this Yoga becomes redundant. There- fore, the Vedânta texts should be so explained as to give room to Yoga Smriti, and the doctrine of Samanvaya should not be carried to this extreme. (Katha Upanishad VI. 18.)

Bhårya.] I PÅDA, II ADHIKARAŅA, Sú. 3. 221

The Smritis like Manu and the rest, being concerned with Karma Kanda may be contradicted in certain parts, by the Yoga Smriti; but they will atill have room, inasmuch as, they teach practiral duties (Dharma). Therefore, says the Purvapaksin, the Vedânta texts should be construed by the Yoga Smriti and not in accordance with the above-mentioned Saman- vaya. (Siddhânta) .- To this the author replies by the following Sûtra :- SUTRA 11. 1.8. एतेन योग: प्रत्युक: ॥२।१।३। viy Etena, by this; namely, by the refutation of the Sankhya Smriti. dfor: Yogab, Yoga doctrine as to creation. meges: Pratyuktah, has been refuted. 3. By the above refutation of the Sânkhya Smriti, the Yoga Smriti is also to be understood to have been re- futed-139. COMMENTARY. On similar grounds as those by which the Sânkhya theory of creation has been refuted, the theory of Yoga is also refuted thereby. For the Yoga theory on this subject is opposed to Vedanta. If the Vedanta texts are to be explained by the light of the Yoga Smriti, then the other Smritis, like that of Manu and the rest which are in harmony with the Vedas, would become useless; and will have no scope. Therefore, the Vedânta texts about creation are not to be explained in accordance with the Yoga Smriti. It cannot be said that the Yoga theory about creation is not opposed to the Vedanta theory about cosmogony. For in the Yoga philosophy also, the Pradhana is said to be the independent cause of creation. Accord- ing to the Yoga, the Lord and the Jivas are mere consciousnesses (Chiti- matral) and both are all-pervading (Vibhu). Not only is the Yoga theory opposed to Vedânta in these matters, it is opposed also in other respects, such as :- Yoga holds that Mukti is merely the cessation of pain, which is a result of Yoga practice. All these theories are opposed to the teachings of Vedanta on these points. We do not find in the Vedanta texts the mention of the three-fold means of right knowledge, admitted by the Yoga. The latter holds that the Pramânas are perception, inference and testimony. Nor do we find in the Vedanta texts the mention of the five Vrittis or functions of the mind, mentioned by Yoga. The Yoga holds that Chitta or mind or thinking principle has five modifications right knowledge, false knowledge, fancy, sleep and memory. There is no

222 VEDANTA-SUTRAS. II ADHYAYA. [Govinda

such classification of mental functions in the Vedanta texts. All these things are to be found in the Yoga philosophy alone. Therefore, Yoga Smriti being opposed to Vedanta on these matters, is not a valid Smriti. If it be said, the Yoga philosophy would find no scope otherwise, we say Jet it be so. But aince it is opposed to the Vedanta, we are not afraid if it bas no acope left to it. In fact, all the arguments adduced to refute SAnkhya may be adduced against the Yoga also. The real truth about the Lord as revealed in the Vedanta, about the Jivas, about the cause of bondage and salvation, and the means of getting salvation will be des- cribed later on. This being so, how do you explain those Vedanta texts which express- ly mention Yoga and its various members, such as the following :- निदनत लाप्य समं शरीर हदीन्ियाधि मनसा सनिवेश्य । बझोडपेम प्रतरेत विदान् सोतासि सर्वाषि मयाबहानि । ८ ॥ "Making his body, with its threo raised parts steady and placing his senses into the heart with his intellect, the wise men should cross all the fearful stresms by means of the rafter of Om, the Brahman .- Svet. Up., II 8." नित्यो नित्याना वेतनश्चेतनानामेका बहना यो विद्धाति कामानू। तल् कारवं सांक्ययोगाभिगम्यं सात्वा देवं मुख्यते सर्वपाशै:। १३ । "The Eternal among the oternal ones, th: Conscionsness of the conscious beings, who though one, dispenses to many their objects of desire-one who knows that God, the cause who is knowable by Sakhys and Yoga is freed from all bonds .- Svet. Up., VI. 18." The words Sankbya, Yoga, however, here mean metaphysical know- ledge and meditation, and have no reference to the systems of philosophy bearing those names. Release cannot be obtained by the method taught in Yoga, namely, by the discrimination of the difference between Puruga and Prakriti, which is the favourite method of Yoga and SAnkhya. According to Vedanta, release depends on the grace of God plus the knowledge of God, and not upon the knowledge of the difference between man and matter. This will be proved by the following texts :-- वेदाहमेतं पुरुष महान्तमादित्यवय तमसः परस्ताव्। तमेव विदित्वातिमृत्युमेति नान्य: पन्था विद्यतेऽ्यनाय ।८ ।। "I know this Great Spirit, shining like the sun and transcending the world of darkness. It is only by knowing Him that one escapes death ; there is no other path to go upon .- Svet. Up., III. 8." तमेब धीरो विशाय पता कुर्षात ग्रासक:।। नातुभ्यायाद् नूम्पप

Bhårya.] I PÂDA II ADHIKARAŅA, SA. 3. 223

"Knowing Him alone, let the wise Brihmans constantly meditate. Let him not study many books, for verily all that is waste of onergy."-Br. Up., IV. 4.21. पतद् या ध्यायति रसति भजति सोपमृता मनति। " He who meditaten on Him, feels joy in Him and is devoted to Him, alone gets immortality and no one else." Moreover, that portion of the Sankhya or Yoga, which is not opposed to the Vedanta, is admitted valid by us also. We do not cherish any animosity against the whole of Sankhya or of Yoga : but take exception only to certain theories of theirs, as to creation and the method of obtain- ing release. The fact is, we simply discard the portions expressly opposed to the Vedanta, and accept the rest of the philosophy of Yoga and Sånkhya. True, the Yoga is not non-theistic like the Sankhya, for it admits the existence of God, in its several Sutras, such as the following :-

isvara, God. Pranidhinst, by rosignation to the will of. Va, or. "Concentration may be attained by complete devotion to the Lord."

Kleja, pain. Karma, acts. Vipaka, fruits of act. Assyaih, by the store. Apara- mrigtah, untouched. Purușs, Vifegaha particular Spirit. Isvarah, Lord. " The Lord is a particular Spirit untainted by evil, suffering, aote and the frauts of actions," etc. Yet these Sutras are not absolutely necessary for the Yoga system, and many say that the author of Yoga was not in his right mind when he framed these particular aphorisms, and they are merely a mistake of his. Similarly, Gautama, the author of Nyâya, and Kanada, the author of the Vaidesika, were deluded when they propounded their theories regarding creation and release : which are also opposed to the Vedanta. These will be refuted later on. No doubt these authors are also very learned and wise, but their delusion is the result of either too much conceit of their own knowledge, thinking that they were omniscient, or because the Lord had so willed that they should start such theories, for some mysterious purpose of His own. In fact, some hold that these theories were necessary in order to clearly bring out the perfect symmetry and harmoniousness of the Vedanta. The present Sutra opens a new Adhikarana, inasmuch as the Yoga differs from the SAnkhya in admitting the existence of the Lord ; and so

224 VEDÂNTA-SOTRAS. II ADHYAYA. [Govinda

the doubt arose that the refutation of the Sankhya did not necessarily involve the refutation of Yoga. To remove that doubt, this adhikarana has been started. The sangati is atideda or analogy. Though the author of Yoga is no less a personage than the Great Hiranyagarbha himself, yet even he should be discarded on points where he contradicts Vedânta.

Adhikarana III .- The Vedas are eternal and infallible. Says an objector :- If the Smritis like the Sankhya and the rest are to be set aside as non-valid and anåpta, merely because they are opposed to the Vedas, then you must first establish that the Vedas them- selves are infallible and contain nothing which is opposed to science or reason. The present section is commnenced to remove that doubt, and to establish the infallibility of the Vedas. (Doubt) .- The doubt is raised in the following form. Is the Veda fallible or infallible ? Is it the production of an apta or an anâpta ? Had the Veda been infallible, then all that it says would come out to be true. But that is not the case, for erample, it says, " Let a person desir- ing rain, perform the Kariri Sacrifice." Now the performance of the Kariri Yajna does not invariably produce rain. Therefore, the Veda is not infallible. (Siddhânta) .- To this the author replies by the following Sûtra :- SUTRA II. 1. 4. न विलक्णत्वावस्य तंयात्वञ्च शब्दात् ॥ २ ।१४॥ 4 Na, not. Ruveor Vilaksanatvåt, because of the difference of charac- ter. w Asya, of that, of the Veda. wuneg Tathatvam, suchness, the eternity, the authority. Cha, and. gerr Sabdat, from the Word, from the Scripture. 4. The Veda is not unauthoritative (like the Sânkhya, &c.) because of its being of a different character altogether, and because its eternity is established from the Word .- 140. COMMENTARY. The Veda is not unauthoritative, like the Smritis of the Sankhyas and the rest. Why ? Vilaksanatvat. Because it has a different charac- ter. Every human production is liable to four-fold error : that is, heedless- ness, wrong-headedness (tyring to establish a proposition merely through a spirit of argumentation and against one's own inmost conviction), error or delusion, and want of ability, owing to imperfection of instruments. No such errors of authorship are possible in the case of the Veda. For

Bhâsya.] 1 PÂDA III ADHIKARAŅA, Sū. 4. 225

it is eternal and has no human being for its author. And its tathatvs, suchness, the possession of such attribute, namely, its eternity is proved from the Word itself. As says a Sruti :- तस्मे नूनं भमियये वाचा विरूप नित्यया। वृष्े बादस्य सुष्टुतिम्। Tasmai, to him, to the Agni, Nonam, now, Abhicyave, to the well-satis- fied, Vacha, with Speech; Virupa, O sage Virupa; Nityaya, with the Eternal; Vrisne, to the Powerful. Chodasva, praise; Su-stutim a fair praise. " Now, O Virupa, rouse for Him, Strong God who is ever Self-content, fair praise with the Eternal Vedic Speech."-Rig Vedn, VII, 91. 6. Thus the Sruti itself calls the mantras, by the significant epithet of tbe nitya-vak or the Eternal Voice. The Smritis also declare the Veda to be eternal. Thus in the following :- मनादि निचना जिस्या पाठत्वुरा स्वयम्मुवा। चादा वेदमयी दिव्या यत: सर्वा: प्रतृचय: । "The Self-existing Lord, in the beginning of crestion, sent forth the eternal, begin- ningless Voice, the divine Veda; from which proceeded all the other scriptures." The Smritis like those of Manu and the rest, are authoritative, because they are based on the Veda, and for no other reason. In the Sûtra I. 3. 29, the eternity of the Veda was established by reasoning, in the present Sutra it is established by authority; herein consists the difference between these two Sûtras. But, says an objector, the Vedas are non-eternal, because we find in them a statement to the effect that they were created, at a certain time, and every thing that is created, has an end, necessarily, some time or other. The following verse of the Purusa Sukta shows that the Vedas are created :- तस्मादू यश्ञात् सवहुत: ऋध्ः सामानि यमिरे। उन्दासि जमिरे तस्माद् यजुस् तस्मादजायत। Tasmat, from Him, Yajnat, from that Sacrificc, Sarva-hutab. all-offered, general sacrifice, Richab, the Rik hymns. Samani, the Sama hymns. Jajnire, were born or produced, Chhandamsi, the Chhandas. Jajhire, were born or produced, Tasmat, from Him, Yajus, the Yajur Veda, Tasmat, from Him, Âjayata, was born, produced. "From that great genoral Sacrifce, Richas and Sama hymns were born, therefrom were spells and charms produced ; the Yajus had its birth from Him."-Rig Veda, X. 90. 9.

226 VEDÅNTA-SÛTRAS. II ADHYÂYA. [Govinda

To this we reply, this is not so. By the word jan "was born," we mean "was manifested; " and not born in the ordinary sense. As has been said in the following verse :- स्वयम्मुरेब भगवान् बेदो गीतस्तवया पुरा। शिवाा ऋंिपर्यन्ता: स्मर्सारोऽस्य न कारक: । "This Lord Veda is Self-existent (that is eternal). Thou, O God, hast sung it out of old. The great ones from Siva down to the Rigis aro its reciters only and not its anthors." Nor can it validly be objected, that the Vedas are unauthoritative, because they do not always produce the results promised by them. The production, of any particular result, depends upon the capacity of the person performing the act A competent person (like & competent chemist) always gets the predicted result, by the proper chanting of the hymns, while an incompeteut person (like a tyro in Chemistry) fails to got the expected result. The failure of the result only proves the incom- petency of the agent and not the defectiveuess of science. While the Smritis like the Sankhya and the rest are unauthoritative, not because they fail to produce the results promised by them, but because they are in confict with the teachings of the Vedas on these important points of Creation, Release, &c.

Adhikarana IV .- The Superintending Devas are denoted by terms like Fire, Eurth, &c. Objection .- Let it be so. . But how do you reconcile the absurd say- ings of the Vedas, such as the following :- "The Fire willed let me become many; the Waters willed let us become many."-Chhandogya Up., VI. 4. &c. "These Pranas quarelling among themselves went to Brahmå and asked who was the best amongst them .- Br. Up. The elements like fire, &c., are non-sentient objects, and to say that they willed or quarrelled, is as reasonable as to say that the sons of a barren woman held a discussion. Therefore, one portion of the Vedas being proved unauthoritative, the portion relating to Brahman being the cause of the world, is also without authority. The Pradhana is, therefore, the cause of the world. (Reply)-To this the author replies by the following Sâtra. SŪTRA II. 1. 5. श्रभिमानि व्यपदेशस्तु विशेषानुगतिभ्याम ॥२॥१५॥ faana Abhimani, the presiding deity of the elements, &c. dor:, Vyapade- dab, pointing out of, denotation of. g Tu, but. Riur Viéepa, on account of

Bhâşya.] I PÂDA, IV ADAIKARAŅA, Sū. 5. 227

distinction, because of being so qualified. The epithets applied to these ele- ments show that the superintending devas are meant. gurfrr Anugatibhyam, on account of their entering. The subsequent passage expressly shows that tlie devas entered into them. 5. The words fire, &c., however, denote there the superintending devas, because the epithet "Deva" is men- tioned there, and the statement that they entered these ele- ments prove it also .-- 141. COMMENTARY. The word " tu " shows that the doubt above raised is being removed. In the phrases " the fire willed," &c., the conscions superintending devas of these elements are meant, and not the unconscious elements. Why do you say so? Because of the specific epithets "deva" is given therein In those very passages we find that Fire, &c, are called devas. Thus the whole passage is given below to understand the argument. सदेव सोम्पेदमत्र शासीडेकमेवादवितीयं तडँंक आहुरसद्वेद्मंत्र झासीदेकमेवानि- तीय तस्माइसत: सजायेत ॥। १ ॥ 1. The Sat alone was in the beginning, one only, withont an equal. About this the others say, the Asat alone existed in the beginning, one only without a second. From that Asat was produced the Sat. कुतस्तु खल सोम्येवं स्यादितति होबाच कथमसत: सज्जायेतेति सत्वेव सोमेदमत्र

2. Bat, O child, how could it be thus, said the father. How from Asat should be born the Sat. Therofore, the Sat alone existed; O child, in the beginning, one only, without an cqual. तदेकषत बहुस्यां प्रजायेयेति तर्तेजोऽ्सजत तचेज ऐसत बहुस्यां प्रजायेयेति तदपो-

3. He thought "I shall assume many forms and create beings." He created Fire. The Fire thonght " I shall assume many forms and create beings." That created the waters. ता ग्राप पकन्त वहच: स्याम प्रजायेमहीति ता सनमसुजन्त । 4. The Watera thought "We shall assume many forms and create beings." They created the Food. सेयं देवतेक्षत हन्ताइमिमास्तिसो देवता समेन जीवेनात्मनातुम्रविश्य नामरपे

4. That God thought "these three Devatas are well-created; now I shall enter into them with that aspect of mine called the Living Self, and shall develop name and from." Thus the specific epithet of the Devata is applied to these three, and so they cannot mean inanimate elements, but are sentient beings, or cosmic Intelligences.

228 VEDANTA-SÚTRAS. II ADHYÂYA. [Govinda

Similarly, the quarrel about the Pranas refers to the devatas, as the following extract will show :- प्रथातो निःभेयसादानं पता ह वे देवता अहंशेयसे विषदमाना पस्माच्करीरायुक्- कमुस्त दारुमूतं शिप्ये्यैतद्राकम्रविवेश तद्टराचा पदष्ठिष्य पत्रयैतवभु: प्रबिवेश तद्राचा पद्षबक्षुषा पश्यष्किष्य पवायैतव्सोत्र प्रविवेश तह्ाया बदवस्रुषता पश्यष्छरोनक ऋण्वब्छिष्य एवायैतन्मन: प्रविवेश तहाया वद्वसुषा पश्यच्छोनेव भण्वम्मनसा ध्यायष्छिष्य पवायैतत्प्राबः प्रविवेश तत्तत एव समुचस्यौं तदेवा: प्राळ्े निःभ्ेयरस विि- म्ल प्राजमेव प्रक्ा मानममिसंस्तूय सहते: सवे रस्माललोकायुडचक्रमु: ॥ "Next follows the recognition of the pre-eminence of the Prina by the other devatas. All the devatas contending with one another to assert their own pre-eminence, went out of the body. It lay like a piece of wood. Then speech entered into it. It spoke and lay down still. Then the eye entered into it, when it spoke and saw, but still lay down. Then the ear entered into it, when it spoke, saw and hoard, but still lay down. Then the mind entered into it, when it spoke, saw, heard, and thought, but still lay down. Then the Prina entered into it, when it immediately got up. All these devas knowing the Prâna to be pre-eminent and fally comprehending Him as the Conscious Self went out of this world with all these." Kuusitaki Up., II. 9. Thus here also the epithet Deva is applied to these senses. Conse- quently the quarrel was among the decas of the senses and not between unconscious sense organs. Not only the specific epithet Deva is applied to these, but in another Upanisad we find that the devas entered into these elements. &c, in order to regulate their activities. Thus in the Aitareya Ârnayaka II, 4. 2. 4 :- ता पता देवता: सट्टा चस्मिन् महत्यवंवे प्रापन्। चभिर्याग्भूत्वा मुवं प्राविशद्। बायु: प्रायो भूत्वा नासिके प्राविशद्। आादित्यन्यक्रुभू त्वासियी प्राबिशद्। दिश: भोत्र भूत्वा कळो प्राबिशन्। 1. Those devatas, Agni and the rest, after they had been created, fell into this great ocean. 4. Then Agni having become speech, entered the mouth. Vayu having become scent, ontored the nostrils. Aditya having become sight, entered the eyes. The Die, having become hearing, entered the ears. Thus it shows that the superintending devas of senses are meant by the terms Agni, &c. This entering of the devas constitutes another reason for holding that sentient entities are meant, and not unconscious elements, &c. Similarly, the Bhavisya Purana is to the same effect :- पृथिन्याधमिमानिम्यो देवता: प्रचिताजस:। घचिन्तया: शक्कतयस्तासां हृश्यम्ते मुनि- मिश्च ताः। "The superintending devas of carth, &c., possessed of mighty powers, and inconceiv- able energies are actually seen by the sages." Similarly, the phrase "the stones float, &c.," are to be explained as praises of the devas within them. And, as a matter of fact, they did float

Bhârya.] I PÂDA, IV ADHIKARAŅA, Sů. 5. 229

on the water when Sri Rama bridged the ocean. The devas held up the stones and made them float on water. Thus there is nothing unauthori- tative in the Vedas. Consequently the Vedanta teaching, that Brahman is the sole cause of the universe, is firmly established, and is not open to objections raised by the Sânkhya.

Adhikarana V .- Brahman the material cause oj the universe established by reasoning. (Objection.)-The Sankhya comes to the attack again, this time not relying on the texts, but on pure ratiocination, and says that Brahman cannot be the material cause of the universe. It is true, that the Sankhya himself admits that in matters transce ndental, relating to the true nature of the Self and of cosmogony, &c., reasoning is of little avail, and must be abandoned in favour of the Sruti. It has the following aphorism :- भुतिचिरोधात् न फुतर्कापसद्श्यारमलाम:। Sruti, the sacrad Revcalation Virodhat because of the conflict or contra- diction, not. Kutarka bad reasoning. Apasadasya, of the inferior person. Atma-labhah, attainment of the Self. "The attainment of the Self cannot take place by mere false resson ... g, becanse opposed to the Scripture."-VI. 35. This homage paid by the Sinkhya to Sruti is merely a lip homage, for the Sankhya appeals to Sruti merely to find fault with his opponent. The doubt raised is to this effect. (Doubt) .-- Is it possible for Brahman to be the material cause of the universe or is it not ? (Purvapakşa) .- The opponent says that Brahman cannot be the material cause of universe, because the world is of a different nature from Brahman. Brahman is conceived to be Omniscient, Omnipotent, All- pure and possessing pure joy as His nature. The world, on the other hand is admittedly seen to consist of ignorance, impotence, impurity, and sorrow. Thus there is no dispute that the two, the God and matter, are diametrically opposed to each other in their nature. It is a fact of daily experience that the effect has the nature of the cause. Just as a jar or a crown, or a piece of cloth have the same nature as the clay, or the gold or the threads of which it is made. Therefore the world being of a different nature to Brahman, cannot have him as its material cause. We must, therefore, search out some appropriate material cause of the world. And that we find in the Pradhana alone. The world consists of joy, sorrow and dolusion, co

230 VEDANTA-SÛTRAS. II ADHYAYA. [Govinda

and for such a world, the Pradhana consisting of Sattva, Rajas and Tamas is the most appropriate cause. "But," says the Vedantin, " we explain this by positing the existonce of two energies (Saktis) consisting of Spirit and Matter, and both dwelling in Brahmap, and thus there is no diffculty in understanding how this world, as an effect, proceeds from Brahman." But this also does not solve the difficulty. The world still remains of a different character from its material cause, the Brahman. From a very subtle material cause, like the two energies, Spirit and Matter, it is not easy to explain how this gross world, that we see around us, comes into existence. Similarìy, there are other differences betwreen the world and Brahman. Therefore, the world has not Brabman for its material cause; because it is essentially different from Brahman; and the Scripture must, in matters worldly, take the help of Reason to ascer- tain the truth. This then is the Pûrvapaksa. (Siddhånta) .- The next Sûtra answers this objection. BUTRA II. 1. 6. दृश्यते तु॥ २ । १। ६ ।। ted Dridyate, is seen. The coming out of the gross from the subtle is a matter of experience. g Tu, but. 6. But it is seen, (that a thing totally different from another may be the material cause of that thing) .- 142. COMMENTARY. The word " but" removes the doubt above raised. The word "not" of Sûtra II. 1. 4. is understood bere also. The statement that the world cannot have Brahman for its material cause, because it is of a totally dif- ferent nature from him, is not correct; because it is seen in everyday experience, that things entirely differeut in their essential natnres, stand as material cause and effect. Thus the rise of different qualities from things of different nature. (As the quality of intoxication arising from sugar.) Or as the birth of living worms from the dead boney. Or as the coming out of elephants and horses from the tree of all-desire. Or of gold from the philosopher's stone. Referring to this coming out of matter from the Spirit, the Atharvanikas say :- यधोर्थनामि: सुजते मृहते का यथा पृविव्यामेनिघय: सम्मवन्ति। यथा सत:

"As the spider stretches forth and gathers together its threads, as horbe grow out of the carth, as from a living man come out the hair, o from the Imperisbable comes out this universe .- Mundaim, I. 1. 7.

Bhânya.] I PÅDA, VI ADHIKARAŅA, SA. 7. 231

Adhikarana VI .- Non-being not the First cause. An objector again comes forward and says :- If the material cause be different in its essential nature from the effect, if Brahman differs in nature froin its effect, the world ; then it means that the cause and effect being essentially different, the world before its origination was non-existent in Brahman, the cause. In other words, the world was a nothing (Asat), before origination and the one (Brahman) only existed then. But you, who hold that the sorld is a real effect, and is real, cannot hold this view. To this the author replies : SÛTRA II. 1. 7. भ्रसविति चेत्, न, प्रतिषेधमात्रत्वात् ॥२१७॥ wag Asat, non-existing, absolute, nothing. na Iti, thus. Chet, if. " Na, not, sfarv Pratisedba, a denial, a prohibition, armena Matratvat, because, merely. 7. If it be objected, that the world is then an absolute unreality, we say no, for there was merely a denial in the previous Sutra of the saieness of nature between the cause and the effect, and not that the two are substantially differ- ent .- 143. OOMMENTARY. The objection raised by the opponent is no real objeetion. Because the denial in the previous Sutra was only with regard to the rule that the cause and effect must be of the same nature essentially. It was not meant that the substances of the two should also be different. (Thus the effect of the union of oxygen and hydrogen is essentially different in qualities from the two gases but there is no substantial difference between the effect, water and the cause, oxygen and hydrogen. The substance is the same.) Our position is that Brahman himself becomes modified into the world, and then manifests different characteristics. The meaning is this. When you say that because there is difference of nature between the cause Brahman and the effect world, and therefore, Brahman cannot be the material canse of the world, do you mean to say, that because all the attributes of Brahman do not a re-appear in the effect, therefore, the effect is not due to Brabman, or do you intend to say that because only some characteristics appear and the others do not, therefore Brahman is not the cause. You cannot mean the first, for then there would be no

232 VEDANTA-SOTRAS. II ADHYÂYA. [Govinda

such thing as cause and effect, for the cause and effect are not identical in all characteristics. The very relationship of cause and effect implies that there is some difference between them. For though the lump of clay be the cause of the jar made out of it, yet the jar does not possess the lumpiness of the clay, but has a different form altogether. If, however, you mean the second, and say that no characteristics of Brahman appear in the world, you are evidently wrong. For Brahman is Sat or Being, and this characteristic of His re-appears in the world, for the world possesses existence. Nor can you say, that because these particular attributes of Brahman do not appear in the world, such as His joyousness, etc., therefore, the world is not His effect. You cannot pick and choose the qualities at random, for then anything may become the cause of any other thing; and everything will be the cause of everything else, and the law of causation would be reduced to absurdity. Says an objector, we do not hold any such absurd position. But we demand that the particular attributes which differentiate the cause from other objects, should re-appear in the effect, for the relation of cause and effect is constituted by the persistence in the effect of those characteristic points which differentiate the cause from other things. The characteristics by which the thread differs from gold, persist in the cloth manufactured from the thread, and in the bracelet made from gold. To this, we reply, that this is not an invariable rule. For this rule is violated in the production of worms from the honey, and so on. Nor is gold in every respect the same as the bracelet; there is the difference of condition between the two. Though the world and Brahman are different, as the philosopher's stone is different from gold, yet they have this in common, that both are essentially oue in substance, as the gold and bracelet. Therefore, the world, though an effect, is not unreal. The Sankhya opponent comes forward now with another objection : SOTRA II. 1. 8. भ्रपीतौ तद्वत् प्रसङ्गादसमञ्जसम् । २।१।८।। wdtar Apitau, at the time of pralaya or the great dissolution in re-absorption. z Tadvat, like unto that, like the effect. The cause would become like the effect, when the effect is re-absorbed in it at the time of pralaya. gapra Prasaů- gat, on account of the consequences. warsuan Asamamjasam, inappropriate. (Objection) .--- If Brahman is the material cause of the universe, then in pralaya, when the world is re-absorbed in Him, Brahman would have all the consequences of the

Bhârya.] I PÂDA, VI ADBIKARAŅA, SA. 7. 233

world (tainted with all its defects), and thus the Vedanta texts would become inappropriate .- 144. COMMENTARY. If Brahman, with His subtle energy consisting of Spirit and Matter, is the material cause of the world,-a world full of misery and many a defect, injurious to the progress of the human soul ;- then when it is re-absorbed in Brahman, at the time of pralaya, Brahman would become tainted with all the concomitant consequences of matter. The force of vat in the Sutra is that of ivz or 'like.' As the world is not the final object of man, (for admittedly the goal is different) so the Brahman would not be the goal of man. For in the state of pralaya the world being one with Brahman, the latter will have all the defects of the former. (As the pungent assafœtida when mixed with any condiment, scents the whole food with its pungent and disagreeable smell.) That being so there would arise inappropriateness, for all those Upanisad texts which declare that Brahman is Omniscient, free from taint, etc., would become contradicted Thus, for this additional reason also, Brahman is not the material cause of the world. (Siddhânta) .- The author sets aside this objection in the next Sûtra :- SŪTRA II. 1.9. न तु दष्टान्तभावात् ।।२।१।६।। q Na, not. a lu, so, but. cer Dristanta, instances, illustrations. arem Bhåvåt, because of the existence of. 9. But this is not so; as there are instances to this effect .- 145. COMMENTARY. By the word "tu," the possibility of the objection is set aside. There is no inappropriateness in the Brahman's being the material cause of the universe. For there are instances to show that the cause is not tainted by the defects of the effect. Though the world is full of misery, etc., yet the Lord God is all pure, etc. He remains always untouched by evil. As in one picture, the different colours, like the blue, yellow, etc., remain in different parts of the canvas, and do not overlap each other ; so the qualities of the world remain in their proper locality in Brahman. Or, to take another instance. As youth, childhood, and old age, which are attributes of embodied beings, belong to the body only and not to the embodied Self; or the attributes of the blindness, deafness, eto., belong to

234 VEDANTA-SÚTRAS. II ADHYAYA. [Govinda

the senses and not to the embodied Self; so the defecta of the world do not appertain to Brahman. Thus all those modifications belonging to matter and antagonistic to the highest end of Man, appertain to the energies of Brahman, and are attributes of His Energies (Saktis) and remain in His Sa ktis and do not pervade the pure Brahman. We hold that Brahman is the material cause of the world. This theory is not only free from any objections, but the opposite theory of the Sankhyas, that the Pradhâna is the material cause of the world, is open to the following objection :- SÛTRA II. 1. 10. स्वपन्ते दोषाचू च ॥ २ FOe Svapakse, in his own side, in the theory of the Sankhya himself. dvr Dusat, because of the fault, or objection. Cha, and. 10. The objections raised by the Sânkhya to the Vedânta theory apply with equal force to the Sânkhya theory itself .- 146. COMMENTARY. "O Sankhya, the faults that you find with our theory, are to be found in your theory as well. These have been pointed out in another place." One fault found is that the Upadana or the Cause is different from the effect, or the world. In the Satkhya also the same objection applies. The Pradhana is conceived to be void of sound and the rest. The world generated by Pradhana has the attributes of sound, &c. Thus the Cause is different from the effect here also. The effect thus being different from the cause, the objection that the effect is non-existent, and unreal re- mains. Similarly, when in the state of re-absorption, all objects merge into Pradhâna and become one with it, there is pervasion into the Pradhâna of all the effects of the world, and so the objection raised in Sûtra 8 applies to Pradhana also. Similarly, all the objections raised agninst the Brahman theory apply to the Pradhina theory as well. The Bruhman theory deduces the creation from a conscious Being or Spirit; the Pradhana from unconscious matter. Moreover in the Pradhâna theory of creation, the very inotive of creation falls to the ground ; for the Pradhâna being un- conscious, can have no motive at all. This will be mentioned in greater detail, when examining that theory later on. The author now shows that the scriptures, when snpported by ratiocination, are the cause of ascertaining the truth, and consequently reason has its proper place in this system.

Bhågya.] I PÅDA, VI ADRIKARANA, Sů. 11. 235

SŪTRA II. 1. 11. तर्काप्रतिष्ठानावप्यन्यथानुमेयमिति चेदेवमप्यनि्मोच्ष प्रसम्गः

Tarka, reasoning, ratiocination, controversial reasoning, wufrng Apratisthanat, because not having any fixity or finality. af Api, also. don Anyatha, otherwise, contrary. nyrm Anumeyam, to be inferred, inferable. tfa lti, thus. i Chet, if. vi Evam, thus. ft Api, thus, also. frin Anirmo sa, want of release. gerg: Prasangab, consequence. 11. If it be said that there being no finality about reasoning, it is always possible to infer the truth of the opposite ; we say " no," for then the undesirable consequence would follow that there would be no final release also .- 147. COMMENTARY. Owing to the differences of the brains of men, their reasoning powers are also different. There is no finality about reasoning. A position established by reason by one man, is fonnd to be demolished the next day by the stronger intellect of the other man. Therefore, showing no regard to reasoning, we must believe Brahman to be the material cause of the world, because the Upanisad teaches so. Even with regards to the acknow- ledged great thinkers, there is no linality about their reasoning also. Great thinkers like Kapila, Kanada, &c., are seen to refute each other. (Objection) .- Nor can it be said that there is no reasoning which is absolutely unassailable, for then the reasoning by which argumentation is held to be non-conclusive would itself become invalid. If every reasoning be inconclusive, then all worldly activities would come to an end. Human activities are all based upon inference, the future is predicted from the present, and past. The actions which have been found pleasant or pain- ful in their results in the past, are followed or avoided, by reasoning alone. For it is inferred that they would produce the same ccnsequences, in the future also. (Reply) .- In this view also, the existence of Release would not be established. A proposition established by pure human intellect, unaided by intuition, is always liable to be set aside by a higher intellect, born in another time or place. Release, therefore, can never be obtained by methods evolved by human brain, but is to be found by Upanişad me- thod only.

236 VEDANTA-SUTRAS. II ADHYAYA. [Govinda

It is perfectly true, that in certain secular matters, reasoning is absolute (such as mathematical reasoning); but in matters transcendental, such as the existence of God, of after life, of final Release, &c., the pro- nouncements of human intellect can never be perfectly free from doubt; because these are matters not within the scope of mind; they are beyond its scope. For Brahman is inconceivable, and consequently unarguable. If yon allow reasoning in the matter of Brahman, then you not only contradict the Sruti, but your own asserticn becomes incongruous. For says the Śruti :-- मैना स्जेय मतिरापनेया प्रोक्तान्येनैव सुन्ानाय प्रेष्ठ । यान्त्वमाप: सत्यध्रुतिर्वतासि स्वाह बूनो भूयार्जचिकेत: प्रा ॥ ९॥ "This belief which thou hast got. cannot be bronght sbout nor destroyed by argu- ment. When taaght by the True Teacher the Self becomes ensily realised. O dearest, strong is thy resolation. Enquirers like thee, O Nachiketas, are not many." Katha Up. I. 2. 9. The Smriti also is to the same effect :- कमे विदृन्ति मुनय: प्रशान्तात्मेन्द्रियाशय:। यदा तदैवाससके स्तिरोधीयेत बिप्लुतम्।। "O Rigis! the sages with their body, senses and mind tranquil, realise that Trath, but when it is overwhelmed with dry reasoning, it.ranishes." Therefore, as Sruti is the bighest authority in matters of Law (Dharma), so also it is the only authority, in matters theological (Brah- man). Of course, the reasoning auxiliary to Sruti is always allowed, for the word Mantavya, used in the Sruti itself, shows that Brahman should be mantavya or reasoned about also. The Smriti also says that one must interpret a passage of law by reasoning and looking to all that precedes it and follows it. See Manu, XII. 106.

Adhikaraņa VII .- Kanâda and Gautama refuted. The author has refuted the arguments of the Sankhyas and the Yoga philosophers as regards God being the operative cause only and not the material cause of the world. Now he refutes the Smritis of Kanada and Gautama, and answers the objections brought forward by them. According to Kanâda and others, if Brahman be taken to be the material cause of the world, then those philosophies would find no scope at all. For, according to them, the bigger atoms are formed by the aggregation of smaller atoms. When two smail atoms unite they give rise to a molecule called dvianu or a dyad, and so the triad, &c. The whole world is made up of atoms, which are the ultimate material cause of the universe and

Bhårya.] I PADA, VI ADHIKARAŅA, SQ. 12. 237

not the Brabman or Prakriti. Brahman being supposed to be all-per- vading, cannot be the material cause of the world, for it is limited. (Siddhânta.)-To this the author replies by the following sûtra :- SOTRA II. 1. 12. एतेन शिष्टा परिग्रहा अ्रपि व्याख्याताः ।।२।१. iT Etena, by this, by the above reasoning fuer: Sistab, the remaining systems like those of the Atomists. wofiot: Aparigrahab, not acknowledged by the Vedas, not accepted of the Vedas. ef Api, also. surmrar: Vyakhyatab, are explained or refuted. 12. Hereby other systems not in harmony with the Vedas, are also refuted .- 148.

COMMENTARY. The word sistah means the remaining. The word aparigrahah means those systems which do not acknowledge or accopt (parigraha) the Vedas as authority on these matters, but which rely on reason alone ; and which are not countenanced by the Veda. The Sutra teaches that by the demolition of the Sankhya doctrine given above, the remaining theories not comprised within the Vedas are also refuted, snch as the theories of Kanada and Aksapada, &c., for they are opposed to the Vedas on these points. The reasons are the same as in the case of Sankhya. Nor is there any fixed rule in the theory of the Arambha Vada that this is the minimum with which a thing must commence. For we see it contradicted in the case of a cloth commenced with a large thread in a double cloth ; and in the case of sound born of akasha. We give below an extract from the commentary of Ramanuja, to show the exact bearing of the question treated in this section. The translation is from Dr. Thibauts' Vedanta Sutras, Ramanuja. "Here however a new objection may be raised, on the ground, namely, that since all these theories agree in the view of atoms constituting the general cause, it can not be said that their reasoning as to the causal substance is ill-founded. They indeed, we reply, are agreed to that extent, but they are all of them equally founded on Reason- ing only, and they are seen to disagree in many ways as to the nature of the atoms, which by different schools are held to be either fundamentally void, or non-void, having merely cognitional or an objective existence, being cither momentary or permanent, cither of a deânite naturo or the reverse, oither real or un-real, &c. This disagreement proves all those theories to be ill-founded, and the objection is thus disposed of."-Rsmánuja. Thus even as regards the nature of the atom, there is no unanimity of opinion. Kanâda and Gautama hold it to be permanent, while the four Schools of the Bauddhas hold it to be impermanent. Note :- The Vaibhasika Bauddhas hold that the atoms are momentary but have an objective ezistence, (kganikin arths-bhutin). The Yogichira Bauddhas hold it to be

238 VEDANTA-SUTRAS. II ADHYAYA. [Govinda

merely cognitional (jnana-râpin) The Midhyamikas hold it to be fuudamentally vold (éanya-rapân) The Jainas hold it to be real and non-real (sad-asad-râpån). The author raises another objection and disposes it off SÛTRA II. 1. 18. भोकापत्तेरविभागक्षेत् स्याललोकवत् ।२।१।१३॥ i Bhoktra, with the enjoyer, with the jiva. wvh: Âpatteh, from be- coming. wfr: Avibhagah, non-distinction. Chet, if. eurg Syat, it may be, drarg Loka-vat, as in the ordinary life; as in the world. 13. If Brahman be the material cause of the world, then there would be no distinction between the Enjoyer (Jiva) and the Lord. To this we reply, it need not be so, as we see in ordinary life .- 149. COMMENTARY. (Objection) .- Your opinion is that Brahinan as possessing the subtle energy is himself the material cause, and as possessing the gross energy he is even the effect. Let us see whether this view is sound or not. Now energy is not different from the substance of which it is the energy; therefore the Jiva, the subtle energy of Brahman, is not different from Brahinan. Thus your theory of the two energies of Brahman, lands you into this contradiction. Thus it follows that the Jiva and Brahman become one. Therefore, the texts like " two birds" " when it sees the other as the Lord," &c., become null and void and the difference estab- lished by them is ignored. (Reply) .-- To this objection we reply :-- It is not so. Even in ordinary life, the energy is seen different from the person possessing it. Thus & man armed with a sword is a single man, but the sword is different from the man, though it represents the energy of the man. Therefore, Brahman possessed with Sakti is nothing more than Brahman, yet the Sakti is different from Brahman. Thus there is no fault in this theory of Brahman and His two Saktis.

Adhikarana. VIII .- The world non-di fferent from Brahman. Now the author wishes to establish that though the world may be cousidered as having Bralman for its material cause, yet it does not follow, that the world is the same as Brahman. In the previous Sûtra II, 1, 7, and other subsequent Sâtras, the non-difference of the world from Brahmap

Bhârya.] 1 PÅDA, VIII ADHIKARAŅA, 80. 13. 239

was assumed, and it was on this assumption, that the proof was given that Brahman was the material cause of the world. The present Sutra raises an objection against that very non-difference, and then proceeds to refute it, The question is :- Is this world, which is an effect, different from Brabinan or is it not different ? The followers of Kanada hold the riew that the effect is always different from its cause. Their reasons are as follows :- (1) The difference of ideas. For cause and effect are the objects of different ideus. For a lump of clay, which is the canse, is a different idea from the jar, which is its effect. (2) The difference of words. The word "jar" applied to the effect, is never applied to the "lump" of clay which is its cause. Thus the cause and effect are not only represented by differ- ent idons in our minds, but by different words also. (3) The difference of adaptibility. Thus a jar is used in fetching water from the well, while no water can be fetched in a lump of clay. (#) The difference of forms. The cause clay is a mere lump in shape ; the effect, namely the jar, has a different shape, with a broad neck, etc. (5) The difference of time. The cause is prior in time, the effect is posterior. Thus for all these reasons, the effect is different from the cause. If it were not different, then the activity of the person producing the effect would be useless. If a jar be the same as a lnmp of clay, then the activity of the potter is useless. For a jar would come into existence in spite of such activity. If it be said, that the effect, although always existing, is at first non-manifest ; and then is manifested ; so the activity of the agent is necessary; and thus activity is not purpose-less : this view also is not correct. The question arises, does the effect exist before manifestation or does it not? Or is the manifes- tation existent or non-existent prior to the activity of the agent. The manifestation cannot be exietent prior to such activity, for then that activity will be purposeless, and it would follow that the effect should be ever perceptible. Moreover, this would result in removing the distinetion hetween the eternal and non-eternal things. If it be assumed that one manifestation requires another manifestation to account for it, then we are driven into a regressus in infinitum. If it be held that manifestation is non-real (Asat) then we lapse into the theory of the asat-karyvada ; according to which the effect does not exist before its origination. Therefore the pârvapakșa is that the effect is different from the cause, and that activity of the agent is not necessary for the production of the effect, if the effects were unreal. Therefore, the Naiyayikas hold that from a material cause, which is Asat, is produced an effect which is Sat.

240 VEDANTA-SOTRAS. II ADAYAYA. [Govinda

(Siddhånta) .- This view of the Vaideșikas is refuted by the author in the following sûtra :- SOTRA II. 1. 14.

a Tat, therefore, from that, from Brahman the cause of the world. wgert Ananyatvam, a non-difference, the identity. mare Arambhana, the word arambhana as found in the Chh. Up. wuf: Sabdadibhyab, from the words the beginning of which is the term Arambhana. 14 The non-difference of the world from THAT (namely, from Brahman is established in those verses of the Chh. Up.) which commence with the word Arambhana -150. COMMENTARY. The word Tat means from that, namely from Brahman, the material cause of the world, and who possesses two daktis called the Jiva and Prakriti, the Spirits and Matter. This world is verily an effect, which is not at all anything other than its cause, namely Brahman. How do you know this? We learn it from all those passages which commence with the word Årambhana. We give those passages below :- मों स्वेतकेतुर्डाविंळेय शास तघा ह पितानाय इवेतकेता वस गहाचय्य न ये सोम्पाइहमर कुलीनाऽननू्य शहानन्पुरिय भवतीति स ह दावशमर्ण उपेस्य मतुर्षिधरति- बर्ष: सर्वान् वेदानघोल्य महामना सनुचानमानी स्तन्य पयाय तध्ा ह पितावाज स्वेस- केतो यम्तु सोम्येद महामना अनुधानमानो स्तन्योऽस्युव तमादेशमप्रास्यो येनालुतध भुर्व मवत्वमतं मतमविचातं विद्या तमिति। (1) Harih, Om. Thero lived once Svetaketu  runeya (the grandson of Aruna). To him his father (Uddalaka, tho son of Aru na) said: "Svetaketu, go to school; for thore is none belonging to our race, darling, who, not having stadied (the Veda), is, as it were, a Brahmana by birth only." (2) Having begun his apprenticeship (with & teacher) when he was twelve years of age, Svetaketa retarned to his father, when he was twenty-four, having then studied all the Vedes, conceited, considering himself well-read, and stern. (8) His father said to him : " Svetaketu, as you are so conceited, considering yourself so well-read, and so stern, my dear, have you ever asked for that instruction by which we hear what cannot be heard, by which we perreive what cannot be perceived, by which wo know what cannot be known ? कयं तु मगकः स चादेशो भनतीति यथा साम्येहेन मृत्पिण्डेन सर्व मुम्मयं विश्वा- वश् स्याद्ाचारम्मयं विकारो नामधेयं मैसिकेत्येव सत्यम् । १ । (4) 'What is that instruction, Sir ?' he asked. The father replied: "My dear, as by one clod of clay all that is made of clay is known, the difference being only a name, ariaing from spesch, but the truth being that all is clay :

Bhåşya.] I PÂDA, VIII ADHIKARAŅA, Sů. 14. 241

यथा सोम्येकेन छाइमचिना सर्व लोहमयं विज्ञातत् स्पाद्ाबारम्मयं विकारी नामचेयं छाहमित्येव सरयम् ।२ ।. (5) 'And as, my dear, by one nugget of gold all that is made of gold is known, the difference being only a name, arising from speech, but the truth being that al is gold ? यथा सोम्पेकेन नयनिकम्सनेन सर्व कार्वर्यायस विजातय स्याद्राचारम्मवं विकारो नामयेयं कुष्बायसमिस्येव सत्यमेवaी साम्य स आदेशो मवतीति। ३। (6) 'And as, my dear, by one pair of nail-scissors all that is made of iron (krarghná- yassm) is krnown, the difference being only a name, arising from speech, bnt the trath being that all is iron, thus, my dear, is that instruction. न वै नूनं भगव न्तस्त पतद्वेदिपुयंडय तद्बेदिप्यन् कर्थ मे नावस्यशिति भगवाय् र्वेममेतट् प्रवीस्यिति तथा सोम्पेति होबाच । ४। (7) The son said : 'Sarely, those venerable men (my teachers,) did not know that. For if they had known it, why should they not have told it mo? Do you, Sir, therefore tell, me that." 'Be it so,' said the father. सदेव साम्येदमत्र मासीदेकमेवाद्वितीयम्। तदैशत बहुस्याम प्रजायेय । That which is Being (i.e., this world which now, owing to the distinction of names and forms, bears a manifold shape) was in the beginning one only (owing to the absence of the distinction of names and forms). He thought may I be manv, may I grow forth .- (Chh. VI. 2. 8.) The whole of this is thus explained by Ramannja :- For these texts prove the non- difference from Brahman of the world consisting of non-sentient and sentient beings. This is as follows. The teacher, bearing in mind the idea of Brahman constituting the solo cause of the entire world and of the non-difference of the effect from the cause, asks the pupil, 'Have you ever asked for that instraction hy which the non-heard is heard, the non- perceived is perceived, the not-known is known'; wherein there is implied the promise that, through the knowledge of Brahman the general cause, its effect, i.e., the whole Uni- verse, will be known ? The pupil not knowing that Brahman is the sole cause of tho Universe, raises a donbt as to the possibility of one thing being known through anothor, ' How then, Sir, is that instruction?' and the teacher therenpon, in order to convey the notion of Brahman being the sole Universal cause, quotes an instance showing that the non-difference of the effect from the cause is proved by ordinary oxperience, as by one clod of clay there is known cvorything that is made of clay ?' the meaning being ' as jars, pots, and the like, which are fashioned out of one piece of clay, are known through the cognition of that clay, since their substance is not different from it. In order to meet the objection that according to Kanada's doctrine the effect consti- tntes a sabstance different from the cause, the teacher next proceeds to prove the non- difference of the effect from the cause, by reference to ordinary experience ' Vachdrambha- pam vikaro namadheyam mrittikety em aatyam." Arambhanam must here be explained as that which is taken or touched (a-rabh-a-labh ; and 'alambhah sparsahimsayob'); compare Panini III, 8, 118, as to the form and meaning of the word. 'Vacht,' "on account of speech," we take to mean " on account of activity by speech"; for activities such as the fe ching of water in a pitcher, are preceded by speech, ' Fetch water in the pitcher,' and so on. For the bringing about of such activity, the material clay (which had been men- tioned jast before) touches (enters into contact with) an effect (vikara), i.c., particular make or connguration, distinguished by having a broad bottom and resembling the shape ofa belly and a special name (namadheya), vis., pitcher, and so on which is applied to that effeot;

242 VEDANTA-SOTRAS. II ADBYAYA. [Govinda

or to put it differentiy to the end that certain actirities may be accomplished, the sub- stance olay receives a new conaguration and a new name. Hence jars and other things of clay or clay (mrittika), i.c., aro of the substance of clay, only, this only is true (sstyam) ie., known through sathoritative means of proof, only (ova) becsuse the efects are not kuown as different subetances. One and the same substance, thorofore, such as clay or gold gives occanion for different idens and words only as it assumes different connguration, just as we observe that one and the same Devadatta becomes the object of diflerent ideas and terms and gives rise to different efecta, according to the difterent stages of life, youth, old age, &c., which he han reached. The fact of our saying ' the jar has perished' while yet the olay persists, was referred to by the Parvapakgin as proving that the effect is something different from the cause, but this riew is disproved by the viow held by us that origination, dcstruction, and so on, are merely different states of one and the same as causal subetunce. According as one and the same substance is in this or that state, there belong to it difor- ont terme and difforent activities, and thene different states may rightly be viewed as depending on the activity of an agent. (Dr. Thibaut.) If it be held that the pot is different from the clay, there would arise objections as to their having double weight, &c. The weight of a lump of clay being one unit, and that of the pot another; when it is weighed in the balance, the weight ought to be double. (But the jar does not show any increase of weight. Thus the substance remains the same. The jar is not the lump of clay plus jar, but the same lump). So also in other respects. (The chemical analysis of jar shows the same materials as that of the lump of clay.) The jar is not an effect like the illusion (vivarta) of silver in the shell. For silver is found to exist separately as a distinct substance from the mother of pearl. Thus also is answered the objection of those persons who say that the word rfa 'iti' in mrittikâ iti era satyam is useless. Nor can you say that the theory of manifestation (abhivy kti) has no scriptural anthority for it. For we find in the Bhagavata Purâna the following :-- कर्पानते काकसुडेन योश्लेन वमसावृतम्। भमिव्यमक ज्गदिदम् स्वयं रोधि: स्वरोचिया । " At the end of the Kalpa, the self-Jnminous Lord manifested (abhivyanak) this world which was covered with blinding darkness wronght by Time, through Ris self-luminious Power (Chitsakti)." Nor is this theory open to the two objections of (J) accomplishing a thing which is already accomplished, (2) and regressus in infinitum. For it is not acknowledged by us that manifestation existed prior to the activity of the agent. Nor do we acknowledge that one manifestation re- quires another manifestation to manifest it and so on. Says an objector :- If so, then you are open to the objection of maintaining the theory of asatkârya (namely, that the effect does not exist

Bhânya.] I PÅDA, VIII ADHIKARAŅA, SA. 14. 243

before its origination). For the activity of the agent manifests the effect which did not exist before : and thus the activity of the agent creates the effect. To this we reply, this is not so. The activity of the agent produces manifestation, but does not produce the effect-for the manifestation is not effect. The effect is that which has the power of solf-manifestation. Manifestation is proved by the substratum of which it is the mani- festation. In other words, the manifestation of the substrate constitutes the manifestation of the world. But the manifestation in the form of sansthana Yoga is a constant manifestation and thus there is no fault in the theory set out by us. On the other hand those who maintain that an effect is the result of a cause which is Asat or non-existent (in other words, that an effect is altogether different from its cause) are wrong, because it is not capable of any proof and is self-contradictory. For if it were so, then the result will be as follows :- the effect will be non-existent before the activity that manifests it, and consequently anything would be the effect of any other thing, and everything would produce the same effect and everything would come out of everything else. Since non-existence is present everywhere, and an effect before its manifestation is non-existent, according to you, therefore an effect can be produced from anything. Thus not only oil would be extracted from sesamum, but we sball get milk from the same seeds also. Because oil being non-existent in the seed, and being the result of the activity of the agent, milk may be extracted, likewise, from the seed by the same activity. Moreover the theory is open to another objection. If the effect were altogether non-existent prior to its orgination ; then production of a thing would be agentless. Nor can you say that some energy inherent in the cause would regulate the particular effect which that cause would produce, for there can be no relationship between an existent cause and a non-existent effect. Moreover we have the following dilemma also :- Does the origination originate itself or does it not? If the first, then there is regressus in infinitum ; for one origination we require another origination to originate it, and so on. In the second alternative the effect being non-existent and non-eternal, the origination becomes impossible. Thus both these alternatives are wrong. It would follow also that we must perceive an effect always or must not perceive it at all. If you say origination being itself an origin, what is the necessity of imagining another origin for it; then we say it is the same thing as the theory of manifestation ; and in that case the theory of origination and the theory of manifestation become identical.

244 VEDANTA-SUTRAS. II ADAYAYA. [Govinda

The author now shows from further arguments that the effect is non-different from the cause by the following aphorism :- SÛTRA II. I. 15 भावेचोपलब्धेः ॥ २॥११५॥ N Bhave, in the existence, in the alternative that the effect exists. T. Cha, and. rqar: Upalabdheh, because of the perception. 15. And because in the effect is perceived the cause. -151. COMMENTARY. In the effects, like a jar or a crown, we perceive the existence of the clay or gold which are the causes of the effects called jar and crown. In fact, the recognition of the clay, etc., in the jar, etc., would not have been possible, had the effect been absolutely different from its cause. An objector may suy, but we do not recognise the cause in the elephants, horses, etc., which are produced.from the Kalpa tree, for there is nothing in common between the tree, and its effe"t, horses, elephants, etc. To this we reply, that there is no force in this objection. Here also there is the recognition of the cause in the effect. The Kalpa tree is a physical object, and so also are the borses and elephants; therefore, as far as the physical matter is concerned, the recognition is possibie. But-says an objector-there is no recognition of fire in the smoke and smoke, being the effect of fire, ought to show fire in it. To this we roply, that smoke is really the effect of damp fuel, which when coming in contact with fire throws off its earthy particles, in the form of smoke. That the smoke and the fuel are identical, and that we can recognise the fuel in the smoke, is proved by the fact that smoke has smell as well as the fuel, and the smell is generally of the same kind as that of the fuel. SÛTRA II-I-16. ससवाच्चावरस्य ।। २।१।१६।। arowrg, Sattvåt, because of the existence. , Cha, and. wTtFu, Avarasya, of the posterior, namely, of the effect which is posterior in time to the cause. 16. The effect is non-different from the cause, because it is existent in the cause. identically even, prior to its manifestation, though in time it is posterior. Or, because of the existence of the effect, which is posterior in time to the cause, in which it exists, even from before, as an identity .- 152.

Bhårya.] I PÅDA, VIII ADHIKARAŅA, SA. 16. 245

COMMENTARY. The effect is non-different from the cause for this additional reason also that before its manifestation it exists in latency in the cause. Thus says the Sruti :- "Being only was in the beginning." So also says the Smriti :- जीदिबीजे यथा मूकं मा्ल पनाक कुरी तथा। काण्डं कोशंस्तथा पुष्पं सीरं तहच तण्डुस:। तुक कबाइन सन्तो के याम्ताविर्भावमात्मन:। मरोहदेतुस्तामनीमासाय मुनिसच्तम । तथा फार्मस्वनेेपु देवादयास्तनय: स्थिवा:। बिष्दृशर्कि समासाथ परोहमुपयान्ति थे।। स प बिष्यु: परंबद्म यत: सर्वमिह अगतू। अगब यो यतदबेद' यस्मिंदय कयमेष्यति।। As in the seed of barley, there exists in latency, the root, the stom, the leaf, the bud, the carpels, the ovary, the flower, the milk, the rice, the husk, and the seeds; they manifest out of the seed when they get propor conditions and materials to manifest them. O best of the sages! Similarly, in innumerable karmas exist all bodies of Devas and others. When they come in contact with Visnu energy they get into manifestation. Verily that Vignu is the supreme Brahman from whom proceeds all this universe, from whom is the sustenauce of this universe and in whom is its dissolution. We can get oil only from sesamum because it exists in the seed, though in latency, but not from sand because it does not exist in it. Both in the world and in the Brahman the existonce is the same, and because in Brahman everything exists so it can come out of it. We have already established previously the identity of the effect with the cause even after the origination of the former. In the next two aphorisms will be estab- lished the same identity of the effect with the cause, even after the destruction of the effect and its merging into the canse. SUTRA II. I. 17. श्रसख्यपदेशान्ञेतिचेन्न धर्मान्तरेण वाक्यशोषात्।२।१।१७।। waz. Asat, non-existent. hrut, Vypadesat, because of the designation. , Na, not. na, lti, thus. r Chet, if. 4, Na, not. vider, Dharma-antarega, on account of another attribute. memra Vakya-desat, because of the complimentary passage. 17. If it be said that the effect does not exist in the cause after dissolution, because there is a text designating

246 VEDÅNTA-SOTRAS. II ADHYĀYA. [Govinda

it as non-being, we reply it is not so, since the word Asat or non-being refers to another attribute of the effect and does not mean absolute non-existence, as would appear from the complementary passage of that text .-- 153. COMMENTARY. An objector says :- Let it be so, but we find the following passages also in the Sruti :-

Asat was this verily in the beginning .- Taitt. Up., II. 6. 1. Here we see that the effect is called Asat or non-being, and conse- quently the effect does not exist in the cause at the time of pralaya, and vanislies absolutely. To this objection we reply that this is not so, for the word Asat used in that passage does not refer to absolute non-existence, as you take it to meau, but it refers to another attribute of the offect, namely :- non-manifestation. The word Sat and Asat should be under- stood as referring to two attributes of one and the same object, namely, to its gross or manifested condition and subtle or unmanifested condi- tion. An object existing as cause is in subtle condition, and existing as effect it is in gross condition, therefore the word Sat means the gross coudition of an object, and Asat means the subtle condition. Thus the word Asat here refers to the subtle condition of the object and is the designation due to another attribute of the object as different from the gross condition. But how do you expiain the word Asat which literally means non-being as meaning here the subtle condition. We do so in order to make the sense of the passage consistent with what follows in the same text. For further on we find the following :- (We give the whole passage here in order to understand the reasoning), पसदा रदमत्र सलीत्। ततो वे सदजायत । तदास्मान स्वयमदुक्त । तस्मा- सस्सुहतमुषयत इति। यहँ तत्सुकतम्। Ast indeed was this in the beginning, from it verily proceeded the Sat. That mado itselt its Self, therefore it is said to be self-made. The words "Asat made itself its Self" clears up any doubt as to the real meaning of the word Asat. For if the word Asat meant absolute non-being, then there will be a contradiction in terms; for a non-being can never make itself the Self of anything. Similarly, the word " Asit" or "was," becomes absurd when applied to Asat, in the sense of absolute non-being, for absolute non-being can never be said to exist and was means existed. An absolute non-being can have no relation with time,

Bhårya.] I PÅDA, VIII ADHIKARANA, 8. 18. 247

past or present, nor can it have any agency as we find in the sentence " It made itself its Self." Therefore the word Asat here should be explain- ed as a subtle state of an object. SŪTRA II. I. 18. युकशयाव्वान्तराक्च ॥ २॥१॥१८॥ M: Yukteb, from reasoning. murade Sabda-antaråt, from another text of the Vedas. Cha, and. 18. Being and non-being are attributes of things, as is proved by reasoning and other text of the Vedas .- 154. COMMENTARY. The cause of our thinking and saying " the jar exists " is the fact that the lump of clay assumes a particular forin of a neck, hollow belly. etc., while the material remains the clay only. On the other hand we think and say " the jar does not exist " when the clay takes a condition opposite to that of the jar, namely, when it is broken into two pieces, etc. Therefore, existence and non-existence, when applied to objects, show their different conditions only, and non-existence in this connection does not mean absolute non-existence. The Smriti also declares the same fact, as we find in the Vishnu Purâņa :-- मही घटलवं घटत: कपालिका म मुयरजस्ततोऽड।। The olay amsumes the form of a jar, the jar becomes a potshord, which in its turn, when broken into pieces, may be reduced into powder as dust, ont the clay remains the ssme in all theve conditions. The further analysis of the dust would reduco into atom of the physical plane, but the matter never vanisbes. Therefore the reason is this that we do not perceive any absolute non-existence of the jar and when we say that the jar does not exist, we only mean that the jar has been resolved into its two halves or into a still more fine condition ; there is no absolute annibilation of the jar; this is the reasoning or yukti. The word Asat being thus explained, the word Sat is its opposite, and thus non-being and being really mean the subtle and gross state of matter. As regards the other text, we find it in the well known pasange of the Chliândogya Upanişhat :- सदेय सोग्य इदमत्र ग्रासीत। पकमेबाद्वितीयंम्।। The being alone existed in the beginning, one alone without a second. Thus both through reason and authority of the Vedic text, we come to the conclusion that the word Asat used in the Taittiriya passage does not

248 VEDANTA-SOTRAS. II ADHYÂYA. [Govinda

mean absolute non-existence, like the non-existence of the horn of a Lare, but it means the subtle condition into which all objects are resolved at the time of pralaya. When this world merges into the supreme Brahman, in a very subtle state, that condition of the Universe is called non-being or Asat, on account of its extreme subtleness- T'herefore we come to the conclusion that even prior to its origination the world existed, and thus the effect is not different from the cause, but is the cause in a different form. The saying :- " non-being can never come into being because of the impossibility, nor being can be the result of the activity of an agent, because of the futility of such agency, but the whole process of creation is an indescribable mystery " is a wrong statement, and proceeds from not understanding the true significance of the words ' being' and ' non- being' as applied in the Upanisats. For there does not exist something inexplainable different from Sat and Asat :- namely the maya of the Maya- vadins. The latter hold the theory that maya is neither being nor non-being but something different from both and is utterly inconceivable. The author now gives some illustrations, in order to confirm the doc- trine that effect is something real and is not different from the cause. SOTRA II. I. 19.

mt Patavat, like a piece of cioth. Cha, and. 19. And as a piece of cloth is not different from. its threads, so the effect is not different from its cause .- 155. COMMENTARY As the materials of a piece of cloth existed from before in the form of threads, and as these threads, when arranged in a particular way length- wiee and crosswise manifest the cloth, similarly this whole universe existed as the subtle energy of Brahman, and when Brahman desires to create, it assumes manifestation as the external world. The word " And " of the Satra shows that other illustrations like the seed and the tree may be given here also. SÛTRA II. I. 20. यथा च प्राणादि: ।। २।१।२०। T Yatha, as. Cha, and. mrnf: Pranadi, the vital airs called Prana, apâna, vyana, samana and udana. 20. And as the different vital airs are modifications of the chief Prâna, so the effect is not different from its cause .- 156.

Bhåsya.] I PÂDA, IX ADRIKARAŅA, Sů. 20. 249

OOMMENTARY. As in Yogic trance induced by Prânayima or control of breath, all the various life functions such as respiratory, digestive, etc., cease for the time being, and these separated functions known as Prâna, Apana, etc., merge in the main Prana, and exist in latency in it, but when the Yogi comes out of the trance, these functions manifest themselves and come out of the same chief Prana, and take possension of the various organs such as the heart, lungs, etc., and manifest their different functions; similarly at the time of Pralaya, the universe loses all its specific differentiations and merges in the subtle energy of Brahman, but exists in Brahman in that aspect, and at the time of new creations it emerges from Him, because He desires to create, and then assumes different forms called the Pradhâna, the Mahat, etc. The word "and" in the Sutra indicates that the last illustration of the piece of cloth, and the present one of the life functions, should be read together as one illustration. In fact, there are no illustrations anywhere with regard to the theory that the effect is something non-real, and different from the cause (Asat-karya-vada). No one has ever seen the birth of a son of a barren woman, nor the sky-flower, for these are contradictions in term. Therefore Brahman, though one only, has two energies, the subtle and the gross, the one consisting of all the aggregates of egos (Jivas) and the other of all the aggregates of matter (Prakriti). In other words, Brahman has two energies called Spirit and Matter, and possessing these two energies Brahman Himself is thus the material cause of the universe, and conse- quently the universe as the effect is not different from the Brahman, but has Brahman for its Self. Thus is established the proposition that the effect is non-different from the cause. But Brahman, though manifesting as an effect, retains through His mysterions attributes, all His powers in their fullness, that He possessed before manifestation. The manifestation does not cause any decrease in Brahman. As says the Smriti (Vișpu Purfna.) भो जमो वासुदेवाय तस्मे भगवते सदा। व्यतिरिकं न यस्यास्ति म्यतिरिक्कोड

Om, salatation to that adorable Lord VAsudova, than whom there is nothing grester but who is above all this universe.

Adhikarana IX .- Brahman, the operative cause. In the Sûtra I. 4. 23, it was shown that Brahman was the material as well as the operative cause of the universe. In the Sûtra II. I. 6 and the rest have been answered the objections raised to the view that

250 VEDANTA-SÚTRAS. II ADBYAYA. [Govinda

Brahman was the material cause of the universe, and by answering such objections, the author has strengthened the former view. He now confirmns the latter view also, by showing that none but Brahman is the operative canse of the universe, and he answers the objections of those who hold that Mukta Jivas are creators of universes. One side holds the view that Bralman is the operative cause of the universe, because of the texts like the following :- कर्तारनीयन् He is the agent, He is the Lord and He is the Creator. The other side who hold the view that Mukta Jiva is the creator of the universe, quote the following text in support of their position :- जीवाड् भगन्ति भूजानि All beings arise from the Jiva. They maintain that if Brahman were the Creator of the universe, it would detract from His perfection, because the world is fall of imper- fections. Therefore, they maintain that Mukta Jivas alone create the universe. Thus arises the doubt-Is God the Creator of the universe or is some highly developed Mukta Jiva its cause, because we find texts sup- porting both positions ? This donbt the anthor removes by the following sutra, showing that no Jiva, however high, can ever produce the universe.

fmt Itara, of the others. Of those who maintain the view that the Jiva is the cre ator of the universe. Or " itara" may mean "of the other, namely, of the Jiva as agent of the universe." eraum Vyapadesat, from the designation. fin Hita, good, beneficial arafk Akaranadi, not creating, etc. iv: Doșab, imperfection, fault. vafer:, Prasaktih, result, consequence. 21. If the other view be held that Jiva is the creator of the universe, then the result would be, that the creation would be liable to the objection that the Jiva creates inten- tionally that which is not benaficial to it-157. COMMENTARY. Those who hold the view that Jiva is the creator of the world must answer the objection " why does it create a world which is not beneficial

Bhåpya.] I PADA, IV ADHIKARAŅA, Sů. 21. 251

to it." If man creates the world, why does he create it full of imperfec- tions, through which he suffers. If man is the master of his own destiny, and there is no Lord to award the results of good and bad actions, and if man alone was the creator of his world ; then he certainly would not create it such, which he knows would be painful to him. The world, therefore, is the creation of no man, because we find that it bas the fault of not doing thst which is beneficial to man; on the contrary doing tbat which is non-beneficial to him. Thus no man willingly wants to labour, etc., but the conditions of the world are sucb, that no man can live in it without labouring and undergoing troubles, etc. The world, therefore, is not the creation of any man. No wise and independent person is ever seen to create his own prison-house, like the silk worm, and after creating such a house enter into it wilfully, to suffer all the miser- ies of confinement. Nor does any human being, being himself pure, would voluntarily enter into a body full of all impurities. The man, prior to creation, being supposed to be free and pure, voluntarily confines himself into a body of flesh, full of impurities; and enters into a self-created world where he has no freedom of action. Nor has any one ever seen any Jiva to create the Cosmic matter called Pradhâna or the matter of the Buddhic and Ahankâric planes, nor the matter of the physidal plane even. Fire, air, ether, etc., are the production of no man. In fact, the brain of man reels in even contemplating the wonderful organism of this universe. Therefore, the theory that the world is man-made is wrong. On the other hand, it is God alone who is the Creator of the universe, and the objection why He has created the world full of imperfections while He Himself is perfect, will be answered later on. But an objector may say that if Brahman be the creator, then He also is liable to the objection of creating a world full of misery, and with great effort, and after such creation He has entered into it and thus He also voluntarily creates a world of misery, and then entering into it, lives in it. 'To this the author replies by the following sutra :- SÛTRA II. I. 22. भधिकं तु भेदनिर्देशात् ॥ २।१।२२।। frar Adhikam, greater than the Jiva, Brahman is greater than the Jiva. Tu, but. i Bheda, difference. fitura Nirdesat, because of the pointing out 22. But Brahman is greater than Jiva, because the scriptures declare His difference from the Jiva .- 158.

252 VEDANTA-SÛTRAS. II ADHYAYA. [Govinda

COMMENTARY. The word "But" sets aside the doubt above raised. Brahman is greater than man, because He possesses vast power and consequently is something infinitely superior to man. The entering of the Brahman into the worid which He crcates is no boudage to Brahman, while the entering of man into the world, if crented by the man himself, is a cause of bondage of man. The difference between man and God is distinctly taught in the scriptures. Thus in the Mundaka: Upanişat :- (3. 1. 2) समाने वृस्े पुरुषो निमसोऽनीशया शोबति मुझमान:। सुरं यदा पश्यत्यन्यमोशमस्य महिमानमिति बोतशोक:।। Though soatud on oue and the same tree, tho Jiva bewildered by the Divine Power sees not the Lord and so grieves. But when he sees the eternally worshipped Lord and His glory, as separate from himself, theu he becomes free from grief (and fit for Makti). This verse clearly shows the difference between the Jiva, full of sorrow and delusion, and the Supreme Self, full of great Lordliness and glory. So also in the (fitA (XV. 16 and 17 verses) :-- हाविमौ पुरषो लोके सरश्यासर पत न। सर: सर्वाकि भूतानि कूटसयोग्सर उष्यते। ज्चम: पुरुषस्तवम्य: परमातमेत्युदाहतः। यो काकन्यमाविश्य बिमार्यव्यय ईभरः। There are two sorts of Jivas in this world, the bound and the free ; the bound are all these beings, and the frce are those who rest in the Rock of ages. The Highest Paruşa is verily Another, declared as the Supreme Self, He, who pervading all, sustaineth the three worlds, the indestruc- tible Lord. Similarly, in the Visnu Purana (Book J, Chap. II, Verses 16 & 24): प्रधानपुरुषश्रकालानां परमं दि पत्। पश्यन्ति सूरय: युद्धं तद्िष्यो: परमं पदम्। प्रधानपुरुषव्यककालासतु प्रविभागशः। रूपायि स्थिति सर्गान्तव्यकिसद्ध्रावहेतव:॥ बिष्यो: स्वरूपात् परतोहि तेऽन्ये। रपे प्रधानं पुरुषश्च चिप्र। तस्यैव तेडम्येन घृते वियुक्त। कपेख यत्तद् ब्विज कालसेंनम्।। He who is higher than matter (Pradhana), Jivas, manifested world and time, He is the highest Viynu, about whom the scriptures declare " The wise see tho highest puro form of that Lord Vignu." Matter and Jiva arc distiuct from Vignu though they are also two aspects of Him. That aspeet by which the Lord brings about the union of spirit with matter, at the time of creation, and their separation from each other during dissolution, is called Time. (Thas the supreme Vignu has four aspects, the root of matter called Pradhana, the root of spirit called Puruga, the manifested universe called Vyakta and the tiue called Kala).

Bhåpya.] I PÅDA, IX ADHIKARAŅA, 8A. 22. 25

Similarly, in the Bhagavat Purana :- पतदीशनमीशास्य प्रकतिस्थोद्पपि तद् गुके। न युज्यते सदात्मस्यैयेया दुशधिस्तदाभया । This is the glory of the Lord, that His devotees, though planged in all defling matter, are not defled by its contact, nor hound by her energics, becaase their mind is always rofaged in tho Lord. Moreover in the sutra I. 2. 8, it has been shown that the Lord though living in the world and in the Jivas is not tainted by this contact. Thus the Lord possessed of inconceivable and infinito power creates the world by His mere will, enters into it in order to sport in it, and with it; and when it begins to decay, He destroys it and rejuvinates it, just as a spider. By such a creation, etc., of the world, there does not accrue to the Lord the slightest taint. An objector says :- Man and God are however one in essence, the difference betweeen them is that of degree alone, just aa the difference between the space confined within a jar and the infinite space outside it. Space is one and not different. To this ire reply, it cannot be so, because we do not admit that the supreme Brahmau is liable to division or limita- tion like space (we cannot cut off a portion of Brahman and say the so much is Jiva and the other is Lord). Nor is the Jiva and Brahman related like the reflection of moon in the water and the moon in Heaven. " Reflec- tion no doubt does not possess all the glory and the perfection of the original and man being a reflection of God is lower than God, but essen- tially the same." But we do not admit this, because the Lord being formn- less, it is impossible that there should be any reflection of Him. Reflec- tion can be of matter only, no one has ever seen the reflection of spirit. The third illustration, given by the Advaitins that of the King's son is also inapt. A king's son brought up among the shepherds, considered himself so and never knew his lineage. Once a wise man passed that way and told him thou art not a shepherd's child but the son of the king. No sooner he heard it, his delusion vanished and he realised his own greatness. Similarly, so long as man is overpowered by ignorance, he thinks himself man, but when knowledge comes, he knows that he is God. To this we reply, that God being one, according to this theory, and man being essentially God, the delnsion which a man is under must be the delusion which affects (tod, and thus it detracts from the Omniscience and Omnipotence of God. There existing no other being but God, the igno- rance which makes man thinkh imself separate from God, and a distinct individuality, must be an ignorance indwelling in God Himself. God is thus subject to delusion and illusion.

254 VEDANTA-SÛTRAS. II ADBYĀYA. [Govinda

SÛTRA II. I. 28. पश्मादवन तवनुपपत्तिः ।।२।१/२३। fs Aémadivat, like stone etc. Cha, and. a Tat, of that. gvgfr: Anuppattiļ, impossibility. 23. And as stones, etc., are not creators of the uni- verse, so the Jivas, which are equally finite, have no power to create the world, for it is impossible that any Jiva should create the world, just as it is impossible for a piece of iron, wood, etc .- 159. COMMENTARY. The Jiva though sentient is as much non-independent as a piece of stone, or wood or iron or a clod of clay ; and consequently it is not possible for such a Jiva to be the creator of the world out of himself. The Sruti also says that the Lord is the creator as the following text :- चन्त: प्रबिष्ट: शास्ता जनानाम्। "He is the ruler of all beings, He is within every body." Similarly, GitA also says :- ईममर: सर्वभूतार्ना हद्देशेज्ज न तिद्ठति। श्रामयन् सर्वभुतानि यंताकडानि मायया । "O Arjuna, this Idwara, dwelling in the hearts of men, makes them work by His mysterious power, and causes them to revolve, as though mounted on a potter's wheel." SÛTRA II. I. 24. उपसंहारदर्शनान्नेति चेत् त्तीरवद्धि ।। २। १। २४।। wde Upasanihara, completion, bringing to an end. nr Dardanat, because of the seeing. Na, not, rfat Iti, thus. g Chet, if. Na, not. or Ksira-vat, like milk. The word i has the force of an instrumental case here: See Sotra of Panini. i gok fir, &c f Hi, because. 24. If it be said that Jiva is the creator because we see him bringing to conclusion many acts, we say it is not so, as is the case with the milk .- 160. COMMENTARY. The Jiva is not perfectly inert like a piece of stone, etc., he has the power of action, because we see him bringing to a finish any act that he commences. Nor is this agency of the Jiva a delusion, because there is

Bhårya.] I PÅDA, IX ADHIKARAŅA, 80. 25. 255

nothing to show that the Jiva is not the real agent in the acts that he does. If it be said let the Jiva be an agent, but he is an agent only subordinate to the will of God, we reply it is not so, for we have first to imagine a God, whom we do not see in the world, and next to add further that he is the mover of all other sentient beings of the world; the theory therefore that God is the inciter of all souls to action is wrong, on account of its very clumsiness. Therefore, the Jiva himself is the agent, through his own self-initiated activity, and not because he is impelled to action by any external laws. To the objection raised in the last paragraph the author replies by saying, it is not so, for as in the case of milk. Because the Jiva has the power of agency only so far as the cow produces milk. The cow has no power of her own to produce milk, for the production of milk is not a voluntary act of the cow. It is the prana force that is primary agent in the production of milk, as says the Smriti, "it is the prâna that changes the food into various humours of the body such as chyle, milk, etc." Similarly, though we see the Jiva producing some effect, yet he is not independent in his act. The primary agent is the supreme Lord. This will be futher explained in Sutra II. 3. 39, where it will be shown that the activity of every Jiva proceeds from the Highest Self as its cause. If it be said that we do not see the hand of God in the acts of men, to this the author answers by the next Satra. SOTRA II. I. 25. देवादिवदिति लोके ॥ २। १। २४ ॥ tfir Deva-adi-vat, like devas and the rest. The word Vat has the force of sixth case liere. ma Iti, thus. Another reading is. mf? Api, 'also.' md Loke, in the world. 25. God, though invisible, is the creator of the world, just as the devas, though invisible, are seen to work in the world .- 161. COMMENTARY. Devas like Indra, etc., are not visible, yet we see their activities in the world, such as the production of rain, etc. Similarly, God though not perceptible in the world, is the unseen creater of it. The author now gives another renson to show the absurdity of bolding any Jiva to be the author of the universe.

256 VEDANTA-SOTRAS. IT ADBYAYA. [Govinda

SŪTRA IL I. X. कुत्मप्रसकिनिरवय वत्वशाब्तव्याकोपो बा ।।२ ।१।२६॥ Fr Kritsna, entire, complete. rf Prasaktih, employment, activity. Atrwww Niravayavatva, without formn, without members, indivisible, without parts. Sabda, text, mrm Vyakopab, contradiction, violation, stultifi- cation. «r Va. or. 26. Either the Jiva is entirely absorbed in every activity, or else there would be a violation of the text that Jiva is without parts .-- 162. COMMENTARY. He who holds the theory that the Jiva is the creator, must accept the conclusion that inasmuch as the Jira is without parts, its entire self is preseut in every act. But this cannot be said, because in raising a light thing like grass, etc., we do not see the employment of the entire force of the Jiva. When the Jiva puts his entire self intc any action, all his power is manifested therein. As in raising a heavy stone, the Jiva puts in all his power, but he does not do so in raising a light straw, and so the exertion in raising a straw is infinitely less. Nor can you say, that in the latter case, the entire Jiva is not active but only a portion of it. Because it is an admitted fact, that Jiva is partless. Therefore, we cannot say that the entire Jiva is present in the act of raising a stone but only a portion of it is present in raising a straw. You may say, where is the harm if you admit that the Jiva has parts. To this we reply that then you will be stultifying all those texts of the scripture which declare that the jiva is without parts, as for example :- This celf is atomic and is to be kuown by mind alone in which the chief prapa bas completely withdrawn his fre-fold activities. The mind of all beings is entirely inter- woven by these aive prapas and is consequently never quiet. But when the mind is perfeetly pure, then the soul manifests its powers. Thus the soul is atomic and consequently partless. As regards those texts which say that the world is produced by the Jiva, we have already explained that the word Jiva there does not mean the individual soul, but the living Lord. Therefore, the theory that the Jiva is the creator of the world is untenable. Now we shall consider whether the above two objections apply to the agency of Brahman. The objector may say that Brahman is also ontire and indivisible, therefore if in all acts He puts Himself in His entirety than in raising straw, etc., He will employ His entire powers, but that is not possible, because it is done by a fraction of His power,

Bhåsya.] I PÂDA, IX ADHIKARAŅA, SA. 27. 257

or rather it is possible to be accomplished by & portion of His power. On the other hand, if He puts in only a portion of His power in any activity, then there is violence done to those texts which declare Brah- man to be partless and actionless Thus the same two objections apply in the case of Brahman being the agent, as in the case of the Jiva. To this the author replies. SÛTRA II. I. 27. भुतेस्तु शब्दमूलस्वात् ॥ २।१।२७। Tir: Sruteh, from the scripture, on account of revelation. g Tu, but. uW Sabda, word. Revelation queur Molatvat, because of the root. 27 But the above defects do not apply in the case of Brahman, because the scriptures so declare it, and the Word of God alone is the root from which we learn anything about these transcendental subjects .- 163. COMMENTARY. The word "tu" removes the above doubt. The word "not " is under- stood in this Sutra, and is to be drawn from II. I. 24. In the case of Brahman being the agent, the ahove imperfections do not apply. Why do we say so, because the ecripture declares it to be so, such as :- Brah- man is transcendental, inconceivable, pure knowledge and yet He has a form, He is possessed of knowledge ; and though He is one, He is mani- fold also, and though He is partless He has parts, and though He is im- measureable He is yet measured, He is the creator of all, yet unmodified Himself. Similarly, in the Muņdaka Upaniad, III. 1. 7. शृहच तहिय्यमचिन्तरूपं सूस्माच्य तत् सूसमतरं विभाति। दूरारसुदूरे तदिहान्तिके या पश्यरिस्वहैय निहितं शुहायाम्।७। The Lord shines forth as great, divine and inconceivable. He appears as smaller than the smallest, He is far off as well as near, and to the discerning. He is verily hore in the cavity of the heart. This text also shows the paradoxical and transcendental powers of Brahman. Similarly, another text says :-- Lord Govinda is without parts, is one, His form is mere existence, intelligence and bliss. While another text says :- He has a crown of peacock hair, has a very pleasant form and unobstructed intelligence. In the Gopâla Upanisad we read, though one He shines forth as many. In the Mandukya Upanisad we find Him described as partless and yet having parts. प्रमानोSमन्तमानइण हं वस्योपत्याम: शिक। शोंकारो चिडिता येन स सुनि:मेतरो नन:। स सुनिजेंतयो जन: ।

258 VEDANTA-SOTRAS. II ADHYĀYA. [Govinda

He who knows the Lord as partless and yet full of inanity of parte, as the destroyor of all false knowledge and blissfal, is vorily a uage and no one else; he is verily a sage and no one else. Simniiarly in the Kathopanisad (II. 21) we find Him described as measured though immeasureable :- बासीना दूरं मजति शयाना याति सर्वतः।

Sitting He goos afar, resting He mores everywhere, who other than my Self is able to know that God who is the disponser of pleasure and pain. So also Rig Veda, 10 81. 3 (Svet. Up. III. 3) says :- स्वत: पाचिपादं तत् सवतो इसिशिरेमुनम्। सर्वत: भुतिमल्लोके सर्वमाृतय ति्ष्ठतति। विश्वतशवशुक्त विश्वतो मुना किश्वतो बाहुकत विश्व नस्पास्। संधाहुम्यो समति सपतनैर्ध्याश्ञाभूमो जनयन् देव पंका ।३। That one God, having His eyes, His face, His arms, and His feet in every placc, whon producing hearen aud earth, forges them together with His arms and His wings. So aleo in Svetayvatara Upanisad, IV. 17 :- एम बेदो बिम्वकर्मा महात्मा सदा जमानां हदये सजिविक्ट:। हद़ा मनीषा मनसाड- मिद सो य पतनिदुरमुतास्ते मनन्ति । १७। This God is the crestor of all, is the Highest Self, He is always present iu the hesrts of men, with heert of love and the mind concentrated, the wiso who know Him verily bocome immortal. स किम्मकद्वि ्य्विदासमयोनिर्क: कालकाळा गुनी सवेबिद् या। पधानसेत्रकपति-

be is the crestor of all, He is the heart of all, the source of Atman, the Omnis- cient, the Creator of time, possessed of all anspicious attributes and knowing all. He is the Lord of all matter and spirits, He is the Lord of all gunas, Ho is the cause of transmigratory existenco and release, bondage and froedom. So alao in VI. 19 :- निन्हळं निष्कियत शान्तं निरबंय निरशुनम्। समुतस्य परश सेतु दग्बेन्बन-

He is partloms and actionloss, pure and taintloss, all peace. He is the supreme bridge nf immortality, Ho is like fire that remains when the fuol is all burnt. These texts of Svetâdvatara Upanigad show very distinctly the pos- session by the Lord of powers which appear to us self-contradictory, and hence impossible. But in matters transcendental, we are to be guided by scripture and not by our mere reasoning. Bat, says' an objector, are we to renounce our reason in favour of scripture, when there is pure contradiction, such as the assertion, the fire has drenched the cloth. Is not such a statement a logical abeurdity ?

Bhånya.] I PÅDA, IX ADHIKARAŅA, 8A. 27. 259

To this the Sutra replies "Sabda-mulatvat." The knowledge of Brahman and His attributes being founded on the scripture, and the scripture alone, we have no right to say that the acriptures are illogical, if they describe God as having attributes which are paradoxical. These inconceivable attributes must be accepted by us with regard to Brahman, because the only proof of Brahman is the word alone. Nor is it so mysterious alto- gether. We see some distant analogy of it in the inconceivable powers of certain gems and charms to produce magical effects. Because a thing is inexplicsble or inconceivable, there is no reason to hold it impossible. To sum up: there are three sorts of proofs, namely: -sensuous (pratyaksa), inferential (anum&na) and scriptural authority or the word of God (sabda). In the case of first two kinds of knowledge, there is always room for mistake and hallucination. Thus a sensuous perception may be a pure hallucination, caused either by hypnotic suggestion or disense of the senses. A man may see a person standing in front of him, or the cut off head of Chitra, while as a matter of fact this may be all due to pure hypnotism. Thus " Pratyakss" or sense-knowledge is not always absolutely reliable. Similarly, the knowledge based upon inference is also liable to error. Ordinarily the proposition is true when we say "there is no smoke without fire;" but in some cases, the person would not be justified in inferring the existence of fire from mere smoke. A great fire, when quenched by water, gives rise to a large amount of smoke, a person seeing such smoke and suffering from cold may go to the place where that smoke is rising from, but will be disappointed when he sees there charred coals and no fire. Thus inference is also liable to error. The only proof which is free from all these possibilities of errors is the word, whether it is the word of God as recorded in the scripture or the word of an inspired sage called Âpta or the perfect, or the word of a person who is competent and honest. Thus the statements "There is snow on the tops of the Himalayas, there are gems in the depths of the Oceans" are always true. The word not only corroborates perception and reason, it is sometimes independent of both, and often declares that which neither reason nor perception can ever tell us. Thus a man who has been once deceived by seeing an illusory decapitated head may take a real decapitated head to be an illusion. But when he is told, from the voice of silence, that it is a real head and not an illusion, his ignorance is removed and le gets true knowledge. So also a traveller suffering from cold, may be running towards the place where smoke is rising, thinking that he will find relief there. But a person who knows the real nature of that smoke, may save him from disappointment,

260 VEDANTA-SÔTRAS. II ADHYAYA. [Govinda

by saying " do not go there, there is no fire, smoke is rising from the fire that has just been quenched by the rains." The word as an instrument of proof supports and corroborates per- ception and inference. Thus a man may have a jewel necklace on his throat, but having forgotten it may be searching it everywhere. But when he is told "thou hast the necklace on thy throat ; " he is saved all further trouble and anxiety. So also the word is the only means of knowing things which cannot be known either by perception or reason, or at least, which cannot be known by every man by his own perception and reason. Thus the inovements of the heavenly bodies and their influences, have been declared to us by the astronomers and the experts in that department. The word, therefore, of these persons is our only means of knowing when a certain celestial phenomenon will take place, such as an eclipse or the rising of a comet. Thus here also we see, that the word is a higher means of knowledge, than our own perception or reason. In worldly matters, the word is admittedly superior in its probative force to perception and reason. Much more is it so in matters.other-worldly, where we have to depend on the testimony of seers and saints, and the highest testimnony of all, the word of God or Scripture. As says the Sruti :- "The non-knower of Vedas can never think even of the Supreme." Therefore, the scripture being self-proved, is not open to any objections. SOTRA II. I. 28. भात्मनि चैवं विचित्राश्च हि।। २।१।२८।। mufr Åtmani, in the Self, in the Lord. Cha, and. t Evam, thus. AFr: Vichitrah, manifold, variegated. Cha, and. R Hi, because. 28. And thus is the power of the Self, because mani- fold objects are seen (to be produced from the tree of all desires) .- 164. COMMENTARY. As from the Tree-of-all-desires or from the philosopher's stone pos- sessing lordly powers and inexplicable mysterious energy, there come out elephants, horses, etc., and as these wonderful creations are mysterious, and are credible simply on the authority of scriptures, similarly is the power of the Atman, the Lord of all, the Supreie Vienu, who gives rise to Devas, men, and lower beings. If we can believe, on the authority of scriptures, in the wonderful powers of the Tree of-all-desires, or in the philosopher's stone, why should we not believe, on the same authority, in the mysterious powers of the Lord. It is scripture alone that gives us any information

Bhâpya.] I PÅDA, IX ADHIKARAŅA, SA. 29 261

of the existence of these mysterious things. We do not question, when animals come out of the Tree-of-all-desire, whether they are created by the entire tree or by a portion of it, or whether any particular part of the tree has power to produce any particular auimal. We see and mark the result, and leave the thing as a mystery, admitting that there is no scope for reasoning here. Similarly is the case with the Lord in His creative agency. We should not question whether the Lord is active in His en- tirety in any particular creative act, or whether it is done by a portion of His energy. We must simply accept the statement as we find it. The word " Atmani " is exhibited in the locative case in the sûtra in order to show that the Self is the receptacle or support of all effects. The second "cha" is in order to indicate that when such wonderful things are believed by us as the existence of the Tree-of-all-desires, or the philo- sopher's stone, why should we hesitate to believe in the mysterious power of the Lord. The word "Hi " implies that the facts above mentioned are well known in all these Puranas, etc. Therefore, the conclusion is that the theory that Brahman is the agent of creation, is more reasonable than the theory of any Jiva being such agent. The next Sutra strengthens this view. SÛTRA II. I. 20.

स्वपन्ते दोषाक्च ॥ २।१।२६।। tTe. Sva-pakse, in one's own view, in the opponent's theory that the Jiva is the creative agent. rurt, Dosat, because of the defect of imperfections. Cha, and 29. And because all these objections are similarly applicable to your view also, therefore, it is not to be accept- ed .- 165. COMMENTARY.

The objection raised by you to our theory equally applies to your theory also. If Jiva is the creative agent, does he create with his entire energy or a portion of bis energy. In the case of Brahman, the objection has been answered by us already, but in the case of Jiva being the agent, there is no poasibility of getting out of the difficulty. Now the author raises another objection and answers it. The doubt arises whether Brahman shows any partiality to any Jiva and if so whether it is possible for such a Brahman to be the creator. The text says Brahman is pure truth, knowledge and infinity. He is mere being, otc.

262 VEDANTA-SOTRAS. I1 ADHYAYA. [Govinda

In these texts we do not find any onergy attributed to Him. It is seen that beings possessed with energy or power (Sakti) have only the capa- city to produce wronderful results, such as a carpenter and others. A man may have the whole knowledge of the art of carpentry, but if he has no power, he cannot accomplish any thing. To this objection, the author answers :-- SỮ TRA II. 1. 80. सर्वोपेता च तहर्शनात् ॥२।१।३०॥ Sarva, all, all powers. war Upeta, endowed with, possessed with, this is a word formed with the affix "trich." The crude form is "Upeiri." Cha, and, alone. an Tat, that, the possession of such power. ronm Darda- nåt, because it is seen. 30. The Lord alone is possessed of all powers, be- cause it is so seen in the text .- 166. Commentary, The supreme Self alone is endowed with all sorts of energies (Sakti) Because we find Vedic texts to that effect- Svet. Up., I. 3 :-- से ध्यानयोगालुगता सपश्यन् देवात्मशाकि स्वगुयेनिगूटाम्। यः कारयानि निथिक्ानि तानि काळात्मयुकान्यचितिह्टतेक। ३। They immersed in meditation, saw the self energy of the God, concealed in its own qualities. Who one alone pervades and presides over all othor causes, such as time, naturo, destiny, etc. So also Svet. Up., IV. 1 .:- व पकोप्वजो बहुचा शकियोगाट् बर्डाननेकान् निहिताय दमाति। विपेति पान्ते बिश्वमादों स देव: स मो बुदुभ्या शुभया संयुनक। "He who, one and withont any colour, creates manyicolours through Bis manifold powera, and who places in them all benedcial objects with Ris purposes hidden, who at the time of Pralaya withdraws within Himself the whole universe. May He endow us with good understanding." So alao Svet. Up., VI. 8 :- म सस्य कार्य्य करने था बिधते न तत् समस्यम्याधिकरण हस्यते। परास्य शाकि

There is no efect and no cause inown of Kim, no one is seen like unto Him or better. His high power is revealed as manifold, as omential, and so His knowledge, force, and action. Similarly in the Smriti we find Him described as possessing powers of various sorts; such as Vimnu Sakti is said to be the highest. No doubt these powers are all inconceivable as says the Smriti :- He is without hands and feet, His power is inconceivable, He is the Lord of Self, not to be found by reasoning, and possessed of thousands of

Bhâgya.] I PÅDA, IX ADHIKARAŅA, SA. 31. 263

powers. Therefore, it follows that Brahman is the agent in the act of creation, etc., because of His being endowed with infinite and inconceiv- able powers. The texts declaring that Brahman is the true knowledge, bliss, etc, reveal His essential nature, while on the other hand, the texts like Devatma Sakti, etc., of the Sret. Up., declare His manifold powers. Consequently the nature of Brahman is one which is endowed with powers. Therefore in the texts "He willed, etc.," "He saw, etc.," we find Him possessed with the power of volition (Sankalpa) and the rest. Both sorts of texts-those declaring Brahman, to be mere knowledge, existence, bliss, etc., and those declaring Him as willing, thinking and creating, etc., -are of equal validity and authority, because both are Srutis and there is no difference in them as such. The author raises another objection and answers it again. (Objection) .- Brahman cannot be the creator or agent, because He has no sense organs. Though Devas and others are possessed of powers, yet they are seen to be active agents in creation, because they have got sense organs and not because they have got merely powers. But Brahman is without sense organs, how can He be capable of world activity. Even the same Svet. Up. (III. 19) that you have quoted, to prove the possession of all powers by Brahman, declares definitely that He has no sense organs :- पपाधिपादो जयनो प्रहीता पश्यत्ययस्षु स शृवोत्यकर्ब। स वेति वेर्य न य तस्यास्ति बेसा तमाहुरषयं पुरुषं महान्तम् । १९॥ He sees without oyes, He hcars without cars, without hands and feet Ho hastens and grasps, He knows whatever is knowable, but of Him there is no knower; they declare Him to be the frat, and the mighty person. To this objection the author replies :- SÛTRA II. I. 81. विकरणत्वान्नेति चेत्तदुक्तम् ॥ २।१३१॥ Awrawm Vi-karanatvat, on account of the absence (Vi) of instruments of (Karana) action and perception, that is, on account of the absence of sense organs. Na, not. rfar Iti, thus. Chet, if. a Tat, that, that objection. mmn Uktam, explained or answered. 31. If it be objected that Brahman cannot be the agent of creation, because He does not possess sense organs, then we reply that this objection has already been met by the scripture itself .- 167. Commentary. The objection that Brahman cannot be the agent, because He has no sense organs, is answered by the very text of the Upanisad quoted by

264 VEDANTA-SUTRAS. II ADHYÂYA. [Govinda

you to show that He possesses no sense organs. The three verses of Svet. Up. are given below in order to understand the context (Svet. Up., VI Verse 7 to 9) :-- तमीश्वरार्कां परमं महेश्वरं वं देवतानां परमं का दैवतम्। परसि पतीना परमं परस्ताक्विदाम देवं भुयनेशमीझम्।। न सस्य कार्य करयं य बिधते न तत् समस्याम्यधिकडय हइयते। परास्य शकिषिविधेत अयते स्वामाविकी नानवलकरिया थ।। म तस्य कशिचत् पतिरस्ति लसके न पेशिता नैव वा सख्य लिय्म्। स कारवं करठविपाधिपो न बास्य कश्चिजञनिता न चाषिय: ।९ । We know that God who is the adorable Lord of all the worlds, who is the highost Lord of all lords, who is tho highest Gud of all gods, who is the Master of masters and who is Greater than the great one (Prakriti)-7. Of Him there exists no (prakritic) body nor sense organs, nor such activity. There is no one equal to Him nor superior. His power is seen to be the highest, and is sung to be manifold-the natural powers consisting of knowledge, force and activity-8. There is no master over Him iu this world, nor any ruler of Him. Nor is there any mark by which He can be known, He is the great cause, the Lord of the lords of the senses, thore is no'father of Him, nor any lord over Hiur-9. Note .- The Logoi like Rudin, Brahud, etc., are called Lords or Iwaras; Indras, etc., are called Devatas or Gods, Dakşa and other Prajapatis are called Masters or Patis. These are the various elasses of divine hierarchies. The powers of the Lord are threefold, called Jātnasakti, Balasakti, and Kriya-iakti. They are innate or svabhaviki. "There is no mark of Him" means, there is nothing in this world by which His existence and powers on be inferred, they are known only through revelation. Though in the verse beginning with "He has neither hands nor feet, etc.," it was mentioned that the Great Spirit did every act without the instrumentality of sense organs, yet the present verses clear up any doubt, that might have remained, as to how there can be any activity without sense organs. This being is called Purusam-Mahântam, the Great Spirit, because He is the Ruler of all spirits. When it is said He has no activity or sense organs or body, it is meant that His body is not made of Prakitic matter, nor are His sense organs of the same. Conse- quantly His activity is not Prakitic but super-prakritic. When, therefore, the Srnti says He has no kârya, it only denies such physical activity, because He certainly does possess activity of the highest order, as He is endowed with paradakti. That dakti or power is natural to Him and hence it is called svabhavikl. In fact, it is the very essence of His Self. It is to this paradakti, this svAbhaviki sakti that He manifests His three- fold powers, namely, that of Jnna, Bala and Kriya -- Knowledge, Force and Activity. Since no one posserses this transcendental attribute, this parasakti, therefore, no one is equal to Him. : It follows from this that

Bhârya.] I PÅDA, IX ADHIKARAŅA, SA. 32. 265

no one can be superior to Him. So also, though He is devoid of Prakri- tik sense organs, yet He possesses organs which are the essential parts of His nature, and hence there is possibility of activity in Him. Others say, the above text about His grasping withont hands and hastening without feet, etc., does not prohibit the possession hy Him of the sense organs. It only prohibits the exclusive use of a particular organ, for a particular purpose. Ordinary beings grasp only through the hand, and can run with the feet. But with the Lord there is no such res- triction as regards the sense organs; with Him every organ is capable of being used for the purposes of every other organ. In fact, the same Upanișnd further on says that all His organs are universal in their activity. It says :- सर्वतः पाविपादं तत् सर्वतासिशिरोमुखम्। सर्वत: भुतिमलोके सर्वमावृल्व

His hand and feet are everywhere, so also His eyes, head and mouth; He hears everything in the universe because His ears are everywhere. He exists enveloping this all So also in the Bhagavata, it is declared that every limb of His is endowed with the power of performing all functions of all the senses. This extraordinary power of the sense organs of the Lord was manifested in His last avatara of Sri Krisna, at the time of forest-picnic, in Brindavana, among His companions of boyhood. In this view of the above verses, the . word "Karyam " should be explained as " to be accomplished." In other words, when the Sruti says there is no " Karya " for Him, it means there is nothing to be accomplished by Him, because He is already perfect and full. In this interpretation the word "Karana" or sense organs may be explained as something to be laid down, something to be done. The rest is the same as in the first explanation. In the next Sutra, the question is raised, whether Brahman has any motive to create the universe. The prima facie view is that He has uo mnotive, because He is perfect aud this view is set forth in the next Sûtra. SÛTRA II.I. 82. न प्रयोजनवस्वात् ॥२।१।३२।। Na, not. wirmeeera Prayojana-vattvat, being endowed with a motive. 32. The Lord has no inclination towards creation, because He has no motive .- 168.

266 VEDANTA-SÛTRAS. II ADHYÂYA. [Govinda

COMMENTARY. The word "Na" is understood in this sutra from the last one. The word "Na-prayojana-vattvat" is a compound word meaning "because being motiveless." The usual form would have been " A-prayojana-vattvât." The Lord can have no urging towards creation, because being perfect, He has no motive to create. In the world, every activity is seen to exist on a motive beneficial cither for one's own-self, or for the sake of another. The motive beneficial to His ownself, cannot exist in the case of the Lord. because He being perfect, all His wishes are ever fulfilled, as the scripture repeatedly declares. Nor is His motive to do something beneficial to others, because the creation evidently is for the sake of punishing the Jivas, and making them suffer the pains of birth and death. An all-compassionate Lord would not create a universe, merely to punish the orring Jivas for their misdeeds. And no one creates anything without a motive. Therefore, it follows that the Lord has nothing to urge Him to creation. This objection is answered in the next sutra. SÛTRA II. I. 88. लोकवतु लीलाकेवल्यम् ।। २।१/३३।। mrara Loka-vat, as in the world, as in an ordinary life. & fu, but. uftur Ltla, sport, play. Rmrz Kaivalyam, merely. 33. The motive of the Lord in creating the world is a mere sport only, as we see in ordinary iife .- 169. COMMENTARY. 'The word "Tu " removes the above doubt. Though all-full and desiring nothing, yet the motive which prompts the Lord towards the creation of this wonderful world is mere sport only, and has no object beneficial to Him in view. As in ordinary life, men full of cheerfulness, when awakening from sound sleep, begin to dance about without any object, but from mere exuberance of spirit, such is the case with the Lord. This lila or the sport of the Lord is natural to Him, because He is full of self-bliss. As says the Mandukya Upanişad (karikA) :- मोगार्य सहिरित्यम्ये कोडार्यमिति चापरे। देवस्यैव स्वमाोऽयमासकामस्य का स्पूरा । Some think that the croation is for the sake of enjoyment (of the Creator), while others think that it is for the sakc of recreation, (to shake off the lethargy of the Pralaya sleep or the ennui of the solitade of Pralaya). This (act of creation) of God is His nature (without any motive). What motive can there be for one who has all His desires sstisfed ? .- (Man. Up. L 9.).

Bhårya.] I PÅDA, X ADHIKARAŅA, SA. 34. 267

To the same effect is the Smriti (NArâyana SanhitA) :- सडयादिकं हरिनेय प्रयोजनमपेश्य सु। कुक्ते केवलानम्ढादू यथा मचस्य नर्सनम्। पूर्वानम्दस्य तस्येह प्रयोजनमति: फुतः। मुक्ता सप्यासकामा: स्यु: किमु सस्या किक्लास्मन: । The creation, ete., of Hari does not depend on any motive, He does so out of sheer joy, as the drunkard dances through frenzy. He who is full of all bliss can have no motive whatsoever. When even the Muktas have got all their desires fulfilled through Him, what unfulflled desire can there be in the case of the Lord who is the Self of the univerne. But a man intoxicated with drink has no consciousness of what he is doing. Is the Lord also devoid of consciousness, like the drunkard ? For then He would not be omniscient. We do not say so. All that we say is that man does play and become sportive, through the mere exuber- ance of spirit and sheer joyfulness of life ; such is the case.with Brahman. The Advaitins explain the words " as we see in ordinary life" by the well- known example of respiration that gces on even in deep sleep, and which is altogether involuntary and motiveless. This analogy however, is open to the objection that Lord is subject to deep sleep and loses consciousness, as man does. The example given by the Vidistâdvaitins is that of a prince who amuses himself without any motive, at the game of balls. This ana- logy, however, is open to the objection that playing at a game of balls is not altogether motiveless, for the prince gets some pleasure by the play.

Adhikarana X .- The Lord is neither partial nor cruel. The author again raises an objection and then goes on to remove the doubt. The theory, that Brahman is the Creator, is open to the objec- tion that the Lord is either partial or cruel; for He creates Devas and men, some of whom enjoy happiness and others suffer misery. This theory is, therefore, not a congruous one. But the texts say that the Lord is neither cruel nor partial. How can then such a Lord be the Creator? To this objection the author answers by the following sutra :-- SÛTRA II. I. 34. वैषम्यनैर्धृएायेन न सापेक्षत्वात् तथा हि दर्शयति ॥ २॥१।३४॥ trm Vaisamya, inequality, partiality. Mran Nairghrinyena, cruelty. Na, not. arivoura Sapeksatvat, because the creation depends upon the karma of creatures, because of having regard to karma: aur Tatha, so. R Hi, because. roufa Dargayati, the scripture declares,

268 VEDANTA-SÔTRAS. II ADHYAYA. [Govinda

34. There exist no partiality and cruelty in the Lord, because the pleasure and pain, suffered by beings, has regard to their karmas, and so also the scriptures declare. -170. COMMENTARY. In Brahman, as Creator, there exists no fault of partiality or cruelty. The differences of condition in which creatures are born, and the pleasure and pain which they suffer, depend on their own karmas, and the Lord creates the environment, in which the creatures are placed, with the strictest regard to such karma. The proof of this is the scripture itself. For in the Kansitakt. Upanisad, IlI.8, we find the following :- पव श्ो वैन साधु कर्म कारयति सें यमन्वालुनेयस्येय पवैनमसाडु कर्म कारयति सं यमेम्यो कोकेम्यो नुतुत्सते। For He makes him whom He wishes to lead up from these worlds do a good deed, according to the tendencies created by his past karmas, and the same makes him whom Re wishes to lead down from these worlds, do a bad. deed, according to bad tendencies generated by the past karmas. Note .- Every act of man is really done under the will of the Lord. A man can do s guod or bad deed, only if the Lord so wills it, for He is the sole agent in this world. But this world of the Lord is not capricious and lawless. The man who has done good karmas in the past, gets further energy from the Lord to do better karmas in this life, and thus rine higher. It is in this way only that the Lord makes him whom He wishes to lead up from these worlds do a good deed. And so also the reverse. The wish of the Lord has always regard to the karmss of the Jiva. Jivas get the condition of Devahood through the will of the Lord, similarly they get the condition of the denizens of hell through the same will of the Lord. The Lord is the operative cause of the suffering and the enjoyment of the Jivas. But this will of the Lord has always regard to the karma of the Jiva. SÛTRA II. I. 85. न कर्माविभागादिति चेन्नानादित्वात् ॥ २।१।३५।। Na, not. Karma, karman, actions, acts of the Jivas. wfrmmra Avibhagât, because of non-distinction. rfr Iti, thus Chet, if. « Na, not. wufourg Anaditvat, because of beginninglessness. 35. ('The theory of karma) cannot (explain the inequal- ity and cruelty seen in this universe, because when the creation first started) there was no distinction (of souls and consequently) of karmas. This (objection however) is not valid, because there is no beginning of creation,-171.

Bhårya.] I PADA, X ADHIKARAŅA, SA. 35. 269

COMMENTARY. An objector may say your theory of karma only pushes the difficulty one step back. No doubt, it explains to some extent the inequalities and sufferings of Jivas in their present life. They may be the results of acts done in the past life. But since in the beginnnig of creation, there were no Jivas, nor were their acts, they must have been created with inequalities, in order to act differently. If they had been created all equal, there is no reason to hold that their acts would have been different. The Sruti also says "the Being or the God (Sat) alone existed in the beginning, one only without a second " (Chhandogya, VI. 1.). This shows that when the crea- tion started, there was no karman or Jivas, distinguishable from Brahman. He alone existed, all in all. To this objection, raised in the first half of the Sutra, the next half gives the answer, by saying ' this is not so, because of the beginninglessness.' The karmas and the Jivas are beginningless, just like Brahman, and this is the theory adopted by the author. Thus there is no fault, because every subsequent karma is motived by the tendencies generated by the past karmas. In Pralaya, the karmas, good or bad, done by the Jivas are not absolutely destroyed. The next kalpa is conditioned by the karmas of the past .. So also in the Bhavisya Purâņa :- पुण्यपापादिकं विष्युः कारयेत् पूर्वकर्मबा। चनादित्वात् कमेबइय न विरोध: कथम्यन । The Lord Vignu makes the Jivas do good or bad deeds in accordance with their past karmas, nor is there any conflict in this position, because the karmas have no beginning. If you say that karmas being beginningless, the theory is tainted with the fault of regressus in infinitum, we say it is not so, because we find authority for it in reason also. The well-known case of the seed and the tree is in point. Is the seed first or the tree? Nor is it any objection that God being bound to create according to the karmas of the Souls, loses His independence. The Lord certainly is independent, but He is not capri- cious and whimsioal. Had He created the world with perfect disregard to the karmas of the Jivas, He might have proved His omnipotence to some minds, but to the majority, His act would have appeared capricious and cruel. In fact, the authorities clerly show that the substance and karma and time are equally co-eternal with the Lord, and He creates the universe, with a full regard to all these three. It is not only the karma that conditions the universe, but the substance (or the matter stuff), and time are also impor- tant factors in creation. Of course, these three are subordinate to lśwara, but He never disregards their existence in His act of creation. The Lord is not partial or cruel, or wanting in omnipotence. In fact, the theory of

270 VEDÅNTA-SOTRAS. I1 ADBYĀYA. [Govinda

karman and the beginninglessness of creation reconcile all the difficulties. You cannot say that this theory is open to the same objection as the theory of specific creation. You cannot say it is the falling of the smngglers unwittingly into the hands of the tax-collectors. Note .- Certain merchanta, in order to evade customs duties, went by a roundabout way, to avoid the customs house. In the dark night, they missed their way, and after fwandering for some time, they took shelter in a roadside house. In the morning, it was ound that the house in which they had taken shelter, was the customs honse which tho traders were trying to avoid. Thus they had not only to pay the tax, but panished also for trying to cheat the customs. This maxim is called " Morning in the customs house." Our theory is not open to this objection of "Morning in the customs house." In order to avoid the imputation of cruelty and inequality to the Lord, we have explained the eternity of creation, and you cannot say that since the Lord is not bound to regard the karmas, because He is indepen- dent, His creating a world full of misery, simply to punish the souls for their karmas, brings you back to the same difficulty, which you were trying to avoid. The Lord, being perfectly independent, certainly could have created a world all full of joy, and with complete disregard to the karma of the Jtvas. But then His actions, instead of being regulated by any law, would have been lawless, and it would not be a creditable attri- bute of the Lord. Therefore, His creation of a world with perfect regard to the karma of the Jivas, and to time and substance, does not detract from His omnipotence. But it rather shows forth His great wisdom and compassion. Though He can act against all the laws of matter, spirit and karma, yet He is not doing so, and His making the Jivas act in accord- ance with the tendencies generated by their beginningless karma, is a matter for His glory, and not an instance of His partiality.

Adhikarana XI .- The grace of the Lord is not partia- lity. In the previous Sutras, it has been shown that Brahman is neither partial nor cruel. Now is taken up the question, whether the Lord by showing special grace to his devotees, is not open to the objection of partiality. It is a fact, that the Lord shows "partiality," to His devotees, for He specially protects them and specifically fulfills their desires. The doubt therefore arises :- Is not this special protection of His devotees and this fulfilling of their want, a mark of partiality in the Lord ? He will protect His devotee from the mouth of the lion, but He will allow ordinary men to be devoured by the beast. This objection the author answers by saying that it is not so.

Bhårya.] I PÅDA, XI ADBIKARANA, S4. 36. 271

SÛTRA II. L. M. उपपद्यते चाऽप्युपलभ्यते थ।। २ ।१ ।३६ ।। ua Upa-padyate, it is proved to ezist, it is reasonable that it should be so. Cha, and. rwret Upalabhyate, is found (in the scriptures.) Cha, and. 36. Such partiality to His devotees is reasonable in the Lord, and is observed also in the scriptures .- 172. COMMENTARY. The special grace shown by the Lord to His devotees is no doubt "partiality," but the Lord, the kind lover of His devotees, has such "partiality," and it is rersonable that it should be so. It is the natural, inherent power of the Lord, to show forth His grace on those who have Bhakti, and devotion for Him. This special grace is not an arbitrary functioning of the Lord's will, but it also has regard to the factor of bhakti or devotion in the Jiva on whom such special grace is shown. Nor does this conflict with the statement that the Lord is free from partiality. For this sort of "partiality" to His devotees, instead of being a fault in the Lord, has been praised in the scriptures as adding to His glory. For the scripture says that this is the highest jewel among the perfections of the Lord, this grace on His devotees. If the Lord had not this quality of showing special grace, then all His other attributes, bowever great, would not have been attractive to mankind, and would not have evoked devotion and love towards Him. This shows the reasonableness of the existence of this "partiality" in the Lord. Not only is this reasonable, but the revelation and the tradition also declare it :- नायमात्मा प्रवयमेन सभ्यो न मेचया न बहुना भुतेन। यमेवैन बुद्ुते तेन कम्यस्तस्येय भात्मा विव्सते ततु स्थाम् । ३ । This Self cannot be gained by diasertations (devoid of devotion), nor by mere keen intellect, uor by much hearing. It is gained only by him whom the Self chooses. To him thie Self reveals His form. -(Muņdaka, III. II. 3). तेनां बानी निलययुक्र पकमकिविशिम्यते। प्रियो हि शानिनांशतर्यंमई स य नम मिया । Of these, the wise, constantly harmonised, worshipping the one, is the beet; I am supremely desr to the wiso, and he is dear to me .- (GIt4, VII 17.) समोप सर्वमूतेयु न मे हेम्योहि्ति न मिया। ये सजन्ति तु मा मक्या मधि से तेतु नान्यहम्।।

272 VEDANTA-SOTRAS. II ADHYAYA. [Govinda

The same am I to all beings; there is none hateful to Me nor dear. They verily who worship Me with devotion, they aro in Mo, and I also in thom .- (Gitt, IX. 29.) घपि भेत्सुदुराबारो भजते मामनम्यभाक। साधुरेब स मंतम्म: सम्यकू म्बसिता हि स:।। Even if the most sinfal worship Mo, with andivided heart, he too mast be socount- ed righteous, for he hath complete faith in Me .- (Git4, IX. 30.) सिमं मबतत चमाता शम्म स्शान्तिं निगस्छति। कान्तेय प्रतिज्ञानीहि न मे मक: मवस्यति।। Speedily be becometh virtuons (his sins being all destroyed) and desista from his evil ways, and attains to eternal posce. O Kauateya, know thou for certain, that My devoteo perisheth nevor .- (GIt, IX. 81.) SŪTRA IL. I. 87. सर्वधर्मोपपच्तेश्च ।।२।१।३७।। Sarva, all. Dharma, sttributes, qualities. rvi: Upapatteb, be- cause of the reasonableness, because of being proved. Cha, and. 37. And because it is proved that all attributes are present in Brahman, however conflicting they may be with each other, therefore He is just to all, and "partial" to His devotees .- 173. COMMENTARY. It has been proved above, that in the supreme Lord, whose essential nature is inconceivable, there exist all attributes and qualities, whether harmonious in themselves or self-contradictory. It follows that along with His perfect justice and equality, He has this attribute of showing favour and partiality to His devotees. The wise, therefore, do not find any greater difficulty in reconciling the existence of these two heterogenous attributes in Him, than in any other similar pair of attributes which are opposite to each other, and which still exist in him. For example, He is ementially all-knowledge, and yet possessing knowledge; He is essentially formless and colourless, and yet possessing the most raviahing form that enchants the heart of His devotees; similarly, though He is perfectly just and equal to all, yet he does show favour and special grace to His devotees. Not only the pair of opposites exist in Him, but all harmonious attributes also are to be found in him; such as Heis forgiving, kind, compassionate and merciful to all. The Smriti also says to the same offect (Kârma Pârapa) :- केव्ययोगाठ् भगवाद् बिस्दायर्ड्रमचीयते । वयापि दोबा परमे मैवाहायां।

34ya I PADA, II ADEIZARANI, SA 8.

radletory sad oppealle ot

Thue it hoa been proned that the Land thoagh epual to all io yet the hriend of His derotees. Hene ende the finst phda, of the weennd Adbytyn of the Ve Sttra and the Gorinda Bbapra,

SECOND ADHYÂYA.

SEOOND PADA.

नामि या सांच्याद् युकिकष्टकान। कित्वायुन्ससिना किन्स इण्बीदालडं मबाद्। I salute Vyâsa, called also Krięna, the island-born, who has removed with the sharp edge of the sword of his reason, the thorny bushes of the heterodox systems, like the Sankhya and the rest, and. who has thus made this world a plain ground for the Lord Kriena to play upon. Note-The Stakhys suthor Kapila, as well as the Baddhists and Jainss, maintains that the world is withoat any God. Keplla says that the world originates from matter (Pradhana.) The Baddbists maintain that atoms are the canse of crention. The Jainas hold the ssme view. A olass of Baddhists holds the viow that the whole world is void, while all three are united in the view that there is no Orestor of the world in the sense of a consolons and istelligent being Philosophers like Kapdds (the Author of Vaifepilra Satras) and Patafjali appesr to have admitted the existence of & God, bat practically they are as atheistic in their tendencies as the Stakhyas and the rest, because they do not admit the God as taught in the Vedas. Vyiss, seoing this world fall with the thorns of the false philosophies of Kapila and the rest, sad toding it impossible that the Lord should trond this csrth with Ris soft feet and be not pierced with the thorns, prepared the way for His coming, by cutting away these wild growths, with the sword of his sharp rossoning. The Lord Krigas manifested Himself, after the world was propared for Bis coming, by the Vedinta tesohing of Vyiss. In the first pada of the second Adhyays, the suthor has answered the objeotions raised by his opponents to the system propounded in his sûtras. He had been on the dofensive in the last chapter. Now he takes up an aggressive attitude, and attacks the position of his opponents and refutes their systems by proving the uncritical and unphilosophical nature of their doctrines. This was necessary in order to protect the weak-minded from going astray, and from abandoning the ancient high- way of the Vedas, and from being attracted by the fallacious agraments of these plausible systems, and wandering in the pleasant labyrinths of these philosophers, and thus losing their way and getting destroyed. The author first takes up the SAnkhya system and refutes it. The Sankhya professor Kapila has made a collection of sttras in which he has enumerated various tattvas or primeval principles or elements of creation. According to him, Prakriti is the name given to the original root of matter, and it is defined by him as the state of equilibrium of the three attributes of matter, namely, Sattvs or rhythm, Rajas or activity, and

Govinda Bhârya.] II PADA, I ADHIKARAŅA, SA. 1. 275

Tamas or inertia. From this Prakriti comes out Mahat, the Great Prin- ciple, from Mahat proceeds Ahankâra, from Ahankara the five Tanmåtrfs, the two sorts of senses (the cognitive senses and the senses of action) and the gross elements. Thus the twenty-four tattvas are PrAkritik, namely, (1) Mahat, (2) Ahankara, (3) to (7) the five subtle elements called the Tanmatras, the Tanmatra of sound, of touch, of colour, of taste and of smell, (8) to (18) the five Jnana-indriyas and the five Karma-indriyas and Manas. The Jnana-indriyas are the senses of hearing, touch, seeing, tasting and smelling; the Karma-indriyas are organ of speech, the hands, the feet, the generative and the excretive organs, (19) to (24) the five elements (ether or akada, air or vayu, fire or agni, water or apas and earth or prithivi). Added to these twenty-four is the class of Spirits or Purușas or Egos. This constitutes the twenty-five tattvas or classes of the Sankhyas. The three primeval qualities-Sattva, Rajas and Tamas when in equilibrium constitute Prakriti. The essential nature of Sattva is joy, of Rajas, pain and of Tamas, delusion. As the world is the effect of these three qualities, we find in it joy, pain and inertness. The same object may possess all these three gupas, at one and the same time, with regard to dffierent persons looking at it, and to the same person at different times. As a beautiful girl is an object of joy to the accepted lover, an object of pain to the rejected rival and an object of indifference to an ascetic; or as a wife, when in good humour, is a source of joy; when in anger, a source of pain, and when away from her husband, a source of delusion. Such is this world full of joy, pain and delusion. It has been mentioned above, that the senses are of two sorta Ten of them are external, one is an inner sensory called also Manas; thus altogether there are eleven senses. The Prakriti is eternal and all-per- vading. It is the root or the primeval cause, and no further cause of it need be enquired into, as we find in Sûtra I. 67 of the Sankhyas.

Since the root has no root, the root (of all) is root-lems, (that is to say, there is no other cause of Prakriti, becanse there would be a regressus in infinitum if wo wore to supposo another cause, by parity of reasoning, would require another csuse, and so on without ond.) It is not limited and is the material cause of all. It is all-pervading as asserted in Sûtra VI. 36 of the same.

Bhe, Prakriti, is all-pervading, beosuse her produets aro seen overywhere.

276 VEDANTA-SUTRAS. II ADHYÂYA. [Govinda

KArika (3) says :-

बोउशकस्तु विकारो, न प्रकृतिर्न विकृति: पुरषः। The Mals Prakpiti or the Root-matter is not prodnced. The Great Principle (Mahat) along with Absakira and the ilve Tanmitris make a group of soven, which are both pro- dacer and the produced. Sixteen are the produced only (the eloven senses and the fve olementa) ; and the Spirit or the Egos are neither the producer nor the produced. To sum up, out of the twenty-five tattvas of the Sankhyas, Mola Prakriti is never produced, though producer of everything else. Its opposite, the Purusa or the ego, is also eternal and never produced. But it produces also nothing, because it is changeless. Between these two poles of Spirit and Matter, lie the twenty-three other tattvas seven of which are both producers and produced, the remaining sixteen being produced only. This Prakriti, eternally producing everything, herself insentient, but the cause of the enjoyment and liberation of innumerable sentient beings, and though super-sensuous and incognisable by any perceptive means, is yet to be inferred by her effects. Though one, she has many heterogenous attributes, and through her power of modification, she produces this wonderful world, beginning with Mahat and the rest ; and thus she is the operative and the material cause of the universe. Purusa, on the other hand, is attributeless, all-pervading consciousness, and sepa- rate for every separate body, is to be inferred from the existence of this organised life, because no organised life can exist, but for the sake of something else. As is to be found in Sûtra I. 66 :- संघातपरार्यत्वात् पुठमस्य। (The existence) of Soul (is inferred) from the fact that the combination (of the prin- ciples of Prakriti into their various effecta) is for the sake of another (than unintelligent Prakriti or any of its similarly unintelligent products.) "But the application of the argument in this particular caso is as follows :- (1) The thing in question, vls., Prakriti, the Great one,' and the rest (of the aggregates of the unintelligent) has, as its fruit (or end), the (mundano) experiences and the (oventual) liberation of soma other than itself ;- (2) Because it is a combination ; and (3) (Every combination), as a conch or a sest, or the like, (is for another's use, not for ita own, and ita several component parta render no mutnal service.) Since Purușa is free from all action and modification, neither pro- duced by anything, it follows that it is agentless and without enjoyment. Suffering and enjoyment, as well as agency, belong to Prakriti and not Purugs. But the man mistakes the Purugs as agent or enjoyer through

Bhårya.] II PÂDA, 1 ADHIKARAŅA, SA. 1. 277

illusion. When Prakriti and Puruşa come together, their very juxtaposi- tion produces an interchange of attributes among each other; namely, consciousness appears in matter, and agency and enjoyment in spirit. This is Adhyass or super-imposition, or lalsely attributing the qualities of the one to the other. Nature is really nnconsciods, but the vicinity of Spirit makes it appear as if conacious. On the other hand, the Spirit is neither the agent nor the enjoyer, but the vicinity of matter causes it to look as il it was so. From this want of discrimination, arises all the suffering of the soul, while liberation consists in realising this differenco. The person who has become indifferent to Prakriti has attained Mokşa. Such in short is the theory of the Sankhyas. In this system the means of the right knowledge (Pramana) are three, namely :- sensuous perception, inference and testimony, as is to be found in Sûtra 1 .- 88. निविधं प्रमाथं। तत्सियी सवसिद्धेनभिषयसिद्ि:। Proof is of three kinds: there is no establishment of more, becsuso if these bo established then all (that is true) can be ostablisbed (by one or otber of these threo proofs, vis., 'sonse (pratyakga), 'the recognition of sigas' (anumina) and 'tostimony' (ssbda), to the exclasion of ' comparision' which is reckoned ia the Nyaya as a specially distinet source of knowledge, eto.) As regards Pratyaksa or sensuous perception and testimony we have not much difference with the Sankhyas, because these two things deal with accomplished objects. Our difference with them is as regards certain inferences which they have drawn. By a certain mode of regson- ing, they have deduced the conclusion that Pradhana is the cause of the universe; it is this reasoning which is fallacious. If we can refute their arguments about Pradhana being the cause of the universe, we prac- tically refute their whole philosopby, because this is the central point of their system. Their argument regarding this is contained in three Sû- tras, namely, 1. 130, 131 and 132.

180 .- Becanse of their messure, (which is a limited one, Mind and the rost aro pro- ducts; whoress the only two that are uncaused, riz., Prakriti and Soul. are unlimited). समन्ययाद् । 181 .- Becaase they couform (to Pradhina.) Mind and the rest are prodacts, " because they will (follow) and correspond with Pradhana, i e .. because the Qualities of Pradhans are soen in all things:" and it is mazim that which is the efect is dorived from the osase, and implies the canse.)

132. -A.nd, fnally, becanse it is throagh the power (of the cause alone, that the pro- duct can do sught, as a chaini rostrains an olephant only by tLo force of tha iron that it is mado of.)

278 VEDÅNTA-SÛTRAS. II ADHYAYA. [Govinda

Doubt .- Now arises the doubt, Is Pradhana both the operative and the material cause of the universe, or not? The Purva-pakşin says :- Pradhana is the operative as well as the material cause of the universe, because the world consists of three attri- butes of Sattva, Rajas and Tamas, and so we infer that the primal cause also must have in it these three attributes. For nothing can be in the effect which is not in the cause. As we see in the case of jars, etc., that their material cause is clay which belongs to the same category as the jar. Moreover, inert objects can becomo agents, for we use active verbs in connection with such objects. Such as " the tree brings forth fruits," "the water is moving." T'herefore, Pradhana aloue is the material cause of the univerue and creator of it as well. Siddhantu .- To this view the author replies by the following Sâtra. SÛTRA II. 2. 1. रचनानुपपत्तेश्र नानुमानमू २।२।१।। N Rachana, construction. wgqvi: Anupapatteh, on account of the impossibility. Cha, and. w Na, not. rgarnq Ånumanam, the Inferred One, namely, Pradhana whose existence we infer from the existence of the world. 1. The Inferred One (Pradhâna) is not the cause of the world, because it is impossible for her to have created the universe (since she is unintelligent) .- 174. COMMENTARY. Pradhana is called ' Anumanain' or the Inferred One, becanse her existence is purely hypothetical. (Just as tho etber of the modern scien- tists is an entity postulated merely to explain certain phenomena, such as those of light, magnetism, etc., so Pradhana is postulated by the Sankhyas in order to explain the cause of the universe.) This hypothetical Pradhana is neither the material nor the operative cause of the world. The world shows wondorful construction and design, and it is impossible for unin- telligent matter, to have produced this wonderful universe, without the directivo action of an intelligent agent. No one has ever seen a beautiful palaco constructed by the fortuitous coming together of bricks, mortar, etc., without the active co-operation of intelligent agents, like the archi- tecta, masons, and the rest. The word 'and' in the Sutra is omployed in order to indicate by implication, that the argument based upon Anvaya (undistributed middle) bas no proving force.

Bhånya.] II PÅDA, I ADHIRARAŅA, SA. 2. 279

Nota :- The argurent based ujion Anraya is a sort of fallacy. For ezample, to infer that all cowa must be white, becanse whiteness is present (Anvaya) in some cows. White- nees is merely an acoidental attribate. Whitenees is not the onase of the clam-charse terstic of cows. Physical objects like flowers, beautiful jars, etc., no doubt, have the presence in them of the quality of producing pleasure. Bat the feoling of pleasure is altogother an internal feeling, and we cannot say that floirers and pots have the nature of pleasure in them, though they oxcito pleasure in man. Pleasure is.altogether an attribute of the soul and not of matter. So Matter cannot be said to have the quality of joy, or delu- sion, &c. Note :- For & faller discassion of this point soe Vedinta Sotras, Ramtanie S. B. J., Vol. XLVIII, pago 484. SŪTRA II. 2. 2 प्रवृतेक्ष ।२। २ । २ ।। rgt: Pravritteh, because of the activity. Cha, and. It has the force of " only " here. 2. And because the inert matter becomes active, only when there is the directive action of intelligence in it .- 175. COMMENTARY. The phrase "of the inert matter, when an intelligent entity is a directing energy" must be supplied in the Sûtra to complete the sense. The activity, properly speaking, aught therefore to he attributed to the directive intelligence, rather than to the inert matter. That which sets matter into motion is the real agent. We do not say that the chariot mores of itself, but that the charioteer is the real mover of the carriago by directing the movements of the horse. Therefore, the phrases like the "tree brings forth fruits," really mean that the Inner Guide, the Supreme Lord directs the activity of the tree, and makes it bring forth the fruita. The fruit, therefore, is renlly produced by the Lord, through the instru- mentality of the tree. This we learn from the scripture, describing the Inner Ruler (see Briladâranyaka Upanisad. II. 7, 3 to 23.) This win become clearer further on. The force of and in the Sutra is that of only. "I do" can bo asserted only by an intelligent Self. Every activity is seen as tho result of an intelligent agent. Inert matter therefore has no agency. To put it in other words, matter or Pradhana bas no sell-initiated activity of its OWD.

280 VEDNTA-SÛTRAS. II ADBYAYA. [Gorinda

If you say that it is possible for the world to bave been created by the mere coming together of Spirit and Matter, or Puruça and Prakriti, and by the mutual superimposition of the attributes of the one on those of the other, then we ask the following question. What is the cause of this superimposition, which takes place by the mere coming together of Spirit and Matter ? Does it inhere an a substance in them or is it a modi- fication of Spirit and Matter? It cannot be the first. for in that case the liberated souls would also have this superimposition, for it is one of the innate qualities of Spirit. Nor can it be the latter, for if supe imposition be the modification of l'rakriti, then it itself being an effect, cannot be the cause of its own self. The question therefore remains, what is the cause of this Adhyasa or superimposition. Nor can it be a modification of Spirit, for according to your system, Spirit is changeless. An objector says, the milk by its own inherent quality is changed into curd; or the water falling from the clouds though having one taste becomes bitter, sweet, acid, etc., according to the fruit in which it enters, whether it be that of a mango or of a toddy or of Nim, etc. Similarly Pra- dhèna also, though homogeneous like water, becomes modified into different kinds, according as it comes in contact with the different karmas of the jivas. The differences in the bodies and environments, etc., of souls are the effects of the past karmnas of these beings. To this the autlor replies by the fo lowing Sutra. BOTRA II. 2. 8.

qog. Payas, milk. wg Ambu, water. m Vat, like. I Chet, if. WT Tatra, there wft Api, also. 3. If it be said that Pradhâna of herself modifies into her various products; like milk or water, without the guid- ance of any intelligence, we reply, there also the intelligence guides the change .- 176. COMMENTARY. Even in the case of the change of pure water into different saps and juicea, or the change of pure milk into curd, it is the directive action of intelligence that preduces the change. And this we infer from the er- ample of chariot, etc. We may not see the intelligent driver of the chariot, but we infer his existence from the inotion of the car; similarly, though we may not soe the intelligence working in the tree or the milk,

Bhârya.] II PÅDA, I ADHIKARAŅA, Sů. 4. 281

we can infer its existence from these changes. Nor is this a question of inference only, but we have the sacred anthority of the scripture as well. (See the Antaryâmin Bralmana of the Br. Upanisad). SÛTRA, II. 2. 4. व्यतिरेकानवस्थितेश्चानपेक्षत्वात् ।२।२।४।। affs Vyatireka, in the absence of anything else, different. rnfoar Anavasthiteb, because of the non-existence, because of the non-nccessity. Cha, and, also. dm Anapeksattvat, because of the independence. 4. As before creation there existed no other cause except Pradhâna, so there would be no necessity of any other cause than the Pradhâna herself to produce her changes .- 177. COMMENTARY. The force of 'cha' in the Sutra is that of also. There is this addi- tional reason also to be adduced against the Sankhya theory. According to it Pradhana independently can produce the whole creation. Before the beginning of crention, there existed no other cause than Pradhana. Nor was there any necessity for the existence of any other cause, for all tbe changes which Pradhana undergoes are self-initiated. There is no mover or stopper of the motion of Pradhana except the Pradhâna herself. This theory of the Sankhyas is, however, to be given up because the true theory is that it is the presence of Purusa that starts the changes in Pradhuna. Thus even according to Sankhyu theory Pradhana herself is not the sole creator. But in some mysterious way the proximity of Purusa initiates the change. This gocs agninst the theury that the pure inert matter or Pradhana is this producer of change. The Sankhyas, therefore, cannot consistently sny that Pradhana of herself produces all changes withont any extraneous help. The theory of proximity is open also to objection. If the proximity causes the chonge, the Purusa is always in proximity with Prakriti, and in the stato of pralaya also this proximity *cannot be broken. The result would be that crention would start even during pralays. The Sankhya may say the karmas of the jivas being dorinant in pralaya, no creation çan start then. To this rre reply, what is there to prevent the awakening of karmas in pralaya. Thus the theory of the Sankhyas is sell-contradictory. Snys the Sankhya philosopber " we see that grass, creepers, leaves, etc., transform themselves, through their inherent nature, into milk, without the help of any other cause. Similarly, Prudhana also transforma

282 VEDANTA-SUTRAS. II ADAYĀYA. [Govinda

herself into Mahat, otc., without the guidance of an intelligent principle." To this the author replies by the following Sutra. SŪTRA II. 2. &. अ्न्यत्राऽभावाज न तृणादिवत् ॥ २ । २। ५ ।। wa Anyatra, elsewhere, namely, elsewhere than in cows. mnx Abhavat, because of the absence. Cha, and, only. « Na, not. nm Trina-adi-vat, like grass, etc. 5. It ie not like the transformation of grass, etc., (into milk, when eaten by a cow) because there is absence of such transformation in another place (namely, when eaten by a bull) .- 178. COMMENTARY. The word 'cha,' and, has the force of only. This argument of the Sankhyas is not sound. Because it is not natural for the grass to always transform itself into milk when eaten by an animal. It is only when a fomale animal eats it that it is so transformed. When eaten by a male animal no such change is visible. If it was natural for the grass to always change itself into milk, irrespective of the locality or the person absorbing it, tnen we shall see grass changing into milk even when lying at a quadrangle of a street. But we do not see any such change. Therefore, it is not the natural qnality of the grass to change itself into milk, but it is only whon it comes in relation with a particular animal, that it is so changed. And here also it is the will of the Supreme Lord that brings about the change, not because an animal has eaten it. It has been proved that Pradhana being inert has no self-initiated activity of her own. But even if we admnit for argument's sake, that she has such an activity, it will not help much the cause of the Sankhyas. The anthor shows this in the next sutra. SÛTRA IL 2. 6.

yadsf, Abhy-upagamepi, even if it be accepted. wi, Artha, pur- pose. rrrz, Abhavat, because of the absence. 6 .- Even if it be accepted that Pradhâna has self- initiated activity, yet it is a useless theory, because it serves no purpose .- 179.

II PÂDA, I ADDIKARAŅA, SA. 6. 283

COMMENTARY. The word "not" is understood in this and the subseqnent three satras. The theory of the Sankhyas is that Pradhana is moved to activity in order to cause experience and liberation of the jiva. Her object is that the jiva after enjoying her, and finding her full of evil, should become indilfcrent to her, and thus attain liberation, which consists in such indifference. The activity of Pradhana is purely altruistic, with the object of giving experience and joy to the soul. She has no purpose of her own to be served by her activity. In the Sanklıya Sutra, III. 58, it is thus stated :- प्रधानसुरः परारयं स्वताधप्यमोकस्वाडुडकुड कुमबहनवत्। Pradhans creates for the sake of another, and though it be spontaneons-for sbe is not the enjoyer -- jast like a camel that carries the saffron for the sake of his master and not for himself. Siukhyas belleve that tho jiva is actionless thongh the experiencer. They say that the jiva can be a non-sgent and yet expcrience the fruit of activity, jost like a person who may not cook food himself yet all the same eat it when cooked by another. For such an activity of Prakjiti is not a reasonable proposition to be accepted. It serves no purpose, even if such an activity be accepted. For what is the aim of such activity? It is either to produce experience in the jiva, by showing him the various sides of Prakriti, or to produco liberation of the Purusa, by making him indifferent to her charms. The first object, namely, to produce experience in the jiva, cannot be the result of any activity of Prakiti. For it is admitted that before there was any such activity in Prakiti, the Purusa existed as a mere intelligence, actionless, changeless, self-satisfied. Why sbould such a Purusa, go out of bis bliss of isolation, to see the enchanting play of Prakriti? Merely because the Prakiti is active, is no reason for holding that Purusa must undergo the change in the shape of looking at ber. It, therefore, follows that the activity of Prakiti cannot be the cause of the experience of the Purușa. Nor can such activity be the cause of liberation of the Purusa, because before such activity, the Puruga was already in a state of liber- ation. Why should the Prakiti make berself active in order to produce the liberation of the Purusa, when it wus already liberated. ? If it be said that wherever the Prakriti is active it is bound to produce some change in the consciousness of Purusa, for it is in proximity with Prakriti, and thus the mere activity of Prakriti is the cause of oxperionce of the Purusa, then we say that your proposition is ratber too large. Merely because a soul is in proximity with matter, is no reason why it should be affected by the activity of such matter : for then oven

284 VEDANTA-SÚTRAS. II ADNYĀYA. [Gorinda

the mukta souls wrould also be affected by such activity, and fall iuto bondage again, since matter is all-pervading, and the proximity of spirit and matter is eternal and impossible of removal. The Sankhyas sny that if the Prakriti is not actire by her own inberent power, then wo have another theory to propound. The correlation between spirit and matter, is like that of a blind and a lame. One has no poirer of motion, the other has no power of vision. The spirit is lamo and is void of all powrer of motion. Prakgiti is blind, though possessing all power to moro. Euch by himself is incapable of achieving any result. But when the lame (spirit) comes in contact with the blind (but moving matter), it makes this blind matter become active and directs all her movements. Or to take another illustration, as a magnet itself without motion, can set in motion the iron in its proximity, so the spirit, itselt motionless and changeless, sets in motion Prakriti, when both come in contact with each other. Thus this reflection of spirit in matter, makes the matter appear intelligent, and sets in motion her creative activity. To this theory of the Sankhyas, the author replies by the following Sutra :- SUTRA II. 2.7. पुरुषाश्मत्रदिति चेत् तथापि।। २।२।७।। yrr Purusn, man. waa Asna, stone, magnetic stone. Vat, like. rftr Iti, thus. a Chet, if. aursfy l'athapi, so also. 7. If it be said that Prakriti creates like the lame man directing the blind, or like the magnet moving the iron, even then the theory is open to objection .- 180. CGMMENTARY. The insentient matter has no power of self-initiated activity, and the instances of the lame man guiding the blind, or the magnet moving the iron, do not remove the difficnlty. The inability of the Pradhana to act in lependently remains the same. The lame man, thongh incapable of walking, yet possesses the power of seeing the road and of guiding another, etc. Similarly, a blind man, though incapable of seeing, has the capacity of uaderstanding those instructions and acting upon them. In he case of the magnet and the iron there is the brining of the magnet in the proximity of the iron. But the soul is ever actionless, without any attri- butes, and incapable of any such change. If it be said that the soul nndergoes no change, but its mere proximity produces the change in Prakriti, thon tbe soul being alwaye near to the Pradhana, it would

Bhårya.] II PÅDA, I ADHIKARAŅA, SA. 8. 285

follow that creation also would be eternal, and there would never be any emancipation for the soul. Moreover, the lame and the blind are both con- scious entities, and the iron and the magnet are both insentient matter, and consequently the instances given are not to the point. The Sankhyas hold that the creation depends upon the superiority and inferiority of the gunas, and the world results from a certain relation between principle and subordinate entities, as consequence of such differ- ence of gunas. This view is refuted by the author in the next sutra. SÛTRA II. 2. 8. भ्रद्गित्ानुपपत्तेश्च ॥ २।२।८।। wffer Angittva, the relation of being the principal. ggrer:, Anupapatteb, on account of the impossibility and unreasonableness. Cha, and. 8. It is impossible that any one of the gunas may be the principal in the state of Pralaya and hence the world would not originate .- 181. COMMENTARY. Pradhana has been defined to be the equilibrium of the three gunas, Sattva, Rajas and Tamas. In the state of Pradhana, no guņa is superior or inferior to the other. Every one of them is equal to the other, and consequently the rolation of subordinate and principal could not exist then. Nor can you say that Iswara or Kala (Lord or Time) brings about the disturbance in the eqilibrium, and this makes some gunas superior to the other, because you Sankhyas do not admit the existence of the Lord, nor do you hold Time to have any separate existence of its own. Thus Kapila, in Sutras I. 92 and I. 93, asserts that the existence of God cannot be proved, and the world is not created by any intelligent being :- ईश्ररासिद्धे:। It is not proved that there is a God. I. 92. मुकबदयरन्यतरामाबान् न तत् सिद्धि:।

And farther it is not proved that He exists, because whoover exists, must be oither free or bound, and of free and bound, Hle can be neither the one nor the other. Becsuse elther way He would be inemcient. Since, if He wore free, He would have no desires which as compalsory motives would instigate Bim to creste, and if Be wore bound, Ho woald be ander delasion. He must be on either alternative uneqaal to the crostion, oto., of this world. I. 98. In sutra IJ. 12, the Sinkhyn denies the separate existonce of Time.

Spaoe and time arise from the ether. 10

286 VEDANTA-SÛTRAS. II ADBYĀYA. [Govinda

Nor can it be said that the soul is the creator, because according to your theory, the very nature of the soul is perfect indifference to every thing. Sutra I. 163. The Purusas therefore, being perfect Udasins, have no interest to bring about the breaking of the equipoise of the Prakriti and making one guna superior to the other. Hence the creation is not caused by the relative superiority and inforiority of the gunas. Moreover, admitting that in every successive creation and in Pralaya, the gunas will always be unequal in their force, but in the first creation there will be nothing to bring about this inequality. In other words, that admitting for argument's sake, that there is inequality among the gunas in the ordinary state of creation and may have come about without any reason, it would follow that in Pralaya also the inequality will be brought about without any reason, and then Pralaya would be no Pra- laya. For creation would start up then also. And if inequility can be brought sbout without any canse, it may also follow that in the beginning it may be not also brought about without any cause. But, says the Sankhya, we must infer that the gunas are of various nature and of wonderful attributes, because we see their effect in this world and therefore the objections raised by you do not apply. To this the author replies by the following sûtra. BŪTRA II. 2. 9. भन्ययानुमितो व ज्ञशक्तिवियोगात् ।।२।२।६।। r Anyatha, otherwise. fdt Anumitau, in case of inference. Cha, and. Joa, intelllgence. ufes Sakti, power. Rir Viyogat, because of being destitute of. 9. Even if it be inferred otherwise, yet the Pradhâna cannot create, because it does not possess the power of being a conscious entity .- 182. COMMENTARY. Even if it be admitted as an inference that the gunas must have different attributes and mysterions powers, still it does not answer the difficulty raised by us. Pradhana being supposed to be insentient, has not the power of self-conciousness. Being thus destitute of it, it has not the idea of any plan or design. It cannot say, as an intelligent entity would say, "Jet me create the world in such and such a way." Creation never proceeds from dead matter, not overshadowed by intelligence. (No more than a house can be built by mere bricks and mortar without the super- vision and active agency of the architect and masons.) Without the

Bhårya.] II PÂDA, I ADIIIKARAŅA, 84. 10. 287

directive action of intelligence, the gunas, bowever wonderfal in their powers and attributes, can not of themselves create the universe. The author concludes this portion by the following sutra. SÛTRA II. 2. 10. विप्रतिषेधाच्चासमञ्जसम्॥ २।२।१॥ Rsfaivr Vipratisedhat, because of contradiction. Cha, and. ietaez Asamačjasam, objectionable, not harmonius: untenable. 10, Because (the theory of the Sânkhyas is full) of internal contridictions, hence (it not being & consistent theory) is untenable .- 183. OOMMENTARY. There are internal contradictions in this philosophy propounded by Kapila, hence it is inconsistent and untenable and should be rejected by those who desire the highest good. For example, it holds that Prakriti is active for the sake of Purusa alone, who is the experiencer, the seor, the supervising agent. It holds the soul to be something different from all bodies and vehicles. Thus in I. 139, it declares :- शरीरादिव्यतिरिका पुमान्। १। १३९। "Soul is somothing olse than the body, oto."-I. 139. संहतपरार्थत्वात्। १। १४०। Nataro is a compound and a combination because that which is combined is for the sake of the other .- I. 140. Thus in these two sutras, the Spirit and Matter are contrasted. The Spirit is single, indivisible and non-material, the Matter is composite and divisible, and exists only for the sake of the soul. But later on, this very soul is defined to be as actionless, changeless, attributeless, devoid of all agency, fruition and sentiency. It is said to be a pure isolation. In one place it says that Jadab or matter is non-luminous and Juminosity belongs to the soul. But in the next sûtra it contradicts itself when it says "the soul has not intelligence for its attribute" Thus intelligence belongs neither to the soul nor to the matter. Note .- We give below the original Sauhkys stras to understand this pamago properly :-.

And Soul is somcthing else than the body, dc., because there is (in Soul) the reverse of the three Qualitios, &c. (because they are not seen in it.)-I. 141. अधिष्ठानाच्थेति । १। १४२। And Soul is not material because of its supcrintendence orer Nature. (For a Saperintendent is an intelligent being, and Nature is unintelligent) .- 1. 142.

288 VEDANTA-SOTRAS. II ADHYAYA. [Govind

And Soal is not material becsuss of its being the expéricooer .- I. 143.

It is for doul and not for Natare, beosuse the ezertions aro wità a riow to isolstion from all qaslitics, a condition to which Soal is competent, bat Nataro not .- I. 144.

Since light does not pertain to the anintelligeot, light, which must pertain to some- thing or other, is the essence of the Soul which, self-manifesting, manifests whstever else is manifest-L 145. निगुर्कतवाद् न बिदुधर्मां ।१। १५। It(Seal) has net Intelligencs as its sttribute, becsuse it is without quality .- 146. The Sankhyas are further inconsistent inasmuch as that in one placo they say that it is Soul that undergoes bondage, owing to its want of diseriminstion, and that it attains release when it discriminates betweon the gunas an l itself, while at another place it says that bondage and rolease bolong to the gunas and not to the Soul, which is oternally freo. As in Sûtras III. 71 & 72. भैकान्तता नन्पमोक्षी पुकवस्यनिदेकाहते। प्रकतेप्म्जस्यात् ससद्ुतवात् पयुपद्। Bondage and Liberation do not belong sotally to Soal, and wonld not even appear to be but for aon-disorimination. Bet in reality, the aforesaid Bondage and Liberation bolong to Nature alone :- s0 he assert .- 71. It reaily belongs to Natare, throngh consociation,-llke & beast, ie., through her being hampored by the babite, de., whioh are the osase of pain ;- just as a benst, throngh

ing .-- 72 its being hampered by a rope, experiences Bondago and Liberation ;- such is the mean-

Thus there are many internal contradictions in this systom the Sthkhyas and they can be casily found out by any one who studies them carefully.

Adhikarana II .- (The refutation of the atomic system). The author now refutes the theory of the Vaidesikas. They hold the opinion that there are four sorts of atoms, namely, earthy (physical), watery (astral), fiery (mental) and aerial (buddhik): These atoms aro partless, but possess the quality of colour, touch, taste and smell, and are spberical in form. At the time of Pralaya, they oxist in a latent state, without originating any effect, but at the time of creation, they originate this world by combining together in forming binary aod ternary com- poands: owing to their being in contact with the Souls, having Adrists in them. In this theory, two atoms are brought into activity by the

Bhårya.] II PÅDA, II ADHIKARAŅA, SA. 10.

action of adrista of the soul residing in them. The souls in the atoms set them in motion, and thus there takes place the union of two atoms, and a binary is formed which is "small." Thus three causes operato to produce a binary, namely, two atoms, samavâyi cause), their union (asama- vâyi causo), and the adrista of the souls, which brings about the union and which thus constitutes the. operative cause (nimitta cause). And so on. Similarly, from three binary molecules, set in motion by the adrista of the souls within them, there is produced the "big" called the ternary. Two atoms cannot produce a ternary, for a thing requires a bigger cause and larger number of atoms. A bigger effect must have a larger cause. Similarly, four ternaries give rise to a quaternary, and so on bigger and bigger things are produced. 1hus by the conglomeration of the molecules are produced the big (visible) earth, the big waters, the big fire, the big air. The colour, taste, scent, &c., seen in the effect are dependent on the particular colour, &c., inherent in the ultimate atoms which are samavâyi cause. The qualities latent in the cause produce the qualities in the effects which are manifest. Thus the world comes into existence. When the Lord wishes to destroy the world, He withdraws from the hinaries, the active force of aflinity which had brought about the union of two atoms. When this affnity is destroyed, the two atoms fall asunder, and thus the binary ceascs to exist. The binary being thus destroyed, the ternary and others are also destroyed, and thus the earth, &c., cease to exist. Thus when the thread is destroyed the cloth is destroyed. The qualities of colour, &c., cease also with the cessation of their substrate, the binaries, &c. This is the method of the dissolution of a world. The atoms in this system are called parimandala or spherical. The size of an "ultimate atom" (parimandala) is called pârimandalyam. A binary is called in this system anu or "atom." While the name paramânu is given to the "ultimate atoms." The size of a binary is called short or small, Hrasva, or atomic. While the size of the ternary is called big or mahat (or rather that which has a perceptible magnitude.) Nate .- The word parimandala is the name of the " ultra atom " in this system: while the anu of other systems corresponds with the dvyanu or binary of this. Similarly, the words hrasva or short and mahat or big are differently used here. Every binary is & hrasya, everything above the binary is mahat. Doubt .- Hore arises the doubt, is it a consistent theory to hold that the world is produced by the atoms (without the guidance of the Lord) ? Parvapakşa .- The adrigtas of the souls bring about the union of atoms by setting in motion the two atoms. The atoms being thus set in

290 VEDANTA-SUTRAS. II ADEYAYA. [Govinda

motion, come into union, and thus a binary is prodaced ; and so on. There is no inconsistency in this view, and it is the right view. Siddhanta .- The creation is not thus brought about. The next sutra shows this. SŪTRA II. 2. 11. महद् दीर्घवइ् वा हस्वपरिमएडलाभ्याम् ॥ २।२११॥ mrt Mahat, big that which has magnitude. h Dirgha, the long, that which has extension and is perceptible to the senses. m Vat, like. « Va, or it has the force of " and " here. Ke Hrasva, short the binary, the sub-atomic molecule. oftrrunar Parimandalabhyam, from the atomic. Note .- May not these four words be the names of the foar kinds of others known to the Theosophists? Pariman lala the most subtle, literally the all-spherical, would corrospond with the stomic plane. The brasva would be the sub-atomic, mahat woald be the saper-etheric, and the dirghs would be the otheric. 11. And as the origination of the big (magnitude) and long (extension) from the short (dimensionless) and the atomic (sizeless) is untenable, so is the rest of the Vaiseşika system .- 184. COMMENBARY. The word "or" has the force of "and" here. The word "untenable" is to be supplied from the last sûtra to complete the sense. The theory of the Vaidesikas is untonable in its entirety, as their view of the origina- tiou of the ternary from the binary, and the atomic, without the aid of the Lord is untonable. The other portions of this system, such as their account of the origin of earth, &c., is equally untenable, along with their theory of the sizeless atoms and dimensionless sub-atoms giving rise to the ternary having magnitude and dimension. There are inherent self- contradictions in this theory. It holds that the atoms are without magnitude, but still they give riso to tornaries and others, which have magnitude. This is unreasonable, for no amount of adding up of atoms without magnitude, will give birth to a molecule with magnitude. A piece of cloth is produced by the threads which themselves have parts, and six sides by which they can be joined with each other. If the threads were partless, they could not have given rise to a piece of cloth. There- fore it must be admitted that the atom has also a magnitude and occupies space. Otherwise the union of thousands of atoms would not give rise to anything more than an atom, and would not differ in extension from a single atom. Consequently there would not arise other kinds of extensions known as mahat, dirgha, &c. It is merely a mental idea that a product

Bhåpya.] II PÅDA, II ADHIKARAŅA, SA. 12. 291

having a larger bulk must have a larger number of constituent atoms. But even if it be admitted, then the atoms themselves must be admitted to have parts, and those parts will have further parts, and thus there will be regreesus in infinitum. Moreover, a mustard seed will be similar to a mountain, for both have an infinity of parts. Therefore, to say that the ternary which is big and long, is produccd by the binary, which in its turn is produced by the atom, is to assert something which is void of sense. This sûtra should not be explained, as some have done it, as refut- ing an objection raised to the Vedanta theory of Brahman being the general cause; for this chapter deals in refuting the theories of the opponents and not in supporting one's own theory. The Vaidesika system is open to futher objection, as shown in the next sûtra. SÛTRA II. 2. 12. उभयथापि न कर्मातस्तदभावः ॥। २।२।१२।। rravst Ubhayathapi, in both ways, on both assumptions also. « Na, not. i Karma, action, motion. wa: Atah, therefore. m: Tat-abhavab, the abseuce of that. 12. On both assumptions (whether the adrista in the atom or in the soul) there is no motion, and consequently there is absence of the origination of the world .- 185. COMMENTARY. The argumentative philosophers (the Vaidesikas) hold that the world is produced by the successive formation of compounds like binary, ternary, &c., owing to the union of atoms. Now arises the question, how is this primal motion brought about? Is it caused by the adrista residing in the atoms or caused by the adrista residing in the souls? It cannot be the first; for the adrista, which itself is the resultant of the good and bad deeds of the soul, cannot possibly reside in atoms. It must inhere in the soul. Nor can it be caused by the adrista residing in the soul; for the adrista residing in the soul cannot produce motion in the atom. Thus on both these views the motion of the atom is not explained. A third alternative may here be set up by the Vaidegikas, namely, that the motion originates in the atoms, as soon as they come in the proximity of the souls charged with any definite adrists. But this also is not a reasonable view. For there can be no proximity or contact between the sonls which are partless, and the atoms which also are partless for there can be no contact betwreen two objects, both of which have no parts by which they

292 VEDANTA-SOTRAS. II ADHYAYA. [Govinda

can come in contact. Thus in both theee ways adrists cannot be the cause of the first motion givon to the atoms. We have already proved before that an insentient object cannot move another, because of its inertness, until it is set in motion by a sentient being. We have seon that all motion of objects are initiated, guided and directed by intelligence and and intelligent beings. Nor can the soui be the canse of the primal motion of the atoms at the beginning of a creative period. Because in Pralaya, according to the Vaidesikas, the soul itself lies dormant without possessing any intelligence, and hence is in no way superior to the atom. Nor can it be said that the primal motion of the atom is caused by the will of the Lord in conformity with the Adrista of the jivas, because His will is eternal and so the creation ought to be etornal. During the Pralaya-say the Vaidesikas-there is no creation because the Adristas of the jivas do not mature and are not awakened, and consequently the will of the Lord is not active. The reply to this is that this view is also wrong, because all the materials being present, the creation ought to take place, irrespec- tive of the maturity. Consequently there is no definite cause found, which can explain the primal motion of the atoms, for neither the Adrista residing in the jivas or in atoms, nor the will of the Lord is a determined cause. The atoms being thus without any motion, in the beginning of the creation, they cannot come together and form an aggregate. Since they cannot come together to form the aggregates, the molecules binary, etc., cannot be produced and consequently there can be no creation. On a parity reasoning, there can be no pralaya also. Note-The rofutation of the Vaidepika syatem ls only with regard to their explana- tion of the first motion of the atoms. The Vedinta does not deny the existence of the atoms, but it denies the Vaisepika doctrine of the Karmas of the souls being the cause of the primal motion of the atoms. The Vedinta holds that creation depends entirely on the will of the Lord, and that will is not infuenced by the Karmss of the soul. If the Adrigtes be the cause of the motion, then there is nothing whatever to prove, that these Adrigtas, which spring from the diverse sctions of souls, performed during many lives, should remain in a condition of latency withoat maturity, for the fall period of the Pralays. If the Adrigtas had any power of theie owa, irrespective of the will of the Lord, why chould they remain dormant, for this long period of time? The atomio theory, theretoro, ls bound to fall back upon the Vediata doctrine, that it is the will of the Lord that reops the Adrigtas immature. SÛTRA II. 2. 13. समवायाभ्युपगमाच्च साम्यादनवस्यितेः ॥२।२१३॥ ermra Samavaya, concomitant cause. This is a technical term of the Vaisesika philosophy. gymare Abhyupagamat, because of the acceptance, because of the acknowledgment. Cha, and. mrw Samyat, from equality

Bhåsya.] II PÂDA, II ADBIKARAŅA, Sů. 14. 293

because of equality, by parity. mrvft: Anavasthiteh, because of the non- finality, because there results a regressus in infinitum. 13. The Vaiseșika doctrine is untenable on account of the acceptance by it of the (fictitious) relation called Sama- vâya, from which results by parity of reasoning an infinite regress .-- 186. COMMENTARY. The Vaidesikas admit the relation called Samavaya, and hence their doctrine is untenable. Why is it so? Because the Samavâya relation is equal to any other relation, and hence it requires another Samavâya to explain it, and that Samavaya would require another Samavaya to explain it. The atoms come together to form a binary molecule through the relationship called Samaviya. If there was no Samavaya relationship,. there would be no conjunction of atoma. But this Samavaya relationship is a mere assumption, for like every other relationship, it is equally inexplicable. If two atoma come together through Samavaya relationship, it would require another Samavaya to bring about this relationship. Thus there would be an infinite regress. The Samavaya produces the notion of quality, action and general characterstics. Tbus it is a mere relation like any other relation, and if it were not so it would prove too much. As a mere relation we have already said that it requires another Samaviya to explain it, and is open to the objection of Anavastha. If it be said that the relationship is to be assumed in order to account for the inseparable connection between two things, and that this relation is the essential nature of the thing, then it must be assumed everywhere. It cannot be said that the uature of Samavaya is inseparable connection, for that also is open to the same objection. For then every quality would be found everywhere, in other words, the holders of this doctrine of Samavdya will have to admit that the quality of emell would be found in the air, the quality of sound in the earth, the quality of forin in the Atman and the quality of intelligence in light. In other words, every quality would be found everywhere, because Samavays being a unity it srould be present everywhere. But this is not a fact, therefore Samavaya relationship is an incongruous assumption. Note .- For the explanstion of the word Samaviya, sco Valsopika Satra, S. B. H., Vol. VI, page 27. (Valiopira Philosophy). SÛTRA II. 2. 14. नित्यमेव च भावात् ॥ २। २।१४।।

204 VEDANTA-SÛTRAS. II ADHYÂYA. [Govinda

fkrz Nityam, eternal. Eva, even Cha, and. wT Bhavat, because of the existence. 14. The world would be eternal because Samavâya is eternal .- 187. COMMENTARY. If the Samavaya is admitted to be eternal, then the world, of wbich it is the relation, would also be eternal. But this is untenable, for even the Vaidesikas do not believe the world to be eternal. Note .- In Ssmavi ya, (which in modern chemical phrasrology may be desoribed as tho alaity which brings about the union of atoms) is an eternal cause, then creation would be oternal, becsase amnity is eternal. If Semaviya be considered as tho destractive osuse, which sopsrates the atoms, then the Pralays would be eternal. If the atoms have the tendency of amnity in them, then the creation would be eternal; if they have the opposite tendency then the dissolution woald be eternal. Thus the Samaviya cause, translated as the combinative csuse, is open to this objection also, for it leads to the sbeardity of eternal crestion or otornal dissolution. SÛTRA 11. 2. 15. रूपादिमस्वाच्च विपर्ययो दर्शनात् ॥ २।२१५॥ Forftawr Rupa-adi-mattvåt, because of possessing colour, etc. Because the atoms of the Vaigesikas possess colour, taste, smell and touch. Cha, and. frvdn: Viparyayah, the reverse, the opposite. nurg Daréanat, because it is observed. 15. The Vaiseșika theory is further untenable because its atoms have colour, etc., and because the reverse is also observed in them .- 188. COMMENTARY. The Vaidesikas admit that the atoms of earth, water, fire and air possess the attributes of colour, taste, smell and touch and that they are eternal and partless. But the reverse of this is the logical result of their assumption, and their atoms ought to be non-eternal and having parts. Because it is so observed in ordinary life. Anything that possess- es colour, etc., is liable to destruction. Such as jars, etc. The atoms therefore of the Vaidesikas must therefore bave the seed of destruction in them, and must be made up of parts like a jar. Thus this doctrine is full of inherent contradictions. SÛTRA II. 2. 16. उभयथा च दोषात् ॥ २।२।१६।। rrr Ubhayatha, in both ways, whether you accept the atoms to have colour, etc., or you do not accept it so. Cha, and. trur Dosat, because of the difficulties.

Bhågya.] II PÂDA, II ADHIKARAŅA, SA. 17. 295

16. And there are difficulties in both cases .- 189. COMMENTARY. If it be accepted that the atoms have not colour, taste, etc., then we cannot explain the possession of these qualities by earth, water, etc., for that which is not in the cause cannot be in the offect. If we take the contrary view, and hold that the atoms have colour, taste, etc., then the theory is open to the objection raised in the last sutra. Thus in both ways, the atomic theory is untenable. SUTRA IL 2. 17.

uoftrmg Aparigrahât, because it is not accepted (by the orthodox sages like Manu, etc.) Clia, and. Wang Atyantam, altogether, totally. e Auapekşa, disregard. 17. The atomic theory is not accepted by authori- tative sages, therefore it is to be disregarded altogether .- 190. COMMENTARY. Some regard may be shown to the doctrine of Kapila and the rest, because authoritative sages like Manu and others have accepted portions of their philosophy. But this doctrine of atoms, being opposed to the Vedas, no sages have accepted any portion of it, hence it is undemons- trated and should be disregarded by every one who aims at the highest ond of man.

Adhikarana III .- The Buddhist doctrine examined. Now the author disproves the Buddhistic teaching. The Buddha had four disciples, who founded four systems of philosophy, called respectively Vaibhaşika, Sautrantika, Yogichâra and Madhyamika. The Vaibhaşikas hold that every external object, which is perceived, is real. The Sautran- tikas hold that there is no proof whether external objects really exist or not, the ideas only exist, and the external objects are inferred from these ideas. Thus the Vaibhasikas hold that the external objects are directly porceived, while the Sautrantikas maintam that the outward world is an inference from ideas. The third class, the Yogacharas hold that ideas alone are real and there is no external world corresponding to these ideas. The outward objects are unreal, like dream objects. The Madhyamikas maintain that oven the idens themselves sre unreal, and there is nothing

290 VEDANTA-SÛTRAS. II ADHYĀYA. [Govinda

that exists except the void (Sanyam). Such were the doctrines held by theee four classes of Buddhists. All of them agree in maintaining that overy existing object has only a momentary existence. The firat two classes, namely, the Vaibhasikas and Sautrantikas, hold that all outward things may be classed under two heads, namely, physical and mental, the phyvical itself ie sub-divided into two parts, Bhâta or eloments, and Bhautika or elementals. Similarly, all mental objects are divided into two clanses, mind or chitta, and mental or chait- tika. They further hold that there are five Skandhas, namely, Rupa, Vijnana, Vedans, Sanjna and SamskAra. Among these the four so-called olements carth, water, fire and air are produced by the aggregation of four kinds of atoms earthy, watery, fiery and airy, possessing respectively the attributes of hardness, fuidity, hotness and mobilits. These four elements compose the bodies and aenses of the various beings. All external objects thus constitute one Skandha, called the Rûpa Skandhe, consisting of ele- ments and elementals. The second Skandha called Vijnana, is the stream of consciousness which gives the notion of egoity. In other words, this I-nees is the Vijn&na Skandha. This is also called the Âtma, the enjoyer, the agent The third Skandha called Vedana consists of the sentiency of pleasure and pain. It may be called the Skandha of feeling. The fourth Skandha called the Sanjna consists of names such as Deva Datta, etc. All words thus constitute this fourth Skandha. The fifth Skandha, called Samskåra, consists of the attributes of the mind, such as affection, hatred, delusion, merit, demerit, etc. The four last Skandhas collectively are called Chitta-Chaittika, mind-mental, or internal objects. All activities depend upon them and they constitute the inner motive of every thing. All internal objects are thus Chatus-Skandhi or belonging to any one of theee four Skandhas. All external objects belong to one Skandha alone, namely the Rupa Skandha. Thus the whole world consists of these two kinde of objects, internal and external. Except these two, there exists nothing else like ether, etc. (Doult .- Now arises the doubt, is this theory valid or not ? (Pûrvapakşa) .- This theory is valid, because it explains all world- activity. (Siddhånta) .- This is not so, as shown in the following Sûtra. BÛTRA II. 1. 18. समुदाय उभयहेतुकेपि तवप्रासिः ॥२।२।१८।। m: Samudayab, the aggregate, all objects. wretgt, Ubhaya-hetuke, having two causes, namely the external and the internal. R. Api, also.

Bhårya.] II PÅDA, III ADHIKARAŅA, Sa. 18. 297

a wft: Tat-apråptib, there is non-establishment of that. There is not proved the world order. 18. Even admitting that the whole aggregate has as its cause these two classes of objects, still there is not explained the world-order .- 191. COMMENTARY. The above theory of the Bauddhas which classifies all objects under two heads, one aggregate being called the external, the other internal, is not sutficient to explain the world order. Because all aggregates are unin- telligent and there is no permanent intelligence admitted by the Bnuddhas which can bring about this aggregation. According to the Bauddhas every thing is momentary in its existence, there is no permanent intelligent subatance, who brings about the conjunction of these Skandhas. If it be said they come together of their own internal motion, then the world would become eternal, for Skandhas being eternal, and possessing motion of their own, they will be constantly bringing about creation. Thus this theory is untenable. The holder of the Buddhistic doctrine here says :- In our system there is a concatenation of cause and effect, beginning with Avidya. Note .- Thas through Avidys arises desire, aversion, eto., which compose the Samekára Skandba. From this arises cognition or the kindling of the mind which oumposcs Vijbans Skandba. From this arises the six sense organs which compose the Vedank Skandha And from sensstion agsin arises Avidya. Thus the circle goes on. We Buddhists hold this theory of the circle of causation, and as this circle is not refuted by any one and is admitted by all, and as it moves like the Persian wheel, by which water is drawn from the well, so our tbeory is not open to any objection raised by you. Thus Avidya produces Samskâra, from which comes out Vijñana, Nama-rûpa, the body, the touch, the sentiency, the thirst (trisna), the activity, the birth, the species, the decay, the death, the grief, the lamentation, the pain, and despondency. Note .- These are all technical terms of the Buddhista. Avidys means the ides of permanency in a thing which is really impermanent, such as the idca that the fame is permanent while it is momentarily changing. From this Avidyi arise denire, aversion, eto., which constitute the Samskara Skandba. From this Samskara Skandba arises that vague consciousness which exists in prenatal condition, and this conscionsness is called Vijddna. From this Vijbans arises the four elements earth, water, fre and air, which co. stitote the body of all beings, and this is called Nama. From this Nama (the four elements) are formed the bodies of all beings and which is called Rupa, because the bodies are oither black or white. This embryonic body is called Nama-Rapa. The embryo then develops the six sensos called the gat-dyatana. From these nensos, by their mutual contact, arises sparia, tonch or contact, with eternal objecta. From this contact with external objecta arises feeling or Vedant. From this Vedand arises desire or thirst, whence successively

298 VEDANTA-SUTRAS. II ADHYAYA. [Govinda

arise Upidana, eto., mertioned above. Thos goes on this eternal oyole of caneation. For further expianstion see note to the next sdtra. This theory is rofuted by the author in the next sûtra. SŪTRA II. 2. 19. इतरेतरप्रत्ययस्व्ादिति वेन्नोत्पत्तिमात्रनिमिच्तत्वात्

rat Itara-itara, mutual, one another. semra Pratyayatvat, because of being the cause One being the cause of the other. The word Pratyaya here means the cause. rfa Iti, thus. Chet, if. Totrarr Utpatti-mattra, merely production, of the origin merely. fafrwemm Nimittatvat, because of there being efficient cause only. 19. If it be said that the world is produced by the mutual causality of Avidya, etc., we say no, because they are merely the efficient causes of the immediately subse- quent links .- 192. COMMENTARY. If you say that tbis aggregate or the world is formed by the mutaal causation of Avidy& and the rest, as described above, we say it is not so. For your link of causation explains only the origin of the subsequent from the previous. It only explains how Vijnans arises from Samskara, etc. It.does not explain how the aggregate is brought about. An aggregato called Sanghata always shows a design, and is brought about for the pur- poses of enjoyment (A Sanghata like a house may be explained to have been produced by a putting together of bricks, mortar, etc., but they do not explain the design). You say that there is no permanent Atma. Your Atma is momentary only. For such a momentary soul, there can be no enjoyment or experiencing. Because the enjoying soul has not pro- duced the merit or demerit whose consequences it has to enjoy. It was produced by another momentary soul. Nor can you say the momentary soul suffers the results of the acts done by its annestral soul, for then that ancestral soul must be held to be permanent and not momentary, and if you hold any soul to be permanent, you give up your theory of the mo- mentariness of everything. But if you hold everything to be imperma- nent your theory is open to the objection already made. Hence the theory of the Saugatas is untenable. NOTE .- The series beginning with Nescience comprises the following membera :- Nescience, impression, knowledge, name and form, the sbode of the siz, touch, feeling, desire, activity, birth, species, decay, death, grief, lamentation, pain, mental adiction, and tho lie,

Bhårya.] II PÂDA, III ADHIKARANA, SA. 20. 299

The commentators agree on the whole in their explanations of the terms of this cories. The following is the sabstance of.the comment of the Brahmsvidyabharaua : Nesoionce is the orror of considering that which is momentary, impure, otc., to be por- manent, pure, etc. Impression (affection, asmskára) comprises desiro, aversion, otc., and the sotivity caused by them. Knowiedgo (vijtana) is the self-consciousnems springing up in the embryo .- Name and form is the rudimentary fake-or bubble-llkre condition of the ombryo. The abode of the siz (gatdyatana) is the further developed stage of the ombryo in which the latter is the abode of the six senses. Touch (sparia) is the sensstion of cold, warmth, eto., on the embryo's part. Feeling (vedand) the sensstions of plessure and paiu resulting therefrom. Dosire (triqua) is the wish to onjoy the pleasurable sensstions and to shun the painful ones. Activity (upadana) is the effort resaiting from desire. Birth is the passing out from the uterus. Species (jati) is the class of beings to which the new-born creituro belongs. Decay (jari). Death (maranam) is explained as the condition of the cresture when about to die (mumuraa). Grief (soka) the frastration of wishos connected therowith. Lament (parivedanam) the lameutations on that account. Pain (duhiba) is such pain as is caused by the aive senses. Durmanas is mental afdiction. The 'and the like' implies death, the departure to another world and the subsequent retara from there. (Dr. Thibsat.) SÛTRA 1I. 2. 20. उत्तरोत्पादे च पूर्वनिरोधात् ॥ २।२।२०॥ am Uttara, in the next, in the subsequent. nqrt Utpade, on the origina- tion, on the production, Cha, and. gifrdur Purva-nirodhal, because there is stoppage or cessation of the preceding. 20. There can be no causal relation between avidyâ and the rest, because when the subsequent is produced the preceding one ceases to exist .- 193. COMMENTARY. In this Satra the author criticises the view that AvidyA, etc., give rise to the terms in their subsequent series. He shows that Avidyd, etc., cannot stand even in causal relation to the next term in the series. The Buddhists being the upholders of the doctrine of momentary existence of everything, admit that when a thing comes into existence in a subse- quent moment, the thing that existed in the preceding moment has totally ceased to exist. An effect produced in a subsequent moment is the result of the total destruction of the cause that existed in the preceding moment. This being their doctrine, the series of Avidya, etc., cannot stand to each other in the relation of cause and effect. For the cause having totally ceased to exist cannot stand in the relation of the originator to the effect which comes into existence in the subsequent moment. Because we always perceive that the cause subsists in the effect as the thread subsists in the cloth. But the Buddhists hold that existence originates from non- existence, for they maintain that the effect cannot manifest without the

300 VEDANTA-SOTRAS. II ADBYAYA. [Govinda

destruction of the cause, the tree cannot appear until the seed is des- troyed. This view is next refuted by the author. SÛTRA II. 2. 21. प्रसति प्रतिज्ञोपरोधो योगपथ्यमन्यथा।।२।२२१॥ vafa, Asati, if there was non-existence, if the effect originates from the non-existence of the cause. afira Pratijha, admitted principle. wd: Uparodhab, contradiction. duvaz Yaugapadyam, simultancousness. or, Anyatha, otherwise. 21. If the cause ceases to exist when the effect mani- fests itself, then there results contradiction of the admitted principle that the universe is caused by the Skandhas. Otherwise there would arise simultaneousness of the cause and effect .- 194. COMMENTARY. The admitted principle of the Buddhists is that the world originates from the Skandhas. If, therefore, it be said that an effect may originate oven when the cause is totally non-existent, then it would contradict the admitted principle. Non-existence being present everywhere, any thing will arise anywhere, always. If, however, it be said that the antecedent momentary existence of the cause lasts so long as the effect does not ori- ginate, then we are landed in the other difficulty, namely, the cause and the effect exist simultaneously together, for the cause would then remain in the effect. This would also go against the accepted doctrine of the Buddhists that everything is momentary merely. Therefore, it follows that the effect does not originate from non-existence. The author next refutes the teuet that there can be absulute annibilation of the substance. The Buddhists hold that substances like jar, etc., totally cease to exist like the fame of the lamp. The author disproves this theory next. SÛTRA II. 2. 22. प्रतिसंख्याप्रतिसंख्या निरोधाप्राप्तिरविच्छेदात्। २।२।२२।। fadaw, Pratisamkhya (destruction) depending upon the volition of some conscious entity. wmfadew A-pratisamknya, (destruction) not depending upon any voluntary agency. Prir:, Nirodhah, destruction, cessation. fr: Apraptib, non-establishment, uon-demonstration. nrag Avichhedat, be- cause there ia no complete interruption.

Bhâpya.] II PÂDA, III ADHIKARAŅA, 8A. 22. 301

22. Nor can there be established the two sorts of destructions, the volitional and the non-volitional, because there is never any complete interruption .- 195. COMMENTARY. Pratisamkhya-nirodha is the destruction of things dependent upon the volition of some conscious agent. Thus when a man says I shall destroy this jar and takes a hammer and reduces it to pieces. The other form of destruction which is non-dependent on the will of any sentient agent is called Apratigamkhya-nirodha. These two, together with Aktde or space, which is defined to be the absence of all obstruction or covering are the three kinds of non-ontities believed by the Buddhists. A destruc- tion like this is called Niranvaya Vinada or absolute destruction or Niru- pâkhya Sunyam or total void. Everything else is momentary only. As is found in the following aphorism. "Everything which is an object of conception other than these three (the two sorts of Nirodha and Akads) is temporary and composite." The author will refute later on the theory that Akada is a non-entity. At present he refutes the wrong doctrine of the two sorts of nirodba. These toro sorts of nirodhas cannot be established or are impossible because (Avichhedat), on account of the absence of intorruption. An object which is existent cannot be absolutely annihilated, for the words origination and destruction of a substance really mean only change of condition of the substance. It only undergoes modification or a change of condition, but the substance is a unity and romains permanent. You cannot say that when a candle is burnt out, it is totally annihilated. As we find in other cases that destruction is only a change of condition, we can easily infer that in the case of the candle also there can be no total destruction. Note .- It is no longer a matter of inference now, but a positively proved fact that when a candle burns ont, it is not lost, but undergoes a change of condition. The frst experiment showa in Chemistry is generally to prove the proposition that sabstance can never be aanihilatod. We do not certainly perceive the candle when it is burnt out, but the materials of which it consisted, continue to exist in a very subtle state and hence they are imperceptible. If there were the absolute annihi- lation of even a single real substance, then in the next moment you will see the whole universe reduced to annihilation, and you yourself will not axist to see it. Consequently absolute anhihilation is an imposeibility and cannot be proved.

302 VEDÅNTA-SÔTRAS. II ADHYÂYA. [Govinda

Note .- The following extract from Dr. Thibeat's Vedanta Satras, S. B. E., Vol. 84, page 410, explains the reasoning of this Batra very clearly :- A series of momentary existence conetituting a cbain of causes and effects can nerer be entirely stopped ; for the last momentary ezistence must be supposed either to produce its effost or not to produce it. In the former case the series ia continned ; the latter alternatire would imply that the last link doos not really eziat, since the Bauddhas dedne the satts of a thing as its causal emciency (cp. Sarvadarisnamgrahe). And the non-existence of the last link would retrogressively lead to the non-oxistence of the whole corica. The author next refutes the notion of release as entertained by the Buddhists. SÛTRA II. 2. 28. उभयथा च दोषात् ॥२।२/२३॥। mn Ubhayatha, in either case. Cha, and. durg Dosat, because there are objections. 23. In both cases there are objections and hence the very idea of release is not established .- 196. COMMENTARY. The word 'not' is understood in this and the three subsequent sûtras from the sûtra II. 2. 19. The Buddhists define Moksha or release to be the cessation of the series of Avidya and the rest, which constitute the world cycle called Samsara. Does this release accrue from direct knowledge of the truth or of itself? It cannot be the first, for then the acceptance by the Buddbists of the form of destruction called Aprati- sankhya-Nirodha would be useless; nor can it be the latter, for then all the disciplines and methods of meditation laid down by the Buddhists become usoless. Thus their teaching cannot stand the test of reasoning, and in this system release can never be established. The author next refutes the doctrine of the Buddhists that Âkasa is an absolute non-entity. SÛTRA I1. 2. 24. भ्राकाशे चाविशेषात् ॥। २। २। २४।। wrmit Åkade, in the case of Akaga or space or ether. Cha, and. mhem Aviéesat, because of no specific difference, 24. The tenet of the absolute non-existence of Akâsa is also untenable because there is no difference in this case also .- 197. COMMENTARY. The doctrine that space is an absolute non-entity is not tenable. Why do you say so ? Avidesat, because there is no difference in the case

Bhâsya.] II PÅDA, III ADBIKARAŅA, SA. 24. 308

of Akada from any other kind of substance which is an object of percep- tion. We perceive space when we say "the hawk flies in space." The space, therefore, is as much a real substance, as the earth, etc. As we know the earth by its quality of smell, water by its quality of taste and so on, so we know from the quality of being the abode of objects, the existence of space, and that it has the attribute of Sound. Thus Akada is a real substance and not a non-entity. You Buddhists also say that air exists in Âkada. If Âkâda was totally non-existent, what would be the receptacle of air? Nor can you say that space is nothing but the absence of any occupying object. This also cannot stand to reason. Consequently Âkada is not a negative substance of the logicians. The logicians hold that absence or Abhava is of three sorts .-- Prak-abhaba, prior non- existence, as the non-existence of the jar before its being made by the potter, second Pradhvasta-abhava, or absence by destruction, as when a jar is broken into pieces, third Atyanta-abhava, absolute non-existonce, as the horn of the hare, which is absolutely a fiction. Âkada is none of these three kinds of absence. If Akida be a non-entity, then the whole universe would become devoid of space. For if you say that Akade is nothing, but the absence of covering or occupying body, then it can not be the covering of earth, etc., und if Akada is non-perceptible, becsuso there is an occupying body like earth, etc., then we are landed into a posi- tion that the whole universe is without space, becaure something or other axists everywhere. If you say that Âkada exists then there woald be non-perception of earth, etc. Thus on neither view the definition of Âkade given by you is tenable. Note .- Nor is it possible to hold that Space is nothing else but the non-existence (abhåva) of earth, and so on, for this view collapses as soon as set forth in defnite alter- natives. For whether we defne Space as the antecedent and subsequent non-existence of earth, and so on, or as their mutual non-existence, or as their absolute non-existenco -on none of these alternatives we attain the proper idea of Space. If, in the frst place, we defne it as the antecedent and subsequent non-existence of earth, and so on, it will follow that, as the idea of Space can thus not be connected with earth and other things existing at the present moment, the whole world is without Space If, in the second place, we deane it as the mutual non-existence of earth, and so on, it will follow that, as such mutaal non-existonce ;inheres in the things only which stand towards each other in tho relation of matual non-ezistence, there is no perception of Space in the intervals between those things (while as a matter of fact thero is). And, in the third place, absolute non-existence of earth, and so on, cannot of course be admitted, and as non-existence (abhva) is clearly concoived as a special state of somethiug sotually existing, Space even if admitted to be of the nature of abhava, would not on that account be a futile non-entity (something 'tuchcha' or ' nirupakhya.') (Dr. Thibsut.)

304 VEDANTA-SUTRAS. II ADBYAYA. [Govinda

SÛTRA II. 2. 25. अनुस्मृतेश्ष ॥ २। २। २४॥ gd: Anu-smriteh, because of the memory, or recognition. + Cha, and. 25. The fact of memory or recollection also proves that things are not momentary .- 198. COMMENTARY. Anusmritib or remembrance is the idea or cognition of what was proviously perceived. It is also called recollection or recognition. In recollection we recognise the thing that was perceived in the past, and aseert about it, "this is the thing that was seen before." This at least proves that the person who recollects cannot be a momentary thing. There- fore, all things are not momentary. You cannot say that this recognition of the thing, is only the recognition of similarity, as when we say "this is the Ganges" or " this is the flame which we saw before." In the case of the Ganges and the flame, no doubt, it is a false assumption to say, it is the same as it was before, for the water in the river is not the same, nor the particles which constitute the flame. In their case, there is no oneness of the object. The perception is merely of similarity. But unlese there be one permanent knowing subject, who can perceive the similiarity, in the past with the present, he cannot assert "this is the Ganges or this is the flame which was in the past." In other words, the knowing subject must be permanent and not momentary. It may be possible, that sometime doubts may arise as regards an external object, and one may not be able to assert whether it is identically the same object which was perceived in the past or something similar to it. But with regard to the Self, the cognising subject, there can never arise any such doubt "whether I am the same who was in the past." For it is impossible that the memory of a thing perceived by another should exist in one's own self. Nor can you say, that there is unity of succession, and that one impression vanishes after giving birth to a similar impression, and this current of impressions gives the notion of unity. For if successions of impressions are identical with the preceding ones, then it practically comes to the same thing as the admission of a permanent chain of similar impressions, and this permanent chain may well be called Atma, and thus it would also refute the Buddhistic theory. But if it is not admitted, then the fact of recollection or remembrance cannot be explained. Moreover, what do you mean by " momentariness"? Do you mean by it that which is related to s moment, or that which originates or is destroyed in a moment ? It cannot be the first for even a permanent object must be related to #

Bhârya.] II PÂDA, III ADHIKARAŅA, Sů. 26. 305

moment, for many moments must pass over it. Nor can it be the second, for we do not perceive objects coming into existence in a moment or vanishing in a moment. Thus the theory of momentariness of all things is refuted. These very arguments refute also the theory of Dristi- sristi. For this theory, which posits that creation is constant and going on at every moment and depends upon one's seeing it, is only the theory of momentariness in another garb. Consequently things are not momentary. The author next takes up the theory of the Sautrantikas and proves its untenableness. They maintain that objects leave their ideas in our consciousness-ideas of their having certain colour, form, etc., and though they may vanish and exist no more, they exist in our consciousness as ideas, and are inferred as such. Therefore, the ideas are only existing things, and their manifoldness is caused by the manifoldness of external objects. This view is set aside in the next Sûtra. SŪTRA II. 2. 26. नाऽसतोऽदषत्वात् ॥२ । २। २६ ।। Na, not. wan: Asatah, of the unreal, of the object which is destroyed and no longer exists. wrre Adristatvat, because it is not perceived or seen. 26. Of that which no longer exists, there can be no persistence in cognition, because it is nowhere seen to be 8o .- 199. COMMENTARY. The Sautrantikas hold that a thing that has perished imparts its form to the cognition, and on the foundation of that form, yellow colour and so on, the thing itself is inferred. The special cognitions, such as yellow colour, etc., cannot be the forms of things that have perished, and exist only in cognition; for we never see it in actual reality. When the sub- stance perishes, the qualities that inbere in that substance perish along with it. We do not see the qualities passing over to another object, when the substance itself is gone. Nor can you say that objects like jars, etc., are merely inferences and have no real external existence. When a person sees a jar, he says " I see the jar," he does not say " I have the idea of a jar in my mind, and I infer there must be something outsido of me which I call a jar." For this kind of idealism is contradicted by the very pronouncement of our consciousness, which declares that the jar exists outside. This is a special objection to the Sautrantika theory. Is

306 VEDÅNTA-SÛTRAS. II ADHYÂYA. [Govinda

follows therefore that the existence of jar, which is an object of perception, is not inferred from the idea of jar formed in our cognition. Such existence is intuitively given by the very fact of perception. The author next shows a common defect which taints both these theories of the Vaibhasikas and the Sautrantikas. SÛTRA II. 2. 27. उदासीनानामपि चेवं सिद्धिः ॥। २।२।२७।। radtarmrg Udasinanâm, of persons who are perfectly indifferent and non-active. af Api, also Cha, and. w3 Evam, thus. faf: Siddhih, accomplishment. 27. If things were all momentary, then even persons who are non-active, will accomplish all their objects without any exertion .- 200. COMMENTARY. If things originate from non-existence, because every thing is momentary, then persons who never exert will accomplish their objects by their mere laziness, because effects are produced without any real cause. In the theory of universal momentariness, the thing does not exist in the next moment, and so there can be no effort to attain a thing desired or to ward off a thing not desired, for there would remain no motive for such exertion, because the good things would be obtained without exertion, and evil warded off similarly. A believer in thin doctrine would never exert either to attain beaven or release. But the Buddhists, however, are inconsistent in their actions, for believing in the momentariness of all objects, they still exert for Mokşa. As a matter of fact, every oue believes that in order to attain an end he must employ appropriate means and exert properly. Consequently these two schools merely tend to delude mankind. For they lay down practices for the attainment of heaven, and final release for souls which in their theory are momentary, and believing that entity can arise from non-entity, they still exert for the realisation of their objects, and as if they believed that the world originated not from a non-entity, but from the Skandhas which (according to them) are real substances. Their theory being thus self-contradictory deserves no serious consideration. Noto .-- This refutation of the Vaibhapika apd the Sautrantiks system proceeds upon a misconception of the true doctrine tanght by these achools. They are not co abeurd as the Brabmanical commentators have made them out. It is very doubtful whethor the Satras themselves refer to these doctrines, for they do not employ any words which can lead to the existence of these doctrines, Bidariysas wrote long before the rise of those

Bhâpya.] II PÂDA, IV ADBIKARAŅA, Sů. 27. 307

modern Buddhistic schools and it is not likely that he would have roforred to them. I! the Sttras are interpreted as referring to these sebools which arose in quite historical times-some five hundred years after Christ. then we are faced with the dimculty of amuming that Badardyana wrote after 500 A. C.

Adhikaraņa IV .- (Yogâchâra theory considered). The VaibhAsikas and the Sautrantikas being thus refuted, now come forward the Yogacharas. They say that the Lord Buddha assumed the existence of external things, and in his system of Vaibhâşika and Sautrantika he showed the relation of those things with thought, merely out of deference to those weak-minded disciples of his, who were attnched to external things. As a fact, the Lord did not believe in the reality of the external world. His highest doctrine is represented by the Yogachara system, according to which the Vijnana Skandha or cognition alone is real. According to this system, an object like jar, etc., which is perceived in cognition, is nothing more than cognition. The Vijñana modifies itself into the form of the object. You cannot say that without external objects the worldly business cannot be transactad, for to this we reply that in dream also there are no external objects, and still all activities are performed with the thought objects. Even those who. believe in the reality of external objects, have to admit that those objects are cognised in so far as the mind becomes modified in the shape of those objects. If it were not so, there would not arise phrases like 'I know the jar, I know the cloth.' Thus all worldly activities can well go on with mere cognition, and all practical thought and intercourse are rendered possible by cognition alone. What is then the necessity of assuming an external object corresponding to these ideas? Nor can it be objected that thought- forms of internal cognitions being very minute and subtle, cannot have the form of the large and big things like & jar or a mountain. But a little consideration will show that we cannot object that how can a small thing like the mind contain big things liko these. Mind or idea itself is the power of illumination. It illumines or shines forth, it has a form and because it has a form it has the possibility of shining forth in the shapes of all these objects. (And the smallness of the mind is no reason against its containing large objects, for a small object like the retina of the eye contains within it all the visible external world). Says the objector, if there were no real external objects what causes the mind to assume the manifold shapes? To this we reply the mind assumes different shapes owing to the different Vâsanas or desire-impressione

308 VEDÅNTA-SOTRAS. II ADHYAYA. [Govinda

submerged in it. (Just as these Vasanâs or desire-impressions left in the mind create the dream world in sleep, so the external world in the waking consciousness is also the result of the Vasanâs). The manifoldness of cognition is thus caused by the manifoldness of the Vasanas, and this we can easily find out by a little thinking. For wherever there is Vasana there is a change of mental form, corresponding to the Vâsana, but whenever the series of Vâsanâs are stopped, the mind also stops. More- over you also admit that the cognition and the object of cognition are always co-existent, and that the act of perception is one. We never see an object without the corresponding conception of it, consequently there is no necessity of admitting the existence of an external object correspond- ing to the internal idea. But as a matter of fact the object of knowledge is identical with cognition, and is not separate from it. We are conscious of only one form, namely, the idea, though this idea appears to us at the same time as an external object The latter, however, is an error. And since we are always conscious of ideas and things together only, it is useless to assume that the thing is something different from the idea. Thus the ideas only exist. (Doubt). Now arises the doubt, is every thing merely an idea, and is it possible to have practical thought and intercourse without external objects, just as it is done in dream. (Purva-pakşa) .- Yogèchåras say, all practical purposes are well rendered possible by admnitting the reality of ideas only, for no good purpose is served by the additional assumption of external objects cor- responding to internal ideas. (Siddhanta) .- The external world really exists as is shown by the author in the next Sûtra. SÛTRA. II. 2. 28. नाभाव उपलब्धेः ॥ २। २।२८।। Na, not. Wre: Abhavah. non-existence of the external things, ae: Upalabdheh, because they are perceived, because we are conscious of them. 28. The external things are not non-existent, because our consciousness bears testimony to their existence .- 201. COMMENTARY. As it is the consciousness alone-by which we judge the existence or the non-existence of a thing, we must admit that the external things are existent, because our consciousness says they are existing. Moreover the very words we use show that we admit the existonce of external things.

Bhårya.] II PÂDA, IV ADHIKARAŅA, SA. 29. 309

We say "the knowledge of a jar," a sentence which assumes that know- ledge is different from the jar. No theory is worth consideration by the wise which goes against the testimony of one's consciousness. The Yogachara may say " I do not affirm that I have ro consciousness of an object, I also feel that the object appears as an external thing, but what I affirm is this, that I am always conscious of nothing directly but of my own ideas, and hence the so-called appearance of the external things is the result of my own ideas." To this we reply that the very fact of your con- sciousness proves that there is an external object giving rise to the idea of externality. ("That the outward thing exists apart from consciousness, has necessarily to be accepted on the ground of the nature of consciousness itself. No body when perceiving a post or a wall is conscious of his per- ception only, but all men are conscious of posts and walls and the like as objects of their perception." Dr. Thibaut.) Moreover in the sentence ' I know the pot' there are three things given, the knower the "I," the knowledge and the object of knowledge. The verb to know is an active verb requiring an agent as well as an object. The whole world believes it so and makes others believe it also. Therefore, to say that there is only knowledge, but no object of knowledge, is merely to court ridicule and derision. Consequently it is established that an object is separate from knowledge. Says an objector, "if a jar and the rest are separate from the know- ledge of them, how is it that this knowledge arises in cognition." If you say that it shines forth in consciousness, then by the knowledge of the one jar we ought to know every thing external, for all external things have the common attribute of being different from knowledge, being the other. If ons thing which is non-knowledge is known, every non-knowledge must be known. To this we reply, it is not so. All external objects, no doubt, have this thing in common that they are different, from the percepient subject. They all come under the category of non-self or object. Certain- ly, we know every thing as non-self by knowing one non-self. That is to say, the general relation of the non-self to the self, is known by knowing oue non-self. But there are many non-selves and their special relation to the self are different; one object is yellow, another is red and it cannot be said that the knowledge of the yellow object is the same as that of the red object. For yellowness and redness are two different ideas altogether, and there must be two external objects to give rise to two different ideas. Ideas and things certainly are concomitant, they always go together. But this concomitance instead of proving that things are unreal and that

310 VEDÅNTA-SÛTRAS. II ADHYĀYA. Govinda

ideas only are real, proves just the contrary. For the very fact that they go together shows that they are different things and not one. Moreover, the Lord Buddha, while denying the reality of external thiugs admitted the separate existence of the external world. For he says ' the form which is perceived internally appears like an external object.' He uses the word 'like' an external object, which shows that he admitted the reality of the external objects. Otherwise he would not have used this word. For no one makes a comparison with a thing which is absolute unreality. No one says he is like the son of a barren woman, or like the mare's nest. Note .- The following quotation from Saakara is clearer :- " No body when perceiving a post or a wall is conscious of his perception only, but all men are conscious of posts and walls and the like as objects of their perception. That such is the conscionsness of all men, appears also from the fact that even those who contest the existence of external things bear witness te their existenco when they say that what is an internal object of cognition appears something like the oxterual. For they practically accept the general conscious- nees which testifies to the existence of an external world, and being at the same time anxious to refate it they speak of external things as " like something external." If they did not at the bottom of their bearts acknowledge the existence of the external world, how could they use the expremion " like something external." No one says, " Vignumitra appeara like the son of s barren mother." If we accept the truth as it is given to us in our con- sciousness, we must admit that the object of perception appears to us as something external, not like something external. Now the author refutes the theory that external objects need not exist at all, because all different ideas can well be explained as originating from Vasanas without the necessity of believing in the real existence of any external objects. The opinion of the Yogacharas is that all practical thought and intercourse are possible without assuming the existence of things, in addition to the ideas. As in dream a person has intercourse and practical communication with other things and objects, while they are nothing but his own ideas, similarly in the waking state also, without any external things, the manifoldness of ideas may be explained through the VAsanâ. This view is refuted in the next Sûtra. SÛTRA. II. 2. 29. वैधर्म्याच्च न स्वनाऽडदिवत् ॥।२।२/२६।। Vaidharmyat, on account of difference of nature. Cha, and. Na, not. wftr, Svapnadivat, like dreams and the rest, i.e., like hypnotic suggestion, mirage, illusion, 29. The ideas of the waking state are not like those of the dream state, because they are of a different nature. -202.

Bhârya.] II PÂDA, IV ADHIKARAŅA, Sů. 30. 811

COMMENTARY.

In the dream state and in the state of reverie and hypnotic sugges- tion there are no external objects like jar, etc., and all experiences therein and different ideas are caused merely by one's own consciousness, and not by auything really outward to the person dreaming, so also it may be in the waking state. This view is not possible, because the ideas of the dream- ing state are different from those of the waking. The objects of the dream state have not the same characteristics as those of the waking state. The objects perceived in dream are memories of waking experiences. In the waking state they are perceptions and not memories. The objects in the dreaming state instant!y change their forins and are found to be unreal, as soon as a man awakes from sleep. In other words, the dream objects are sublated by waking consciousness. On the other hand, the objects perceived in the waking state do not change so instantaneously. Even after hundreds of years, thay will have the saame appearance as now. Moreover, we never have the consciousness of their being unreal. They are never sublated. True, we have said above, that things perceived in dream are mere memories, but this is only a partial statement of fact. The true opinion of Bidarayana is that the supreme Lord really creates objects in the dream state, and makes the soul experience them. They are, therefore also real, only the difference is that the Lord creates them for a temporary purpose and for a particular soul only ; while the external world He has created for all souls and for the Cosmic period, and given them greater fixity. This opinion will be fully expounded in the Sûtra III. 2. 1., where he will show that all dream objects are also creations of the Lord and not of the soul. The author now refutes the view that manifoldness of ideas can be explained by the manifoldness of Vasanas without the assumption of ex- ternal objects. SÛTRA II. 2. 30. न. भावोऽनुपलब्धेः ॥ २।२।३०॥ Na, not. IT: Bhavah, existence ofmere ideas without corresponding things, or existence of mere Vasanas. goar: Anupalabdheh. because they are not perceived. 30. The Vâsanâs do not exist without corresponding external objects, because it is never so perceived in expe- rience .- 203.

312 VEDANTA-SÚTRAS. II ADHYÂYA. Govinda

COMMENTARY. VAsanås can have no existence according to your theory, for you hold that there are no external objects. We know that Vasanas are produced by external objects; where there is no external object there is no Vasana. This is demonstrated by the rule of identity and difference. We never see any Vasana originating without any external object. The Yogacharas cannot explain how the Vasands originate. And as they do not believe in the existence of external objects, they cannot explain the existence of Vasanas even. According to their doctrine, the existence of Vasanas is impossible, as they do not admit the perception of external things. The variety of Vasanis is caused by the variety of external objects, according to us. Vasana is really a kind of mental impression or Samskara. This Sauskara or impression cannot exist without some permanent substratum, in which it may inhere. But the Yogacharas do not believe in any permanent substratun, hence for this reason also their so-called VasanAs or mental impressions cannot exist. This the author shows in the next Sutra. SOTRA UI. 2.'81. क्षणिकत्वाच्च । २।२।३१।। vfromą, Kşanikattvât, because of momentariness. Cha, and. 31. The Vasanas have no permanent substratum, because of their theory of universal momentariness .- 204. COMMENTARY. The word ' Na' is understood in this Sutra from the preceding aphorism. According to your theory there is no permanent substratum in which Vasanas may inhere. For you believe that everything is momentary. According to you, the external ideas that we have during an earth life (Pravritti Vijnana) and the Cosmic ideas which cease only with the cessation of a world period or Pralaya (A-laya Vijnana) and which exist in the Monad are all momentary. Thus there being no conscious self which is permanent in past, present and future, it is not possible to have remembrance, recognition and so on, which are subject to mental impressions dependent on place, time and cause. All these Vasanas, memories, and thoughts, practically presuppose some absolutely un- changeable Self or principle, equally connected with the past, the present and the future. Consequently this Vijnana-matra-vada is unworthy of further consideration, for it cunnot explain how the Vasanas can exist without a permanent substratum, and how they can be manifold in the abeence of that subetratum.

Bhårya.] II PÅDA, V ADHIKARAŅA, Sů. 31. 313

Adhikarana V .- (Mâdhyamika theory refuted). The Yogachara being thus refuted, now comes forward the Madhya- mika who holds the doctrine of universal void. He says "The Lord Buddha adinitted the existence of external objects and of ideas, only for the sake of those less intellectual pupils of his, who could not at once grasp his real doctrine of universal void. All the preceding theories of the momentariness of things and ideas are so many concessions to these, and may be considered as rungs of the ladder leading to this theory. This is the real doctrine of the Lord, and as a matter of fact, neither the external objects nor the ideas exist in reality. The only reality is Sunyam, the Great Void and the reaching of this nothingness constitutes Release or Moksa. This is the true secret taught by the Lord and it is proved thus :- Sunya or nothing is self-existent and self-proved, because no cause need be assigned for its production. It is only a thing, which exists, that requires a cause to explain its origination. But No-thing requires no such cause or explanation. Further a thing which is (Sat) must originate either from some oxistent thing or not. It cannot originate from a thing which is existent or from a being, because we do not see a tree to originate with sprout, leaves, etc., so long as the seed is not destroyed. It is only when the seed is destroyed, that the tree originates. Thus a Sat or a thing cannot originate from a being. Nor can it originate from a non-being (Abhava), for we do not see the origination of tree, sprout, etc., from a seed which has been roasted. Similarly, no-thing can originate of itself, for then it would be dependent upon Âtmâ which would be a useless assumption. Nor can any motive be assigned for a thing originating from it-self. Nor can it originate from anything else, for then it would follow that any thing might originate from any thing, for all things alike are other things. Thus there being no origination, there is also no destruction. Therefore the words like Origination, Destruction, Being. Non-being are mere illusions and the only reality is the Sûnyam. (Doubt.)-Here arises the doubt. Is it true to believe that Sunyam is the only reality or is it not ? (Pârvapaksa) .- The Sûnyam is the only reality because it is self- proved while other things being based upon illusion have no real existence. The Great Void constitutes reality. (Siddhânta) .- The Sunyam is not the reality as is shown in the next Sûtra.

314 VEDÂNTA-SÛTRAS. II ADHYÂYA. [Govinda

SÛTRA II. 2. 32. सर्वथानुपपत्तेश्च ॥ २ । २३२ ।। afur Sarvatha, in every way. wgyvi: An-upapatteh, because of the improbablity, because of its not being proved. Cha, and. 32. The doctrine of the Void is in every way un- proved .- 205. COMMENTARY. The word 'Na' is understood in this Sutra. What is the Sunyam of yours, is it a being or a non-being or both being and non-being? In any way, you cannot establish your doctrine. If you say it is a being, then you give up your position and admit that Sunyam is a being ; if you say it is a non-being then your declaration amounts to this, that you estab- lish that every thing is nothing. But you must admit yourself to be a being and your reasoning also to be something, and not nothing and this also contradicts your theory that all is nothing. If you say it is both being and non-being, then it also contradicts your own theory and lands you into undesirable results. Moreover the means of knowledge by which Sûnyam is to be proved must at least be real and must be acknowledged to be true, for if such means of knowledge and argumente be themselves nothing, then the theory of nothingness cannot be established. And if those means and arguments be true, then something certainly is proved, and then also the theory of universal nothingness is dieproved. Thus Suuyavada is disproved in every way. Thus it is to be inferred that the Lord Buddha taught these three self-contradictory doctrines in order to delude the world. At one time he teaches the reality of the external world, next the reality of ideas only, and lastly general nothingness, and thus be has made it clear that his object was to delude the Asuras. The doctrine of the Lokâyatikas or materialists, being perfectly futile, the author of the Sûtras has made no attempt to refute them. Thus the Buddhistic doctrine being refuted, its sister doctrine the Mayavada also stands refuted. The doctrine that creation depends upon perception (Dristi Sristivada) and the doctrine that the creation is an illusion as the illusion of the snake in the rope (Vivarta-vada) have also this in common with the Buddhistic teaching, that they also believe the things to be momentary. Hence the refutation of Buddhism refutes these theories also.

Adhikarana VI .- The Jaina theory examined. Now the author shows the faults of the Jaina theory. The doctrine of the Jainas is that substances are of two kinds, Jiva or souls and Ajiva

Bhârya.] II PÅDA, VI ADHIKARAŅA, SA. 32. 315

or Non-souls. The Jiva is sentient, and intelligent, has the size of the body wlich it occupies, and has parts or members. The Ajiva or NON- SOULS are of five kinds, namely, (1) Dharma or Merit, (2) Adharma or De-Merit, (3) Pudgala or Bodies, (4) Kala or Time and (5) Âkada or Space. Dharma or Merit is that which causes the motion or progress. Adharma or De-Merit is that which causes the stationariness of a thing. Both these are all-pervading. The Pudgala or Body is that which possesses colour, smell, taste and touch. It is of two sorts, namely, Atomic, and Molecular or compounded of Atoms. Air, Fire, Water, Earth, Bodies of Creatures and the various planes or Worlds are Compounds and not Atomic. The Atoms, which are the causes, are not of four sorts, but of one nature. Through a modification of their nature, they assume different forms like earth etc. Time is a particular Atomic substance, which is the cause of the distinction of past, present and future. Space is one, infinite and is that which contains others and has dimensions. These six substances (the Jiva and the five non-Jivas) are called Dravyas and this world consists of them. Among these, with the exception of the Atoms, the remaining five are called Asti-kayas. Such as the Jiva-Asti-kava, the Dharma-Asti-kAya, the Adharma-Asti-kâya, the Pudgala-Asti-kâya and the Akada-Asti-kaya. The word Asti-kaya denotes, the substance that occupies different parts of Space. In other words, any space-occupying substance, may be called an Asti-kâya. The Jainas describe seven categories, which are helpful for the purposes of the release of the Souls. They are these substances arranged in a different order, namely (1) Jiva or Soul, (2) Ajiva or Non-Soul, (3) Âsrava or influx or channel, (4) Nirjara or decay or exhanstion of passions, (5) Samvâra or hinderance or obscura- tion, (6) Bandha or bondage, and (7) Moksa or release. Among these, the Jiva has already been defined, namely, the substance which has knowledge, etc., as its qualities. Ajiva or Non-Soul is every thing which is the object of enjoyment of the Soul. The Asrava or channel is that through which the Soul flows towards the external objects; it is the channel of communi- cation between the Soul and the world, in other words, the senses are called Soul. The Samvara or the obscuration are indiscrimination, want of dis- passion, etc., which hinder the opposite attributes of discrimination, etc. Nirjara or exhaustion is that which destroys totally or which exhausts the source of lust, anger, etc., such as austerities, like plucking off of hairs, sitting on hot stones, etc. Bondage is the current or cycle of birth and death, caused by eight kinds of Karmas. These eight kinds of Karmas are comprised under two heads, namely, four Ghâtika Karmas or particular ovil deeds which obstruct the natural innate knowledge, wisdom, seeing.

316 VEDÂNTA-SÛTRAS. II ADAYÂYA. [Govinda

vigour and pleasure of the Jiva. Four Aghati Karmas, which are particu- lar kinds of virtuous acts, by which is accomplished the connection of the Soul with the Body, the wrong notion of identifying the Soul with the Body, and indifference towards pleasure and pain, as well as desire of pleasure and avoidance of pain. Release or Mukti consists either in remaining stationary in Space above all worlds, or in which there is cons- tant progress towards higher regions. This is to be accomplished by means of the practices taught in the Jaina scriptures. They cause libera- tion from these eight kinds of Karmas, and manifest the true nature of the Soul. Their practices are called the three jewels, namely, the right know- ledge, the right seeing, and the right conduct. They establish these substances by their system of reasoning called the Sapta-bhangi-nyâya, called also Syad-våda. (1) Syâd-asti, somewhat it is or may be it is, (2) Syâd- Nâsti, somewhat it is not or may be it is not, (3) Syad-avaktavyah, it may be pre licated a little, or may be it is not predicable, (4) Syâd-asti-cha- nâsti-cha, may be or somewhat it is or it is not, (5) Syâd-asti-cha- avaktavyab-cha, may be or somewbat it is and is not predicable, (6) Syâd- nâsti-cha-avaktvyah-cha, may be or somewhat it is not and is not predi- cable, (7) Syâd-asti-cha-nasti-cha-avaktavyas-cha, may be somewhat it is and it is not and it is not predicable. The word 'Syad' is an Indeclinable and has the sense of "some- what," "somehow," " not fully." The word " Sapta-bhangi " means that system of reasoning in whieh the seven rules are refuted (bhanga-broken). Those seven rules are (1 Existence or Sattwam, (2) Non-existence or Asattwam; (3) Sat-asattwam or existence and not existence, (4) Sad-asad- vilakşauatvam, something different from existence and non-existence, (5) Sattve-sati-tad-vilakşanatvam, while there is existence it is different from it, (6) Assatvesati-tad-vilakşanatvam, while there is non-existence yet it is different from it, (7) Sad-asattve-sati-tad-vilakşanatvam, while there is existence and non-existence, yet it is different from it. Thus there are seven kinds of theories regarding the reality of substances or world, some holding it to be existont or real, others holding it to be non-real, a third class holding it to be neither real nor non-real, and so on. To disprove these several theories of existence, is the object of this Sapta- bhangi-nyaya, or the reasoning by which the seven theories are refuted, This is necessary everywhere, for every object is either real or non- real, eternal or non-eternal, different or non-different and is manifold on account of these attributes. If the object is absolutely existent then it will exist always, everywhere, in every mode and no one will

Bhåpya.] II PÅDA, VI ADHIKARAŅA, SA. 33. 317

ever desire either to acquire it, or to abandon it (as no one ever desires to acquire air or reject it since it exists everywhere). A thing which one already has can never become an object of acquisition, nor is it possible to abaudon it, just as gravity which is everywhere caunot be abandoned. lf, however, the substances do not exist absolutely, but exist only to some extent, and sometimes and for some person and place and somehow, then only it is possible to make exertion to acquire it, or attempt to reject it. All exertions and cessation of exertion, are possible only with regard to objects which are not absolute existences. All objects are either Dravyas or different modifications of Dravyas, and called Paryâya. The Dravya or substance alone is qualified by the attribute of Satttwa or real, while Paryâya or modification has the quality of Asattwa or non-real. Paryaya or modification is the particular state in which the substance may exist. They have different conditions of permanency and non-permanency, of origination and destruction, etc. The substance is permanent, its modifi- cation is impermanent, the substance is real, its moditications are unreal, the substance has no origin or destruction, its modifications have origin and destruction. This is the theory of the Jainas. (Doubt) .- These several categories taught by the Arhats, namely, Souls, Non-Souls, etc., are they reasonable or not? (Pûroa-pakşa). -This theory is reasonable, because it is established by the logic of seven paralogisms. (Siddhanta) .- This is, however, not true; every thing is not of an ambiguous nature as the Jainas hold. This is established by the next Sûtra. SUTRA II. 2. 88. नैकस्मिन्नसम्भवात् ॥ २।२/३३॥ * Na, not. ouferg Ekasmin, in one substance. er Asambhavat, because of the impossibility. 33. These categories cannot be established, because it is impossible that in one substance there may simultane- ously exist opposing qualities. such as real and non-real, etc .- 206. COMMENTARY. These categories of the Jainas and their sevenfold reasoning cannot be established, because in one substance it is not possible that contradic- tory qualities should exist simultaneously. No one ever sees the same object to be hot and cold, at the same time. Moreover it would be useless

[Govinda 318 VEDANTA-SUTRAS. II ADBYAYA.

to lay down rules of practice for the attainment of heaven, for the avoidance of hell, or for release; because there being no certainty about anything, the heaven may as well be hell, and final release not different from these. Since every thing is ambiguous, there would be nothing to distinguish heaven, hell and release 'from each other. Not only would arise the confusion with regard to objects of other world, but of this world also. If the things are indefinite, and if every thing is "somehow it is somehow it is not," then a person wanting water, will go and take fire to quench his thirst, and so on with every thing else; for it may be that fire is hot, it may be that fire is cold. Similarly in this system, there exists not only difference between objects but non-difference also; thus water is not only different from fire, but it is also not different from it, and hence a man may desist from fire, if he wants water, .when he thinks of the difference between the two; but he may try to use fre, as water, when he thinks of their non-difference. Their logic, therefore, is fragile as the thread of a spider and cannot stand the strain of reasoning. As a matter of fact, substances are definite and the means of establishing their definite- ness are the various categories or Bhangas, and the Soul is the subject that makes this definition, and the fruit of this process is definite conception. But in this system of indefiniteness, nothing can be asserted as either existing or non-existing, and nothing can be kuown for certainty. What is, therefore, the use of examining this aystom any further, and when nothing is ascertainable in this system ? In the next Sûtra the author refutes tbat doctrine of the Jainas which declares that the Soul has the size of the body. SÛTRA II. 1. 84. एवं चात्माकारत्स्यमू ॥२।२।३४॥। #Evam, thus. Cha, and. wer Atma, Soul or Åtman. wrfa Åkartsnyam, not entireness, limitedness. 34. And in this view of the Jainas, the Soul also becomes mutilated, and loses its entireness .-- 207. COMMENTARY. The Jaina theory is open not only to the objection of predicating contradictory attributes, like existence and non-existence, etc., to the same object, at the same time; but their Âtma also becomes non-entire and mutilated. They hold that the Jiva has the size of the body that it animates. Therefore, the Soul of a child or a youth being smaller in size, would not be able to fill completely the body of the grown up man.

Bhâpya.] II PÅDA, VI ADHIKARAŅA, 84. 35. 319

Nor would the Soul of a man, being of the size of the man, fill the entiro body of an elephant, if owing to some fault of his past karmas, he is condemned to occupy that body. The body being thus too big for the Soul, it would not perceive the pleasure and pain in its entire organism. Similarly, when it is condemned to occupy a small body, like that of & mosquito or a gnat, it would be too big for. that body, and would not be able to enter it fully. SÛTRA II. 2. 85. न च पर्यायादप्यविरोधविकारादिभ्यः ॥२।२/३५॥। Na, not. Cha, and. wurg Paryayat, on account of the assump- tion of the doctrine of paryaya cr successive change ; namely, that the Soul contracts and dilates, in succession, according to the size of the body. f Api, also. ftd: Avirodhah, non-contradiction. frrr: Vikaradibhyah, because it would be open to the objection of change, eic. 35. Nor would this contradiction be removed by assuming the theory of Paryaya, for then the Soul would be liable to change and the rest .- 208. COMMENTARY. The Jaina may say the Soul is really indefinite in its size, and therefore when it animates the bodies of an infant or a youth, it has that size, and when it occupies the bodies of horses or elephants, it expands itself to that size; and so by successive expansion and dilataticn (just like & gas), it fully occupies the entire bcdy, that it for the time being animates; and thus there is no objection to our theory that the Soul is of the size of the body. To this, we say, that it cannot be so. Because it involves the undesirable assumption of the Soul being liable to change. In your own theory you also admit that the Soul is change- less. But if this Paryaya theory be admitted, then the Soul would become liable to change, and consequently it would become non-permanent. This is a conclusion which neither you nor any body desires. Hence your theory is not a reasonable one. There is another theory, that the Soul undergoes no change then only when it assumes the body of Release or the body of Mukti. In that body, the Soul has the size of the body and is unchanging as that body is unchanging and permanent. This modifi- ed theory which holds that the final size of the Soul results from the Mukta- Dehu and in which the size and the Soul are both permauent, because the Soul does not pass into another body, is also not reasonable. If this final body is produced at a certain period of time it must be liable to destruc- tion. If it is not produced at a particular period of time, then it is the

320 VEDANTA-SOTRAS. LI ADHAYAYA. [Govinda

oternal body of the Soul, which it possesses from the very beginning, and it being its real size, your theory of Parydya falls to the ground. Moreover, in your theory of every thing being indefinite, this ultinate size of the Soul may eitber be existent or non-existent, and so there would be no permanency of tbis sise also. In the next Sâtra the suthor shows the faults in the theory of release as taught by the Jainas. SÛTRA II. 2. N. अंत्यावस्थितेश्चोभयनित्यरवादविशेषात् ॥२।२।३६॥। Antyavasthiteh, in the final state, on account of the permanency of the final condition or release. Cha, and. rm Ubhaya, both. Fwwr Nityatvåt, of being permanent. tur Avidesat, because there being no difference. 36. The final condition or the state of release being not different from the worldly.state, because both are eternal. so this theory is untenable .- 209. COMMENTARY. The word " Not" is understood in this Sutra from the last one. There is no peculiarity or difference according to the Jainas between the state of release and the mundane state. Both are permanent according to them. The Mukti is defined by them as eternal progress upward or remaining in the Aloka-Akada. Both these are called states of releases whether the Soul makes oternal progrens or is fixed in the Aloka-Akads Thus there is no difference between the worldly existence and release. For motion, whether in the worldly cycle or whether in a straight line of infinite progression, is after all mundane. Moreover, no one can ever feel happiness in a state of constant upward motion, or in standing stationary without any support in one place. Thus both these ideas of the Mukti of the Jainas are not Soul-satisfying. The Jaina may say such a state of constant motion or permanent fxture may be a state of pain to an em- bodied Soul, but not to disembodied Mukta Jiva. To this we say, that oven in the state of Mukti, the Soul has its various members and feels their burdon just as it feels the weight of the body. Moreover, neither the condition of eternal progress or the permanent fixture in Aloka-Âkada can be said to be etornal because they presuppose action and consequently liability to certain destruction also. Therefore, this Jaina theory is futile and ludicrous, This rofutation of the Jains theory, includes also the

Bhånya.] II PÂDA, VII ADHIKARAŅA, SQ. 8. 321

refutation of the Miyavidins, the secret frionds of the Jainas, who aldo aseert that this world is a Maya, neither roal, nor non-real; and that Brab- man taught in the Upanisats is not predicable by any words.

Adhikarana VII .- (Pâsupata system reviewed). The author now refutes the opinions of sectarians like the followers of Padupati, Ganeda and Sarya. The Padupatas maintain that cause, effect, (yoga) meditation, discipline (vidhi), and the end of pain aro the five categories revealed by the great Lord Pasupati Himself, in order to break the bonds of the Soul called heroin Padu or animal. In this system Padupati is the operative cause, and Mahat and the rest are the effecta. The Yoga is the meditation, concentration, etc., through Omkara. The vidhi is the discipline such as bathing three times a day, etc., while the end of pain means release or Mok.a. These are the five categories of the Pasupatas. Similar to this doctrine, are the teachings of the followers of Ganeda and Sarya, who hold these deities to be the operative cause, and the Prakriti and time are the causes of the creation of the world through the operative agency of these deities. By worshipping them the Soul attains proximity with these gods, and there accrues complete cessation of all pains, which is Mokęa. (Doubt) .- Now arises the doubt, whether these systems of Padupatas and the rest are reasonable or not. (PArvapakşa) .- The Pârva-pakşin maintain that this system is ressonable, because we see in ordinary life also, that an agent lika a potter, etc, is only the operative cause of the jar which he makes, he is not its material cause. God, therofore, is only the operative cause of the universe, and not its material cause. The matter is supplied by the oternal Prakriti. The disoiplines laid down also are reasonable and practical. (Siddhånta) .- This is not the right view, as the author ahows in the next Sâtra. SÛTRA II. 2. 37. पत्युरसामंजस्याठ्।। २।२।३७। Ty: Patyuh, of the Lord, the doctrine of the three patis or the Lords, vis., Paśupati, Ganapati, and Dinapati. wari mg. Asamanjasyat, on account of untenableness, inappropriateness. 37. The teaching of Pasupati is also not right, because of its inappropriateness .- 210.

322 VEDANTA-SUTRAS. II ADAYÅYA. [Govinda

COMMENTARY. The word " not" is understood in this sutra. The doctrine tanght by Padupati is not right, because it is inappropriate, that is to say, it is oppos- od to the Vedas. The Vedas teach that the one God Narayana is the solo cause of the creation of the world, while other deities like Brahma, Rudra etc., are creatures of Him. It teachea that release depends upon devotion (Bhakti), knowledge (Jiâna), and the proper performance of the duties of one's order and caste as taught by NArayana. As we find in the Maha- upanişat :-- तदाहुरेको ह वे नारायथ झासीस महा न इशाना नापो नाग्नीपोमी, मेमे धाया- पृथिवी न मसनाधि न सुया स एकाफी नर यव। तस्य म्यानान्तसस्य यक् स्तोममुष्यते। तस्मिन पुरुषाच्तुदशाजायन्त एका कम्या। दशेन्द्रियाधि मन पकादशम्। तेजो हादराम्। चहक्ारखयोदरा। प्रायाचतुर्दश आात्मा। पम्बदशी दुदिध। पम- तम्मानायि पम्बमहामूतानि। स एव पम्चविंशकः पुरुष:। सं पुवषं पुवषो नियेश्य। नास्य प्रजा न संवत्सरा आयन्ते संवत्सरादधि जयन्ते । १ ॥ हत्यय पुनरेब मारायब: सोध्यतकामो मनसा ध्यायेत तस्य ध्यानान्त: सशाटात् प्यसः शुरपाकि: पुवषोजयत विश्रषक्य सत्यं भमनर्यं तपो वैराम्य मन केवम्यं समकवा व्याहतय मम्यसु: सामायर्बाङ्िरस: सर्वाधि स्न्वत्सि तान्यक म्ानि- तानि । २ ॥ Thus say the sages how ereation arose. Narayana alone existed in tho boginning. There was neither Brahms nor iiana, nor Water, nor Fire, nor Moon ; nor these heavon and earth ; nor the stars, nor the Sun. He being alone, did not rejoice (and so entered into meditation). Of Rim thus meditating, there arose nacrifce and the hyuns of the Vodas. From Him srose foarteen Puragas and one Daughter, namely, ten Indriyas and Manas, the eleventh, Tejas the twelfth, Abamkara, the thitteenth, and Prina, the fourteenth. (Theer are the fourteen Purugas). Fifteenth is the Daughter called Buddhi. (Atms is the Afteonth the danghter above-mentioned according to Fankarinanda). From Him arose the five Tanmitras, and the five Mahsbhutas. This Nartyana is the twenty-Ave fold Puruga (or Ho vho pervades these twenty-ave principles) .... Of Narayana thus medi- tating there arose from His forehead Stlapani having three eyes, holding Sri, Truth, Brahmacharya, Austerity, Dispassion, etc. This shows that the four-faced Brahma arose from Narayana as well as Pasupati or Siva. In another Upani,at also we find the same (Nârâyana- Upanişat) :- चथ पुरुणो ह वे नारायबाडकामयत प्रजा: सुजरयेति। नारयवात्ाक जायते मकः सर्वेन्दियाति य। की बायुज्योतिराप: पृथिनी विश्वास्य मारियी। नारायवाडसा जायते नारायबाबुड्ो जयते नारायवात्मज्ञापतिर्जायते नारायथादिन्दो जायते नारायया- दरी दसवो नारायबादेकादश वद्रा नारायवाह्ादशानित्या सर्वा देवता: सवे आषय: सर्वाि सपतति सर्वानि य भूतानि नाराययादेव समुत्ययन्ते नारायने अकीयनते नारायये मकीयने ।१ ॥

II PÂDA, VII ADBIKARAŅA, 84. 37. 323

Now verily Nariyana the Parupa desired "Lot me create offspring." From Nariyans was produced the Prins, Manas and all the sense organs. From Him arose the ether, aiz, light, water, sod earth, the upholder of all. From Nariyana srose Brahmi, from Narsyana was produced Rudra, from Nariana was produced Prajapati, from Nirirana was produced Indra, from Nariyana the eight Vasus, from Nariyans the eleven Rudras, from Niriyans the twelve Adityas, all Devatas, all Rigis, all Hyuns, all Beings verily are produced from Nårdyaps and they merge into Nariyana. So also in the Rig Veda we find :- X. 125., 1 to 8 :- यहम व्द्रेमि: वसुमि: बरामि चहम् सादित्ये: उत विशाड़ेकै:। महम् मित्रावठबा उमा विभर्मि शहम् इन्द्राओी शहम् सश्यिना उमा.। 1. I travel with the Rudras and the Vasus, with the Adityas and All-Gods I wander. I hold aloft beth Varuna and Mitra, Indra and Agni, and the Pair of Aivins. चहम् सोमम् भाइनसम् विर्भ्म महम् स्वष्टारम् उत पूषयम् भगमू। पहम् दधामि द्रवियम् हविष्मते सुप्रशम्ये यजमानाय सुन्यते। 2. I cherish and sustain high-swelling Soma, and Tvashtar, I support Pushan, and Bhaga I load with wealth the zealons sacrifcer who pours the juice and offers his oblation. चहम् राड्टी संगमनी मसुना चीकितुन प्रथमा यश्ियानाम्। ताम् मा देवा: बिभययु पुकना भूरिलात्राम् भूरिआवेशयन्तीम्। 3. I am the Queen, the gatherer-up of treasures, most thoughtful, Arst of those who merit worship. Thus Gods have established me in wany places lwith many homes to enter and abide in. मया सः भश्म् भ्रत्ति य: विपश्यति यः प्रामति य: ईम् शुभति उक्कम्। प्रसन्तव: मामू ते उपकियन्ति भुधि भ्ुत भद्धिवम् ते बढ़ामि। 4. Through me alone all eat the food that leeds them,-each man who sees, breathes, hears the word outspoken. They know it not, but yet they dwell beside me. Hear, one and all, the truth as I declare it. महम् एव स्वयम् रदम् वदामि जुटम् देवेमि: उत मानुषेमि:। यम् कामये तम् तम् उप्रम् कृणामि तम् ब्रहागम् तम् ऋिम् तम् सुमेधाम्। 5. I, verily, myself announce and utter the word that Gods and men alike shall welcome. I make the man I love exceeding mighty, make him a sage, a Rigi, and a Brahman. महम् रुद्राय धनु: या तनोमि अ्हाद्विषे शरबे हम्तषै ऊँ। महम् जननाय समदम् कुथामि हम् द्यावापृयिवा या विशेष।। 6. I bend the bow for Rudra that his arrow may strike and slay the hater of devotion. I rouse and order battle for the people, and I have penetrated Earth and Heaven. महम् सुवे पितरम् सस्य मूर्घन् मम योनि: प्रपूकु अन्तः समुद्रे। ततः वितिष्ठे भुचना सतु विभ्वा उत भमूम् घाम् वर्णणा उप स्पृशामि। 7. On the world's summit I bring forth the Father; my home is in the waters, in the ocean. Thence I extend over all existing crestures, and touch even yondor heaven with my forebend.

32 VEDANTA-SOTRAS. II ADBYAYA. [Govinda

सहम् एव पावा ईव म भामि धारममाना सुवनानि किम्या। परर दिया परठ मना पृथिष्या पताबती महिणा सम् नमूब । 8. I breathe a strong breath like the wind and tempest, the while I hold together all existence. Beyond this wide carth and beyond the hesvens I have become so mighty in my graadeur. Similarly in the Yajur-Veds (Bribadaranyaka, IV. 4. 28.) we fnd it stated :- The knowers of Brairman seek to understand him by the study of the Veda, by merifce, by gifts, by penance, by fasting and he who knows him bocomes a Mani. So also (Brıbadsraņyaka IV 4, 21) :- Lot a wise seekor of Brabman aftor he has discovered Him practise wisdom (that is, meditate on Him). So aleo in (Bribadaragyaka, IV 5. 6.) :- Verily the Âtmå is to be seen, to be heard, to be perceived, to be marked. So also the Smritis, following in the footsteps of the Vedas, declare this truth over and over again. In some places, no doubt, of the Vedas and the Smritis the word " Pasupati," "Ganeda," "Surya" etc, are used and they are described as the Ruler of all, the Cause of all, the Creator of all, etc. But in those płaces these words are to be taken in their etymolo- gical sense as applying to Narayana. Thus the word "Padupati " there would mean the Lord of all Souls, "Ganeds " the Lord of hosts, "Sûrya," the Goal of the wise (Suri), just as the word Indra in the Veda is the name of the Supreme Lord, being derived from the rooty Inda "to rule." Thus all the Vedas and the Smritis really describe Nârâyana, the Supreme Brahman and not any lower deity. The proper interpretation of Vedic texts, therefore, is that "Supreme Brahman is the real Creator." The sectarians like Pasupatas and the rest have, by mere arguments and reasoning, established the existeuce of the Lord. But reasoning must be according to worldly rules, and it cannot establish such existeuce. These sectarians aleo hold that the Lord is only the operative cause, which canuot be established by reasoning. Because it is impossible that the Lord should be the mere operative cause of the world, for then His connection with the world cannot be established. In ordinary worldly life we see, that a potter, who is merely the operative cause of the pot, has a certain connection with the clay with which he fashions the pot. What is that connection of the Lord with Pradhana and the Souls, with which He creates the world? These sectarians cannot establish that connection. The next Sutra shows this. SÛTRA LL 2. 38. सम्बन्धानुपपत्तेश्च ॥ २ । २। ३८ ।। w Sambaudha, connection, relation " of the Lord with the world." : Anupapatteb, because of the impossibility. Cha, and.

Bhånya.] II PADA, VII ADHIKARAŅA, SA. 40. 325

38. The Lord can have no connection as Creator of the world, with the world, because of the impossibility of such a connection .- 211. COMMENTARY. These seotarians hold that a Lord is without a body, consequently snch & Lord can have no connection with Matter and Spirit. An ombodied being, like a potter, can have such relation with clay, etc., because he has a body. But a bodiless Lord can have no such connection. Thus the very connection of Lord with Matter, caucot be established in this theory. SÛTRA II. 2. 39. अचिष्ठानाऽनुपपसेश्च ।। २ । २ । ३६ ।। fur Adnisçhana, superintendence or rulership, or staying in a place, having a position. wgvrd: Anupapatteb, because of the impossibility. Cha, and. 39. A bodiless Lord cannot create the world, be- cause He cannot occupy a position .- 212. COMMENTARY. Controlling a thing is the function of embodied beinga. It is by virtue of occupying a particular position, that an embodied being, like a potter, can control the clay and produce the effects like pots, etc. A disembodied being cannot do this. It may be said that the Soul also is unembodied, but it rules the sonse organs and the body, without any particular position, so the Lord also may control Pradhina To this the next Sutra replies :- SÛTRA II, 2. 40. करणवच्चेन्न भोगाSडदिभ्यः ॥। २।२।४०।। wa Karana-vat, like the instruments of senses r Chet, if. . Na, not. Errarfo: Bhogadibhyab, on account of enjoyment, etc. 40. If it be said that the Lord rules Matter, as the Soul rules the sense organs, we reply it cannot be so, because the Soul has to undergo certain experiences of pleasure and pain ow ng to its karmas, not so the Lord. -- 213. COMMENTARY. You cannot say that Matter exists in Pralaya and the Lord creates the world with it, controlling it just as the Soul controls the sonse organs.

326 VEDANTA-SÚTRAS. II ADHYAYA. [Govinda

You cannot say so, because the connection of the Soul with the body is in order that it may undergo certain experiences of birth and death, pleasure 'and pain, in order to get the rewards of its karmas. But there is no such karma in the case of the Lord. Why should then the Lord have any connection with Pradhana, in order to create the world. If His connection is just like that of the Soul, then He would be subject to birth and death, pleasure and pain. When He will be in connection with Pradhana that will be His birth, and He will be happy. When in pralaya He ronounces the Pradhana, that will be His death and He will feel pain. Thus He will be no God at all. If it be said, let us admit then that the Lord has also some sort of karma, some sort of Adrista, some sort of good Karma and good Adrista, and that it is on account of such karma, thut the Lord gets the body with which He creates the universe. Just as we see a mighty monarch, owing to his grent merit, gets a body and sphere of control or empire, over which be rules, but not so a poor Soul having not high merit behind it. This theory is also open to the following objection :- SÛTRA II. 2. 41. अंतवस्वमसवेज्ञता वा ॥२। २। ४२।। Pww Antvattvam, finiteness. wadwar Asarvajoata, want of omniscience. Va, or. 41. If the Lord has karma, (however high and refined it may be) then He would be either a finite being or not possessed of omniscience-214. COMMENTARY. If the Lord has a body, on account of some karma of His own, then He would be finite like any ordiuary Jiva, nor would He be omniscient. For He only who is not subject to karina can appropriately have omniscience. But the Padupatas maintain that the Lord is destructionless and all-knowing. Thus there arises this contradiction in their theory. Says the Padupata "but does not this objection apply to your Brahman aleo; for you also believe that your God is a personal one." To this we reply, that our theory of a personal Brahman is not open to this objection, for we do not believe in this on account of any reason or arguments, but because it is so mentioned in the scriptures. The sacred revelation des- cribes Brahman with personal attributes, and we never try to reconcile this description with reason. In fact, in Sûtra II. 1. 27, wo have alroady shown this.

Bhârya.] II PADA, VIII. ADHIKARAŅA, SA. 41. 327

The holy Badarayara does not show any disrespect to the mighty doities like Padupati or Ganapati or Dinapati; all that he means is that these Patis or Lords are not independent agents, as their worshippers misconceive, but work under the will and direction of the supreme Brab- man. The author of the Sutras refutes only the mistaken notion of these sectarians, when they attribute perfect independonce to their deity. Since they are Cosmic Agents or Lords, we ackuowledge that they denerve all reverence and worship, but we do not forget their subordinate position to the Over-Lord. These five Sutras are meant thus to refute the doctrine of these Patis or Lords. The word "Pati " is mentioned in the Satra without any distinctive attribute, and thus includes all the three Patis, namely, the Lord of the Soul, the Lord of the hosts, and the Lord of the day. Others hold that these Sutras refute the Lord of tlie argumentative philosophers and the rationalists, who try to establish the existence of a God by mere reasoning without revelation.

Adhikarana VIII .--- The Sakti theory reviewed, The author now refutes the theory of the Saktas. They hold that Sakti alone is the csuse of the world, that She is possessed with the attributes of omnipotonce, omniscience and the rest. (Doubt) .- Now arsies the doubt, Is it possible that Sakti should be the independent Creator of the world ? (Parvapaksa). No agent can accomplish any thing without energy Or Sakti. The effect must, therefore, be attributed not to the apparent agent. A red-hot iron has the power of burning, but effect of burning should be properly attributed to the fie, and not to the iron through which the fire manifests itself. It is the eternal energy, working through the Lord, that creates the world, and the Lord without the Energy has ho creative power. Thus Sakti is the real Creator. (Siddhânta) .- The author refutes this by the following sûtra :- SÛTRA II. 2. 42. उत्पस्यसम्भवात् ॥ २।२।४२।। mnet, Utpatti, origination, creation. wemurg Asambhavat, on account of the impossibility. 42. Sakti alone cannot create, for creation is im- possible without the co-operation of the Lord .- 215.

328 VEDANTA-SÔTRAS. II ADBYAYA. Govinda

COMMENTARY. The word "not" is understood in this Satra. The followera of Sakti have imagined Her to be the sole cause of the world, by reanoning alone, unsupported by Vedic suthority. Since they baso their theory on reason, they must be refuted by such reason as would appeal to common sense of mankind. It is not possible that Sakti hould be the Mother of the whole Universe, because She has no power of origination singly. We do not find in this world immaculate conception, nor do womon give birth to children without connection with men. To attribute omniscionce, oto., to Sakti is the mere ontcome of non-reasoning, because we do not find onergy showing these attributes anywhere. Says a Sakta, we admit that there is a Purusa (Siva), the husband of Sakti, and She creates the universe through Her connection with Him. To this wo reply that this also is not right, as is shown in the following Sâtra :- SÛTRA II. 2. 48. न थ कठुः करखमू ॥। २। २।४३ ।। Na, not Cha, and. f: Kartub, of the agent "Siva." Karaņam, sense orgân. 43. The Creator has no sense instruments to come in connection with Sakti .- 216. COMMENTARY. Even if it be admitted that there is & Lord, who has connection with Sakti, yet in His case also there is absence of sense instrumonts liko body, etc., with which He may create the universe. Thus it is not possible that such a Purusa can have any connection with Sakti. If, however, it be assumed that He bas a body and sense organs, thon the objections raised in Sûtra II. 2. 40, would apply to Him. But says an objector, it need not be that the body and the sense organs of the Lord, are like ours, made of matter and the reault of karma, He may have a body consisting of eternal knowledge, volition, etc. To this the author answers by the next Sutra: SÛTRA II. 2. 44. विज्ञानादिभावे वा तवप्रतिषेष: ।। २।२।४४।। fram Vijhana, knowledge. wif Âdi, and the rest ait Bhave, of the nature of. Va, or. a Tat, that. waftrr: Apratisedhab, non-contra- diction. 44. If it be said that the body of the Lord consists of knowledge and so on, then there is no contradiction (for auch a Lord is our Brahman) .- 217.

Bhårya.] II PÂDA, VIII ADRIKARAŅA, 84. 45 329

COMMENTARY. If this Lord of the Saktas be assumed to have body and senso organs, consisting of eternal knowledge, volition, etc., then there is no contradiction ; and the Sakta theory would become included in the Vedanta theory of Brahman. For we do admit that the creation proceede from such a Lord. We do not rofute the theory of the Saktas as a wholo, but only that portion of it which makes Sakti independent of the Lord. The oxtreme Saktas hold that Sakti alone is the canse of the univerne. This must not be respected by any one who wishes to attain final beatitude. The author, therefore, finishes up with the following Sutra :- BŪTRA II. 2. 45. विप्रतिषेधाच्च ॥ २।२।४४॥ Auf Vipratigedhat, on account of contradiction with all authorities. Cha, and. 45. The theory of the extreme Saktas is untenable, because it contradicts all sacred authorities .- 218. COMMENTARY. The theory that Sakti alone creates the world is untenable since it contradicts the revelation, the tradition and reason. As we find in the Padma Purâņa: - भ्रा तब: स्मुतयदमेब मुकयदफेमरं परम्। कदन्ति तट् बिबद यो कडेल् तस्मान् न वाथमा । The Srutus, the Smritis and reasonings all are unsnimous in declaring that the Lord is the Suprome. He who declares any thing against it is the vilest of the vile. The force of the word "and " in this Sutra is to bring in the reasoning of II. 2, 42, here also. Thus in this Pada bas been shown that the paths of the Sankhyas, Vaidesikas and the rest down to the Saktas. are strewn with thorDs and are full of difficulties, while the path of Vedanta is free from all these defects and should be trodden by every one who wishes bis final beatitude and emancipation. Here ends the Second Pada of the Second Adhyaya of the Vedanta Sotras and Govinda Bhåşya.

SECOND ADHYÂYA.

THIRD PADA.

Adhikarana I .- Ether is a product.

व्योमाविविययां गोमिषिमति विजयान य:। स ता मबू विषया भास्वान् कप्ब: प्रबिदनिष्यति। May that Krigns who has destroyed with the rays of His wisdom the wrong notions of people about ether, otc., destroy aiso my woridly propensities. In the Second Pada has been shown the fallacious reasoning contain- ed in the theories regarding Pradhana and others. In the Third Pada will be shown the origination of various Tattvas froin the Lord of all at the time of creation ; their merging into Him again at pralaya, as well as that the Souls do not originate (but are eternal) and that they have a body of intelligence in which resides knowledge, that they are Atomic but all- pervading through the rays of their knowledge, that they are agents and portions of Brahman. It will further be slown that the various Avatâras like those of the Fish, etc., are full and complete manifestations of the Lord. It will also be shown that the diversities seen among the Jivas are caused by their karmas. All this is demonstrated by refuting the contrary arguments, in the present Pâda. The order of the origin of the various Tattvas held authoritative in this system is that which is laid down in the Scriptures like those of Subala, etc., namely, Pradhana, Mahat, Ahankara, Tanmatras, Senses and the Gross Elements beginning with Ether. The order of succession, as we find laid down in the Taittiriya Upanisad and the rest, has also been discussed here, in order to show that there is no real conflict between these texts of the Subalas and the Taittirytas. This will be clearly shown later on. सदेव सोम्पेदमन झालीदेकमेवादितीयं तदक आहुरसदेवेदमन्र झसीदेकमेवा- द्ितीयं तम्मादंसत: सक्ञायेत। १। कुतस्तु चलु सोम्यैन, स्यादिति होवाच कथमसतः सज्ञापेरेति सरवेव सोम्येदमत्र झासीदेकमेवादवितीयम्। २। तद्कत नदु स्या प्रजाये- येति तरोजोअसजत तरेज पेक्षत बहु स्या प्रजायेयेति तदपोऽ्वजत तसाधन क म शोबति स्वेदते या पुववस्तेजल एव सदभ्यापो जायन्ते।। ३। ता ग्प पेश़्त वहच: स्याम प्रजायेमदीति ता मजमसुजन्त तसादयन क का पर्नति सदेव भूविष्ठमत्र भवत्वदूम्य एव तदभ्यनाचं जयते।। ४।

Bhânya.] III PÅDA, I ADBIKARAŅA, 80. 2. 331

In the Chandogya Upanisad we find the following (VI. 2, Verses 1 to 4). 1. The Sat (Good) alone, O child, ezisted in the beginning (of this crestion) one only without an equal. Abont this others say, the Asst (Void) alone existed in the boginning of this crestion, one only without a socond, from that Void (Asst) was produced the Plenam (Sat). 2. ." Bat, O child, how could it be thus" said the Father. "How from the Void shonid be born the Plenum." Therefore, the Sat (the Good) alone existed, O child, in the bogin- ning of this crestion, one oaly, without an equal. 8. Ho thought " I shall assume many forms fin order to govorn the world; and crente beings." He created Fire. The Goudess of Fire thought, "I shall assume many forms and create beings." She erested the Waters (Apas). Therefore, wherever and whenever any body weeps or perspires, water comes out; for it is from aire that water is produced. 4. The (God of) water thought "may I multiply and creste beings." He orented (Rudra, the God of) Fuod (Earth). Therefore, wherever and whenever it rains, mnch food is produced ; therefore from Water alone is produced all food fit for esting. In this passage it is mentioned that Fire, Water and Food came out of Brahman, and are therefore products This gives rise to the doubt, mameby whether Âkada or Ether is also produced or not. In this text there is no mention of the creation of Etber. The Pûrva-paksin therefore starte the next Sûtra by declaring that Etber has no origin because the text is silent about it. SÛTRA II. 8. 1. नावियवभुतेः ॥२।३।१॥ Na, not. fran Viyat, Ether, Space. ua: Aérute, on account of uo Scriptural statement, on account of its not being mentioned in this text. 1. The Ether has no origin, because it is not heard in the above text of the Chhandogya Upanisad .- 219. COMMENTARY. Ether is eternal and all-pervasive. It has no origin, because had it an origin the above text of the Chhandogya Upanisad would not have omitted to mention sach a fact. Since there is such an omission in that Upanisad which treats of the successive origin of the various elements and confines itself, solely, to Fire, Water and Earth and is silent about Ether, we are right in asserting that Ether has no origin. This prima facie view is set aside in the next Sutra. SÛTRA II. 8. 2. भ्रस्ति तु ॥ २ । ३। २ ॥। wfir Asti, is, there is an origin. a Tu, but. 2. But there is the origin of Ether also .- 220.

332 VEDANTA-SOTRAS. II ADBYAYA. [Govinda

COMMANTARY. The word " But" is used in this Satra in order to romove the doubt raised in the preceding Satra. The Ether certainly has an origin. Though the Chhandogya Upanigad does not mention its origin, we find it expreesly stated in the Taittirtys Upanigad ; and it is a woll-known rule of interpretation that the omission of one text should be supplied from another when possible.

Froa that Self (Brahman) sprang Ether (aktis, that through which we hear; (from cther air (that through which we hear and feel); from air fre (that through which we hear, feel and noe); from are water (that throagh which we hear, feel, see and taste); from water cartà (that through which we hesr, feel, see, taste and smell). This text shows that Ether also has its origin in the Lord. The Parva-pakgin again raises the same doubt by explaining the above Taittiriya passage metaphorically. He says that the origin of Ether is not to be taken in ita literal sense, but figuratively only. The Space or Ether being all-pervading, we cannot imagine its creation. Therefore, when any one says that Space is created, it is to be taken in a figurative sense. Thus as in a crowd, one may say " make Space;" which does not mean "create space," but to make room for some person by removing the crowd. SŪTRA II. 8. . गोरायसंभवात् शब्द्राच्च ।२।३।३।। I Gaugi, figurative. emrmr Asambhavât, because of the impossibi- lity. wa Sabdat; because of the Scripture. Cha, and. 3. Creation of Ether is figurative only, because it is impossible to create it and because of this text .- 221. COMMENTARY. It is not possible to imagine the origin of Space or Ether. The great philosophers like Kanada and the rest have fully shown that Space cannot be created, but is eternal. The origin which the Tattiriya text mentions is figurative only, as we find people say "mnake space" or "the space is made."' It is imposeible to make space, for it is formless and all-pervading. If Ether was also a product, what is its cause? There cannot be an effeot without a cause. Moreover, the express text of the Bribad-Aranyaka Upanişad shows that Akada has no origin. It saya "Vayu and Antariksa (Space) -- both are immortal." (Bribad-Aranyaka, I1. 3, Vernes 2 & 3).

Bhårya.] III PÅDA, 1 ADHIKARAŅA, 84. 5. 333

Thus from this text of the Brihad-Aranyaka we learn that Space bas no origin. (The doubt raised in this Sutra will be answered in the Sûtra after the next). An objector may say that the word " Sambhuta " is used in the Taittirlya Upaniad, and it bas the definite meaning of " born" or "produced." In the case of Fire and the rest, mentioned in that text, the word " produced " is taken in its literal sense. How do you interpret the saine word, used in the same passage, in a figurative sense? The rule of interpretation is tbat if a word is used in the same passage several times, it must be explained everywhere in the same sense, and not in its Jiteral sense in one place, and in its figurative sense in.another. This objection is thus answered by the Purva-pakşin. SÛTRA II. 8.4. स्याच्चेकस्य म्हाराब्यपत् ॥ २ । ३।४।। Syat, there may be, that is, one word may be used in a secondary as well as a primary sense in the same sentence. Cha, and. To Ekasya, of one word. muuwe Brahma-sabda-vat, like the word Brahman. 4. One word may have a double sense in the same sentence as the word Brahman in the Taittiriya Upanişad, III. 2 .- 222. COMMENTARY. The word Brahmay occurs in the Taittirlya Upanisad, IUI. 2. and subsequent passages thus :-

"Try to know Brahman by penance, for penance is Brahman." Now in this sentence, the Brahman in the first part is taken in ita literal sense of denoting the Supreme Being, while in the second portion it is used in a secondary meaning, namely, the means of knowing Brahman. Siinilarly, the word "Sambhuta " used in Taittirlya, II. 1., may be taken in a secondary sense with regard to Akasa and in its primary sense with regard to other elomonts like fire, water and earth. Therefore this toxt of the Chhandogya Upanigad declaring the origination of Ether is super- seded by the text of the Chhandogya Upanirad where there is no mention of the origin of Ether. This objection of the Purva-paksin is thus answered by the author. SŪTRA II. 8. 5.

sfirar Pratijoa, promissory statement, enunciation of the eneral proposi- tion, wuts Ahanib, non-abandonment, adberence to. mfhtem Avyatirekat,

334 VEDÅNTA-SÔTRAS. II ADBYAYA. [Govinda

on account of non-difference. ud Sabdebhyah, from the words, namely, from the expressed texts of the Veda. 5. The adherence to the proposition enunciated in the beginning of Adhyaya VI of the Chhândogya Upanişad can take place only then, when the existence of notbing else than Brahman is posited and this is the case proved from the words of the sacred scriptures also .- 223. COMMENTARY. In the Chhándogya Upanişad, Chapter VI, Khauda I, Uddālaka pro- mises to teach his son that "by which we hear what cannot be heard, by which we perceive what cannot be perceived, by which we know what cannot be known." This promise can only be fulfilled if Brahmap, which is evidently meant by Uddslaka, be the only substance existing in the beginning of creation. If in the beginning every thing be held to be non-difforent from Brahman it would be then ouly that the knowledge of Brahnan would lead to the knowledge of every thing else. But if the effect (world) be different from Brahman then the knowledge of Brahmap would not necossarily lead to the knowledge of the world. The word non- differonce in the Sutra means that one must realise that Brahman is the mnaterial cause of the world as well, not only the operative cause. Bence this aniversal proposition asserted in the beginning of Chapter VI of the Chhandogya Upanisad, namely, that one substance by knowing which every thing else is known, leads to the conclusion that every thing else is caused by Brahinan, and hence we interpret the sixth Khandn of the Chhandogya Upanisad in conformity with this general proposition. We, therefore, hold that even Uddalaka held the opinion that Âkade also originate I from Brahmn in, though he does not expressly say so. Not only is this to be inferred from the general promissory state- ment above referred to. but from the other texts of the same Upani,ad also. Thus VI. 2. 1, begins with the well-known statement- सदेव साम्य हदमश्रासात्। एकमेवाद्वितीयम्। "In the beginning, My dear, there was That only Which Is, One only without a second." Again in VI. 8. 7, and in anbseqnent Khandas he asserta- स य एचोडनमैतदारम्यमिद सर्म तत्सत्यम्। "Now that which is that subtle essence, in it all tbat exists has its self, it is the true." These passages show that in the beginning Brahman alone ezisted, and overy thing else existed in Brauman in a stato of unity or non-difforence

Bhâşya.] III PÂDA, I ADHIKARAŅA, SA. 6. 335

from Him. They existed in such a subtle state that one could not say that they were separate from Brahman. These two passages of the Chhandogya Upanişnd show that before creation (or in Pralaya) one-ness (ekamevadvittiyam) of every thing was the case, and during and after crea- tion (Sristi) Aitad-Atmyam is the Law, namely, every thing in creation has Braman for its innermost Self. If it be objected "there is no express text of the Chhândogya Upanişad declaring the origination of Âkada and you cannot infer from mere reasoning that Chhandogya Upanisad also meant to teach that Âkása is a product." Then we reply that it is not so. The next Sûtra gives the reason. SÛTRA II. 8. 6. यावद्विकारं तु विभागो लोकवत् ॥२।३।६। afmn Yavatvikaram, so far as all modifications go, wherever there is an efect. l'u, but. Rur: Vibhagab, division, origination ae Lokavat, like in the world. 6. But the Upanisad teaches that whatever is an effect has an origin, as we see in the world .- 224. COMMENTARY. The word "Tu" shows that the doubt raised in the last Sutra is being removed. The phrase "All this has its self in Him, etc., etc.," is & proposition stating that every effect has its origin in Him. In sacred texts like those of Subala Upanisad we find that Pradhana, Mahat, and the rest are all effects, and those texts expressly teach that they have their origin from Brahman. This is just like what we find in ordinary world. If a man says " All these are sons of Chaitra " and then he gives certain particulars about the birth of one of them, he implies thereby that it applies to the birth of all the rest. Similarly, when the Upanisad says that " All this has its self in Him," and then it goes on to give the origin of some of them from Him, such as fire, water and earth. It does not mean that others have not their origin in Him, but it only means that it was not thought necessary to give a detailed account of their origin. In fact, in Subila Upanişad it is stated that Pradhana, Mahat and the rest have their origin in Brahman. Therefore, though there is no express text in the Chhandogya Upanişad as to the origin of Âkada, yet we infer from the universal proposition therein laid down that "every thing has its self in Him," that Akada also has its self in Brahman, and so is produced from Brahmaņ.

336 VEDANTA-SUTRAS. II ADBYAYA. [Govinda

The word " Vibhaga " or " division " means here" origination." The Sâtra, II. 3. 3, asserts that we cannot conceive the origin of spaco. To this it may be replied that the powers of Brahman are mysterious and in- conceivable, and Akada arises from Brahman, though we cannot conceive how apace can have any origin. In some passages, ÂkAda no doubt is said to be Amritam or immortal, birthless and deathless, but we must understand it in a figurative senso, and not absolutely in its literal. Because we find in other passages that it has an origin and destruction. Thus we infer that Âkada also must have been taught by Uddalaka to have an origin and an end. Akada is an element, like fire and air; therefore, it must have an origin. It is the substrate of impermnanent qualities like sound, etc., and so also it must be impermanent. This is the direct argument to prove the origin and destruction of Âkasa. The indirect argument to prove it is, " whatever has no origin is eternal as the Soul," and " whatever has permanent quali- ties is eternal as the Soul," but the Âkada not being like Soul in these respects, cannot be eternal. Thus both from direct and indirect reasoning, we infer the impermanency of Space. This Sutra answers the objection raised in II. 3. 4. also. Therefore, the opinion of the modern philosophers, who hold that space has no origin, is untenable. In the next Sutra the same arguments are applied analogically to prove the origin of Vâyu also.

Adhikarana II .- Air is a product. SOTRA II. 8. 7. पतेन मातरिश्वा व्याख्यातः ॥। २।३।७।। qa Etena, by this (the explanation about the Âkada being a product). wafow Matarieva, the mover in mother-space, the child of the virgin mother, the Vayu, the Christ. sretra: Vyakhyatah, is explained. 7. Hereby is explained the origination of the Air also .- 225. COMMENTARY. This explanation regarding the origination of space, explains also that Air has an origin as well, and is an offect. When space itself has an origin, Air which moves in space, must have an origin. The argument is as follows :- The Purva-pakşin says that Air has no origin, because the Chhan- dogya Upanisad is silent upon this point. To this it is replied that Air originates from Akada, because it is so mentioned in the Taittirtys

Bhågya.] IIT PÂDA, III ADHIKRAŅA, SA. 7. 337

Upanişad. To this the Pûrva-paksin rejoins that the birth of Air men- tioned in the Taittiriya Upanişad is figurative only, because Air is said to be one of the immortals along with Akada. (See the text quoted from the Bri. Up. under Sûtra II. 3. 3). To this we reply that even in the Chh. Up. the origination of Air is tanglt by implication, because it teaches that wery thing has its self in Brahman, and that Uddalaka promises to teach one such thing, by knowing which every thing else would be known. Air, therefore, must also be an effect. No doubt in the Bri. Up. air is said to be an immortal, but He is only relatively immortal or during one kalpa. He never dies. This Sûtra might well have been included in the Sûtra Il. 3. 1, by making the latter somewhat like this " Na viyat-matariśvanau, asruteb," "the space and air have no origin because the Chh. Up. is silent on this." But the author has not made the Sutra thus, in order to indicate that in Sûtra II. 3. 9, the Anuvritti of Mataridva alone is curreut, and not that of Âkâda. Had the Sûtra not been separately enunciat- ed, we could not have read the Auuvriti of Air alone in the Sûtra li. 3. 9, but of both Air and Space. Hence the necessity of Yoga-vibhaga or the splitting of one possible Sûtra into two.

Adhikarana III .- Sat has no origin. The author now raises another doubt; whether the Sat mentioned in the Chh. Up., VI. 2. 1, has any origin or not, for when it says "Sat alone existed in the beginning, one only without a second " the doubt may arise, whether the Sat also has any origin. In other words, whether the Brahman itself has any origin. When such final causes as the Root- Matter and space have origin, it is possible that Sat or Brahman may also have origin. For it is a final cause, like the Root-matter or Pradhána, and like Space. In fact, a text of the Śvet. Up. (IV. 3) clearly says that Brahman also is horn or has an origin. रवं स्ीत्वं' पुमानसि त्व' कुमार उत वा कुमारी। त्व' जीर्बो इण्डेन बंबसि स जाता भवसि विभ्वतामुनः। Thou art woman, thou art man, thou art youth, thon art maiden ; thou, as an old man, totterest slong on thy staf, thou art born with thy face turned everywbero. This shows that Brahman also has an origin. The author answers this doubt by the next Sûtra. SŪTRA II. 8. 8. ग्रासम्भवरतु सतोऽनुपपसेः ॥२॥३८॥ emaT: Asambhavah, non-origination. a Tu, but. eg: Satab, of the Sat, of Brahman. wgvve: Anupapatteb, on account of the impossibility (of there being an origin of Brabman).

338 VEDANTA-SÛTRAS. İI ADAYÂYA. [Govinda

8. But there can be no origin of Sat, because of its impossibility, (and unreasonableness) .- 226. COMMENTARY. The word " But " is used in order to remove the doubt. Of Brabman who is entitled to the designation of Sat, (i.e., that which exists) there can be no origin or sambhava. Why do we say so? Because he is the causeless cause of all, and of such a cause there can be no origin. Other causes may have an origin, nay they are bound to have an origin, but that which is the Sat, by its very name, cannot bave any urigination. Hence the same Sruti of Svet. Up. says (VI. 9)- न सस्य कश्ित् पतिरस्ति लोके न पेशिता नैव य सस्य लिक्मू। स कारयं कार- अचिपाधियो न बास्य कम्मि्ञनिता न चाधिक: ।९। There is no master of His in the world, no ruler of His, not even a sign of Him. Ho is the canse, the Lord of the lords of the causes, and there is of Him neither parent nor lord. Nor is it valid to say that because every cause has an origin, Brah- man being a cause, must have an origin. This would be against all sacred texts and reasonings. A final cause being admitted by you, it is not desirable to search any cause of it, for then there would be an infinite regress. That which is the root cause, must be admitted to be rootless. As says the Sanklıya Sûtra, 1. 67 :- मूले मूछामाबादमूलं मूलम्। Since the root has no root, the root (of all) is root-less, (that is to say, there is no othor cause of Natare, because there would, be a regressus in influitum, if we were to suppose spother cause, which, by parity of reasoning, would require another cause, and so on without end). Thus removing the doubt as to whether Brahman has any origin or not, it is implied that Brahman alone being the Supreme cause is free from all origination, and every thing other than Brahman such as Pra- dhâna, Mahat, etc., has an origin. The special Sutras teaching the origin of Âkâda and Vayu are illustrative only; because they could have been deduced from the general proposition that every thing else than Brahman bas an origin.

Adhikarana IV .- The fire originates from air. Having finished the digression about Brahmap, the text now goes on with the reconciliation of the conflicting Srutis as to the origination of fire. Soine texts say that the fire originates direct from Brahman as the Chh.

Bhârya. ] III PÂDA, V ADHIKARĀŅA, SA. 9. 338

Up., VI. 2. 2. Others declare that it originates from air. Those texts are given below :- तत् तेजडपेश्षन बटु स्यां पजायेयेति तदपोपसजः। तसाद् यत्र क व शोषति स्देदते ना पुरुषस्तेजस एव तदभ्यापो आयन्तें। It thought, may i be many, may I grow forth. It sont forth fre. Therefore, wherever and whenover any body weops or porspires, wator comes out; for it is from are that water is produced. तसाह्टा एतझ्ादालम झाकाश: संमूत:। झाकाशाद् बायु:। बाटारिसि:। शलेराक। " From that Self sprang Aktsa ; frem Aksia, air ; from air. fre:" "from fre, water." The Perva-pakain says that fre comes direct from Brabman as taught in the Cbb. Up., and the text of the Taitti. Up. can be explained by interpreting the ablative case in the senso of showing sequenco. "Vayoh Agnih." The word Vayoh is in the ablative ease, and may be tranelated oither as "from Vayu" or " after Vayu." If translated "after ereating Vâya, Brabman created Fire" there would be no confict between the two Upanigads. The Siddhanta view, however, is that Are originates directly from air, and the sext Sâtra tesohes this. SÛTRA II 8. 9. तेजोतस्तथासाह॥२।३।६॥। aag Tejas, fire. : Atab, from it, namely, from Mataridvan. aur Tatha, thus. Rt Hi because. wnt Âha, says (the Scripture). 9. From Air is produced Fire, for thus says the Scripture .- 227. OOMMENTARY. From Mataridvan comes out the Fire, and the Scripture teaches this also. "Vayoh Agnib"-"from Air, fire." The sense is this. The word "Sambhûta" or "sprang" ie used immediately before, and the sentence means "from Air sprang Fire," and we cannot translate this sentence "after Air sprang Fire." The primary meaning of the ablative case is that of " from " and not " after." When the primary meaning is possible, it is not desirable to take the secondary meaning. No doubt, every thing springs or is produced really from Brahman, but some come out directly and others through the mediation of a link. As will be taught in Sûtra II. 3. 12. Thus there is no conflict between the Chhandogya and Taittirlya teaching.

Adhikarana V .- Water is produced from Fire. Now the author teaches the origin of Water. In the Mundaka Upanirad, Water is mentioned as originating direct from Brahmap, while in other places it is mentioned as originating from Fire :-

भारिजी। ३। एतसाज्यते प्राक्त मनः सर्वेन्दियालि न। जं वायुज्योतिराफ पृथिनी विश्वस्

340 VEDANTA-SUTRAS. II ADHYĀYA. [Govinda

From him (when ontering on crestion) is born bresth, mind, and all organs of sonse, other, air, fire, water, and the osrth, the support of all. (Mandakn, II. 1. 8). In the Chhândogya and Taittiriya Upanisad, Water is said to be produced from Fire (Chh. Up., VI. 2. 3). तत् तेज ऐसत बषु स्याम मजायेयेति तदपोऽषजत। That fre thought, may I be many, may I grow forth. It sent forth wator. So also in the Taittirtya Upanisad, II. 1.

From Fire sprang Wator. (Doubt) .- Does water come out directly from fire or from Brahman ? (Púrva-pakşa.) Water comes out directly from Brahman as the Mundaka text teaches. The ablative case must be explained in the sense of after; and as regards the Chhandogya text, we must admit that there is a plain contradiction between it and the Mundaka, which is simply irreconcileable. (Siddhânta) .- There is no such conflict as you apprehend. The next Sutra answers your doubt. SŪTRA II. 8. 10. श्रापः ॥ २।३।१०। GTY: Âpah, waters. [ww: Atab, from it. war Tatha, thus. R Hi, because. HIt Âha, says the Scripture.] 10. From Fire is produced Water, for thus says the Scripture .- 228. COMMENTARY. The phrase "from it, thus the Scripture teaches" is to be supplied into this Sutra, from Sutra II. 3. 9, in order to complete the sense. The Water is produced from Fire, because the Scripture says :- "that fire thought may I be many, may I grow forth. It sent forth water. (Ch. Up. VI. 2. 3)." " From fire, water (Taittirîya II. 1)." There is no room for interpretation regarding a text which is ex- press and un-ambiguous. In the Chhandogya Upanisad also is given the reason, why water comes out of fire. "And, therefore, whenever any body anywhere is hot and perspires, water is produced on him from fire alone." Similarly, when a man suffers grief and is hot with sorrow, he weeps and thus water is also produced from fire.

Bhårya.] III PÂDA, VI ADBIKARAŅA, 84. 11. 341

Adhikarana VI .- Earth is produced from water and the word "food" in the Chhândogya Upanisad means earth. In the Chhandogya Upanisad we further find :- ar y er Rm gumdafifa at wrngana I "Water thought may I be many, may I grow forth. It sent forth food." Now what is the meaning of the word "food " here ? Does it mean rice, barely, etc., or does it mean earth ? The Purva-pakşin says it means corn, grain, etc., because of the reason given in the same Upaniçad, vis., "Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced." This shows that the word Annam means barley, etc., and not earth. This is one Pârva-pakşa. Another Pârva-pakşa arises from the Muņdaka Upaniçad were the earth is declared to come out directly from Brahman, and the Taittirlya Upanisad where it is said to come out from water. To remove both these doubts, the next Sutra declares the Siddhanta view. SUTRA II. 8. 11.

yfrft Prithivi, earth. ufran Adhikara, because of the context, because of the subject matter. qy Ropa, colour. mmdo: Sabdantarebhyah, on ac- count of other texts. 11. The word " food" in the Chhândogya Upanisad, VI. 2. 4, means "earth," because the context there is about the creation of the great planes of existence, and because colour is mentioned regarding it, and because there are other sacred texts also .- 229. COMMENTARY. By the word Annam we must take here to mean "earth," and not barley, rice, etc., and this for three reasons :- (1) The whole Adhikâra or subject matter of Chh. Up., VI. 2, is the creation of elements, such as fire, water, etc. Food is not a Mahâbhûta or element, hence its mention here would do violence to the context. It must, therefore, be explained as meaning an element, i.e., earth. (2) Colour is mentioned with regard to food, which also shows that the word "food" here means "earth." Thus it is said "the red colour of the flame is the colour of fire, the white colour of the flame is the colour of water, the black color of the flame is the colour of food (earth)." (3) There is an express text of the Taittirlya Upanişad (Adbhyah Prithivt), "from water, earth "; which clearly shows that earth is produced from wator.

342 VEDANTA-SÛTRAS. II ADHYÂYA. [Govinda

Of course, the reason given in the Chhândogya Upanişad is more applicable to food than to earth, but then we must explain the word food as a figure of speech, the effect taken for the cause. Earth never arises from rain, ordinary eatables do arise from rain. And the reason given by the Chhandogya :- "Whenever it rains any where most food is then produced" is applicable strictly to food. The word food here is used as a figure of speech for earth.

Adhikarana VII .- The great elements all arise direct from Brahman. The author in the preceding sûtras has shown the creation of Âkada, etc., in a certain order, the succession being that from ether arises air, from air fire, from fire water, and from water earth. This succession is given merely to remove doubt and controversy regarding the order of manifestation of these elements. As a matter of fact, there was no neces- sity of teaching it here, because the Sûtra I. 1. 2. defines Brahman to be the cause of the origination of everything. The root matter Pradhana, the great principle Mahat, and the rest, have been shown to arise out of Brahman in that Sutra. Now is taught details about this origination In the Subala Upanigad we find : किं तदासीत् ! तस्मे स होवाच न सम्ासन सदसदिति। तस्मात् तमः संजायते। तमलो भूतादिमू तादेराकाशमाकाशाद् वायुर्वायरसिरमेरापोजटयः पृंथिवी तदण्डम- मबदिति । The pupils ask " what existed in the beginning ?" To them, replied the teacher, "neither being nor non-being, neither being-non-being ezisted then. It was both being and non-being. From it arose the Tamas (darkness), from Tamas arises the Bhutadi, from Bhatadi springs Aktia; from Akasa, Vayu; from Vayu, Fire; from Fire, Water; from Wator, Earth ; and this beosme an egg. Between Tamas and Akada should be read the Akara, the Avyakta and the Mahat. And aftor Bhutadi should be read Tanmatras and the Indriy&s. Thus the complete order of creation is from Being Non-being arises Darkness, from Darkness arises the Imperishable; from the Imperish- able, the Unevolved; from tbe Unevolved, the Great Principle; from it the Tanmatras ; from Tanmatras, Indriyas or sense organs; and then the five eloments. This we must do, in order to harmonise the subsequent passage in the same Upanigad regarding the absorption of elements at the time of pralaya. That passage is given below :- सन्दग्वा सर्वाधि भूतानि पृथिष्यप्तु पलीयते। भापरतेजसि लीयन्ते। तेजा बायी विकीयते। वायुराकारो विळीयते। ग्राकाहामिन्दियेष्चिन्टियाणि तम्मानेदु, सम्मानावि

Bhânya.] III PÅDA, VII ADHIKARAŅA, 84. 12. 343

भूतादा दिलीयन्ते। भूतादिर्मदति विलीयते। महानव्यक विलीयते। मव्यकमसरे चिलीयते। भसरं तमसि विलीयते। तम पकीमवति परंसिमन। परसात् न सभासन सदसदिति। " When all beings are thus barnt up, the earth is merged in water, wator in fre, Aro in air, sir in the ether, the ether in the sense-organs, the sense-organs in the Tanmitras, the Tanmatras in the bhutadi, (Ahankara); the bhutadi in the Great Principle, the Grent Principle in the Unevolved, the Unevolved in the Imperisbable; the Imperishable is merged in Darkness; Darkness becomes one with the highest Divinity." The higbest Divinity is that which has been defined as neither Sat (dense world) nor Asat (the subtle world), neither Sat-Asat (the mixture of the two forms); but something transcending both and from which ariso the Sat and Asat. The word Bhutadi in the above means the principle of Ahamkira which is three-fold. From the Sattvic Ahamkara arises Manas and the Devatas. From the Rajas Ahamkara arise the sense-organs, from the Tamas Ahamkara arise the Tanmatras, from which arise the five gross elements. In the Gopâla Upanişad it is said :- पूर्व हेकमेवादितीयं म्रझासोत्। तसादव्यक व्यकमेवासरम्। तसादसरात् महान्। महता वा चहकारस्तस्ाददक्कृारात् पञ्च तम्माजायि। तेम्यो भूतानि तैरायुतम- सरं भवतीति। "In the beginning there existed Brahman alone, one without a second. From Him arose the Unevolved and the Evolved, the Imperishables; from the Imperishable came the Grest Principle, from the Great Principle Ahamkara, from the Ahamkara the Ave Tanmitras, from them the five gross elements; the Imperishable is coverd by all these." Doubt-Now arises the doubt, do these Pradhana and the rest origi- nate directly from Brahman, or from that which is mentioned immediately before it. Purva-pakşin .- They arise not directly from Brahman, but from the tattvas immediately preceding. Siddhanta .- They arise directly from Brahman as is shown in the following sûtra : SÛTRA II. 8. 12. तदभिध्यानादेव तु तछिंगात्स: ।२।३।१२। a Tat, that, his. ufarewrarg Abhidhyanat, because of the volition, reflec- tion. Eva, even. gTu, but a Tat, his. forurg Lingat, because of the inferential mark. «: Sah, he. 12. Brahman is the direct cause, because the text shows that they were produced by His reflection, which is an inferential mark .- 230.

344 VEDANTA-SOTRAS. II ADHYĀYA. [Govinda

COMMENTARY. The word 'bat' is omployed in order to remove the doubt. That Lord of all, endowed with the energy of Tamas and the rest, as mentioned in the Subala Upanisad, is alone the direct cause of all these effects, be- ginning with Pradhana and ending with earth. Why do we say so? Because creation of every one of these tattvas is preceded by the volition of the Lord as mentioned in the scripture. Everywhere. we find "He desired, May I be many, May I grow forth." This volition cannot belong to insentient objects like fire, air, etc., but to Brahman alone. He deter- mines upon having various abodes such as Pradhana and the rest; and dwelling in eacb, He successively creates the various elements. This Linga or indicatory mark shows that Brahman entering into Darkness and the rest, modifies them into the various forms of Pradhana and the reet. Another Sruti also says that earth, fire, etc., are the bodies of the Lord. As for example in the Antaryâmi Brabmana of the Brihad- sranyaka Upaniçad II. 7.3, etc., and the Subala Upanięad, which declares "whose body is the earth, etc., whose body is the Unevolved."

Adhikarana VIII .- The Lord is the Chief cause working through matter. SUTRA II. &. 18. विपर्ययेग तु क्रमोत उपपद्यते च ।२।३। १।। At Viparyayena, through the reverse. a Tu, but. ww: Kramah, order. a: Atab, from this, from the Supreme Lord. aqod Upapadyate, becomes possible. Cha, and. 13. The reverse order (of creation or involution) men- tioned in other Upanisads, becomes also possible if Brahman is the supreme cause of all-231. COMMENTARY. The word "but," has the force of "only," here. In the Mundaka Upanisad we find the following :-- (Il. 1. 3.) पतसाख्ायते प्रा्त मनः सर्वेन्द्रियाधि थ। ॐ वायुरज्योतिराफ: पृथिवी विश्वास्य भारिजी । From this is born Prins, Manas and all the senses, ether, air, light, water sad the earth, the support of all. Here Prana and Manas come first, while in the Subala Upanigad, Pradhans and Mahat come first. This reversing of the order of succession, can be reconciled only then, if every thing comes directly from Brahman,

Bhapya.] LII PÅDA, IX ADBIKARAŅA, SA. 14. 345

the Lord of all. In that case, it matters little, in what order you des- cribe the various emanations, and hence the scriptures do not follow any particular order, when they describe the coming out of these elements from Brahman. The Supreme Lord being the Inner Controller of every element, produces the next element through the first. Heuce we say that from Him, the Supreme Lord, is produced all this, and the various texts can be reconciled if we hold that from this Supreme Lord, endowed with His different energies, are produced the various effects, Thus when he Sruti says "from fire is produced water," it means that from the Supremo Lord endowed with the energy of fire, is produced water. If this mean- ing is not given, then the text becomes irreconcileable. "The Supreme Lord is the material cause of every thing, is the creator of every thing, and by knowing Him alone, every thing else is known." This declar- ation of the scripture would be stultified, if we hold the contrary view that these Tattvas are produced not by Brahman directly, but from the Tattva preceding it The Tattvas like the Pradhana and the rest being insentient, cannot modify themselves into their succeeding Tattra, without the co-operation of an intelligent cause. This is the foroe of the word "cha " in the Sutra. Therefore it follows that Brahman is the direct cause everywhere.

Adhikarana IX .- Buddhi and Manas also are directly produced from Brahman The anthor now raises a doubt as to whether Buddhi and Manas, mentioned in the Mundaka Upanigad, as coming after Prana .are also directly produced from Brahman or from Prâna. SÛTRA II. 8. 14. भन्तरा विज्ञानमनसीक्रमेय तहिंगादिति चेन्नाविशेषात्।२।३।१४। . .. J: Antarah, the inter mediate ones, nan.ely, Manas and the Indriyas, that occur between Prana and Akada of the Mundaka Sruti. Fowrw Vijnana, Knowledge, the organs of knowledge. wet Manasi, the mind, the word Vij- fana-Manasi is a compound in the dual case. re Kramena, in the order of succession. ax firne Tat-lingat, because of an inferential mark of this. rfa Iti, thus, Chet, if. Na, not. wfruvre Avigesat, because there being no particular difference. 14. If it be objected that the organs of cognition and mind, occurring between Prâna and the Elements, in the Mun- daka Upanişad, are mentioned in their order of succession,

346 VEDANTA-SÛTRAS. II ADHYAYA. [Govinda

owing to an inferential mark of this; we say, no, because on account of non-difference .- 232. COMMENTARY. By the word "Vijnana" is meant here the sense-organs of the body. An objector says, that the text of the Mundaka Upanisad " from Him is born Prana, Manas and all the sense-organs, ether, air, fire, water and the earth the support of all," declares not only the creation of these tattvas by the Supreme Lord, but their order of succession also. In fact this Sruti is specifically confined to teach the particular order of emanation. You cannot press this text in upholding your theory that all tattvas originate directly from Brahman, as you have done in your last Sutra. The order of succession of ether, air, fire, water and earth may be learnt from other texts also such as that of the Subâla Upanisad. The mention of this in the Mundaka Upanisad is confirmatory of the order of succession already taught in the Subala. This text, therefore, bas the indicatory mark in it, of teaching the order of succession; just like the text of the Subala Upanisad. Consequently, Manas and the Indriyas, mentioned in this text, between the Prana and the Elements, show the order of the origination of these, namely, first comes out Prana, from Prana comes out Manas, from Manas all organs of cognition, from them Âkâsa, from Âkâda Air, from Air Fire, from Fire Water, and from Water Earth. You cannot employ this text in determining the direct origination of the tattvas from Brahmaņ. This objection raised in the first half of the Sutra is answered by the last portion of it. Na-avidesât-it is not so, because there is no differ- once. All the various tattvas mentioned in the Mundaka Upanișad, beginning with Prana and ending with earth, are taught as coming out directly from the Lord, and there is nothing particular about Manas and the sense-organs that they should have come out from Prana and not from the Lord. In fact, the word " Etasmat" of that text, is to be read along with every one of these Prana, Manas, etc. Thus, " from Him is born Prana, from him is born Manas, from Him is born the Indriyas, etc." The sense is this, the Lord desired to become many, aud as a result of such desire, all these things Prana, Manas, etc., came out of Him. Note .- The inferontial mark or liaga mentioned in this text is to be found in the Sabala Upanigad, where the same order is given as in the Mundaka. Since the Subila Upenigad text is oxplained by all authoritios as teaching the particular order of sacces- sion, and the present commentator also admits the same, as in the frst Sutra of the present Pida; the Mundaka text must aiso be interpreted as teaching the order of succession, becanse there is no difference between the texts of the Mundaka and the Sabsla in this

Bhâpya.] III PÅDA, IX ADHIKARAŅA, SA. 14. 347

respect. Thus the similarity of the two texts, is an inferentiai mark, teaching us that both texts are meant to declare the order of succession. The full Parva-pakga is this. In the Mundaks text the word Prana means the Mahat Tattra, the Satra-Atma, the Arst emanation. Manas means the Sittvic Ahamkara. Indriya means the Rajas Aham- kara ; and "Ether oto." all mean the Tamas Abamkåra, the effeets being everywhere taken for their cause. For Manas has ita cause the Sattvik Ahamkara; the Senses the Rajas Ahamkara; and the five elements the Timas Ahamkara. Thus thero is absolute identity between the Subila and the Mundaka texts, and as the Subala text teaches the order of succession, the Muadaka text must also teach the same. The reply to this is that the Mundaka text has a separate purpose altogether. It teaches the direct omanation from Brahman of every thing. The most important word in this text is "Etasmat", "from Rim," namely, " Etasmit Prinab," "Etasmst Manah, etc., from Him Priņa, from Him Manas, eto. In the Git (X 8) aiso we fnd that the Lord declares :- यहं सवस्य प्रभवो मसः सर्व प्रवर्तते। इति मत्वा भजंते मां बुधा भावसमन्चिता:। I am the origin of all ; all evolves from me, understanding thus, the wise adore Me in rapt emotion. So also in the Vamana Purâņa :- तत्र तत्र लिता विष्युस्तरषर्ाक प्रबोधयेत्। एक एव महाशक्ति: कुकते सम्यमठजसा । The Lord Vignu ontering into each tattva awakens the energy latent in it. He, the one Great Energy, alone produces all this in its beautiful order. All these Smriti texts show that from the Supreme Lord directly come Pradhana and the rest. There is no conflict between the texts of the Subala and those of the Taittiriya and the Chhandogya Upanisadas. No doubt the word Tamas or Darkness does not occur in the latter Upanişad. But the Subala text means that the Supremie Lord possessed with the energy of Tamas and the rest, creates. in succession the various effects, beginning with Pradhana and ending with Vayu. This is all understood in the Chhandogya Upanisad and is to be read into it from the Subâla Upanișad to complete the text. Thus supplying the omission of the Chhandogya from the Subala, every thing becomes reconciled. Therefore, where the Chhandogya says, "He sent forth fire," the word "He" here means the Lord endowed with His energies of Tamas, Imperishable, the Unevolved, the Mahat, the Ahamkara, the Akada and the Vayu. The Lord endowed with all these energies and vivifying all these energies said, "May I be many, May I grow forth, and then He sent forth fire." Similarly, the Taittiriya text is also incomplete, it begins the creation with AkAsa by saying, from this Âtman arose Âkâsa. There also we must supply the same omission as we did in the case of the Chhandogya, namely from this Atman endowed with the energy of Tamas and the rest up to Ahamkâra came out Âkâsa. In other words, that Supreme Lord who had awakened the energies of Tamas, of the Imperish- able, of the Unevolved, of Mahat and of Ahamkára created Âkása, etc.

348 VEDÅNTA-SÔTRAS. II ADHYAYA. [Govinda

Thus the full text of creation given in the SubAla Upanigad is the stan- dard to judge and supply the omissions of the other texts.

Adhikarana X .- All words are names of God primarily and secondarily they denote other things. An objector says, if Hari, the Lord of all, is the self of every thing, then all words denoting moveable and immoveable objects are really names of Hari. But as a matter of fact, we all know that those words are employed primarly to denote those objects and secondarily to de- note the Lord. Therefore, you will have to admit that when the Sruti uses the phrase "the fire thought, May I be many, May I grow forth," the word fire can denote Brahman only in a secondary sense, and not primarily. This objection is answered by the next Sutra which declares that all things moveable and immoveable abide in the Lord, and the terms denot- ing those things are the primary names of God and secondarily they are names of things. SÛTRA II. 8. 15. वराचरव्यपाश्रयस्तु स्यात्तक्यपदेशोऽभा कस्तन्द्रावभावि- स्वात् ॥२।३।१५। van Charachara, moveable and immoveable. vrm: Vyapaérayab, being the abode or who abides.in. & Tu, but. ot Syat, may be. Tat, that, those. mqdr: Vyapadesah, designation, denotation. w: Abhaktab, non- figurative. ar Tad-bhava, that denotation expressing Him, denoting the Lord. affren Bhavitv&t, on account of being in the future. 15 .- But these words may denote primarily the Lord, because He abides in the things moveable and immoveable, though this meaning of the word as denoting Brahman primarily is learnt in a future time after hearing the scrip- ture .-- 233. COMMENTARY. The word "but" removes the doubt raised in the last paragraph. The words which in ordinary use are nanes of things moveable and im- moveable, are primarily the names of the Lord, because these moving and stationary objects are His bodies and because He abides in them. Those objects get their particular names from the particular aspect of Brahman residing in them. This Tad-bhava or the power of words to denote the names of the Lord, is not known to all men at once, but it is a matter

Bhårya.] III PÂDA, XI ADHIKARAŅA, 80. 15. 349

which they come to know after;studying the sacred Vedanta scriptures. In fact, the object of the Vedanta is to give rise to the knowledge that every word is really the name of the Lord. As says the Sruti "He desired May I be many," "He is Vasudeva, than whcm there is nothing olse." (Gopala Upanisad). In the Vienu Purana (III. 7-16) also :- कट कमुफुट कचिकादिमेद: कनकममेदपीप्यते यथैकम्। सुरप्युमतुजादि कस्पनामिहेरिरजिलामिक्दीय्यते त्थेक:। As the gold is one, though manufactured into different objects like the bracelet, the crown, the ear-ring, ote., similarly, one Lord Hari pervades all jivas whether they be ang els, mon, or animals. In the Svetadvatara Upanigad I. 9, we find the same idea. The sense is this, all words denoting power or energy primarily denote the person possessing the power or energy, because energies have for their substratum the person possessing the energies.

Adhikarana XI .- Jiva is not created but is eternal. In the previous Satras we have defined the Lord and determined His. nature. He was defined as that from which every thing originates but which has no crigin, because He is the root cause. Now the author begins to describe the jiva and to determine his nature. Therefore, he at first sets aside the wrong notion that the jiva has any origin. Note .- The Lord possosses two powers (Sakti), namely, the Chit (all the jivas) and Aohit or inanimate nature. In the previous Satras the inanimste nature or Achit has beon discassed in various texte relating to this aspect of the Lord. And it has been shown how they arise from the Lord. Now upto the end of this Pida the nature of the jiva is des- oribed. One olass holds the viow that jiva is not eternal, but is born and dios and the soriptural ceremonies relating to birth and death show that the jiva is non-etornal. The anthor however proves that jiva is eternal, and the scriptural ceremonies rofer to the bodies of the jiva and not to the jiva. The texts like the following give rise to the above doubt, "From whoin arose the mother of all universe." The mother of the universe is the primary energy of the Lord. This we find in the Mahanarayana Upanisad I. 4, which is a part of the Taittiriya Aranyaka. यत: प्रसूता जगतः प्रसूती तायेन जीवान्डयससर्ज भूभ्याम्। यदोपधीमि: पुरुषान्पराशथ् विवेश भूतानि चराचरायि। From whom is the birth of the crestriz of the universe, who poured down the souls along with the cosmic water on this earth, He who through the herbs entered into men and animals, all moveables and immoveables. So also in the Chhandogya Upanigad we ind "O dear, all these beings have the Sat for thoir origin." Doubt .- Here arises the doubt whether the jivas have origin or , not.

350 VEDANTA-SOTRAS. II ADHYĀYA. [Govinda

Purva-pakşa .- The Parva-paksin says the whole universe consisting of sentiont or insentient creatures admittedly being an effect, it follows that souls are created like every other thing. If thoy wore not created, but be held to be co-eternal with God, then you violate the promissory statement made in the Chbandogya Upanisad (VI. 1. 1) that by knowing which every thing olse is known. For if jivas were co-eternal with God, then by knowing Brahman, jivas will not be known. Siddhanta .- The souls bowever have no origin, but are eternal as shown in the next Satra. SÛTRA II. 3. 16. मात्माशुतनित्यत्वाच्च ताभ्यः ।२।३।११। Na, not. wron Âtma, self, jiva, soul. Ta: Sruteh, on account of scriptural statement. Rar Nittyatvat on accouut of the eternity. Cha, and. ar: Tabhyah, from them, i.e., from the Sruti and Smriti. 16. The soul has no origin, because of the scriptural statement to that effect; it is eternal and intelligent, because from them (Sruti and Smriti) this is the conclusion .- 234. COMMENTARY. The self or Âtman here means the jivatman or the soul. It has no origin. The Sruti declares it to be so .- (Kath. Up., 1. 2. 18). न जायते प्रियते ना विपशिविमायं कुतश्विम वभूब कश्वित्। बजो नित्य: श्ाभ्- वोश्यरपुराके न हम्पते हम्यमाने शरीरे। This experiencer of different pleasure and pain is not born nor does it die; it sprang from nothing, nothing sprang from it. The ancient is unborn, oternal, everlasting ; he is not killed though the body is killed. So also in the Svetâdvatara Upanięad, I. 9. शाजो दावजावीशानीशावजा होका भोकभोगार्थयुक्कता। सनन्तव्ात्मा विश्वकपो हनकरता नयं यदा विंदते शसमेतत् ।९। Thore are two, one knowing (livara), the other not-knowing (jiva), both unborn, one strong, the other wesk; there is she, the unborn, through whom each man receives the recompense of his works; and there is the inanite Self (appearing) under all forms, but Himself inactive. When a man finds out these three, that is Brahma. This also shows that the jiva is without any birth. Moreover from these two, namely from the Sruti and the Smriti, we learn that the jiva is eternal. The force of the word "Cha" in this Sutra is to indicate that the jiva is intelligent also. The Śrutis like the following declare the soul to be eternal-(Kațh Up., II. 5. 13). नित्यो द्नित्यानाध्येतनश्चेतनानामेको बहूना यो विद्धाति कामान। तमार्मल वेश्ुपश्यन्ति धीरास्टेवा श्ान्ति: शाभ्मती नेतरेषाम्।

Bhårya.] III PÅDA, XI ADBIKARAŅA, 84. 16. 351

The Eternal among the oternals, the Consclousnees among all. coneclousnesees, the One who bostows the fruits of Karmas to many jivas, the tranquil-minded ones who ceo Him seated in thoir Atma, get eternal happinems, but not the otbera. Similarly it is unborn, eternal, overlasting; He is not killod though the body is killed. This being the nature of the soul, the phrases like this " Yajoa-datts is born, he is dead"; and all worldly ceremonies rolating to birth and denth, have reference only to the bodies taken up by the jivas and not to the jivas themselves. In fact, the Brihadaranyaka Upanigad clearly mys that.s man is said to be born, when he assumes a body; and he is said to die, whon he dissociates himself from the body. Thus birth and death are with reference to the body and not the soul. The text of the Brihadtranyaka Upanigad is the following (IV. 3. 8) :- स वाड्यं पुरषो जयमान: शरीरममिसम्पयमान: पापमि: सधकपते स सना- मन् प्रियमाक: पाप्मना विजहाति। ८ । On being born the soul assumes a body, and becomes anited with all evils; on dying he departs from the body, and lesves all ovils bohind. So also in the Chhindogya Upanisad (VI. 11. 3.) we find :- This body verily dies when the jiva abandons it, but the jiva nevor dics. If this is so, how do you reconcile the statement made by the sorip- ture that by knowing one every thing else is known, which implies that God is the only ezistence, and jiva also is an effect and has an origin. This, however, we reconcile by saying that the word "effect " is only the name of the same Brahman, when existing in a different condition as a manifestation. Brahman has two energies. When both of them aro latent in Him, they are said to be non-existent; when they come out of Him the world is said to originate. The difference, however, between the jiva and the Pradhana is this. The non-sentient objects liko Pradhâna and the rest, which are the objects of enjoyment of the soul, undergo a change of essential nature when they originate from Brahman. But the souls (jivas) being the enjoyers, do not undergo any such change of essential nature when they come out of Brahmap. The only change in their case consists in the contraction and expansion of intelligence. In the state of pralaya, the intelligence of the soul is in a state of contraction ; and during the creation, the intelligonce of the soul is in a state of expansion. In both cases, however, whether of contractioh or expansion, the soul undergoes no change of essential nature. No doubt, both Souls and Matter are effects, or creatures of Brahman, as sent forth by Brahmap: and hence they may be called as effects. And in this way, thero is no contradiction in the statement that by knowing Brahman every thing olee

352 VEDANTA-SOTRAS. II ADHYAYA. [Govinda

is known. For by knowing the cause the effect is certainly known. This view harmonises all the Śrutis. The conclusion is that the jiva has no origin.

Adhikarana XII .- The nature of the jiva is that it is the knower and the knowledge both. Now the author determines the essential natrre of the sn !. There are some texts which show that the soul is the knower and others that it is knowledge. Thus the Antaryamin text of the BrihadAranyaka Upanişad ahows that soul is knowledge .- (Brihad&raņyaka, III. 7. 22). यो विध्वाने तिहन्निय्ञानादन्तरो य विज्ञान न वेद यस्य विज्ञानय शरीरं योविक्ा- नमन्तरो यमयत्येव स सात्मान्तर्याम्यमुतः। He who dwells in knowledge (vijaśna), and within knowledge, whom knowledge doos not know, whose body knowledge is, and who pulls (rules) knowledge within, He is thy Self, the paller (ruler) within, the immortal. In another text we find " I slept soundly, I didn't know any thing. " It thus appears that in one place the soul is called vijñâna or knowledge in another it is the knower; knowledge being only its temporary attribute, for in deep sleep it has no knowledge. (Doubt) .- Therefore arises the doubt whether the soul is merely knowledge, or whether its essential nature is that of a cognising subject. (PArva-pakşa) .- The essential nature of the soul is intelligence or knowledge, because the text of the Brihad-âranyaka Upanişad shows that the soul is vijnana or intelligence. The self-consciousness or cognition is merely the attribnte of Buddhi and the assertion " I slept soundly," is really the assertion of Buddhi, when in contact with the soul. The soul is not the knower. (Siddhanta) .- The soul is however the knower, and it is not the superimposition of Buddhi on the soul, that makes soul appear as a knower, as is shown in the next Sûtra. SÛTRA II. 8. 17. जोतएव ॥२।३। १७। n: Jnah, the knower. wav Ataeva, for this very reason. 17. The Jivatman is the knower, for this very reason ; because the scripture says so .- 235. COMMENTARY. The jivâtman is not knowledge alone, and though its form is that of intelligence, its essential nature is that of a knower. As saya the Pradna Upanigad (IV. 9.),

Bhårya.] III PÂDA, XII ADBIKARAŅA, SA. 17. 353

एव दि द्रट्ट स्पटा भोता माता रसयिता मन्ता बोडा कर्चा विज्ञानात्ा पुदष:। स परेम्वारे भास्मनि सम्मतिह्ठते। Verily he is the beholder, the toucher, the hearer, the smeller, the taster, the thinker, the doterminer, the doer the Vijainatmi, the Purugs. (He who knows this Purags becomes established in the Righest Self). The phrase for this very reason means, that because the scripture declares it to be so. We hold the soul to be the knower, because the scripture declares it to be so, and we do not allow our reason any scope here. In fact, we take our stand on the text of the Vedânta Sûtra, II. 1. 27, which declares that the scripture alone is the root from which we learn any thing about these transcendental subjects. The jiva is declared in the Smritis also to be the knower, having knowledge as its essential form. On the strength of the assertion " I slept soundly, I had no knowledge of any thing," we cannot say that the soul is mere intelligence, and that it becomes the knower, only when it comes in contact with Buddhi ; for then you contradict all those texts which declare the soul to be the knower. Therefore it follows that the soul is both the knower and has knowledge for its essential nature.

Adhikarana XIII .- Jiva is atomic. Now the author tries to ascertain the size of the soul. In the Muņdaka Upanișad, it is said that the soul is atomic in its size .- (III. 1. 9.) एयोउहुरात्मा चेतसा वेदितव्यो या्तिन् प्राक पब्चचा संविवेश। प्रायेशिसं सब्यमोतं प्रजानां यस्मिन् विशुद्ध विभवत्येव झात्मा। This atomic soul is to be known by that mind alone, in which the chiof pring has completely withdrawn the fve-fold aotivities; for the mind of all crested beings is entirely interwoven by these fve pranas and is never quiet. This atomic soul is to be known by that mind which being perfectly pure makes the soul manifest its power. (Doubt) .- Now arises the doubt, is the soul atomic as declared in the above Śruti or is it all-pervading ? (Pârva-pakşa) .- The soul is all-pervading, because another text says that it is Mahat or big. Even the opponents also admit the validity of the following Sruti (IV. 4. 14 .- 22.) Brihadâranyaka Upanișad where it is said, this Atman is Mahat and unborn :- स वा एम महानज प्रात्मा या्यं विज्ञानमय: प्रायेशु य पयो सि्छेते ।। And he is that great unborn Self, who consists of knowledge, is surrounded by the Pripas, the ether within the heart, wherein it reposes. Here the soul is called great and so it cannot be atomic. It is called atomic in a figurative sense only. (Siddhanta) .- The soul is really atomic, as the next Sutra shows it.

354 VEDANTA-SOTRAS. LI ADHYAYA. [Govinds

407RA. H. L. 18.

Fetr Utkranti, passiog out. of Gati, going. ehere Agatinam, return- iog. 18. The soul is atomic, because the soripture de- clares that it passes out, it goes and returns; while such declarations would be unmeaning if the jiva were omni- present .- 236. COMMENTARY. The word " atomic" is understood here, and is to be read in this Satra from II. 3. 20, where it is used by the Parva-pakşin. The Sâtra is in the genitive case (gattnam) but the force of the genitive is that of the ablative. This jiva is atomic in its size, and not all-prevading and that for three reasons, (1) the scriptures declare its passing ont; and an all- pervading substance cannot pass out. The following text of the Bribad- Aranyaka Upanişad (IV. 4. 2) showe the method of the soul's passing out at the time of death. तस्य हैनस्य हदयसमानं प्रयोतते तेन, अयोतनैय झाता निष्ामति सषुणो का

The point of his heart becomes lighted ap, and by that light the Solf doparte, oithor throngh the oye, or throagh the skall, or through other places of the body. And whon ho thes departe, life (the chiof prags) departe after him, and whon life thus doparts, all the other vital spirits (prinas) dopart after it. He is conscious, and being conscious he follows sod doparta. 2. Another verse of the seme shows where souls of some persons go after death (Brihadaranyaka Upanişad, IV. 4. 11.) सनन्दा नाम से लोका सम्बेन तमसाजबुता: । ताधस्ते पेसामिगण तवनिद्ाय

There ate indeed those anblessed worlds, covered with blind darkness. Mon who are ignorant and not enlightened go after death to those worlda. 3. Similarly in IV. 4. 6 of the same Upanisad is shown that the sonl returns :- सदेब सोफो अबति। तदेब सक सह कम्मनेति बिन्क् मना यम निचकमसर। प्राप्यान्त' कर्रमकस्तस्य वल्किम्बेद करोल्यम्। तम्सालोकार्युनरेत्वसमी कोकाय कमन इति। And hore there is this verse: "To whatever objeet a men's owa mind is attached, to that be goes strennously together with his deed ; and hsving obtained the ond (the laat rosults) of wbatever deed he does hore on carth, he retarns again from thst world (whioh is the temporasy reward of his deeds) to this world of notion."

Bhårya.] III PÂDA, XIII ADHIKARAŅA, 84. 19. 355

These three texts of the Brihadaranyaka Upanigad show the passing out, moving and returning of the soul. If the soul were all-pervading, then these things could not be possible for it. In the Bhagavata Purâna aleo it is declared :- सपरिमिता भुवास्ततुभुतो यहि सम्मगतास्तई न शास्पतेति नियम मुष मेतरयेत्यादिका दि स्मुति । O Lord, if the soul were measurelem, fized and all-pervading then there would not arise the rolationship of being raled and the raler. Thou, O Lord ! couldst not be its raler sor it the raled. But if it were atomic that would be pomsible. The Lord, however, is both atomic and all-pervading at the same time; and moving and returning, when attributed to the Lord are not contradictions, because he possesses mysterious powers, and all paradoxical statements are appropriate in his case. The soul may be all-pervading and unmoving, and still the epithet of going out may be applied to it in a figurative sense, as it is applied to the ruler of a village, when he ceases to be its ruler. The all-pervading soul, when it ceases to rule the body, is said to pass out of the body. There is no real passing out. When it has the Abhimâna of a body, it is said to be born, there is no real birth. The word " Utkranti " therefore, may possibly be explained in a figurative sense. But the Sûtra uses two other words "Gati" and " Âgati, " going or returning. These words can- not be explained metaphorically. A non-mnoving soul cannot be said to go out or come back. The next Sutra shows this. SÛTRA II. 8. 19. स्वात्मनश्चोत्तरयोः ।२।३।१९। T: Svatmanab, through the self. Cha, and, only. Eerr: Uttarayob, of the latter two, namely, of Gati and Âgati. 19. The latter two, namely moving and returning, can be effected only through the self (and cannot be explamed in a metaphorical way) .- 237. COMMENTARY. The two last attributes mentioned in the previous Sutra can only have relation with the self, because the actions denoted by these verbs reside in an active agent. They cannot be explained metaphorically. That being so, the word Utkranti or " passing out" must also be taken in its literal sense. It must mean that the soul is a definite something, which pasees out of the body at the time of death; and not that it is an all-pervad- ing subetance that ceases to have any connection with the body. In fact,

356 VEDANTA-SUTRAS. II ADHYAYA. [Govinda

the method of passing out shows that particular portion of the heart is lighted up and catching hold of that ray of light, the soul passes out of the body. The same idea is expressed in the Gita also (XV-8.) शरीर यदमामोति यथयाप्युस्कामतीश्बरा। शुहीत्वैतानि संवाति वायुर्गंधानिवादायाद्। When the sonl scquireth a body and when He sbandoneth it, He seiseth these and goeth with them, as the wind takes fragrances of flowers from their receptaoles (from the anthers of fowers in which fragranoes resido). The statement "these three words, 'passing out,' moving' and returning' have a metaphorical sense only, and mean souls abandoning the idea of rulership over the body or assuming such idea, " is wrong, because in that view the statment of the Kauditakt Upaniead (III. 3.) will be irreconcileable. There it is said :- यनैतत्पुरुम भातों मरिष्यज्तावल्यं न्येल मोईं मेति तदाहुब्दकमीचिस न शुणति न पश्यति वाचा बदत्वयासििन्ाय एवैकमा सवति तदैमे वाक्सर्वेर्गाममि: सहाप्येति बशु: सवें रूपे: सहाप्येति भोतं स्वेः शम्दः सहाप्येति मनः सर्वप्याति: सहाप्येति स यदा प्रतिबुभ्यते यथाग्रेज्यकता विस्फुछ्विय्ा विप्तिह्ठेरन्र नमेवैतसादालन: प्राया यथायतरम विपतिह्ठन्ते प्राकेम्यो देवा देवेम्यो लोकार।३॥ Whon a man is thus sick, going to die, falling into weakness and faintness, they say : "His thought has departed, he hears not, ho sees not, he speaks not, he thinks not." Then he beomes one with that prana alone. Then speech goes to him (who is absorbed in praps) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he departa from this body, he departe together with all these. The word used in the original is "Saha " or together. This would not bave been used, had soul been all-pervading. When the same action is done by two subjects, one principal and the other subordinate, there the word "Saha" is used, as in the sentence " The father eats together with the son. " Therefore, when this Upanisad uses the phrase " He departs together with all these," it must mean actual departing and not meta- phorical The illustration given in the Gita of the wind taking up the fragrance from the recepticle of the flower, also shows the actual taking up of something and carrying it away, for the relationship of the wind with the fragrant substance is that of the seizer and the seized. This also answers the theory of the Mayavadins who consider soul to be like the portion of space, enclosed within a jar, and that its passing oat or coming in are merely phrases having no meaning, except that breaking up of the jar or coming into existence of it. It is only through ignorance that one thinks that the soul goes out or comes into the body, say the MAy&vadins. Their theory has no scriptural suthority.

Bhârya.] III PÂDA, XIII ADHIKARAŅA, SA. 20. 357

SÛTRA II. 8. 20. नारुरतच्छ्रते रितिचेन्नेतराधिकारात् ।२।१।२०। Na, not. we: Anub, atom. wen Atat, not that, namely opposite of Anu. yia: Sruteh, because of a gruti or scriptural text. na Iti, thus. ra Chet, if. Na, not. rat Itara, the other, namely, the Supreme Self and not the jiva self. efrafurg Adhikarat, because of the context or topic. 20. If this be said that "the soul is not atomic because there is scriptural text contrary to that," we reply, it is not so. That text refers to the Supreme Self, because that is the context .- 238. COMMETARY. (Pârva-pakşa) .- The jiva is not atomic, says the Pûrva-pakşir, because in the Brihadâranyaka Upanișad he is described as infinite. The original text is given below (IV. 4. 22) :- स वा एव महानज सात्मा योऽयं विज्ञानमय: प्रामेशु य एषोशन्तहदय आकाशस्त- सिष्छेते सबस्य वशी सास्येशान: सास्याधिपतिः स न साधुना कर्म्मया भूयाओ पवा साधुना कनीयान एव स्वेम्वर एव भूताधिपतिरेष भूतपाल एप सेतुषिधरय पर्षा लोका- नामसम्मेदाय समेतं वेदातुवचनेन शाहथा विविदिषम्ति यह न दानेन तफसाSनाशफेनैतमेव विदित्वा मुनिर्भवति पतमेव प्रमाजिना लाकमिष्यन्त: पमजन्ति। And he is that great unborn Self, who consists of knowledge, is surrounded by the Prinas, the ether within the heart. In it thero reposes the ruler of all, the Lord of all, the king of all. 'He does not become greater by good works, nor smaller by ovil works. He is the Lord of all, the king of all things, the protector of all things. He is s bank and & boundary, so that these worlds may not be confounded. Brihmanis seek to know him by the study of the Veda, by sacrifce, by gifts, by penance, by fasting, and he who knows him, becomes & Mani. Wishing for that world (for Brahman) only. mendicants lesve their homes. Here the Âtma is described as Mahat or great, it therefore cannot be smnall or atomic. This objection is raised in the first part of the Sutra and the answer is given in its second half. (Siddhânta) .- The Âtmâ referred to in this Sruti is not the Jiva Atman, but the other or the Param Âtman, because the topic here is of the Supreme Self, and not of the individual soul. No doubt the subject is started in the Brihad-Aranyaka Upanigad, IV. 3. 7, by the following description of the jiva self :- कतम सास्मेति योञ्यं विज्ञानमय: प्रायेयु हदन्तरज्योति: पुरष: स समान: सजमा छोकाबतुशम्यरति ध्यायतीय लेखायतीन सदि स्वम्ो भूतयेमं छोकमतिक्रामति सुखयो रपायि। Janaks Valdobs said :- " Who is that Solf?"

358 VEDANTA-SÛTRAS. II ADRYAYA. [Govinda

Yajoavalka roplied :- " Be who is within the heart, surrounded by the pranas (senses), the person of light, consisting of knowledge. He, remaining the same, wanders along the two worlds, as if thinking, as if moving. During sleep (in dresm) he transcends this world and all the forms of desth (all that falls under the sway of death, all that is perisbable.) Yet in the middle IV. 4. 13, the topic started is that of the Supreme Self and consequently the word Mahat refers to Param Atman and not to the Jiva. The passage is given below :- वस्यातुबित: प्रतिबुद्ध मात्मापस्मिम्सन्देह गहने प्रबिष्ट:। स विश्वाकुत्स दि सब स्य कर्चा तस्य लोक स तु लोक पव। १३। Whoever has found and understood the Self that has ontered into this patchod- together hiding-place, He indeed is the creator, for He is the maker of overy thing, His is the world, and He is the world itaelf. This verse and the verses which follow it all describe the Supreme Self and consequently the word Mahat used in one of these verses (IV. 4. 22) cannot refer to the jiva-âtman but shows the greatness of the Supreme Self. To understand the whole argument, those verses are also given below :- ददैव सन्तोष्य विशयस्तड्यं न चेद्वेदीमहती विनाि:। य पतद्विदुरमृतास्ते भवन्त्येनरे दुश्नमेनपि यन्ति। १४। यदैत मनुपश्यत्यारमान देवमब्जसा । ईशार्न भूतमव्यस्य न तता विज्ञुगुप्सते ।। १५। यस्मादर्याकसंवत्सरोशट्रोमि: परिवत ते। तदेषा ज्योतिषां ज्योतिरायुर्हेोासतेऽमृतम् । १६ । यस्मिन् पम्च पशचजना भाकाशक्य पति- हित:। तमेव मन्य सात्मा्न विद्ानासामृताऽमुतम्। १७। प्रायस्य प्रायमुत वमुपम्मुक्त भोतस्य भोतं मनसो ये मनो विदु:। ते निथिक्युमस पुरायमध्यम्। १८। मन सैवातु. दरहव्यं भेद नानास्ति किम्बन। मृत्यो: स मृत्युमाप्ोति य इद नानेव पश्यति । १९। एकचैवांतु द्रडव्यमेतदप्रमेयं भू नम्। विरजः पर आकाशाइज भात्मा महान्य्र प: ।२०। समेब धीरो विदाय परथा कुर्वीत ग्ाझकः। नानुष्यायादुव्ृम्छ्दान्वाया विष्सापनयी हि सदिति।२१॥ 14. While we are here, we may know this; if not, I am ignorant, and thero is great destrnction. Those who know it, become immortal, bat others saffer pain indeed. 15. If s man clearly beholds this Self as God, and as the Lord of all that is and will be, then he is no more afraid. 16. He behind whou the year revolves with the days, Him the Gods worship as the light of lights, as immortal life. 17. Be in whom the five beings and the ether rest, him alone I believe to be the Self,-I who know, believe Him to be Brahman ; I who am immortal, beliove Him to bo immortal. 18. They who know the life of life, the eye of the eye, the ear of the ear, the mind of the mind, they have comprebended the ancient, primeval Brahman. 19. By the man alone it is to be perceived, thore is in it no divoraity. Ho who perceives therein any diversity, goes from death to death. 20. This Eternal Boing that can never be proved, is to be perceived in one way only; Ic is spotiess, beyond the other, the Unborn Sell, grest and oternal.

Bhâgya.] III PÅDA, XIII ADRIKARAŅA, Sů. 22. 359

21. Let a wise Brahmana, after be has discovered Him, practise wisdom (meditation). Lot him not seek after many words, for that is mere weariness of the tongue. SOTRA II. 8. 21. स्वशब्दोन्मानाभ्यां च ।२। ३। २१। wran: Sva-sabdah, its own word, the very word Anu or atom. rr Unmanabhyam, on account of the measure : or comparison. Cha, and. 21. The soul is atomic, because the very word atom is applied to it, and because its measure is also given in the scriptures .- 239. COMMENTARY. In the Mundaka Upanișad, II. 1. 9, already quoted before, the word "Anu" is directly applied to the soul. Similarly, comparison of the soul is made with very small things, to show its measure or size. The word Unmana means "measuring a thing by comparing it with another." Thus in the Svetasvatara Upanidad, V.9, we find the following com- parison :~ बालाभ्रशतमागस्य शतधा कल्पितस्य थ। भागो जीव: स विश्ञ य: स वानन्स्याय कल्प्यते। The jiva is to be known as part of the hundredth part of the point of a hair divided a hundred times, and yot it is to become immortal, and mukta. The word "Anantya" in the above verse does not mean infinity but deathlessness, namely Mukti. The word "Anta" means death. The con- dition of deathlessness is called " Anantya." These two scriptural texts- the direct statement of the Mundaka Upanisad, and the simile of the Svetaévatara Upanișad show that the soul is atomic. If it be objected that soul being atomic must be confined to a parti- cular portion of the body and it could not perceive sensations extending over the whole body, the reply is thus given by the author. SÛTRA II. 8. 22. भविरोधश्चन्दनवत् ॥२।३/ २२। uftd: Avirodhah, non-conflict, non-contradiction. or Chandana- vat, like sandal-wood. 22. There is no contradiction, because the sensation is felt as in the case of sandal oil .- 240. COMMENTARY. A drop of sandal oil of the first quality called Hari Chandana placed in one part of the body causes a pleasant sensation all over the body, similarly, the soul though residing in a particular portion of the body

360 VEDANTA-SUTRAS. II ADHYAYA. [ovinda

perceives all that is going on throughout the world. Thus it is in the Brahmâņda Purâņa :- पहुमानोहप्यर्य जीव: स्वदेह व्याप्य तिठ्वति। यथा न्याप्य शरीराबि हरिबन्दृनविम्रुण:। This soul thongh of the size of an atom pervades the whole body, just as the drops of Hari Chandana, placed in & particular part of the body, pervade throughout the body with their plensant sensstion. Soul dwells in the heart. SÛTRA 1I.8. 28. श्रवस्थितिवैशेष्यादिति चेन्नाऽभ्युपगमाद्घृदि हि।२।३। २॥ wfeufa Avasthiti, residence, abode. Waog Vaidesyat, on account of specialisation. rfa lti, thus. Chet, if. Na, not. gomna Abhyupa- gamat, on account of acknowledgment, on account of acceptance. ua Hridi, in the heart. f Hi, because. 23. If it be said, " the sandal drop has a particular abode, while the soul has no such abode; and therefore it is not atomic;" we say this is not so, because it is acknow- ledged that the soul has a particular abode, namely, in the heart .- 241. COMMENTARY. We see the sandal oil to be in actual contact with some particular portion of the body, but the soul is not seen to be in any particular part of the body; nor can we infer its existence in any particular part of the body, for the reason would show that it must be all-pervading throughout the body, because it perceives the sensation throughout. The illustration, therefore, of the sanda! oil is not to the point. This objection is answered by the latter part of the Sutra. There is no occasion to employ our reason in trying to find out the particular spot of the body where the soul resides. The scripture, distinctly mention that the soul resides in the heart. Thus in the Praana Upanisad (III. 6) we find :- हदि हेष साता The Soul is in the heart. In the next Sutra, the author shows his final opinion, declaring that though the soul is atomic, it can perceive sensations all over the body, through its rays; as shown in the case of a flame; and even thus there would be no conflict. SUTRA II. 8. 24. गुणाद्वालोंकवत् ॥२।३।२४।

Áloka-vat, like light. Gunat, on account of its quality (of intelligence). r Va, or. wreg

Bhårya.] III PÂDA, XIII ADHIKARAŅA, SA. 25. 361

24. Or the soul may pervade the whole body, by its quality of intelligence, as the flame pervades the whole room by its rays .- 242. OOMMENTARY. The soul, though atomic, pervades the whole body by its attribute of intelligence, namely, by its power of sentiency just as light. The sun or a candle, though placed in a particular spot, illumines the whole universe or the room, by their rays. Similarly the soul, though residing in the heart, perceives all sensations. As says the Lord in the Git& (XIII, 33) :- यथा प्रकाशयत्येक: कतस्मं लोकमिमं रकि:। सेरं सेनी तथा कत्ली प्रकाशयति भारत।। ३३। As the one sun illumineth all this universe, so the soul illumines tho whole of this body. You cannot say that the rays of the sun are particles detached from it, and spread themselves all over the world ; for if it were so, then the sun will be constantly losing its mass and decreasing in size; but this is not the case. Moreover, gems like rubies, etc., give out rays of light without losing their weight, as may be observed by any one. In the case of gems, we know that no material particles are given out by them. Their light is their quality, and not any portion of their substance. Note .- This theory is however now an exploded one. The rays of the sun are really partioles of matter, so light that they cannot be weighed. The loss of the sun's mans is constantly being repleni shed by the fall of meteors into it. In the case of gems, like radium, which emit light, it is a scientifc fact that that light is matter and & portion of the substance of the radi nm and not its quality. Bimilarly, the soul pervades the body, by ita light which is really a substance of the soul. The Lighest vesture of the soul con- sists of the Karana arira and it is through the particles of this Karana Sarira that the soal comes in contact with the external world, namely, its body. The Kirana Sarira is constantly being replenished by the matter of the highest plane. In the above Sutra it has been shown that a quality can function in a place apart from the substance of which it is the quality. As light can function and illumine an object in a place different from the place where the flame is, of which the light is a quality. The author shows this by another illustration. SUTRA II. 8. 25. व्यतिरेकोगन्धवत् तथा हि दर्शयति ॥२।३/२४॥ rfrtn: Vyatirekah, distinction, difference. mowrr Gandha-vat, like the odour. aur Tatha, thus. R Hi, verily. rirafe Dardayati, the scripture shows or declares. 25. The quality may function in a place distinct from the thing qualified, as in the case of smell, for thus the scripture also declares .- 243.

362 VEDANTA-SOTRAS. II ADEYÂYA. [Govinda

COMMENTARY. As smell of flowers and the rest, being the quality of flowers, etc., are perceived even in a place distinct from the objects of which thoy are the qualities, so the sontiency, which is the quality of the soul, may function in head, feet, etc., namely, in places other than the heart, whero the soul dwells. The scripture also declares this, for we find in tho Kauditaki Upanişad the following (IJI. 6) प्रकया वा्चं समाख्या वाचा सर्वाधि नामान्यामोति प्कया भरादं समाब्या प्राकेण सर्वान्यन्धानामोति पश्रया वसु समाव्हन मकुषा सर्वाधि कपाण्यामोति प्रक्या भर्ष समाक्य भोनेब सर्वाम्न्दानाम्ोति प्रतया जिहां समाचका मिहया सर्वानजरसा- माप्ोति प्रतया हस्ती समाव्या हस्ताम्यां सर्वाधि कर्मान्याप्ोति प्रतया शरीरं समाल्यन शरीरेब सुजदुम्धे आमोति पदयोपस्यं समानयोपस्येनानमं रसिं प्रजातिमामोति प्रश्रया पादी समान्या पादाम्या सर्वा इत्या माम्तोति प्रब्यैण चिय समाव्हन प्रतयेय घियो विद्ातव्यं कामानामोति। ३। Having by Prajfs (sentienoy or the power of feeling) takon possession of speech (tongue), he utters by tho tongue all words. Having by sentioney takon possomion of the nose, be smells all odoura. Having by setiency takon pomension of the eye, he soes all forms. Having by sentieney taken ponsonsion of the osr, he hears all sounds. Having by sentiency taken possemion of the tongue, he obtains all tastos of food. Having by sentiency taken possession of the two bands, he performs all actions. Having by sentiency taken possession of the body, he obtains plessure and pain. Having by senti- oncy taken possession of the organ, he obtains happiness, joy and offspring. Having by sentieney taken possession of the two feet, he performs all movoments. Having by senti-

thought-forms. ency taken possession of the brain (dhi), he generates all thonghts aud perceives all

Though the smell of a flower extends to a great distance from the flower, yet it is not cut off from it, just as the light of a gem, like radium, though extending to a great distance is not cut off from the gem. As we find in the following Smriti.

पूथिष्यामेद तं विद्यादपो वार्युच संख्ितम्। If any one anding smell in water may say, the smell is the quality of water, he is verily mistaken; for smoll is always the quality of carth, though it may be found in different places, such as in water or air. One mistakes the air or water to have scent, becsase temporarily the soent has tairen these objects as its place of manifestation. In the Sruti we find it declared :- (Pradna IV. 9). एव दि द्रर समष्टा भोता माता रसयिता मन्ता बोद्ा कर्सा विज्ञानात्ा पुकक। स परेशारे सात्मनि सम्मतिह्ठते । ९ । For he it is who soes, hoars, smelle, tastes, perceives, conceives, acts, he whose cesence is knowiedge, the person, and he dwells in the highest, indestractible self. (Doubt) .- Now arises the doubt, whether intelligence which is an attribute of the soul is eternal or not.

Bhâpya.] III PÂDA, XIII ADBIKARAŅA, 8A. 26. 363

(Pârva-paka)-The Pârva-pakşin says, the soul is inert like stone; and intelligence manifests in it, when mind comes in contact with it. Had intelligence beon a permanent quality of the soul, then it would not have been lost in deep sleep; when according to all texts and experience, the soul knows nothing. The intelligence of the soul is therefore an accidental quality, manifested in the soul by its contact with mind; just as the fire which is not the quality of the iron, manifests in the iron when it is heated in the fire. Had knowledge been the permanent attributo of soul, then it would not have been lost in deep sleep. Moreover, if intelligence were the natural and inseparable quality of the soul, then there was no necessity of an organ of intelligence like the mind ; for just as if seeing was the invariable attribute of the soul, there would be no neceesity of an organ like the eye to perceive an object. In fact, the Śruti which declares that the soul has no consciousness in deep sleep, and the Śruti (Brihad-Aranyaka IV. 5. 14) which declares that the attributes of the soul are never lost, but are eternal and indestructible, conflict with each other. Hence it follows that the intelligence is an accidental quality of the soul. (Siddhânta)-Intelligence is a permauent attribute of the soul, as is shown by the following Sutra. SOTRA II. 8. 26. पृथशुपदेशात् ॥१।३।२६। T, Prithak separate. rtwrg, Upadedat because of teaching or state- men t. 26. The intelligence of the soul is permanent, be- cause there is a separate statement in the scripture to that effect .- 244. COMMENTARY. In the text of the Prana Upanisad as well as in that of the Brihad- âranyaka we find a distinct statement made to the effect that the attributes of the soul also are eternal. The Brihad-aranyaka Upanişad (IV, 5. 14) distinctly says that not only is the jivAtman imperishable, but its qualities also are indestructible. It is not by contact with mind that the soul mani- fests its quality of intelligence, for both being partles there can be no contact between them. The intelligence of the soul becomes obecured when it turns its face away from the Lord, and it manifests when this obscuration is destroyed by turning its face towards the Lord. As we find in the following text of Saupaka :- बंथा न कियते ज्योतुस्ना महमसालनान्मके:। दोखहानात् न मानमात्मनः कियते तया । १ ॥

364 VEDANTA-SOTRAS. II ADBYAYA. [Govinda

क्योदपानखननात् कियते न अलान्तरम्। सदेव नीयते व्यकतिमसतः सम्मकः कुसः ।२॥ तथा हेयगुकवं साद मरोबादयो गुकार। मकाइयमरे न अम्यनते मित्या पवात्मनो दि से हति । ३ । As by rubbing of the dast from a gem the light is not orested in the gem, bat the light, which is the inherent attribute of the gem, manifesta itself owing to the romoval of the covering dust, similarly the intelligence of the sonl manifests itself when the fsalta are romoved. As by digging the carth, wator, comes ont of a well, but is not orented by the act of digging, similarly the sonl manifesta its intelligence when the layers of igaorance concesling it are removed; jast as the water of the spring bubbles up when the saper-inoambent layers of carth are romoved by digging. In fact when the obscuring fsalts are destroyed, the innate qualities of the sonl manifest themselves; they are not orested, beosae they are the eternal attribates of the jiva. The text of the Brihad-âranyaka Upanigad (III. 7. 22) says :- यो मिजाने तिहठम्बिय्ञानादन्तरो यें विज्ञानं न वेद यस्य विज्ञानयी शरीरं यो विद्ञानमन्तरो यमयत्येव त स्ात्मान्तर्याम्यमुतः। २२॥ Re who dwells in Vijdna (irnowledge, jivatms), and within knowledgo, whom know. ledgo does not know, whose body knewledge is, and who pulls (rules) knowledge within, he is thy Self, the paller (ruler) within, the immortal. This declares that the soul is knowledge, and not the knower. The apparent doubt raised by this Sruti is answered in the next Sûtra. SÛTRA IL 8. -27. तद्शुखसारत्वात्तद्व्यपदेश: प्राज्ञवत । २।३। २७। Tat, that. u Guna, quality, that quality or those qualities, on account of the quality or qualities of that, that quality, namely, the quality of intelligence or knowledge. tmowrg Saratvat, beiug the essence. w Tat, that, namely kuowledge, ta: Vyapadegab, designation. wrwrE Prajna-vat, like the term Prajba, when applied to the Lord. 27. The soul gets the designation of knowledge, be- cause that quality is its essential attribute, as the Lord Vișnu is called Prâjua or omniscience, because it is His essential attribute .- 245. OOMMENTARY. Though the jiva is the kncwer, yet it is sometimes dosignated as knowledge, because that quality of knowledge is its essential nature. The word 'Sara' means & quality which never can be discarded, which is the ensential nature of the thing, the absence of which makes the thing non- oxistont. The above text of the Brihad-aranyaka Upanisad no doubt designates the soul by the term knowledge and not knower, but it is just like the other tasts of the same Upanigad where the Lord Viggu is called

Bhårya.] III PADA, XIII ADHIKARAŅA, S4. 29. 365

Truth; Knowledge and Infinity, and which does not mean that the Lord is not Omniscient, because He is called Omniscience; that He is not the Knower because He is called Knowledge, etc. In fact, these texts show that the soul is Knower and its essential attribute is knowledge. The next sûtra shows this more elearly. SÛTRA II. 8. 28. यावदात्मभावित्वाच्च न दोषस्तदर्शनात् ।२।३।२८। Yavat, wherever, so long as. rer Atma, the soul, the individual self. nfterrx Bhavitvat, on account of existing. cha, and. " Na, not. r: Dosah, objection, fault. ag Tat, that, nurg Dardanat, on account of being seen. 28. There is no objection in designating the soul, whose essential nature is knowledge, as knower also, be- cause the knowledge exists so long as the self exists, and this we observe also .- 246. COMMENTARY. There is no fault in our reasoning if we assert the soul to be both knowledge as well as the knower. We perceive that the knowledge of the soul is co-eternal with the soul, and exists so long as the soul exists, namely, for ever. The soul verily exists from beginningless time to eternity, and such is also its knowledge. An illustration of this we obaerve in the case of the sun. The sun and its light are co-eternal, and the sun though essentially luminous, is also the maker of illumination of others; it is both the light and the illuminator. And so long as the sun will exist, we can apply both these designations to it, and though the two are really identical, yet they appear as two, hence their different designa- tions. An objector may say, knowledge is an attribute of the soul, and is not eternal, because it does not exist in the state of deep sleep and it originates because there are objects of knowledge to produce it. This is answered by the following Sûtra. SÛTRA II. 3. 20. पुंस्त्वादिवत्तस्य सतोभिव्यक्तियोगात् ।२।१/ २९। geufere Puinstvadi-vat, like the virile power, like the power of pro- creation. Tu, but. we Asya, its, namely, of knowledge. da: Satah, of the existing. ufrehmra Abhivyakti-yogat, on account of manifestation 29. But this knowledge always exists in the soul even in deep sleep (though in latency) like the procrestive 12

366 VEDANTA-SOTRAS. II ADHYAYA. [Govinda

and other powers in the child, and there is manifestation of it only in the waking state .-- 247. COMMENTARY. The word "but" is employed in order to set aside the objection above raised. The word " Na" is understood in this Sutra. It is not the case that in deep sleep knowledge does not exist, but it originates in the waking state. Why do we say so? Berause this knowledge exists, though potentially, even in the state of dreamless sleep, and makes its manifesta- tion only in the waking state. An illustration of this is seen in the case of virile power and others. They remain latent in an infant, though these powers exist in the soul yet they are not apparent, it is only in youth that they manifest themselves. Similarly, the knowledge exists even in Susupti, thougl it manifests itself in the Jngrata and Svapna. The scripture itself shows that there is such manifestation, and that knowledge does exist even in deep sleep. In the Brihad-aranyaka Upanişad (IV, 3. 30) and the rest we find the following :- यहाँ तभ विजञानाति विज्ञानाति विज्ानम्ये तभ विज्ञानाति न हि विजातुर्निक्ाते- चिपरिलोपो विद्यतेऽविनाशित्वान तु तद्द्वितीयमस्ति ततोऽ्यां्िमकं यद्दिजानीयात्। And when (it is said that) there (in the Susupti) he does not know, yet he is knowing, though he does not know. For knowing is inseparable from the knower, because it cannot perish. But there is then no second, nothing elsc different from him that he could know. This showa that knowledge exists even in Susupti, but it does not manifest itself becanse there are no external objects to manifest it. Otherwise the jiva itself could not exist in a state of deep sleep. It is the conjunction with the senses which is the exciting cause of knowledge and manifests it. Had knowledge not at all existed in the soul, it coald never have mnanifested itself in the waking state, as wheu the virile power is not in a man, as in congenital eunuchs, it never manifests itself, even when such eunuchs attain youth. Therefore, it is established that jiva is atomic in size, has knowledge for its essential nature, and that this attribute knowledge is the eternal property of the soul. Now the author refutes the view of the Sankhya philosophers who maintain the opposite doctrine, namely, that the knowledge of the soul is not eternal. (Pûroa-pakşa) .- Now the Pârva-pakşin says, it is appropriate to ssoort that soul is mere knowledge and all-pervading. It is all-pervading bocause its effect is pereeived averywhere. Had it been atomic is would not have perceived plessum and pein in all parts of its body. Had it

Bhårya.] III PÅDA, XIII ADHIKARAŅA, 8A. 30. 367

been of medium size, then it would be non-otornal, which is not accepted by any orthodox school of philosophers. (Siddhanta.)-The following Satra seta forth the Siddhanta viow. SÛTRA II. 8. 30.

fer Nitya, always, permanent. wwfiw Upalabdhi, perception, conscious- ness. gvuft An-upalabdhi, non-perception, non-consciousness. rag: Pra- sangah, result, consequence. wet Anyatara, otherwise, either of the two. fier: Niyamab, restrictive rule. « Va, or. suur Anyatha, otherwise, namely. if the soul were mere knowledge and omnipresent. 30. Otherwise there would be permanent conscious- ness or permanent unconsciousness, or else a restriction with regard to one or the other .- 248. COMMENTARY. If the view be maintained that the soul is mero knowledge and omni- present, then would result the undesirable consequence that it would be either always conscious, or always non-conscious. Not only this, there would be a restriction or prohibition with regard to one or the other. The sense is this. It is a well known fact, that there is consciousness and non- consciouaneas. Of these two states, if the cause were a soul which waa omnipresent, and mere knowledge; then these two states would be por- ceived simultaneously and always, by all people. If such a soul be the cause of conscionsness only (but not of unconsciousness) then no one no where would over be unconscious. If the soul be the cause of non-conscious- ness, then no one nowhere would ever be conscious. We cannot say that consciousness and unconsciousness depend upon sense organs, and the soul is conscions when it is in contact with the sense organs; and it is unconscious when there is no such contact. For according to your theory, the soul being omnipresent is always in contact with sense organs. More- over in this theory all souls being omnipresont, are in contact with all bodies, and therefore should experience the plessure and pain everywhero. This Sûtra also indirectly refutes the view, that the particular experiences which a particular soul undergoes are the results of its past Karma and its Adrista, which Adrișta dependa upon the particnlar thoughts and deaires entertained by that noul. The objection raised in this Sûtra applies to systems cognate to the Sankhya. In our system the soul being atomic is separate for every other separate body, and so our theory is not open to this objection. Though it is atomic, it can work in all placen, in

368 VEDANTA-SÔTRAS. II ADBYAYA. [Govinda

succesaion, not simultaneously; and honce the objection based on the couls being omnipresont does not apply to this theory. The atomic toul perceives the pleasare and pain, by the pervasion of its attribute, as bas already been mentioned in Sâtra II. 3. 24. Note .- The Makhys theory is that souls aro many, separate for overy body, but every soui is omnipreeent and pure knowiodse. The Siảkhya 8atra, VI, N, declares that Pradhins is all-provading, and VI 45 thas the soule are many. And Sttra, VI JO, declares that the soal is all-pervading.

Adhikarana XIV .- The Jiva.is an agent. Now the author considers the following text of the Taittiriya Upanişad (II. 5.1).

Vijatns performe the mor ifice, it performe all secred acts. All Devas of the cenees sttend apon Vijitns as the grent, as the oldest. Ifs men knowa Vijsans as the gront, and if he does not swerve from it, he leaves all ovils behind in the body, and attains an bis wiahes. (Doubt) -- Now arises the following doubt. Is the soul, described in the above text by the word " Vijaana," an agent? It apparently is, for the text says "Vijaana or soul performs all sacrifices," and all the devas of the senses are attendant upon Vijnana. But, says the Pârva- pakşin, the soul is not an agent, because we have the following text to the contrary .- (Kath. II. 18.) म जयते ब्रियते का विपश्यिदञायं कतशचिज मूब कदिचय्। साम्मताऽ्यम्पुराय न हम्यते हन्यमाने शरीरे। १८। The Soal is not bora, it dies not; it sprang from nothing, nothing sprang from it. The ancient is unborn, oternal, overlasting, he is not killed, thongh the body is killed. This text of the Katha Upanisad declares that the soul is not an agent, but that Prakriti is the agent. The Gita also says to the same effect (III, 27) :- प्रकते: कियमाजनि गुके कर्मावि स्वेश। सहंकारविमूठात्मा कर्ताञमिति मन्यते। All actions are wrought by the qualities of nature only. The self, deluded by egolsm, thinketh : "I am the doer." So also Gita, XIII. 20 :- कार्यकारककतु त्वे हेतु: प्रकृतिकष्यते। पुक्क सुखटुम्खाना मफतुत्ये हेतुकष्यते ।। Matter is called the cause of the generation of caunes and afects, Spirit is called the cause of the enjoyment of pleasuro and pain,

Bhårya.] II PÅDA, XIV ADHIKARAŅA, 84. 31.

Therefore we have the following :- (Purra-palşa) .- The soul is not an agent, Prakriti is the agent. By realizing the truth one comes to know that she is the true agent, while one wrongly attributes to himself the idea of agency. The soul is merely the enjoyer of the fruit of action, and not an agent. (Siddhånta) .- To this Pûrva-pakss the answer is given by the following Sûtra which declares that the soul is an agent. SÛTRA II. &. 81. कर्ता शाख्ाथेवरवालू ।१।३। ११। w Karta, agent. meunfwewrg Sastra-artha-vattvåt, on account of the scripture having a purport. 31. The soul is alone the agent, and not the Pra- kriti, for thus the scriptures can have a rational interpreta- tion .-- 249. COMMENTARY. The jiva alone is the agent and not the gunas of Prakriti. Why do we say so? Because the scriptures can bave no purport if the gunas were the agents. In the scriptures we find injunctions like the follow- ing :- "Let the person who desires heaven perform sacrifico." "Let the person meditate on the Supreme Luminous Self," etc. These texts can have a meaning only if the sentient souls were the agent, for agent alone can enjoy the fruit. They are meaningless if the gunas were to be the agents, for if the non-sentient gunas were the agents, the injunctions would not have been addressed to the sentient souls, but to the insentient gunas. The object of the scriptural injunction like the above is to produce in the soul a motive or desire to perform certain actions, in order to enjoy certain fruits. The injunctions produce the idea in the soul that certain acts are followed by certain results, and wben that idea is produced, then the soul enters upor action, in order to enjoy the fruits thereof. This idea of cause and effect between certain action and its result or consequence cannot be produced in Prakriti, which is insentient and consequently incapable of having any such conception. Therefore, Prakriti is not the agent but the soul. In the next Sutra the author further shows that soul is the agent. Note .- The following quotation from RAminuja gives a more detailed reasoning. If a non-sentient thing were the agent, the injanction would not be addressed to another being (viz. to an intelligent being-to which it actually is addressed). The term "ststra " (seriptural injunction) moreover comes from Sas, to command, and'commanding means impelling to sotion, But scriptural injunctions impel to aetion through riving

370 VEDANTA-SUTRAS. II ADAYAYA. [Govinde

riso to a certain conception (in the mind of the being addreweed), aed the non-sentiont Pradbáns cannot be made to conceive anything. Seripture, therefore, has a nens only, if we admit that none bat the intelligent enjoyer of the fruit of the action is at the same timo the agont. Thus the Parva Mimtiss deolares " the frait of the injunetion belongs to the agent" (III. 7. 18). The Ptrra-pakgin had contended that the tozt "if the slayer thinks, do.," proves the slf not to be the agant in the action of slaying, bat what the text really means is only that the Self as being oternal cannot be killed. The tert, from Smriti, whic.a was alleged as proving that the gunas only pomsess active power, refers to the fact that in all sotirities lying within the sphere of the samsira, the activity of the Self is due not to its own nature, but to its contact with the different gunas. The activity of the gunas, thereforo, mast be viowed not as permanent, but occasional only. In the same sonsn Smriti says "the rosson is the conneotion of the soui with the gupas, in its births, in good and ovil wombs" (Gita, XIII, 1). Similarly It is said thore (XVIII. 16) that "he who through an antrained andorstanding looks upon the isolated Self as an agent, that man of perverted mind does not see," the meaning being that, since it appears from a previons pamage that the activity of the Selt dopends on five factors (as onumerated in Sl. 16), he who viows the isolated Self to be an agent has no true insight. SÛTRA II. 9.82. विहारोपदेशातू ।२।३/ ३२। Aie Vihara, play, sporting about. wiur Upadesat, on account of declaration. 32. The soul is the agent, because the scripture de- clares that even in the state of Mukti it has pleasant activi- ties .- 250. COMMENTARY. In the Chhandogya Upainsad the soul of the Mukta is thus des- cribed, (VIII. 12. 3) :- एवमेदैब सम्मसादोश्सान्करीरात्समुत्याय पर ज्यातीवपसम्पथ स्वेन रपेबमि- निमपचते स उत्तमा: पुठक: स त् पय्येति जसन्क्रीहमरममाका श्ीमिर्या यानैषा प्ातिमिया बपजनऊ सरनिवय शरीरयी स यथा प्रयोग्य शाजरये युक्त एवमेवायमसिम्सरीरे

Re throngh whose grace this released soul, arising from its last body, and having approsched the Highest Light, is restored to its own form is the Highest Person. The Makts moves sbout thore laughing, playing and rejoicing, with women, with carriages, with other Muktas of his own period or of the past Kalpas. (So grest is his costacy) that he does not romember even the person standing near him, nor even his own body. And as a charioteer is appointed by his master to drive the carriage, just so is this Prana appointed to drive this chariot of the body. This shows that even the Mukta jtva plays about. Thus we arrive at the conclusion that mere activity is not the cause of sorrow, (for then the Mukta jivas would not have been active), but it is perverted activity alone wlich is the cause of pain, or to uee the technical phrase of the

Bhårya.] III PÂDA, XIV ADHIKARAŅA, SA. 34. 371

Gith, "It is the connection of the Soul with the Gunas which is the cause of pain." SŪTRA II. 8.88. उपादानातू 1२।३। १३। rraw Upadanåt, on account of taking up, moving, seizing. 33. The soul is agent bacause in the state of sleep it takes the Pranas along with it .- 251. COMMENTARY. In the Brihad-aranyaka Upanisad (II. 1. 18.) we find the following :- स यत्रेतत्स्वम्रायाचरति से हास्य लोकास्तदुतेव महाराजा भवस्युतेय महात्राहाथ उतेवोचावचं निगण्छति स यथा महाराजा जानपदान् गुहीत्वा स्वे जनपदे यथाकामं परिष रतीयमेचवैच पतत्मावान् सुहीत्वा स्वे शरीरे यथाकामं परिवसते। १८ । But when he moves about in sleep (and dream), then these aro his worlds. He is, as it wero, a great king ; he is, as it were, a great Brahmana; he rises, as it were, and he falls. And as a grest king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thas does the s ul control the various prinas and move about, according to his plossuro, within his own body. In the Gita also we find (XV. 8) .:- शरीर' यदशाप्ोति यबाप्युस्कामतीम्र:। शुहीत्वैतानि संयाति वायुगधानिवारयात्। When the soul acquireth a body and when he sbandoneth it, he seizeth these and gooth with them, as the wind takes fragrances from their flowery receptacics. This shows that the jiva is an agent, because it takes up the Prâpa. As the magnet draws the iron, so the jiva draws the Pranas No doubt, the Prânas are the agents in seizing external objects. They are the agents in all physical activities of the body, but the soul is the direct agent in catching hold and seizing the Prana, and making it work or not work. There is no other agent with regard to the taking up of Prana. The author gives another reacon in the next Sûtra. BÛTRA II. 8. 84. व्यपदेशाज्ञ क्रियायां न चेननिर्देश विपर्यय: ।२/३/२। uviu Vyapadesát, on account of direction, designation. Cha, and. Awert Kriyayam, in action, in the performance of sacrifices. # Na-chet, if not so. fitu Nirdesa, grammatical construction Rydn: Vipavyayab, differ- ence, opposite. 34. The soul is an agent also on account of the scrip- tures directing it to perform actions. If it were not the agent, the grammatical construetion would have been different .- 252.

372 VEDANTA-SOTRAS. IT ADBYAYA. [Govinda

COMMENTARY. In the Taittirlya toxt, already mentioned before under Sûtra Il. 3. 31, the word " Vijnana " is used in the nominative case, meaning " the soul performs the sacrifice, it perforins all works." This shows that the soul is agent principally in all worldly and Vedic works, and it is the soul which is designated as performing all works sacred and secular. If the word " Vijnana" there did not denote the soul, but the Buddhic principle, thon the grammatical construction would have been different. It would not have been put in the nominative case, but in the instrumental case-instend of " Vijnanam" the form would bave been " Vijñânena," for Buddhi is meroly the instrument of action and could not be put in the nominative case. But the text does not show it so. If Buddhi were the agent, then we have to imagine some other instrument through which it performs action, for all activitios are accomplished through instruments only. Therefore the dispute is nominal only, for there is no agency with- out an instrument, and where an instrument is spoken of as an agent, thore the agent and the instrument are considered indentical. An objector may say, if jiva was the agent, then he would create only that which was boneficial to it, and not that which was injurious, for an agent is always independent. This is no valid objection. Though the jiva intends to create all conditions beneficial to itself, yet owing to the counteracting force of its past karmas, which are concomitant causes, sometimes its offorts rosult in producing undesirable offects. Therefore, it follows that the soul alone is the agont. This being so, the texts which declare that soul is not an agont are to be oxplained as declaring that the soul is not an independent agent. Its sotivitios are dopendont on the will of the Lord. The scriptares-mys an opponent-do not really mean to say that the soul is an agent, becsuse the soul suffers pain; and had it been the creator of its conditions, it would not have suffered pain, for it would have created such conditions only which would have been joyful. This argumont goes too far, for then the texts which declare explicitly that a man should per- form full-moon and now-moon sacrifices are to be explained in a differont way, namely, that Buddbi has to porform these sacrifices, not man. Thus the son-agency of the soul would make the scriptural texts abeurd. The author now shows the objections to whicu tho theory of Pradhana being the agent is opon. SOTRA IL &. M.

Bhårya.] I II PÅDA, XIV ADRIKARAŅA, 84. 36. 373

Uplabdhi-vat, like perceprion, like the case of sentiency or nop- sentieney as in Sotra II. 3. 30. f: Aniyamab, want of determinateness, want of definiteness. 35. If the soul were not the agent, then there would be indefiniteness of all activities, just as in the case of con- sciousness, if it were all-prevading-253. COMMINTARY. In the previous Sâtra (II. 3. 30) it has been shown how indefinite would be the consciousnees of the soul if it were omnipresent. On similar reasoning it can be shown that if all activities belong to Prakriti, and not to the soul, then there would be similar vaguonoss with regard to all activities. For Prakriti boing all-pervading and the comnion possossion of all souls, all actions would result in producing oxperionces in all souls, or in not producing experiences in any soul. Note .- As air is all-prevadiag, any vibration in sir such as sound, produces the samse seosstion in all persons, similarly Prakriti, being all-porvading, any activity in or ot Prakriti will produce the ssme ezpericnce in all souls, and any insctivity would stop the activity of all conls. You cannot say that the activity of the Prakriti in a particular locality would only produce experience in that soul, which is in proximity with it, and not in another which is at a distance from that locality, (as sound is heard by persons near its source, and not at a too great distance). For in your theory the souls being equally omnipresent with Prakriti, will experience the activities of Prakriti, wherever it may be active, for its proximity with Prakriti is present everywhere. SÛTRA II. 8.86. शक्तिविपरय्ययात् ।२/३/१६। afr Sakti, power. Archrg Viparyayat, on account of difference or inver- sion. 36. If Prakriti were the agent, then there would be the inversion of the power of enjoyment attributed to the soul, and that power of enjoyment would belong to Prakriti. -254. COMMENTARY. If Prakriti were the agent and not the soul, then the Power of onjoyment which is attributed to the soul, must be attributed to Prakriti, for enjoymont always is experienced by the agent, and not by a third person. There is no such vicarious punishment or roward. If & man 11

374 VEDANTA-SÔTRAS. II ADHYAYA. [Govinda

does an act, he experiences its result, and not a third party. If Prakriti be the agent, there is no reason why the soul should be the onjoyer. In the Svetadvatara Upaniad (I. 8) the existence of the soul is established, because it onjoys the fruit of its action. If the soul were not the agent, that argument also will be invalid. For this reason also soul is the agent, for vicarious suffering or enjoyment is unreasonable. SÛTRA II. 8. 37.

if-wann Samadhi-abhavat, on account ot the absence of Samadhi. Cha, and. 37. If Prakriti were the agent, then there would be the absence of Samadhi also .- 255. COMMENTARY. The theory that Prakriti is the agent is open to this objection also, chat under it Samadhi itself becomes impossible ; and consequently there can be no release, because Sainadhi is the instrument of release. Now Samâdhi consists in the realisation of the idea ' I am separate from Pra- kriti.' If Prakriti were the agent, then the Prakriti would have to formu- late this notion, "I am separate from Prakriti," which would mean " I am separate from myself." Now Prakriti cannot formulate any such notion, because it is non-intelligent; and because the idea itself of being separate from one's ownself is an impossible notion. Even the extremists who would attribute no activity to the soul are forced to admit its activity so far as Mukti is concerned. They admit. that it is the soul which by its effort of Samadhi realises its difference from Prakriti and thus gets Mukti. But if the soul - were absolutely inactive this effort of realising Samadhi would be impossible for it. Lence it follows that the soul alone is the agent.

Adhikarana XV .- Activity is an essential attribute of the soul, though it may not be always actually active. Now the author shows by an illustration, that the soul is active by its inherent power, as well as by employing instruments. SÊTRA II 8. 88. यथा च तकोभयथा।२।३।३८। Yatha, as. Cha, aiso, and. Takşa, the carpenter. aw Ubha- yatha, in both ways.

Bhârya.] III PÅDA, XV ADHIKARAŅA, 84. 38. 375

38. The soul is active in both ways like unto the carpenter .- 256. COMMENTARY. As a carpenter is agent in the act of carpentry through the medium of his instruments such as axe, plane, saw, borer, etc., and is agent also directly in the act of holding those instruments and grasping them in his hands, so also the jiva is an agent in a two-fold sense. It works on the external world indirectly through the instrumentality of the sense organs, and it is also directly agent in the act of controlling the prânas. In other words, the soul has double agency, one through the prana, the other by seizing hold of the prana itself and directing it into different channels. This explains why in certain scriptural texts agency is attributed to Matter and not to the Soul. It is because importance is given to the instrument, therefore, it is said that the gunas act and not the jtva. Thus, as in ordinary language, one may say that the axe cuts, etc., such phrases are figurative only, and as there is preponderance of guņas in such acts, so the action is attributed to the gunas. In fact, the Git declares it clearly that "re-incarnation of the soul in good or bad family is regulated by the use it has made of its implements, namely the guņas." (ditâ, XIII. 21) :- पुक्क प्रकृतितो हि भुके प्रकृतिजान्गुबान्। कारवं गुव संगोधल सद्सचोनिजमतु। Soul, raling mattor, useth the implements (ganss) made of matter. The canse of its birth in good and ovil wombs is the right or wrong employment of these implemonts (gapas). This explains those passages which declare gunas to be the agent, such as the Gita, III. 27 :- प्रकते: कियमावानि गुके: कर्मावि सबग्ः। सहंकारचिमूड़ात्मा कर्ताउमिति मन्यते। All actions are wrought by the gunas of nature only. The self, deluded by egoism, thinketh : "I am the doer." If the soul is the real agent, why does the above verse say that the man who thinks himself to be the agent is a fool? And why is this repeated again in verse, XVIII. 16 :- सजैवं सति कर्तारमार्मान केवलं तु य:। पस्वत्वकुतबुनित्वाजं स पश्यति दुर्मात:। १६। That being so, he verily who-owing to untrained Reason-looketh on his Belf, whioh is isolsted, as the astor, he, of perverted intelligence, seeth not.

376 VEDANTA-SOTRAS. II ADRYAYA. [Govinda

The reply to this is that overy act has five factors. The man who ignores the four and thinks himcelf to be the sole agent, is called in theee verses a fool, one of perverted intelligence. The five factors are mention- ed in the same (XVIII. 14.)

The body, the soui, the varions organs, the divers kinds of energics, and the Supreme Lord also, the Afth, are the Ave factors in all acts. We cannot take these verses in the superficial sense as teaching that the soul is isolated and never an agent, for in that very book we find thit the soul does perform act, for the sake of getting mukti. If the soul could perform no action, no direction could be issued to it to exert for salvation. Such as we find in the Gita, XVIII. 65 :- कमना मय मनदको मयाजी मा नमसुर। मामेषेच्यसि सर्यं से प्रतिज्ञाने पियोशति मे। Merge thy mind in Me, be My devotee, sacrifice to Me, prostrate thyself before Mo, thon shalt come oven to Me. I pledge thee My truth ; thou art denr to Mo. So also IX. 34 :- कमना मय मदको मयाजी माँ नमसकुुब। मामेनै्यसि युक्दैवमात्मान मत्यरायय:। ३४। On Me, ax thy mind; be dovoted to Me, sacrifce to Me; prostrato thyself before Me; harmonised thus in the Self, thon shalt come unto Me. having Me as thy suprome ronl. Bc also XVIII. 55 :- मनखा मामामिजानाति यावम्यभासि तरवतः। ततो मा सस्वता सात्वा विशसे तदगंतरम्।५५। By devotion he knoweth Me in essence, who and what I am; baving thas known Mo in emeence he forthwith entereth into the Supreme. These verses show that mukti is for that soul only which performs the act cf meditation on the Lord. No doubt, there are passages declaring that the soul neither kills nor is killed such as II. 19, etc. They mean that the effect of slaying, as cutting asunder into two pieces, never accrues to the soul. The soul, being eternal, can never be cut asunder or slain. But those passages do not mean that a person, who unrighteously kills another, will not suffer the moral consequences of that act, for the Gith has already established that the agency belongs to the soul, and the soul must enjoy or suffer the good or bad offects of its doeds. This also ox- plains how the maints or devotees are said to perform no action, though they are ordered to wornhip the Lord. The great Saints, the Bhagavatss

Bhårya.] III PÅDA, XV. ADHIKARAŅA, SA. 38. 377

not only worship the Lord in this world, but in heaven also after they have attained mukti; but their worship is considered to be no action in the ordinary sense of the word; for they worsnip without any taint of gunas, and their devotion is of pure spiritual energy, and the gunas are completely submerged in their case, and play a very subordinate part. Referring to this we find in the Bhagawata Purana the following :- सास्थिकर कारकोउसक्की रागान्यो राजस: समुत्त। तामस: स्मृतिविभ्ररटी निगु के मदपाभय:। The Sattvic agent is he who performs all acts without attachmont to the gupas. the Rijas a agont performns all acts blinded by his attachinent to the guuas, the Timasic agent has no memory, and performs all actions ignorantly, while the Nirguos agent is be who does every aot with perfect resignation to My will. The experiencing of pleasure and pain is always the function of the soul, pure and simple, and never of matter or gunas, as savs the Gita very clearly (XIII. 20) :- कार्यकारककतुत्ये हेतु: प्रकृतिवम्पते। पुथक सुजदर खाना भोकचुत्वे हेतुकच्यते । Matter is callod the cause of the generation of canses and efeets ; Spirit is called the cause of the enjoyment of pleasure and pain. Though pleasure and pain always co-exist with gunas, yet they being of the nature of consciousness or feeling, have the soul element predominating in them, for the power of consciousness belongs to the soul alone and the gunas do not predominate in these sentiency of pleasure and pain, for matter is opposed to consciousness. It is a well known fact, that the essence of soul is consciousness, the feeling of pleasure and pain. The soul is self-luminous, and hence intelligence as well as agency must be understood to be the essential qualities of the soul. In fact, the Śruti also declares the same (Praśna Upaniçad, IV. 9. दव दि दूर स्पष्टा भोता माता रसयिता मन्ता बोद्ा कर्ता विज्ञानास्म पुककः। स परेश्ारे भ्रात्मनि संभतिह्ठते । ९। For he it is who sees, hears, smells, tastes, perceives, conceives, acts, he whose ensence is knowledge, the person, and he dwells in the highest, indestructible Self. The illustration of the carpenter also shows that the agency of the soul is not perpetual but depends upon its volition. It may or may no be active as it pleases. It is not subject to the law of inertia of Matter. A material particle once in motion, is always in motion without any power of stoppage unleas some external force comes in.

378 VEDANTA-SOTRAS. II ADHYAYA. [Govinda

Adhikarana XVI .- Soul in its activity is dependent on the Lord. Now another doubt is raised as regards this activity of the soul. (Doubt) .- Is this activity of the soul self-dependent or dependent on another ? (Pâroa-pahsa.)-It is self-dependent, because injunctions and pro- hibitions of the scriptures hare a meaning only if the soul were self- dependent in its activity and not otherwise. When the scripture says "let a person desirous of heaven perform sacrifice," "let a Brâhmana not drink wine, and let him forsake all sins," etc., it means that the soul is independent in its activity, for orders are addressed only to those who of their own free volition and thought have the power of entering on an aetion or refraining from an action. (Siddhânta) .- The soul is not independent in its activity, but depends on the Highest Self, as-is shown in the following Sûtra :-- SOTRA II. 8.89. पराचु तच्छ्रुते: ।२/३। SO Parat, from the Supreme Lord Tu, bu'. a-ga: Tat aruteb, on account of this being declared by scriptures. 39. But the activity of the soul is from the Highest Lord as its cause, because the scriptures declare it so .- 257. COMMENTARY. The word " but " is employed in order to remove the doubt raised by the Purva-paksin. The activity of the soul proceeds from the Highest Lord as its cause, Why do we say so? Because the scripture declares it to be thus. Such as "The Lord is within all, the ruler of all creatures." " Who dwelling in the jiva-atman is different from jiva-atman, whom the jiva-âtman does not know, whose body the jiva-atman is, who rules the jiva-Atman from within, He is thyself the Inner Ruler, the Immortal. So also in Kauditak Upanişad IlI. 8 :- एव: गेवैने सानु कर्म कारयति तं यमन्चातुनेयत्येय पवैनमसायु कर्म कारयति aःयमेम्यो खोकेम्योनुतुत्सते। For the Lord makes him whom he wishes to lead up from these worlds, do a good deed : and the same makres him, whom He wishes to lead down from these worlds, do a bad

All these texts show that the Lord is the highest motive power of the soul.

Bhåpya.] II PÂDA, XVI ADHIKARAŅA, SA. 40. 379

Let it be so. If the agency of the soul is dependent on the Highest Lord, then all injunctions and prohibitions of scriptures become usolese, for the man then becomes a mere automaton moved by the Spirit witbin. The scriptures only enjoin acts and omissions on persons who bave power of their own to do an act or to refrain from doing an act. To this objection the following Sutra gives a roply. SOTRA IL. 8. 40. कुतप्रयत्जापेच्स्तु विहितप्रतिषिद्धावेयथ्योदिभ्यः ।२।३।४०। Pa Krita, made. rer Prayatna, effort. N: Apekgab, having regard to, with a view. & Tu, but fifta Vihita, ordained, injunction. marer Pratisiddha, prolibited. Faif: A-vaiyarthya-adibhyab, on account ol non-meaning- lessness. 40. The Lord makes the soul to act having regard to the effect 'made by it, so that injunctions and prohibitions of the scriptures may not become meaningless .- 258. COMMENTARY. The word " but" removes the doubt raised. The Lord causes the jiva to act in a particular way, not arbitrarily, but having regard to the tendencies generated by it, by the good or evil deeds performed by it in its past lives. Hence the above objection is no longer valid. The differ- ent fruits, which the souls experience are the results of the differences of their actions good or bad, just as the different fruits which the treos produce are the results of the differences of seeds. The Lord is the exciting cause of the growth of the tree, like the rain. The seed is the particular caune of the particular kind of fruit produced, the rain is the general cause. If there were no rain, we shall never see the diversities of smell, tasto, of the fruits, flowers, etc., which we find in the vegetable creation, for no plants will grow in the abeence of water. Similarly, there may be abundance of wator and still no plants will grow if there be no seeds. The result is that the good or bad experiences are the consequences dependent upon the actions of the soul and not the arbitrary act of the Lord. Similarly, a man may be an agent, though impelled to that action by another, and be still responsible for his acts. Therefore, the responsibility of the soul does not coase, though the impelling causo is tho Lord. On what authority do we say so? Because otherwise the injunc- tions and prohibitions of the ecriptures would be meaninglees. The worde "Âdi, etc." in the Sutra suggest that the grace and punishment of the Lord are also not arbitrary acts, but regulated by tho

380 VEDANTA-SUTRAS. II ADBYAYA. [Govinda

actions of the jiva. It is only in this way that acriptural commands do not become purportless. If the soul were a mere automaton, like a piece of wood or stone, impelled by the Lord to do good or bad deeds, then the words of the acripture will lose their authoritativenees and the responsible agent would be the Lord Himself. In the Kauditakt Upanigad it is oortainly said 'the Lord makes him whom He wishes to lend up do a good deed, etc.' There also the Lord wishing to lead up & particular soul impels that soul to do good aot, for the phrase " wiahing to lend up" means the grace of God and impelling a jiva to good deeds. Similarly, the phrase "wishing to lead down " means punishment and impelling a jiva to perform evil deeds. If the jiva was like an automa- ton, thon the grace and punishment would have no meaning with rogard to his actions, nor could the charge of cruelty brought agsinst the Lord be answered in that view of the case. Therefore, soul is a respon- sible agent, though no doubt a secondary agent, while the Lord is the causstive agent, because without His permission, the soul can do nothing. Thus there is a complete reconciliation of the two views.

Adhikarana XVII .- The soul is a part of God. Now the author in order to strengthen the view set forth in the previous Sutras teaches that the jiva is a portion of Brahman. In the Muņdaka Upanişad, III. 1. 1., we find the following :- ह सुपका सयुजा सचाया समार्न दुसं परिषस्वजाते। तयोर्य: पिप्पलं स्वाद्र र्यनस्तवम्पाशमिच्ाकशाति ॥१। Two birds, inseparable friends, cling to the ssme tree. One of them eats the sweet frait, the othor looks on without eating. This reference to two birds in this verse is evidently to the Lord and the jiva, to the God and the soul. (Doubt) .- Here arises the doubt, Is the Lord Himself the jiva, appear- ing as such owing to the limitations of Maya, or is the jiva a part of the Lord dependent on Him, invariably related to Him, but separate from Him, like the rays of the sun ? (Purva-pakşa) .- The Purva-pakşin says the Lord Himself limited by Maya is the jiva. As says the Atharvan Sruti (Brahma-Bindu Upani- șad, Verse XIII) :- घटसंवृतमाकाशं लीयमाने भटे यथा। घटो लीयेत नाउकाशं तहजीयो नमोपम:। २३। As a space enclosed in a jar roms.ns in ite own place oven when the jar is moved to another looality-for it is the jar that is moved and not the space, or as a jar enclosing

Bhårya.] II PÅDA, XVII ADHIKARAŅA, 84. 41. 381

a speoe may be broien into pieces but the space remains the same and is not destroyed, co is the soul like spsoe. The Srutis like "Thou art that," etc., also become harmonised in this viow of the case, namely, that the soul and the Lord are identical. (Siddhanta) .- The soul and the Lord are not identical as shown by the following Sutra :- SOTRA II. 8.41. मंशो नाना व्यपदेशावन्यथाचापिदासकितवादित्वमधीय- त एके 1२।३।५१। che: Aminh, part. Nana, many, multifarious, difference. urg Vyapadeśat, on account of the declaration. wr Anyatha, otherwise. Cha, and. ft Api, also. ma Dasa, servant. Riy Kitava, gambler. mom Ådit- vam, and the rest. wirua Adhiyate, record. Eke, some (texts). 41. The soul is a part, because the Lord is described as having manifold relations with the soul, and also because some texts record him as identical with Brahman, like slaves and fisherman, etc .- 259. COMMENTARY. Jiva is a part of the Supreme Lord like the rays of the sun, which are separate from it, but which continually accompany it and which in & way are dependent upon it. Why do you say so? Because the scrip- ture describes the manifold relations of the soul with the Lord. Thus in the Subala Upanisad we hear "One God Narayana is the creator, is the destroyer, is the Divine, is the mother, is the father, is the brother, is the abode, is the refuge, is the friend, verily He, the Narayâna, is tho goal of all." So also in the Gita, IX. 18 :- गतिमेरचा प्रसु: साझी निवास शरबं सुहत्। प्रमक: प्रलय: लान निधान बोजमव्ययम्। १२। The Path, Husband, Lord, Witness, Abode, Shelter, Lover, Origin, Dissolution, Founda- tion, Treasare-house, Seed imperishable. The scriptures declare manifold relation of the Lord with the soul, such as He is the creator the jiva is the created. He is the ruler the other is the ruled. He is the support the other is the supported. He is the Lord the other is the servant. He is the lover the other is the beloved. He is the object of attainment the other is the attainer and so on. On the other hand the Atharvan Sruti also describes Him in another way, namely, His unity with jiva, showing all-pervasiveness by which He pervades the jiva, and thus the jiva is looked upon as identical with

382 VEDANTA-SÔTRAS. II ADBYAYA. [Govinda

Brahman. In other words, the texts. declare both the difference of the Lord and the jiva, and His unity with the Jiva in the sense of its pervading the Jiva. Thus the following text.

Brahman are the slaves, Brahman are these fahermen and Brahmap aro those gamb- Jers, oto. These declarations of unity would not be possible, if there were no difference in essential nature between God and Soul. No one can himself be the crestor as well as the created, himself the pervader as well as the perraded, nor the Supreme Lord who is the highest intelligence can be the slave, the fisherman, etc. If He were to be so, then all thoee texts would be stultified which teach indifference to all worldly objects. Nor can it be said that the Lord Jimited by Maya is transformed into slave, fisherman, etc. Note .- The jiva is said to be a part or anaa, of Brahmay, because in that view only tho apparently conficting tezts of the Upanisads can be reconciled. Some texts declare the difference of Brahman from the soul in very distinct ternis. Brahman is the crestor soui the creaced, Brahman the rulor soul, the ruled, etc. While there are equally cun- trary texts, which declare Brabman to be identical with every sonl, whether that of a slave, a fisherman or a gambler, etc. How are these texts to be reconciled? Some texts deelare Ninátva or difference, others declare Anyatha or non-nanstva or unity. According to Badarâyana the raconciliation consists in cousidering the soul as an amis or part of the Lord, for in that vjew only, it is pomsible to consider it as different from the Lord, as well as non-different from Him. The soul is not a part of Brahman in the sense of a piece of stone cut off from a rock by the chisel. Jiva is not in that sense, a cut off por- tion of the Lord, for if it were so then it would contradict all thoee texts which declare Brahman and soul to be incapable of division, and not liable to any change. Therefore the jiva is described as a part of Brahman, in the sense of being a subordinate member of Brahman, sepa- rate from Him, but related to Him, as the created, the ruled, the supported, etc. The subordinate relation of the soul to Brahman is established by the fact that all energies of the soul are from the Lord. As says the Smriti (Vișņu Purâna, Book VI, Ch. 7, verses 61-64) :- एतत् सव्यमिदं विश्वं जगदेतबरांबरम्। पर्ड्यास्वरपस्य विष्ने: शकिसमन्चितम्। ६०। बिच्ठुराकि: परा प्रोक्ता केतवाल्या तथापरा। भविद्या कर्म्मसंज्ञान्या तुतीया शंिरिम्यते। ६१। The whole of this universe consisting of moveable and immoveable jivas is energised by the energy of Vienn, the Supreme Brahmap. The energies are of three sorts, the divine onorgy which is the highest, and called the Vigpu iskti, the jiva onergy which is

Bhârya.] II PÅDA, XVII ADHIKARAŅA, 84. 42. 383

lower than this and is called the Kgetrajds iakti, and third the material onergy cnlled the Avidys or karma enorgy. The word amia used in this Sutra is to be understood in a sense similar to that when we say the orb of Venus is a hundredth part of that of the moon. This definition of amda or part does not transgress the definition which says "part is the particular localisation of a whole or a particular portion of one substance, inhering in that substance but not separate from that substance." Thus Brahman as possessor of all energies is one entire substance, while jiva bas a portion of this Brahma energy, and in that sense it is a part of Brahman, and thus is subordinate to Brahman. In other words, the word amda or part is to be taken in the sense of subordinate. When we say "jiva is a part of Brahman" we mean "jiva is subordinate to Brahman." The statements that the human soul is like a space enclosed in a jar, not different from the space outside the jar are to be reconciled by holding that when the limiting condition or Upadhi is destroyed then there is the union of the two. It does not mean absolute identity. The phrases like "thou art that," etc., also declare that " the thou" is dependent upon "the that," for all its functions. In other words the sentence "thou art that " means " all thy functions are dependent upon Brahman." In fact all the previous texts and illustrations of the Chhndogya Up. show this to be the real meaning of the great saying "thou art that," it has no other meaning. Consequently it follows that the jiva is different from the Lord and this difference is manifest, for one is the ruler the other is the ruled, one is omnipresent the other is atomic and so on. The opposite view that the jiva and the Lord are identical cannot be fairly deduced from the scrip- tural texts. In support of this view that the jiva is a part of Brahman in the sense of being subordinate to Him, the author now quotes a Vedio Śruti. SÛTRA II. 8. 42. मन्त्रवर्णातू ।। २।३।४२।। woraft Mantravarnat, because of the desnription given in the sacred mantra. 42. The jiva is a part of Brahman because the mantra also describes it to be so .- 260. COMMENTARY. Even the Rig Veda, X. 90. 3, declares :- तावानस्य महिमा तता ज्यायाश्दथ पुदष:। पाडाअस्य सर्वा भूतानि निपादस्यामृर्त दिवीति। ९।

384 VEDANTA-SÚTRAS. II ADHYÂYA. [Govinda

Sach is His grestnom, yon the Lord is oren grester. All souls constitute one quarter of Him. His immortal three quarters are in Resvon. This mantra, which is to be found in the Chhandogya Upanisad, IUI. 12. 6, declares distinctly that all jivas constitute a Pada or portion of Brahman. In faot the word Pada and amia are identical. Both mean "a part," or "a portion." This mantra uses the word ' Sarvi-bhutani' in the plural number, while in the Satra the word Amda is in the singular number. The singular here is used in a generic sense to denote all souls. Incidentally it may be mentioned that the souls are many as declared in this mantra. In other places also singular must be taken as donoting the whole class, thus as in Satra, II. 3. 19, the word " Atman " is used in the singular numbor, but denotes the whole class of jivâtmans .. SÛTRA II. 8. 48. च स्मर्यते ॥२।३।४३ ॥ R Api, also. Cha, and. mia Smaryate it is so written in the Smriti 43. The Smriti also declares the soul to be a portion of Brahman-261. COMMENTARY. In the Gita XV. 7, we find :- मगेबाश जीकलोके जीवमूतः समातन:। मनः यहानीन्दियाि प्रकृति स्ाधिकर्मति ।७ । A part of me rorily has become the jiva in this world of jivas and is eternal. It draweth roand itself the senses of which the mind is the sixth, veiled in matter. The Lord has used the word "eternal " in the above showing that the jivas are eternal and not fictitious portions like space enclosed in a jar. Here also the word amda is used sbowing that the jiva is always dependent upon the Lord and that all its activities are subordinate to Him. In the Padma Purâna the essential nature of the jiva is more defini- tely stated :- मानाअयो मानगुयर्चेतन: प्रकुते: पर:।

पहमर्थोहव्यय: साझी मिजरूप: सनातन:।२। भदासोप्छेद्ोइ द्योशशोष्योक्ार एव न। एवमादिशुवेरयुक्क: शेषभूक परस्य थे। ३। मकारेखडयते जीव: सेनक: परवान् सदा। दासमूता हरेरेब नान्यसपैय कढाजमेति । ४। The jiva is an intelligent receptacle having intelligence as its quality, it is the giver of sentiency to ita various vehicies and is boyond Prakriti, It is not born, it is not subjeot

Bhåpya.] III PÂDA, VIII ADHIKARAŅA, SA. 43. 385

to modifcation, it has one form, unchanging in its essence. It is atomic, and eternal, having the quality of pervasion and consisting of knowledge and bliss. It is designated by the word " I," is unchanging, is the witness and eternal. It is incombustible, uncleav- sble and can neithor be wetted nor dried away. It is imperishable as well. Possessing these attributes it is a part of Brahman, a servant of the Lord. The letter "Ma" denotes the jiva called also the knower of the feld. It is the slave of the Lord but of no one olse evor. The words " possessing these attributes and the rest " refer to the other qualities of the jiva not definitely mentioned in the above extract, such as the jiva is an agent, the enjoyer, the self-luminous, etc. Luminos- ity is of two kinds according to the difference of the substance and the quality. The first depends for its enkindling on its own self, the second is the particlar substance which is the cause of enkindling himself as well as another. Such is the Self or jivatman. The flame of a candle illumines the eye and is itself a lighted mass and its burning is dependent upon itself and it manifests itself by its own ligbt and is not like jar, etc., which manifest themselves through another's light. Therefore, the flame is self- luminous. But there is this difference between the flame and the soul that the flame being material cannot shine forth or illumine itself, in other words, has no self-conciousness. But the soul is self-luminous like the flame and illumines others like the flame, but has the additional attribute of self- illumination, of self-consciousness, which the light has not. Therefore, it is said that the soul illumines itself, is self-luminous and of the form cf intelligence.

Adhikarana VIIL .- The Avatâras like fish, etc., are not part of Brahman but Brahman itself. As a digression the author here considers the subject of Avataras. In the Gop&latâpani Upanisad it is said (page 195. Thirty-two Upanişads, Ânanda Adram Series.) पको बशी सवग कुम्य हड एकोपि सन्बहुधा यो विमाति। तं पीठस' येऽनुमजन्ति धीरास्तेवां सुखं शाम्बतं नेतरेयाम्। There is one ruler, all-pervading, the Lord Krigpa, the adored of all and though one shines forth as many, the wise who worship Him as seated in the throne of the heart enjoy eternal happiness but not so the others. Similarly in the Visnu Purina it is said (I.2.3.) :- एकानेकस्वकपाय स्थूससूस्मात्मने नमः। स्रव्यकव्यकमूताय विष्यने मुकिहेतये। ३े । Salutat!on to that Lord Vignu whoe essential nature is one as well as many, who is both subtle and the gross, who is both manifest and unmanifest, who is the csase of mivation,

386 VEDANTA-SOTRAS. II ADHYAYA. [Govinda

Here the Lord is called as one, in the sense of being the whole, and is called as having many forms, in the sense of having taken many Amda- kalà Avatāras. (Doubt.)-Now the doubt arises. Are these Amsa-kala Avataras portions of Vi nu, in the same sense as the jiva is a portion of the Lord, or is there any difference? (PArva-paksa) .- There is no difference between the jivas and these Arhda Avataras, for both are amsas or parts of Brahman, and as such there is equality of attributes between them. (Siddhdnta) .- This is not so, as shown in the next Sûtra. SÛTRA II. 8. 44. प्रकाशादिवल्नैवंपरः ॥। २। ३।४४।। rarurfrrą Prakaga-adi-vat, like light and the rest. « Na, not. vrq Evam, thus. v: Parab, the highest, the supreme, the Avataras like the Fish, etc. 44. The supreme avatâras like the Fish and the rest, are not thus amsas of Brahman as the jîva is ; like the light. and so on .- 262. COMMENTARY. Though denominated by the term Amsa, the avataras like the Fish and the rest, are not amsas in the same sense as the jiva is said to be. The word amea, applied to the avataras, means the entire Brahman. This the author explains by the example of "light and the rest" :- As sun is said to be light, and the firefly also is said to be light, yet the word light applied to the sun has altogether a different meaning from the word light applied to the firefly. There is no oneness of form between the sun and the firefly. Similarly though the nectar and the wine are both liquids, and are equally termed liquids, yet they are not the same; in the same way the avataras and the jivas, though amdas of Brahman, yet are not the same. SUTRA II. 8. 45. स्मरन्ति च ॥ २। ३। ४५ ।। moia Smaranti, the Smritis declare. Cha, and. 45. The Smritis also declare the same .- 263. COMMENTARY. In the Mahavaraha Purâna we read as follows :- स्वांशस्ाय विभिन्नांश इति व धांश इप्यते। भंशिनो यसु सामथ्यें यत्स्वरूपं यथा स्थिति:। १।

Bhåpya.] III PÂDA, XV ADHIKARAŅA, 8A. 45. 387

तदेब नाडुमानोऽपि मेद: स्वाशाशिना कचित्। विमिन्नांशोऽल्पशकि: स्यात् किश्चित् सामय्यमात्रयुगिति।२॥ सव्जें सम्चगुकेः पुर्वा: सवदोयविवजि ता इति थ। The ama is used in two senses, (1) the amisa or part of one's owngelf and hence idon- tical with himself, (2) a part separate from one's ownself. The Arat called Srimss is abeolutely identical with the whole, of which itis a part. It has all the powers, the aature and the condition of the original; there is not the slightest difference botween it and it prototype. The second called Vibhinna Amia has lesser power, lesser energy, lencer attribates than the original. The Sva-amias are all full of perfect attributes and free from all defecta. The sense of the above is this :- In the Bhagavata Purana it is said. "these avataras are the partial manifestations (amda kala) of the Supreme Person, but Krisna is the Lord Himself." This verse does not mean that other Avataras, like the Fish and the rest, are in any respect inferior to the Lord ; but that they are the Supreme Lord in His entirety, and are not amsas in the same sense as the jivas are the amsas of the Lord. On the other hand, they are like the various aspects of the same Lord manifesting different powers, just like the crystal and the rest, which show different attributes at different times. When the Lord in his Avatara manifests all His powers, then He is called a full Avatara, but when He manifests only a portion of His powers, then he is said to be a partial Avatara. In His avatâra as Krișna, all the six powers were fully manifested, but in otber avatâras, a fewer number of these powers were shown forth, and hence they were called amsa kalâs. It may be illustrated by the example of a great professor, who is master of all the sciences, and who is, therefore, called a perfect master; but when he addresses a lower class of intellects, he may not expound to them all the six sastras, bnt ouly a particular portion; and in that aspect of his teaching, he may be called a partial teacher; though as a matter of fact, he is master of six sciences. It is only in the Lord Krisna, the infant sucking at the breast of mother Yasoda, that we find the perfect manifestation of all the six attributes which constitute the Godhead, such for example, snpreme love for all humanity or an object of supreme love for all humanity, the maker of the supremely sweet heavenly music which turns the head of even the wisest Gods like Brahma and the rest, the possessor of the most ravishing and beautiful form, which enchants all who behold it, aud immeasureable compassion and the rest. These attributes are fully mentioned in the tenth Skandha of the Bhagavat Purana. The Lord in His manifestation of Sri Krisna was attended by all His energies. like Radha and the rest, as described in the Purușa Bodhint Sruti. But in His other aataras, like those of the Fish and the rest, He did not bring down all His energies, nor did He manifest all His attributes.

388 VEDANTA-SOTRAS. II ADHYAYA. [Govinda

But these avataras were identical with the Lord and though called amsas, they were not parts of Braluman in the same sense as jivas are said to be His parts. In the Rik-paridists the various powers of the Lord are fully described. The author now adduces another arguinent to prove the same con- clusion. SŪTRA II. 8. 46. भनुज्ञा परिहारो वेहसम्बन्धात् ज्योतिरादिवत् ॥ २। ३। ४६ ॥ Or Anujña, permission (to do good or bad deeds). Hence activity. vfterd Pariharau, exclusion, cessation from activity (I.e., Mukti or Release). Tremrvr Deha-sambandhat, on account of connection with a body. fiufw Jyotir-adi-vat, as in the case of light and so on. The word jyotih means 'eye.' 46. In the case of the jivas, there is wordly activity or cessation therefrom (Release), on account of their connec- tion with bodies, but not so in the case of the avataras. The jîvas are like light in the eye (depending for its vision upon . the activity or cessation of the light of the sun) .- 264. COMMENTARY. Though the jiva is an amsa of the Lord, yet on account of its con- nection with Avidya from beginningless time, and on account of its con- nection with a body, it is under the control of the Lord, and with regard to it we find texts declaring permission and exclusion. But no such control by the Lord is related with regard to the avataras like Fish and the rest. On the other hand, they are described as the Lord and as uninfuenced by their bodies which they assume. Thus there is a great difference between the avataras and the jivas. The word permission means inciting a person to do good deeds, as we find in the Kausltaki Upanisad, that the Lord makes him whom he wants to raise up do good deeds, etc. (Kauşitaki, lII. 8.) The word exclusion means cessation from work (good or bad), hence Mukti, as we find in the texts "knowing Him one transcends death." As an illustration of this, the author says, "it is like light and the rest." The word 'light' here means 'eye' or the power of vision. As the eye, though a part of the sun, is yet manifold on account of its relation with the various bodies, and as it depends for its activity on the per- mission of the sun, and ceases to be active when the sun does not permit it; in other words, the vision depends ou the presence or abeence of the light of the sun, so the jivas depend for their activity or release on the

Bhåpya.] III PÅDA, XV ADHIKARAŅA, 8A, 48. $89

permission or will of the Lord. But the Avataras aro parts of the Lord, like the rays of the sun which are identical with the sun, and can never be excluded from the sun, and do not depend upon any permission or exclusion of the sun. Thus there is a vast difference between the jivas and the avataras. SÛTRA II. 8. 47. प्रसन्ततेश्वाव्यतिकरः ॥२।३।४७। wema: Asantateh, on account of non-connectedness or non-perfection. 7 Cha, and. wufrmt: Avyatikaral, want of confusion. 47. The jiva is incomplete and hence there is no possibility of confusion between the jiva and the avatara. -265. COMMENTARY. The jiva is incomplete and not perfect like the avatara, hence it can never be confounded with the avatara, like the Fish and the rest. The jiva is atomic in size and hence non-full ; as we find it described in texts like that of the Svetadwatara Upanigad, V. 9. which says "the jiva is to be known as part of the hundredth part of the point of a hair." While the avataras are declared to be full as in the text :- पूर्थमद: पूर्वमिदं पूर्वात्यूवमृदच्यते। पूर्वस्य पूर्वमादाय पूर्वमेवावशिभ्यते। That (the root of all avataras) is full, this the (visible avatéra) is also full, from that fall this full omsnates. Taking sway this fall from that fall the fall still remains behind. The Parva-paksin had adduced the reason for holding the jiva to be identical with Avataras, because of the epithet ' amda' being applied to both. The author shows in the next Sutre the logical fallacy in tho reasoning of the Pârva-pakşin. SÛTRA II. 8. 48. श्राभास एव च ॥२।३।१८॥ mrae: Åbhasab, fallacy. Eva, mere. Cha, and. 48. The reason for holding the jiva and the avatâras to be similar is a mere fallacy .- 266. COMMENTARY. The reason adduced by the Pârva-pakein to prove the similiarity of the jiva with the avatara is that both are equally designated by tho word ' amda.' There is a logical fallacy (of undistributed middle) in this argument. The reasoning may be fully set out in this form :- The jiva is a part or amds of Brahman-the avatira is & part or amda of Brahman; therefore the jiva is an avatara.

390 VEDANTA-SUTRAS. II ADHYAYA. [Govinda

It is the ssme reesoning the abeurdity of whioh is apparent to every body if ststed fally thus :- All dogs are animals-ell men are animals; therefore all dogs are mea. The word 'cha' in the Satra implies that other illustrations of such fallacious arguments may also be given here. Thus though the earth and the ether are both substances, yet we cannot infer that both are therefore similar; or as existence and non-existence are both categories, but we cannot infer that therefore both are similar. In short, there lurks the fallacy of undistributed middle in all these reasons. The conclusion, therefore, is that the word 'amda' when applied to the avatara means the non-manifestation of the entire Divine powers, while the same word when applied to the jivas means subordination to Divinity.

Adhikarana IX .- Jivas are not all similar and equal. Having thus finished the digression, the author now takes up the context about the attributes of the jivas. In the Kathopanisad we find the following text. (II. 5. 13) नित्योप्नित्याना च्रेतनदवेतमानामेको बहूना या विद्धाति कामान्। तमात्मस्यं येप्नुपश्यन्ति धीरास्तेवां शान्ति: शाश्ती नेतरेवाम्। The eternal among the eternals, the conscionsness among all the consciousnenses, the one who bestows the fraits of Karmas to many Jivas, the tranquil-minded ones who see Him seated in their Atmf, get eternal happiness, but not the others. (Doubt). This text shows that the jivas are many, but have all the same attribute of being eternal and intelligent. Are they therefore all similar? (Pârva-pakşa). The Pûrva-pakșin maintains that because all jivas possess the same attributes of eternality and intelligence; therefore they must be all similar. (Siddhânta) .- The jivas are not all similar as shown in the next Sûtra. SÛTRA II. 8. 49. भ्रदृष्टाऽनियमात् ॥२।३।४६।। waz Adrista, the fate, the karmas. afrvirg Aniyamat, on account of non-determinateness, on account of non-similarity. 49. The jîvas are not similar, because their karmas are various .- 267. COMMENTARY. The word not is understood in this Sutra from Satra II. 3. 44. The jivas do not all experience the saie kind of pleasure and pain, because

Bhânye.] III PADA, XI ADBIKARAŅA, 84. 51. 391

though their essential nature is the same, yet on account of the varioty of their karmas, they are all different in their experiences, etc. The karmas or adristas are beginningless. The jivas have different adrigtas, in this sense also that they have worshipped the Lord in different ways. If it be said that the difference between the jivas is owing to the differences in their loves and hatreds, in their desires and affections, that also does not fully explain the case, as the author shows in the next Sûtra. SÛTRA II. 8. 50. अभिसन्ध्यादिष्वपि चैवम् ॥२।३। ५०।। : Abhisandhy-adisu, in regard to their purposes and the rest. A Api, also. Cha, and. wra Evam, thus. 50. And thus they are different with regard to their inclinations and the rest .- 268. COMMENTARY. The differences of desires and hatreds are not final causes which determine the differences of the jivas; these desires and inclinations, loves and hatreds have for their cause the adristas of the jivas, and thns adristas are the final causes which determine the differences of the jivas. Desires and inclinations are only the secondary causes. The word 'cha' in the Sûtra indicates that the momentary differences also between the souls are to be explained on similar grounds. If it be said that the differences between the jivas rise from the differences of environments in which they are placed, in favourable en- vironments like Svarga and the rest, or in unfavourable environmenst like the earth, etc .; to this also we reply that it is not so. For the environ- ments themselves require a cause behind them. The next Sutra explains this. SÛTRA II. 8. 51. प्रादेशादितिचेन्नान्तर्भावात् ॥२।३/५१॥ witur Pradedat, on account of locality or environments. rfa Iti, thus. d Chet, if. Na, not. maarm Antarbhavat, because of being included or comprehended. 51. If it be said that on account of the differences of environments there is caused the diversity among the souls, we reply it is not so, because the differences of environments are comprehended under adrista .- 269,

392 VEDANTA-SUTRAS. II ADBYAYA. [Govinda

COMMENTARY. The souls are placed in heaven or hell, in favourable or unfavour- able environments owing to their different karmas or adristas; therefore, the ultimate cause of the diversity observable among the souls is uot the environments, but the adrigtas of the soul. For it is obeerved that two jivas placed under exactly the same environments do not act in an identical way, but show forth a diversity of nature; thus it follows that diversity among the souls is caused by the beginningless adristas of the jivas. Here ends the third Pada of the Second Adhyaya of the Govinda Bhaeya on the Brahma Sutras.

SECOND ADHYÂYA

FOURTH PADA.

त्वजाता: कळितोत्याता मत्मरावा: सननस्यमित्रमित्। पताब् शाधि तथा देव यथा सतूपथगामिम:। O, God, (the sportful one, who.creates the prana), born of thee my life-breath and the senses are constantly prone to evil and absorbed in worldly matters. Control them thus, O Lord, that they may follow the path of virtue. Thene my life-breaths and senses crested by thee are naturally prone to evil and lead me astray. O destroyer of evil, train them so, that they may change their course and follow the path of virtue. Adhikarana I .- The pranas have their origin from Brahman. In the third Pada, the author has reconciled the conflict of the tezts regarding the origin of the various elements. In the fourth Pâda he reconciles the conflicts of the texts regarding the super-elements, namely the pranas. The pranas are divided into two classes, namely the prapas strictly so called, and the pranas metaphorically so called. TLe eleven senses, sight, hearing, etc., are called pranas in a secondary meaning. The five prânas known as prâna, apana, vyâna, samana and udâna are the principal prânas. Among these the author first takes up the eleven senses, which also are called pranas in a secondary sense. We find in the Mundaka Upaniead II. 1. 3. the following :- एतस्माजायते प्राय्ा मनः सर्वे्द्रियाति य। म वायुरज्योतिराप: पृथिवी विश्वास्य भारिजी। From this is born Prana, Manas and all the senses, ether, air, light, water and the carth, the support of all. (Doubt) .- The origin is mentioned here of the senses. Is this origin to be taken in a metaphorical sense, like the origin of the souls ; or is it to be taken in its literal sense, like the origin of ether, etc. ? (Purva-pakșin) .- The Purva-pakşin says that the pr&nas have no origin, for they are eternal, like the jivas; and existed even before cre- ation. The following text shows this :- सद्ा हदमत्र झसीत् तदाडु: कि तदासीदिति ऋचयो बाव ते असदासीत् वदाकु: के ते ऋचया इति पायया चाव ऋषयः। Non-being, truly this was in the beginning. Here they say, what was that ? Those Rigis indeed were that Non-being, thus they say. And who were those Rigis? The prinas indeed were those Rigis. This tert shows that the Risis existed before creation and the Rigis in the plural number are explained by the tezt to mean the prapas. Hence

394 VEDANTA-SOTRAS. II ADHYAY A. [Govinda

the senses existed before creation and have no origin. The text of the Mundaka Upanisad, quoted above, showing that pranas have an origin, must be taken in a metaphorical sense. (Siddhanta.)-The pranas have origin, as is shown in the next Sâtra. SÛTRA II. 4.1. तथा प्रायाः ॥२।४।१॥ r Tatha, thus, for the same reason. mn: Pranah, the pranas. 1. The pranas also originate in the same way as ether and so on .- 270. COMMENTARY. As ether and other elements originate from the Supreme Brahman, in the same way do the pranas or the senses also originate from Him. This we say because before creation it is declared that everything was one, and direct texta also show that from the Supreme Lord come out the pranas, manas and all the senses. The text of the Mundaka Upanigad, II. 3, 1, already quoted above clearly shows this. The origin of the prana is not to be taken in a metaphorical sense, like the origination of the soul. For the jivas have intelligence as their essential nature, and are free from all those six modifications, which we find with regard to material objects. Therefore, the origin of the jivas mentioned in some texts have rightly been explained in a motaphorical way, while the origin of the senses ought not to be so explained, because the senses are modifications of Prâkritic matter and with regard to them the origin is to be taken in its primary sense. This being so, the word Riei or Prana mentioned in the text quoted by the Pârva-paksin is to be interpreted as meaning Brahman, and the Prana here means the Omniscient Lord, the Great Risi or the Seer. But in the above text the word Prana is in the plural number, how can it refer to the Supreme Brahman ? The word Risi also is in the plural number therein. The plural number is to be taken in a secondary sense, as we find in the next Sûtra. SŪTRA II. 4. 2. गौएयसम्भवात् ॥ २।४।२। rf Gauni secondary. wenmra Asambhavat, on account of impos- sibility. 2. The plural number as applied to Brahman must be taken in a secondary sense, because it is impossible that Brahman should be many .- 271.

Bhåpya ] IV PÅDA, I ADHIKARAŅA, Sů. 3. 395

COMMENTARY. The plural number is figurative only, bacause the Lord being essentially one, and there not being many Lords; the plural number is not literally applicable to Him. Of course, He may be looked upon as plural with regard to His various manifestations. One Lord, like an actor, plays many a part on the stage of the world ; or like a crystal shows many a facet scintillating with diverse hues. The sacred texts also say the same, " who essentially one appears as manifold," "reverence to Him who is one and yet manifold." SŪTRA II. 4. 8.

a Tat, that, namely Brahman. ar Prak, before (creation.) Ja : Sruteh on account of the sacred text. Cha, and. 3. Because before creation, the texts declare that Brahman alone existed .- 272. COMMENTARY. In pralaya; there do not exist many objects, so the plural number is inappropriate for that reason also. All substances, whether Spirits or Matter, are resolved in the Para-Brahman in Pralaya. There is in pralaya a state of unity and the texts repeatedly declare this unity. Therefore, the plural number in the above text describing Pralaya, must be taken in a secondary sense. Note .- In Pralaya the matter is resolved in Brahman's tamas iskti and does not rotain its nature as Matter. The jivas also are resolved in Brahman, but in a different sense. They retain their individuality. They are like bees in a lotus flower, when the flower closes np its mouth. The bees are there inside the fower ; but as they do not manifost or appear outside as bees, but are in the heart of flower ; the flower only is said to exist. This is the merging of the jivas in Pralaya. The Lord withdrawe them all into His bosom, and there they go to sleep in pralaya, and as they do not appear as jivas; the Suprome Brahman is said to be the only ontity existing then. The author gives another reason to show how the word Prana is horo to be interpreted as meaning Brahman. SÛTRA II. 4. 4. तत्पूर्वेकत्वाद्वाचः ॥। २।४।:।। -zieg Tat-porvakatvåt, having for its antecedent that, because before creation. .: Vachab, of speech, of name, the Brahman in His subtle energy. 4. Because the Speech existed even before the cre- ation of Pradhâna and the rest .- 273.

396 VEDANTA-SOTRAS. II ADHYAYA. [Govinda

COMMENTARY. The word Speech here means names of all objects other than Brah- man. The 'Vak' or the Word existed even before the creation of the Pradhana and the rest. In that state of pralaya, there did not exist any objects having name and form. Consequently there did not exist any instruments, namely, any senses. The pranas, therefore, as meaning senses, did not exist then, conse- quently the word Prana in the above text must be taken to mean Brahman. The following text also shows that before creation there did not exist any objects having name and form .-- (Brihad-âranyaka, I. 4. 7.) तद दूं सर्हव्याकृतमासीतन्रामकपाभ्यामेव व्याकियतेऽ्सी नामायमिदयरूप इति । V । Now all this was then undeveloped. It became developed by form and name, so that one could say, " He, called so and so, is such a one." Therefore, the sense is that the Pranas have an origin just like the elements, ether, etc., and are not eternal.

Adhikarana II .- The senses are eleven. Note .- The author now attempts to reconcile the number of the senses. The Pûrva- pakşin says the senses are seven and he relies upon Katha Upanisad, VI. 10, where the senses are said to be seven. He also relies on the text of Brihad-aranyaka, IV. 4. 1, where also the enumeration of the senses is seven. Having reconciled in the previous Adhikarana the conflict of the texts as regards the senses-whether they are eternal or created-the author now reconciles the conflict as regards the number of the senses. The following text shows that the senses are seven .- (Mundaka Upanişad, II. 1.8). सप प्राजाः प्रमवन्ति तसमात्सपाचिष: समिध: सप्त होमा: । सप् इमे लोका येतु चरन्ति प्राणा गुहाशया निहिता: सप्त सप । ८ ॥ The seven sense-currents are produced from Him, with their corresponding sevon perceptions, the seven kinds of objects of perception, the seven co-relations and these seven organs in which move the sense currents. For the purpose of produoing knowledge, the seven are placed in every human being. The following text shows that the senses are eleven, (Brihad-âran- yaka Upanişad, III. 9. 4). कतमे वदा इति दरेमे पुरुषे प्राया आत्मकादशस्ते यदास्माच्करीराम्मर्त्यादुत्काम- नयय रोदयन्ति तद्द्रोद्यन्ति तरमाब्रुद्गा इति । He asked: "Who are the Rudras?" Yajfavalkya replied: "These ten vital breaths (pranas, the senues, i.c., the Ave juanendriyas and the five karmendriyas), and Atman, as the eleventh. When they depart from this mortal body, they mako as ory (rodayanti), and because they make us cry, they are called Rudras.

Bhâşya.] IV PÂDA, II ADHIKARAŅA, S4. 6. 397

(Doubt) .- Are the senses seven or eleven? (Purva-pakya) .- The senses are seven and the author shows this in the following Sûtra of the Pûrva-paksa. SÛTRA II. 4.5. सपगतेविशेषितत्वाक्च ॥ २।४।४ ॥ aR Sapta, seven, na: Gateh, on account of the going. frdreerra Visegitatvst, on account of the specification. «Cha, and.' 5. The senses are seven because the seven senses accompany the departing soul and because the text also specifies these seven .- 274. COMMENTARY. The senses are seven only, because we find scriptural text showing that the seven accompany the departing soul. Thus the Kathopanigad, VI. 10, enumerates these seven senses. यदा पञ्चावतिष्ठन्ते शानानि मनसा सह । युद्िश्च न विधेष्ठति तामाड्ु: परमा गतिम् । १०॥ When the five organs of perception, along with emotions are at rest and apart from their objects, and the Intellect even does not exert itself, that state they call the highest road (to God-Vision). This text of the Katha-Upanisad describes the condition of Yoga and specifies the senses as Jnanani or the senses of perception. The seven senses are the five well-known senses and Manas and Buddhi. These are the only senses of the jiva. The so-called five Karmendriyas hands, feet, speech, etc., are called indriyas or senses in a secondary meaning only; because they do not accompany the departing jiva and because they are of smaller use to him. (Siddhânta) .- To this Purva-paksa the author answers by the following Siddhanta Sûtra. SÛTRA II. 4.6. हस्तादयस्तु स्थितेऽतो नैवम् ॥ ६ ॥ fara: Hastadayah, hands and the rest. a Tu, but. Raa: Sthite, while abiding in the body. wa: Atab, therefore. # Na, not. Fvz Evam, thus. 6. But the hands and the rest are also senses, so long as the soul abides in the body, therefore it is not so that the senses are seven only .- 275.

398 VEDÅNTA-SÚTRAS. II ADAYAYA. [Govinda

OOMMENTARY. The word 'but' sets aside the Purva-paksa. The hands and so on must also be considered as pranas, though not included in the seven. Because so long as the soul abides in the body, they also assist the soul in the accomplishment of its desires and in experiencing enjoyment, and because they have different functions. Thus in the Brihad-aranyaka Upaniad we find that hands, etc., are also called senses. (III. 2. 8.) हस्ती मे प्रहः स कर्मकातिभ्राहेय गुहीतो हस्ताभ्यादि कर्म करोति । ८। The hands aro one Grahs, and these are seized by work as the Atigraha, for with the hands one works work. The above text thus enumerates more than seven senses, and so we cannot say that the senses are seven only. In fact, they are eleven, namely the five senses of perception, the five organs of action and Manas as the eleventh. The word 'Atma' as used in the Brihad-aranyaka Upanișad, III. 9. 4, means the inner organ or the Antahkaraua. There are five objects of perception, namely sound, touch, form, taste and smell, to perceive these there are required five senses called the five organs of perception, namely the ear, the skin, the eye, the tongue and the nose. Similarly there are five actions namely speech, seizing, locomotion, excretion and reproduction. So there are required five organs to perform these five kinds of action and which are the hands, the legs, the tongue, the anus and the organ of generation. To unite all these activities, which are diverse, it is necessary that there should be an organ which must exist as a unifying agent, with the memory of the past and the present, together with the anticipation of the future; for without such an organ, the activities of these other ten senses would be unharmonised and discordant. This unifying organ, therefore, is what we call the inner organ or the Manas. This one inner organ has many functions, and sometimes it is spoken of as one, and sometimes as many. The various functions of the mind are enumerated in Brihad-aranyaka Upanișad, I. 5. 3. काम: संकल्पो विचिकित्सा भद्ाशधद्या पृतिरधृतिर्हीचीर्मोरित्येतत्सर्वं मन पव। Desire, representation, doubt, faith, want of faith, memory, forgetiulness, shame, refexion, fear, all this is mind. Sometimes the mind is spoken of as four-fold as Manas, Buddhi, Ahamkara and Chitta. Manas is the faculty of representation, Buddhi is that of determination, Ahamkara is the egoity, and Chitta is the thinking faculty. In whatever way, we may look upon this inner organ, it is a unit, with a diversity of functions. Thus the senses are eleven.,

Bhârya.] IV PÅDA, IV ADHIKARAŅA. S4. 7. 399

Adhikarana III .- The elevn Indriyas are atomic. (Doubt) .- The author now considers the question of the nature and size of the senses. Are these senses all-pervading or are they atomic? (Paron-pakşin). -The Pûrva-pakşin says that the senses are all-per- vading, because we can hear sounds at a distance and see objects far off. (Siddhanta) .- The Siddhanta view, however, is that the senses are atomic, as shown in the next Sutra SÚTRA II. 4. 7. भयवश्च ॥ २।४।७।। i: Anavab, minute atoms. Cha, and, indeed, verily. 7. The senses are verily atomic .- 276. OOMMENTARY. The word 'cha' has the force of certainty. It means that the senses are not all-pervading, but atomic. The eleven prânas are indeed atomic. Note .- These are the so-called permanent atoms of the Theosophists A graphic des- cription of these is to be found in Chaptor IV of 'The Study in Consciousness' by Mrs. Besant. The reason for holding the senses to be atomic is to be supplied from the previous Sutra, which declares that the soul is atomic because it goes out of the body and comes back into the body. Scriptural texts (like Brihad-âraņyaka Upanişad, V. 4. 2) declare that the soul is accompanied by the senses wheu it goes out; and when the soul takes a new body the senses accompany it too. The question arises, in what form do the senses accompany the soul. The answer to this is, that the senses are permanent atoms, which always accompany the soul, wherever it migrates; whether to regions physical or super-physical. The hearing or seeing objects at a distance is accomplished by these senses or rather permanent atoms, by the vibratory length of their waves. In other words by the expansion of their qualities. As the jiva pervades the whole body, though the particular place of its residence is the heart, so the senses are the ministers of the jiva and surround the jiva, but pervade the whole body through their qualities. This Sutra thus refutes the doctrine of the Sankhyas who maintain that the senses are all-prevading.

Adhikarana IV .- The chief Prâna has also an origin. In the Muņdaka Upanişad, Il. 1. 3, we read :- पतस्माज्ायते प्रान्े मन: सर्वेन्दियानि य। *ी वायुज्योतिराप पृथिवी विश्वस्य धारिजी।

400 VEDANTA-SUTRAS, II ADHYAYA. [Govinda

From Him (when entering on creation) is born prina, mind, and all organs of senses, etber, air, light, water, and the earth, the support of all. (Doubt.)-The above text evidently refers to the chief prâna. The question therefore arises, does the chief prâna come out of Brahman like the jiva or does it originate from Brahman like the ether and other elements? If it comes out like the jiva it would be eternal, otherwise it is a creature and hence transient. (Pûrva-pakşa.)-The Pûrva-pakșin maintains that the chief prana has no origin, because of the Sruti which declares this prâna verily does not rise, nor does it set. To the same effect is also a Smriti text :- यत् प्राप्ियत् परित्याग उतूपचिर्मरवं तथा। सस्योत्पत्तिमृ तिशवेद कथं प्रायस्य युज्यते। Birth and death, entering the body or sbandoing it, have only reference to the body. It is body which is born and dies and it has no reference to the chief prana. Note .- The ordinary phrases such as, the prana has entered, the prins has gone out, really do not mean that the prina has an origin or that it is destroyed. They are to be explained in the same way, as the jiva has entered the body, the jiva has gone out. Hence the Pûrva-pakşin maintains that the prâna is eternal like the jîva, and has no origin. (Siddhânta.)-The next Sûtra declares that even the chief prâna has an origin. SÛTRA II. 4. 8.

: Śresthab, the best, the chief prana. « Cha, and. 8. The chief prana has also an origin .- 277. COMMENTARY. The chief prâna originates like âkada and the rest, because the above text of the Mundaka Upanisad distinctly uses the word 'Jayate Pranab,' the chief prâna is born. Moreover, having regard to the promissory statement of the Mundaka Upaniad ' He created all this,' we muet infer that prana also is created by the Lord, otherwise the general proposition 'He created all this' would not be accurate. This being the case, the texts that declare the chief prâna is not created are to be interpreted in a meta- phorical way. The chief prana is called the best, because it is the cause of the maintenance of the body. The going out of the chief breath is follow- ed by the decomposition of the body. The separation of this Sûtra from the last is in order to carry the Anuvritti of the word "chief prana" into the next Satra. The word 'chief prana' is to bo supplied in that Sotra in order to complete the sense, and not the word ' Anavadcha.' The next Sûtra refers to the chief prâna and not to the pranas in general. Had the

Bhâyya.] IV PÅDA, VI ADHIKARAŅA, Sů. 9. 401

present Sûtra and the preceding Sûtra 7 been enunciated as one Sûtra, it would not have been possible to read the Anuvritti of the chief prâna alone into the next Sûtra.

Adhikarana V .- The chief Prana is not air.

The author now examines the essential nature of the chief Prâna. (Doubt) .- Is this chief Prana nothing else but air or is it the vibration of air, one of the activities of air or is it air that has assumed some special condition on account of its having entered the animal body? (Pûrva-pakşa) .- T'he P'ûrva-pakșin maintains that the chief prâna is nothing but external air, because the Brihad-âranyaka Sruti declares :-- (Brihad-&ranyaka Upanişad, III. I. 5.) यो्यं प्राकक स वायु:। That which is the prana that is verily the air. The full text is given below :-- Yajñavalkya said, " By the Udgatri priest, who is Vayu (the wind), who is the breath. For the breath is the Udgatri of the sacrifice, and the breath is the wind, and he is the Udgatri. This constitutes freedom and perfect freedom. Or the mere air may not be called Prâna, but that particular modi- fication of air which performs the function of respiration in animal bodies is prâņa. Thus prâna is either air, pure and simple, or it is that parti- cular motion of air which we find in inhalation and exhalation, for prâna is not applied generally to mere air. (Siddhânta) .-- To this Pûrva-pakss, the next Sûtra supplies the answer. SÛTRA II. 4. 9. न वायुक्रिये पृथगुपदेशात् ॥ २।४।६॥ Na, not, urgfk Vayu-kriye, air or the function of alr. qu Prithak, separate. aturg Upadesat, because of the teaching. 9. The chief Prana is neither air, nor any function of air, because the text enunciates it separately from air .- 278. COMMENTARY. The highest Prana is neither Air nor any motion of it. Because in the Mundaka text quoted above "from Him there is produced Prana, mind, and all sense organs and Vayu, etc." shows that Prâna and Vâyu are not identical, for they have been separately mentioned. If Vâyu and Prâna were identical, then there was no necessity of mentioning these separately.

402 VEDÅNTA-SÛTRAS. II ADHYÂYA. [Govinda

If Prâna was merely a function of Air, still there was no necessity of mentioning a function along with its root, for we do not find any mention made of the functions of fire and other elements, side by side with these elements, as separate things. The text of the Brihad-aranyaka Upanişad "That which is Prâna is verily Vayu," intimates not that breath is identical with Air, but that breath is air having a special form and that it is not a separate element like ether, fire, etc. The Sankhyas hold that Prana is the commou function of the senses. In the Sankhya Sutra, II .? 1, it is declared :- सामान्यकरवबृति: प्राजाद्यावायकः पञत।२। ३१। The five Viyus (prina, apâna, eto.) are the modifications in common of the three internal instruments, namely of Buddhi, AbaDkara and Manas. This opinion of the Sankhyas is not correct because Prana boing one, cannot have conflicting functions, like those of the various senses.

Adhikarana VI .- The chief prâna is also an instrument . of the soul. In the Brihad-Aranyaka Upanisad it is said that when speech and other senses are asleep, Prana alone remains awake; that Prana alone is untouched by deatli, Prâna is the absorber, it absorbs all the senses like speech, etc. ; that Prâna is the great protector, it protects all lower prânas as the mother ... protects her children. Note .- The reference to the Brihad-iranyaka Upanigad appears to be incorrect, it is rather in the Praina Upanisad that we fnd similar references (Prasna II. 18., III .- 3.), in fact the whole of the Second and Third Praena has reference to this chief prana. (Doubt.)- Is this chief prana an independent entity residing in this body like the jiva or is it merely an instrument of the jiva helping it. (Púrva-pakşa) .- Prâņu is an independent entity dwelling in the body along with the jiva, because the texts declare. his manifold perfections. Note .- This Purva-pakşa is really the view of Sri Madhva. According to bim, Prana is & separate entity and dwells in the body along with the soul. This chiet Prana, corres- ponds with the Christ principle of the Gnostics. All souls dwell in Christ and the Christ dwells in the Lord. Madhva quotes Vayu Parana in support of his view :- भूतानिवेष्टामन्ताश् मुख्यप्राजादिद अगत्। मुख्य: प्राकः परसमान न पर: कारकास्वित इति वायु प्राके। The elemeuts, human senses, the sacred Scriptures and all this world came forth from the Supreme Prana (Christ), the Supreme Prans came out from the Highest Lord, but the perfect Lord is without a cause. This trinity of God, Christ and Soul is more in harmony with the occult teachings, than tse exoteric expositions of these Sutras.

Bhâsya.] IV PÂDA, VII ADHIKARANA, SA. 11. 403

(Siddhânta.)-The Praua is not an independent entity, but subsi- diary to the jiva, as is snown in the following Sûtra. BÛTRA II. 4. 10. चचतुरादिवत्तु तत्सह शिष्ट्यादिम्यः ॥ २।४।१० ॥ Tguftra Cnaksur-a l :- vat, iike the cye and the rest. Tu, but. m -- at Tat-saha, along with them. frame: Sistyadibhyah, on account of being taught. 10. The Chief Prâna is also an instrument of the jiva like the eye and the rest, because it is taught along with these organs in the scriptures .- 279. COMMENTARY. The word 'tu' removes the doubt. Prana is also an organ of the jîva like eye and the rest. Why do we say so? Because in the section relating to the controversy between the prana and the senses, the prana is described as one of the senses of the jtva. Things having similar attributes are always taught together, as the metres called the Brihad- rathantra, etc. (See Pradna Upanişad II Pradna; and also the Chhândogya Upanişad V. 1. 1., etc.) The word 'Adi,' etc., used in the above indicates that the word 'Prana' is also used in the sense of senso-organs. As we find in the sentence, 'whatever is verily this chief prana, that is verily this middle prâņa." The praa is enumerated along with the senses, in order to indicate that it in not indepeudent.

Adhikarana VII .-- The Chief Prâna is the prime minister of the soul. If the chief prâna is an instrument of the soul, like the eye and the other organs, there must be some special function of the chief prAna, by which it assists the soul. But we do not find any such function given to this chief prana, for there are not mentioned twelve senses but only eleven. Had the chief prana been one of the senses, then it would have been said that the senses are twelve. Therefore there is no simi- larity between the senses like the. eye, etc., and the chief prina. This objection is answered by the nert Sûtra. SÛTRA IL 4. 11. भ्रकरणत्वाज्ञ न दोषस्तथाहि दर्शयति ॥२।४११॥

404 V'EDANTA-SÔTRAS. II ADHYAYA. [Govinda

Akaranatvat, on account of its not having any special function or activity. Cha, and. « Na, not. hr: Doșab, objection, fault. aur Tatha, thus, R Hi, because. refa Dargayati, declares, shows. 11. There is no objection to the chief prâna being a sense, though it has no special activity, for the scriptures declare it to be so .- 280. COMMENTARY. The word ' and ' has the force of but here, and is employed to re- move the doubt above raised. The word 'karana' in the Sutra means activity. Though the chief prana is not useful to the Jiva in any special way, like the senses of sight and hearing, etc., yet that is no serious objection to its being an instrument of the soul, because it is of the greatest help to the soul, by being the support of all the other senses. Not only does it support the senses, but it is the organising life of the body, and hence of the greatest importance to the Jiva. Because we thus find in the Chhandogya Sruti Chapter V., Khanda I., verses 1 to 5. यो ह ज्येष्ठम्थ शं ध्ब वेद ज्येह्स ह वे अहम् भवति प्राण् वाव ज्येष्ठम

He who knows verily the Oldest and the Best becomes himself the Oldent and the best (among his peers). The chief Prana is indeed the Oldest and the Best. ये ह वै वशिष्ठं वेद वशिष्ठो ह स्वामां भवति वाग्वाद वशिष्ठः ॥२॥ He who verily knows the Best of the Dwellers, becomes the best of the residents among bis own people. (The Prana working through) Agni is indeed the Bost of the Dwellers. यो ह वे प्रतिष्ठा वेद प्रति ह तिष्ठत्यस्मिथश्य लोकेऽमुष्मिधेश्व चस्षुर्षाव

He who knows the Firm Stay, stays frmly (as he desires, either) in this world or in the next. (The Prana working through) the Surya' is indeed the Firm Stay. यो ह वे सम्पदं वेद सथहास्मे कामा: पद्न्ते दैवाशच मातुषाश्च भोनं वाव

He who knows the Success, succeeds in (getting all) his desires, both divine and humen. The (Prina working throngh) Indra indeed is the Success. यो ह वा सायतन वेदायत्न ह स्वानां भवति मनो ह या चायतनम् ।५। He who verily knows the Refuge, becomes a refugo of his people. (The Praps working throngh) Rudra is indeed the Refage. This sbows that the chief prana is also an instrument of the Jiva. The senses like the eye, ear, etc., are as if officials of the Jiva, and help him in his enjoyment and activity, but the chief prana is his prime minister and assists him in bis highest functions, and in the attainment of all his desires.

Bhårya.] IV PADA, VIII ADHIKARAŅA, SA. 12. 405

Adhikarana VIII .- The chief Prâna has five functions. We find in the Brihad-Araņyaka Upaniçad (I. 5. 3). That which is Vayu that is the Prana, and this Viyu is fivefold, prana, apans, vylnt ndâns and samsna. (Doubt) .- Are these five prânas, apânas, etc., separate from the chief prana or merely modifications of it ? (PArva-pakşa) .- The Pûrva-pakşin maintains that they are separate from the chief prana, because they have got separate names and because they have separate functions. (Siddhânta). -The following Sûtra, however, refutes this view. SÛTRA II. 4. 12. पंचवृत्तिर्मेनावदू व्यपदिश्यते॥ २।४।१२॥ gf: Pancha-vrittib, having five functions. mrx Manovat, like the mind. vfrrar Vyapadigyate, it is designated. 12. The chief Prana is designated as having five functions like the Manas .- 281. COMMENTARY. The Prana, though one, becomes fivefold, according to the particular organ of the body which it occupies for the time being, and which it vitalises. Its functions become fivefold and diverse, owing to the diversity of the organs through which it works. The Chief Prâna, therefore, is designated by these five names of prâna, apâna, etc. These five are consequently the five aspects or functions of the Chief Prana, and not separate from it. The difference of nomenclature is owing to the difference of their activities. There is no essential difference in their nature, and the word prana is a common name for them all. (As one energy of steam by moving different machines such as a printing press, the fan, the drilling machines, etc., may perform different functions, according to the machine through which it acts, so the chief Prâna has different functions according to the different organs through which it works). In fact there is a distinct text of the Brihad-âranyaka Upaniead which says that these five are verily Prânas. (I. 5. 3).

Prâpa only. The prapa, the spana, the vyans, the udine and the samana all that is bresthing is

It is just like the functions of the mind mentioned in the same text. The full text is given below. (Br. Up., I. 5. 3). जीज्यात्ममेड्कुपरेतिमना मा्च प्रायं। मना समूवं नाभषमिति मनसा सेव पश्मति मनसा पुकति काम: सकूस्पो विभिकित्सा

406 VEDANTA-SUTRAS. II ADHYÂYA. [Govinda

अद्ापभदा पतिरधृतिर्थीर्भीरित्येतत्सव्वं मन एव तस्मादपि पृह्ठत उपस्परो मनसा विजानाति य: कश्च शब्दो बागेव सेवा हम्तमायरोषा दि न प्राकडपाना व्यान उदान: समानोऽन हत्येतत्सव्वं प्राय्य पवैतन्मयो या भयमात्मा वाङ््यो मनेमय: प्रायमय:। When it is said, that 'he made three for himself,' that means that he made mind, speech, and breath for himself. As people say, ' My mina was elsewhere, I did not seo; my mind was elsewhere, I did not hear,' it is clear that a man sees with his mind and hears with his mind. Desire, representation, doubt, faith, want of faith, memory, forget- folness, shame, reflezion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind. Whatever sound there is, that is speech. Speech indeedis intended for an end or object, it is nothing by itself. The prana or up-breathing, tbe apana or down-breathing, the vyans or back-bresthing, the udina or out-breathing, the samana or on-bresthing, all that is breathing is breath (prina) only. Verily that Self consists of it; that Self consists of speech, mind, and breatb. Here though the names and the functions are different, yet desire, purpose, doubt, etc., are all forms of mind and not different from it, but only modifications of it; so Prana, Apana, etc., are merely modifications of the Chief Prana. The word ' Manovat ' may also be explained as "according to the mind having five functions as tanght in the Yoga philosophy." As the five functions of the mind are not different from the mind, so the five functions of the prana are not different from the prâna.

Adhikarana IX .- The Chief Prana is also atomic. (Doubt) .-- Is the chief prana all-pervading or is it atomic ? (Pûrva-pakşa) .- The Chief Prâna is all-pervading as the following Šruti describes it. (B¡ihad-âraņyaka, I. 3. 21 & 22). एव ड एव महायस्पतिर्वागू वे मह्ा तस्या एव पतिस्तसमादु म्रहावस्पतिः ।२१॥ एव ड एव साम वागू वे सामैष सा चामश्येति तत्साझ्: सामत्वं यह्ेन सम: प्लुषिया समो मशकेन समो नागेन सम पमिस्जिरिमिलेि: समोजमेन सव्वेक तस्माद्वेव सामाश्नुते सास: सायुज्यथ सलोकता जयति य एवमेतत्साम वेद । २२। He (Chiet Prina) is also Brabmanaspati, for speech is Brabman (Yajur Veda), and he is hor lord ; therefore he is Brahmanaspati. He (Chief Prina) is also Såman (the Udgitha), for speech is Saman (84ma Veda), and that is both speech (sa) and breath (ama). This is why Saman is called Siman. 22. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, oqual to these three worlds, nay, equal to this universe, therefore be is Siman. He who thus knows this Siman, obtains union and oneness with Siman. This shows that Prana is all-pervading as it is the same in all the three worlds. (Siddhânta) .- The Chief Prâna is atomic as shown in the next Sutra.

Bharya.] IV PADA, X ADHIKARAŅA, SA. 13. 407

SÛTRA II. 4. 18. अखुक्ष ॥ २। ४। १३॥ Ns: Anub; atom, atomic. Cha, and, 13. The Chief Prana is also atomic .- 282. COMMENTARY. The Chief Prâna is also atomic, because the text declares that it passes out of the body along with the jiva. Had it not been atomic, the passing out would be inappropriate regarding it. The Brihad-âranyaka, IV. 4. 2, says that the Chief Prana also passes out along with the jiva. पकीमवति न पश्यतीत्याहुरेकीभवति न जिम्नतीत्याहुरेकीभवति न रसयत हत्या- हुरेकीभवति न वदतीत्याहुरेकीमवति न शखातीस्याहुरेकीभवति न मतुत इत्याहुरेकी- सवति न स्पृशतीत्यापुरेकीभवति न विजानातीत्याहुस्तस्य हैतस्य हृद्यस्यान्नं प्रद्योतते तेन प्रयोतेनेष भात्मा निष्कामति चक्षुषो वा मूधों वाजन्येभ्यो वा शरीरदेशेभ्यस्तमुत्कामन्तं प्राथ्ऽनूत्कामति प्रायमनूत्कामप्त2 सर्वे प्राख्ता अनुत्कामन्ति स विज्ञाना भवति स विज्ञान- मेवान्ववक्रामति तं विद्याकर्म्मणी समन्वारमेते पुष्वप्रत्ा का।२। Re has become one, they say, he does not see. He has become one, they say, he does not amell. He has become one, they say, he does not taste. He has become one, they say, he does not speak. He has become one, they say, he does not hear. He has become one, they say, he does not think. He has become one, they say, he does not touch. Ho has bocome one, they say, he does not know. The point of his heart becomes lighted up, and by that light tho Self departe, either through the eye, or through the skull, or throngh other places of the body. And when he thus departs, life (the chief prana) departs after him, and when life thus departa all the other vital spirits (pranas) depart after it. He is conscious, and being conscious he follows and departs. Then both his knowledge and his work take hold of him, and his acquaintance with former things. The all-embracingness ascribed to Chief Prana in the text quoted by the Purva-pakşin must be interpreted to mean only that the life of all living and breathing creatures, depends upon the Chief Prâna.

Adhikarana X .- Brahman as light is the inciter of prânas. In the druti " when the speech and other senses are asleep, the prâna alone keeps awake," we find the function of the Chief Prana. In the text "these senses are seven in which the pranas move about," we find the function of the secondary prânas. (Doubt) .- The question arises, do the senses along with the prana perform their respective functions of their own motion, or is there some other Being who moves these pranas to activity? Are these the Devatas who are the moving spirits of the pranas or does the jiva move them or is it done by the Supreme Lord ?

408 VEDANTA-SOTRAS. II ADHYÂYA. [Govinda

(Purva-pakşa) .- The Pûrva-pakşin maintains that the prânas move of themselves, because they are endowed with energy of action, or the Devatâs may be the movers of prânas. As we find in the text " Agni becoining speech, entered the mouth, etc." (Aitareya Upanișad, IT. 4.) Or the Soul may be the mover of prana, because the prana is subsidiary to the jiva, and is an instrument with which it experiences pleasure and pain. (Siddhanta) .- The Supreme Brahman is the inciter of Prâna and not the Jiva or the Devatâs. SUTRA II. 4. 14. ज्योतिराद्यघिष्ठानं तु तदामननात् ॥ २।४।१४।। Wfa: Jyotir, of fire and the rest, the Supreme Brahman called the light. wrafverg Âdy-adhisthanam, the Chief Ruler. g Tu, but. Tat, that state- ment of rulership. g Amananat, on account of being so described. 14. The Light is the prime mover of the prânas, be- cause the text so describes it .- 283. COMMENTARY. The word ' but' is used in order to remove the doubt. The Great Light, namely the Supreme Bralman, is the first ruler or the Chief inciter of these pranas. The affix 'lyut' in the word 'adbisthanam' has the force of agency here. Adhisthanam equal to Adhisthata. Why do we say so? Because in the Antaryâmi Brahmana of the Brihad-âranyaka Upanisad we find the Supreme Lord as the ruler of the Chief Prana as well .- (Brihad-aranyaka, III. 7. 16). य: प्राये तिठ्ठन् प्रबादन्तरो य प्राया न वेद यस्य प्राबबः शरीरं य: प्रायमन्तरो यमयत्येष त स्ात्मान्तर्याम्यमृत्तः। He who dwelis in the Prina, and within the Prana, whom the Prana does not know, whose body the Prana is, and who pulls (rules) the Prina within, he is thy Self, the puller (ruier) within, the immortal. This and similar texts of the same chapter show that the Supreme Ruler is the Brahman, though the secondary rulers are the Deras and the human jivas. Prâna of itself can have no motion, because it is inert matter. The jiva also rules the prânas, in order to get experiences, as is shown in the next Sutra. SŪTRA II. 4. 15. प्रायवता शब्दात् ॥ २।४।१५ ।। wrerar Prana-vata, by the jiva, by the soul having or possessing the prânas. worg Sabdat, on account of the scriptural text,

Bhårya.] IV PÅDA, X ADHIKARAŅA, Sů. 16. 409

15. The soul controls the Prâna for its own enjoy- ment, because there is scriptural text to that effect .- 284. COMMENTARY. The Soul is called Prana-vat because the pranas belong to it. The soul rules the prânas and all the senses, in order to accomplish its objects of enjoyment. Why do we say so? Because there is a scriptural text declaring the rulership of the jivas over the prânas .- Brihad-dranyaka, II. 1. 18, says :- स यत्रतत्स्वप्रायावरति ते हासय लोकास्तवुतेव महाराजा भवत्युतेव महानासव उतेवोच्ावचं निगच्छति स यथा महाराओ जानपदान् गृहीत्वा स्वे जनपदे यथाकामं परिवसतैवमेवैष पतत्यायान् गृहीत्वा व्रे शरीरे यथाकामं परिवस ते ।१८ । But when he moves about in sleep (and dream), then theso are his worlds. He is, as it were, a great king; he is, as it were, a great Brahmana; he rises, as it were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the varions senses (prânas) and move about, according to bis pleasure, within his own body (while dreaming.) To sum up; the Devas and the Jivas both rule the senses, in subordination to the over-lordship of the Supreme Brahman. The Devas rule the senses by merely giving them their activities; the Jivas rule the senses in order to enjoy pleasureable experiences, while the Supreme Lord by His mere will, empowers the Devas and the Jivas to act as subordinate rulers. To this rule there is no exception as will be shown in the next Sûtra. SÛTRA II. 4. 16. तस्य च नित्यत्वात् ॥ १६ ॥ ra Tasya, of this. Cha, and. Ranm Nityatvat, on account of the permanence or eternity. 16. And on account of the eternity of this (relation- ship between the Supreme Lord and the Devas and Souls, He is the real ruler). COMMENTARY. The Devas rule the body through the mere will of the Supreme Lord, because of the eternity of the relation between the Devas and the Supreme Self who is the real agent in all activities. In other words, the chief agency belongs to him. As we find from the Antary&mi Brâhmaņa (Brihad-Araņyaka, III. 7.)

410 VEDÂNTA-SUTRAS. II ADHYAYA. [Govinda

Adhikarana XI .- The Chief Prana is not an Indriya. The author now raises another doubt with regard to this subject. (Doubt.)-Are all the Pranas senses or only the lower Prânas and not the Chief Prana? In other words, is the Chief Prâna also an Indriya or a sense organ ? (Pûrvu-pakşa) .- The chief Prâpa is also an Indriya because it is implied by the term Prana or Sense, and hecause it assists the Jiva. Hence all the Prânas are Indriyas. (Siddhanta) .-- The Chief Prana is not an Indriya as is shown in the next Sûtra. SÛTRA II. 4. 17. तइंद्रियाि तद्व्यपदेशादन्यत्रश्रेष्ठात् ॥ २।४१७॥ Te, they, namely the Pranas. nferarfer Indriyani, sense organs. wr- dur Tat-vyapadedat, because designated as such. woww Anyatra, elsewhere except. urx Sresthat, than the best or the Chief Prana. 17. All Prânas are sense organs, because of their being so designated, with the exception of the Chief Prâna .- 286. COMMENTARY. All these Pranas, with the exception of the Chief Prâna, are certainly sense organs, because in the Mundaka Upanisad they are so designated (Mundaka Upanişad II. 3.) While in the case of the Chief Prâna, the mention is separately made from the Indriyas. In fact, the word Indriya or sense organ is applied to the organs like sight, hearing, etc., and never to the Chief Prâna. The Smriti also says that the Indriyas are eleven. Had the Chief Prana been one of Indriyas then the number of organs would have been twelve and not eleven. (See Bhagavad Gitâ, XIII. 5.) There is a Sruti text also to the effect that the Chief Prana is not an Indriya. An objection is raised to this view. In the Brihad-âranyaka Upanișad, I. 5. 21., it is said that all the sense organs are but modificatione of Prâna and are different forms of it. The Chief Prâpa must also therefore be an Indriya, since every Indriya is but a form of it. The text of the Brihad-Aranyaka is given below :- तानि बातु दभिरे पयं वे नः भ्रेष्ठो यः सब्बरअश्वासम्चरटाश्स न व्यथतेश्यो न रिम्यति हन्तास्यैव सब्मे रूपमसामेति त पतस्यैव सब रपममवअस्तस्मादेत पते- मोज्यायन्से प्रायार। Then the others tried to know him, and said: 'Verily, ho is the best of us, he who, whether moving or not, does not tire and does not perish. Well, let all of ns assame his

Bhâsya.] IV PÅDA, XI ADHIKARANA SA. 19. 411

form.' Therenpon they all assumed his form, and therefore they are called after aim 'bresths' (prânas). How do you reconcile this statement with your view that the Chief Prana is not an organ? To this the next Sutra gives the reply. SÛTRA II. 4. 18. भेदभुतेः ॥२।४।१८॥ ar-ya: Bheda-éruteh ; because there is difference denoting text. 18. The Chief Prana is not an organ, because there is a scriptural statement of its being different from sense organs .- 287. COMMENTARY. The text of the Mundaka Upanisad, II. J .. 3, clearly mentions " From Him is born Prana, and the Manas and all organs." Thus the Prana is separated from organs and therefore it is not an organ But Manas is also mentioned separately from organs or Indriyas in the same text, and it also ought not to be called an Indriya. To this we reply that Mauas is an Indriya, because it is formally included in the organs in the Bhâgavat Gitâ, XV 7, where it is called distinctiy the sixth organ. For reference the Mundaka and the Gita texts are given below :- एतस्मां्जायते प्राण मनः सर्वेन्द्रियायि थ। से वायुरज्योतिराप: पृथिवी विश्वस्य धारिणी। From him (when entering on creation) is born breath (prana), mind (manas), and all organs of sense, ether, sir, light, water, and the earth, the support of all .- (Mundakr Upanisad, lI. 1.3.) ममेवांशो जीवलोके जीवभूनः सनातन:। मन: षष्ठानीन्द्रियाि प्रकृतिस्थानि कर्षति।७। A portion of Mine own Sell, transformed in the world of life into an immortal Spirit, draweth ronnd itself the senses of which the mind is the sixth, veiled in Matter. (Bhigawat Giti, XV. 7.) The Lord also speaks of Himself as Manas among the Indriyas (Bhâgavat Gità, X. 22.) वेदानां सामवेदोडस्मि देवानामस्मि वासव:। इन्द्रियायां मनश्चास्मि भूतानामस्मि भेनना । २२ । Of the Vedas I am the 8ama-Veda; I am Vasava of the Shining Ones; and of the souges I am the mind; I am of living beings the intelligence. Note .- As a general rule Manas is not included in the Indriyas in many passages of the Upanigads. Compare, for example, Katha III. 4, 10., VI 7., Svetaśvatara II. 8., Prasns 1I1. 9., Gità 1I. 7 apd 40 and 42, and XVIII. 33. SÛTRA II. 4. 19. वैलक्रयाच्च। २ ।४।१६ ।। denvar Vailaksanyat, on account of difterence of characteristics. Cha, and.

412 VEDANTA-SUTRAS. II ADHYÂYA. [Govinda

19. The Chief Prana is not an organ, because it has not the characterstics of an organ .- 288. COMMENTARY. There is moreover a difference, of characteristic between the Chief Prâna and the senses. In deep sleep we still perceive the activity of the Chief Prâna, for the breathing goes on, while the senses like hearing, sight, etc., are dormant. The Chief Prana supports the body and the senses, while the senses are instruments of knowledge and activity only. Thus there is a difference between the sense organs, and the Chief Prâna, both in their essential nature and in their activities. In the Brihad-âranyaka, no doubt, the sense organs are said to be of the form of the Chief Prâna. The phrase 'they became its form' means that their activity is dependent upon the Chief Prana, and not that the sense organs became the Chief Prâna. It is similar to the statement that the Jiva has become Brahman, which does not mean that the Jiva has really become Brahman, but that the activity of the Jiva is dependent on Brahman.

Adhikarana XII .- The production of individual forms is also from Brahman. In the previous Sûtras it has been shown that the creation of the elements and the organs and their collective aspects (Samasti) and the activity of the Jivas proceed from the Highest Self. Now, is being deter- mined, the question ' From whom proceeds the creation of the world in its discrete aspect (Vyasti), namely who creates the individual forms." In the Chhandogya Upanisad after having mentioned the creation of fire, water and earth, the Sruti goes on to say (Chhandogya Upanisad, VI. 3, 2 to 4). सेयं देवतीक्षत हम्ताइमिमास्तिलो देवता अनेन जीवेनात्मनाऽनुप्रविश्य नामरूपे व्याकरवाधीति।२॥ That Being (i.e., that which had produced fire, water and earth) thought, let me now enter those three beings (fire, water, earth) with this living Self (jivatmnam), and let me then reveal (develop) names and forms." तासां तरिवृतं तरिव्ृतमेफैकां करवाळीति सेयं देवतेमास्तिल्तो देवता अमेनै जीवे- नातमनानुप्रविश्य नामरपे व्याकरोत्। ३। Then that Being having said, " Let me make each of these three tripartite (so that fre, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) enter into these three beings (devata) with this living self only," revealed names and forms. तासां त्रिवृत त्रिशृतमेकेकामकगेधया नु बलु सोम्येमास्तिस्रो देवतासिवृतिवृदे- केका भवति तम्मे विजानीहीति ॥४ ।

Bhågya] IV PÅDA, XII ADRIKARANA, S4. 19. 413

He made each of these tripartito, and how these three beings become each of them tripartite, that learn from mne now, my friend. (Doubt) .- Here arises the doubt, is this differentiation of name and form work of the Jiva however bigh he may be, such as the Solar Logos), or is it the work of the Supreme Lord ? (Purva-pakşa) - The differentiation of name and form, in other words, the creation of the organised world is the work of the four-faced Brahma, who is a jiva and not of the supreme Lord directly. This we say because in the Chhandogya Upanişad, the creation of the pure elements of fire, water and earth is from the Lord, but the creation of the mixed elements of fire, water and earth called the triplicities, is from a jiva. The words of the Sruti are ' Anena Jivena Atmana,' " Let me now enter those three Devatâs -- fire, water, earth-with this Jivatma, and let me then differentiate names and forms." This shows that the differentiation of names and forms and the creation of compound elements is from a Jiva. The instrumental case in ' Jivena Atmana ' (with the Jiva-atma), has not the implied meaning of association (together with this JivAtma); for if a case can be taken in its primary sense, it should not be taken in a sense which has to be expressed by means of a preposition. Nor can you object to tho insturmental case in the 'Jivena' to be understood in its primary sense, namely that of the instrument of an action. (The literal meaning of the third case is, that which is most suitable to accomplish the end of action, the Jivatma or the four-faced Brahma in this view would be the most suitable instrument of the Lord to produce the world). No Jiva, however high he may be, can be said to be the most suitable instrument to accom- plish the ends of the Lord. He brings about everything by His mere will, for His sankalpa is true, and so Brahma cannot be called His 'Sadhaka- tamA' or the most suitable instrument. Nor can it be said that the Jiva (four-faced Brahma) finishes his activity by merely entering into the pure elements of fire, water, and earth, while the act of differentiation of names and forms is the work of the Lord; because entering and differentiating must refer to the same agent, and not that the entering should be referred to Brahm and differentiating to the Lord The word 'Pravidya' is a participial form and denotes a prior action having the same agent as the subsequent action. The phrase ' Pravisya vyakaravani' "By entering I shall differentiate" must therefore refer to the same person. But if the four-faced Brahma is the secondary creator and not the Supreme Lord; why is the word ' Vyakaravani' used in the first person, for it means " I shall differentiate." The first person shows that the Supreme Lord is the creator of the organised universe of name and form as well. To this we

414 VEDÂNTA-SÛTRAS. II ADRYAYA. [Govinda

reply that the first person is also consistent with our view, just like a king who may say, " I shall estimate the strength of the hostile army, by entering into it through my spy." Here the estimation is really made by the spy, but the use of the first person by the king is not inappropriate. Similar- ly Brahman may as well say " I shall differentiate names and forms, by entering into these three pure elements with this four-faced Brahma." Nor is this merely a fancy of our own, evolved from our inner conscious- ness, but we have the authority of the scriptures in our favour. विरिक्ध या हदं विरेचयति विदधाति मधा वाब विरिम्य एतस्मादीमे रूप नामनी। The four-faced Brahms is called Virifcha, becsuse he ordains (virechayati) or organi- cos the universe. From him proceed all these organised creatures having partionlar name and form. There is Smriti text also which attributes the creation of name and form to Brahmnâ. नाम रपच्च भूतानां कस्यानों का प्रपम्चनम्। वेद शब्द्रेम्य पवादा देवादीनां चकार सः । He (the four-faced Brahma) in the beginning made, from the words of the Veda, the names and forms of beings, of the Devas and the rest, and of actions. Compare also Manu, Chapter I, verse 21. सर्वेषां तु सनामानि कर्मानि क पृथक पृथक। वेद शम्ट्रेम्य ऐेवादा पृथक संलाभ् निर्ममे। He (four-faced Brahma) too frst assigned to all creatures distinet names, distinct acta, and distinet occupations; as they had been revesled in the pre-oxisting Veda. Therefore, the creation of name and form is not the work of the Supreme Brahman directly, but of the four-faced Brahma a jiva. (Siddhanta) .- The creation of the organised forms and of compound elements is also the work of the Supreme Lord, as is shown in the next Sûtra. SÛTRA 1I. 4. 20. संज्ञामूर्तिक्लस्तिस्तु त्रिवृत् कुर्वत उपदेशात्. ॥२।४।२० ॥. dar Sanjña, name. ff Murti, form. rf: Kliptih, creation, making differentiation. a Tu, but. Arra Trivrit, tripartite, compound. Ga: Kurva- tah, of the maker. avdura Upadesat, on account of the teaching (of scripture). 20. The making of names and forms is the work of the Supreme Brahman, who compounds the pure elements into triplicities, because the scripture teaches it so .- 289. COMMENTARY. The word 'but' removes the objection raised above. The differon- tiation of name and form belongs to him who mixes the pure eloments

Bharya.] IV PÅDA, XII ADBIKARAŅA, 84. 20. 415

into their compounds by the method of tripartition, as shown in tho Chh&ndogya Upanişad, VI. 3, and 4 Klıs. The visible elements fire, water and earth are not pure elements. The making of this mizuro (what the Theosophists call the Monadic essence) is admittedly the work of the Lord, (or the second life wave of the Theosophists). The creation of organised forms-nama, rupa-from this Monadic essence or tripartite fire, water and earth, is also the work of the Supreme Lord in bis third life wave and not of any jiva, however high he may be, like the four- faced Brahma. Why do we say so? Because the text quoted above expressly mentions that the differentiation of name and form, is the work of the same agent wlio makes the mixture of the pure elements, by the method of tripartite. The method of tripartite is given in the following verse :- जीज्येफैंकं द्रिया कुर्यात् प्यर्द्धानि बिमजे हिया। तत्तम्मुज्याज मुस्सज्प योजयेज विकपता। Divide each of the three elements into two equal. halves, then divide one of those halves into two oqual parts. Then add the smaller parts of the one element into the larger one of the other and thus we get the tripartite elements. Note .- Thus divide pure fre, water and earth into halves, then divide ench halt into half again. Thus we have of Are three divisions-half, one-fourth and one-fourth, and so of water and earth. The compound fre is equi to or is made up of a mixtare of half pure fre, obe-fourth pure water and one-fourth pure earth. Similarly the compound water is made up of half pure water, one-fourth pure fire and one-fourth pure earth. The compound carth is in the same way a mixture of half pure earth, one-fourth pure Are and one-fourth pure water. This trivrit-karana is analogous to the ' Panchtkaraua' of the modern Vedantins, who evolve the five compound elements from the pure elements or five tanmatras by a process similar to the above. It cannot be said that the making of the tripartite mixture is the work of the four-faced Brahma. Because the manifestation of the four- faced Brahm& takes place then only, when these compound elements bave already come into existence. The four-faced one abides within the Brahma egg, and that egg itself is produced from fire, water and earth, after they had become the compounds. As we find in Manu, I. 9., तदण्डममवदध मंसहसांशुसमप्रभम्। तस्मिष्जन स्वयं पधा सवलोकपितामद:। The seed became an ogg bright as gold, blazing like a luminary with a thousand beama, and in that egg was born Brahmi himself, grest fore father of all the worlds. Therefore in the text of the Chhandogya Upanisad, VI. 3. 2.,, the differentiation of name and form is the work of the same agency as that

416 V EDANTA-SUTRAS. II ADAYÂYA. [Govinda

of the compounding of the pure elements, and the succession shown in that text must not be taken to mean that first He created the nama-rûpa, and then He made the compounding of elements. Though the text is liable to that interpretation, for it says that Brabman thoght "let me now enter those three beings with this Jivatma, and let me then develop name and forms." And then that being said "Let me make each of these three tripartite," yet the tripartition or compounding of elements takes place first, and then the creation of species (of names and forns): The Cosmic egg cannot be produced from the pure elements of fire, water and earth, but from their compound forms. The simple elements have not the power of producing the Cosmic egg. Thus in the Bhagavata Purana, Il. 5. 32 and 33, we find the following :- यद्ते संगतामावा भूतेन्द्रियमनोगुकार। यदायतमनिर्माने न शेकुजहा वित्तमम्। ३२ ।। तदासहत् वान्याम्य भगवच्छकिचादिता:। सद्सर्वमुपादाय नामयं ससजुसंद। ३३॥ Because these pure elements so long as they remained uncombined and consisted of mere olements, senses, mind and attribute, they were not capable, O, best of the knowers of Brahmap, to construct the organised body. Then they were combined one with the other impelled by the Divine energy, and the Lord created all this, both the discrote and the aniversal forms by taking up Pradhina and ber Gunas-the Being and the Non-being. In the same Smriti the method of 'Panchikarana' is also described. The fve ele- menta ether, air, fre, water and earth are divided into halves each, and then each balf is divided into four parta. The one eighth part of each of the four elements is added to the half of the remsining element and thus the gross element is produced. For example, the gross other is made up of half pure ether plus one-eighth pure Vayn, one cighth pure water, one-oighth pure fire, and one-eighth pure earth. Similarly, the grons Viyu is equal to half pure Vâyu, plus one-eighth pure ether, plus one-eighth pure fre, plus ono-oighth pure wator and one-eighth pure earth, and so on with the other elements. In the Chhandogya Upanisad, V1. 5. 1 to 4, we find the following :- अतमशितं न या विधीयते तस्य य: स्थविष्ठी धातुस्ततपुरीयं भवति यो मध्यमस्त म्माधर्स योडिडसा्मम:॥१॥ The earth (food) when eaten bocomes three-fold; its grossest portion becomes froces, its middle portion flesh, its subtlest portion mind. झाप पीतास ना विधीयन्ते तासां य: लविष्ठो धातुस्तम्मूत्रं भवति यो मध्यमस्त- छोहिवं योडिड स प्राकः।२। Water when drunk becomes three-fold, its grossest portion becomes water, ita middle portion blood, ita subtlest portion breath. रेजोअशितं ने या विधीयते तस्य य: लविडो धातुस्तदसि मंतति यो मन्यक स

Firo (i.a, in oil, butter, &c.) when eaten becomes three-fold: ita gromost portion becomes bone, ita middle portion marrow, its subtlest portion speech,

Bhâpya.] IV PÅDA, XIII ADHIKARAŅA, Sú. 20. 417

सजमय शदि सोम्य मन आपोमय: प्राकस्तेजमयी वागिति भूय एव मा भगवान- आपयत्िति तथा सम्पेति होषाथ। ४। For traly, my child, mind comes of esrth, bresth of water, speech of firo. Here the three-fold modification of earth, fire and water is not to be confounded with the process of tripartition. It is not the carthy portion of the earth that becomes feces, the watery portion flesh and the fiery portion mind. The whole compound earth, when eaten, is disposed of in three ways, namely feces, flesh and mind. Similarly, the whole compound water when drunk is disposed of in three ways, namely urine, blood and breath. So also the entire compound fire when eaten is disposed of in three ways, namely bone, marrow and speech. In the sentence Chhandogya, VI. 3. 2, it is mentioned that the Lord entered with the Jiva-Self. That text should not be confounded as teach- ing that the Jiva is the creator of names and forms. On the other hand the words ' Atmana Jivena' being in the case of apposition mean that the Atman of the Supreme Lord through His aspect called Jiva, namely, through His Jiva energy produces names and forms. For Brahman has three ener- gies, one of which is the Jiva energy. This explains also the verse quotod above which ascribes the evolution of name and form to the four-faced Brahma. In this explanation the first person (in " Let me differentiate") and the agency conveyed by the form of 'Pravidya ) may without any difficulty, be taken in their primary literal senses. This also shows that the form 'Pravidya' and ' VyAkaravani' have one person as the agent of both actions. Therefore it follows that the Lord alone is the maker of names and forms. As we find in the Taittirlya Aranyaka, III. 12. 16. वेदाहमेतं पुरषं महान्तम् । ग्रादित्यवयं तमसः परस्तात्। तमेव विद्वानमुतइह मवति। नान्य: पन्था विद्यतेऽ्यनाय। I know this great personage whose colour is refulgent like that of the sun and who is beyond darkness, who having crented specife formy and names is ever making uso of them. 'By knowing Him, one becomes immortal, there is no otber way to walk upon.

Adhikarana XIII .- The vehicles of Soul are all made of earth. Now the author considers the question of the bodies of individuals. The body is denoted by the term Murti or form. The text of Brihad- Aranyaka, III. 2. 13, declares that the body is resolved into earth when the Soul leaves it and that this shows that the body is earthy. While

418 VEDANTA-SOTRAS. II ADHYAYA. [Gorinda

the Kaundinya Sruti declares that the body consists of water. The original texts are given below :- याशतलस्येति दोबाच यत्रास्य पुदवस्य मुतस्यामिं वागप्येति वातं प्रायसमुरा- दित्यं मनस्बन्दं दिश: भोतं पृथिषी शरीरमाकाशमात्मोवभी्लोमानि बनस्पतीन्केश्रा चप्स सोहितमम रेतडच निधीयते कार्य तद़ा पुकषो भनति। Yajaavalkya ! he ssid, ' when speech of this dead person entors into the fire, broath into the hir, the eye into the sun, the mind into the moon, the hearing into space, into the carth the body, into the ether the self, into the shrabs the hairs of the body, into the trees the hairs of the head, when the blood and the soed are deposited in the water, where is then that person ? (Brihad-Aranyaka, III. 2. 181. मद्दयोहीद मुत्पठपते अपोवाद मांस मरि य भ्वस्याप: शरीरमापयवेदं सवमिति। From water indeed is produced all this ; water is verily flesh as well as bone ; water is verily the body; water is verily all this .- (Kaundinya Sruti). While there is a third text which says :- साप्य: सा सम्मे देवयोग्या:। He reaches the fire the source of Devas. These three texts are conficting. (Doubt) .- Thus arises the donbt, is the body made up of fire or of water or of earth, or of a combination of all these three; for we have three different texts describing three sorts of origin of the body. (Pûrva-pakşa) .- The Pârva-pakşin says that it is indetorminato, because these three Srutis are irreconciliable. (Sjddhânta.)-The body is of earth as is shown in the next Sûtra. SÛTRA I1. 4. 21. मांसाSSदि भोमं यथाशब्दमितरयोश्च ॥ २।४/२१।। Tiaisft Mamsadi, flesh and the rest, hg Bhaumam, of earth, composed of earth. ur-uerg Yatha-davdam, as declared by the scripture. rotal: Itarayob, of the other two, uamely of fire, and water. Cha, and. 21. Flesh and the rest are of earthy nature, because of the text to that effect. And so also in the case of the two others .- 290. OOMMENTARY. The tlesh and the best portion of the body are the products of earth. Similarly of the other two, namely of water and fire the products are blood and bone, etc. This we must admit because of the text of the Chandogya Upanișad, VI. 5. 1 to 4, quoted above. There is also an express text to the effect that body is of earth. In the Garbha Upanisad we find the follow- ing :

Bhânya.] IV PÅDA, XV ADHIKARAŅA, Sú. 22. 419

• पम्चात्मर्के पम्चततु बर मा्न पडाअयं पड्गुवयोगयुक्तम्। तं ससबातु चिमलं डवियोनिं चतुर्विधाहारम्य शरीरम्। भवति पम्चात्मकमिति कस्माव् पृथिष्या- पस्तेओोवायुराकाशमित्यसिन् पञ्चात्मके शरीरे का पृथिवी का आपः किं तेज को वायु: किमाकाशमित्यसिम्पमथात्मके शरीरे तन्र यत्कठिन सा पृथिवी यद्द्रषं ता च्ाप: यदुष्यं तच्ते जः यत्सव्यरति का वायु: यर्तुषिरं तदाकाशमित्युन्यते। This body consists of five elements, it has five kinds of perceptional activities, it has six sorts of essences in it, it has six musical tones, seven. humours, three kinds of excre- censes (nails, hairs of the body and haira of the head), two origins (father and mothor) and is maintained by four kinds of food. Why is it called made up of five elements? Because carth, water, fre, air and ether. go to form it. What portion of the body is carth, what water, what fre, what air and what ethor ? The solid portion is earth, the liquid water, the hest fre, the respiratory system is air and the cavities and hollows (such as the frontal cavity) are ether. Thus all bodies are threefold, whether they be the bodies of Gods or animals. If all bodies (elements and elementals) are threefold, then why is it said, "this is fire, this is water, etc. ?" For the so-called fire is after all not pure fire, but fire plus two other elements, nor is water pure water. And why is it said that the bodies of the Devas are made of fire, those of the Apsaras of water and those of the terrestrials of earth. To this the next Sûtra gives the reply. SUTRA II. 4. 22. वैशेष्यान्तु तद्रादस्तद्वादः ॥। २।४।२२।। Worg Vaidesyat, on account of the distinctive nature, on account of pre- ponderance. g Tu, but. a-w: Tat-vadab, the designation of that. r-m: Tad-vadab, that designation, namely their designation of fires, ether, etc. 22. The compound elements are so called because of the preponderance of the pure element in their composition. -291. OOMMENTARY. The word ' tu' or ' but' is employed in the Sûtra in order to remove the doubt raised in the previous section. Though each compound element is indeed three-fold in its natare, yet it gets its particular designation from the particnlar element that preponderates in its composition. Thus the compound fire is called fire because of the preponderance of pure fire in it. Similarly, the Devas are called fiery, because their bodies are made of substances in which fire preponderates. The repetition of the word 'Tad- vadah ? in the Sâtra is in order to indicate the completion of the Adhyâya.

420 VEDÅNTA-SOTRA&. IT ADEYAYA. (Gorindo

O, thon, treo of all desires, grow thou, fully and egually on all dides, aud give the opolness of thy sbade w the persone taking belter under thy oulapreading branchea, for the ebrabe and undergrowtha wbich were sufocating thy growth have now beon cut amay by the sharp axe of the cogent rosaoning of SHl Bâdartyapa, Here ende the Fourth Pids of the Second Adhylva of Gorinda

THIRD ADHYÂYA.

FIRST PADA.

न विना साधनैदेवा नामवैरान्यमक्िमि:। ददाति स्वपदंभीमानतस्तानि दुध- भयेद्। The Lord God does not manifest Bis highest state, uniess there be the proper Sdhanss or practices, consisting of wisdom, dispassion and love. Lot, theretore, the wise have thene Ssdhanas. In the two previous Adhyayas, has been determined the egsential nature of Brahman, who is the only cause of the world, who is free from all imperfections, who is an ocean of perfect attributes, who is existence, intelligence and bliss, and who is the highest person. It is shown therein, that all men desirous of release, must meditate on Brahman: for all Vedanta texts establish Him to be the proper object of meditation The two previous AdhyAyas have proved this by refuting the arguments of the opponents of Vedanta. Now in this Third Adhyaya are being determined those Sadhanas or practices, which are the means of attaining the highest Brahman. In the First and Second Padas of this Adhykys are being taught two things, namely, a strong yearning or desire to obtain Brahman, and an equally strong disgust towards all objects other than Brahman; for these two are the principals among all Sadhanas, namely, Vairagya and Prema. In order to teach Vairâgya (disgust), the Sâtras show in the First Pada the imperfections of all worldly existences; and this they base on the Panchagni Vidya of the ChhAndogya Upanigad in which is taught how the soul passes after death from one condition to another. The First Pada, therefore, teaches the great doctrine of ro-incarnation, the going out of the soul from the body, its sojourn into the lower or higher regions, and its coming back on this earth. This is done in order to teach Vairagya or disgust. In the Second Pada are described all the glorious attributes of the Supreme Brahmaq. His Om- niscience, Omnipotence, Loveliness, etc., in order to attract the soul towards Him, so that He may be the only object of quest. The Panch&gni Vidy& is described in the Chhandogya Upanigad (V. 3 to 10). Commencing with the verse "Svetaketu Aruneya went to an assembly of the Panchalas. Pravahana Jaibali said to him :- 'Boy, bas your father instructed you?' 'Yes, Sir,' he roplied."

422 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

The whole of that discourse, contained in eight Khandas, shows prima facie that the soul goes to the next world after death, and again comes back to this world. (Doubt) .-- Here arises the doubt, does the soul going to the next world, do so by throwing off all its subtle rudiments-the permanent atoms-or does it go there accompanied by the subtle rudiments ? (Purva-pakşa) .- The Pârva-pakşin maintains that these subtle rudi- ments or permanent atoms do not accompany the soul, but they being universally spread, are taken up by the soul, from the surrounding atmosphere, when it makes a new body for itself. Therefore, the soul goes on its journey to the higher world, unaccompanied by the subtle rudiments or permanent atoms. (Siddhânta) .- The soul is accompanied on its sojourn, by these permanent atoms, as is shown in the following Sutra. Note .- The whole passage is given below for facility of reference :- ADRYÂYA V .- KHAŅŅA III. श्वेतकेतुर्दाकयेय: पम्खालानाय समितिमेयाय तथी ह प्रवाहक जैवलिठबान कुमारातु त्वाशिषत्पितेत्यतु दि भगव हति । १ । Svotaketu Aruneya went to a assembly of the Panchilas. Pravahans Jaibali sald to him :- " Boy has your father instructed you ?" " Yes Sir," he roplied. वेत्य यदिताशयि प्रजा: प्रयन्तीति न भगव इति। वेत्य यथा पुनरावच्ता ३ इति न भगव इति। वेत्य पयोदेवयानम्य पितुयाकस्य व व्यावस ना ३ इति न भगव इति।R।। 2. "Do you know to what place men go from hore ?" " No, Sir," he replied. "Do you know how they return again?" "No,'Bir," he replied. "Do you know where the path of Dovas and the path of the Fathers diverge?" "No, Sir," he replied. वेत्य यथासी लोफो न समपुर्यता ३ इति न भगव इति। वेत्य यया पम्चम्यामा- हताबाफ पुरुषवचसो भवन्तीति नैव भगव इति। ३। 3. " Do you know why that world never becomes full ?" "No, Sir," he roplied. " Do you know why in the ffth libation water is called man i" "No, Sir," he replied. अथ नु किमतुशिोऽ्वेचया यो हीमानि न विद्याल् कथथ्रेसोसनुशिष्टो श्रवीतेति स हायस्तः पितुरद्ध मेयाय तथैहेवाचाननुशिष्य। वाव किळ मा भगवानमवीद्तु स्वाशिषमिति ।४ ॥ 4. "Then why did you say (you had been) instructed? How could any body who did not know these things may that he had beon instracted ?" Then the boy went back sorrowfully to the place of his fathor and said: "Thongh you had not instructed me, Sr, you said you had instructed me." : मा राजन्यवन्पु: प्रसानमासीसेर्वा नैकमयनाचक विवकुमिति सहोषाथ यथा ना त्वं वदेवानवदा यथाहमेवा नैकशन वेद यदहमिमानवेदिच्यं कर्थं नावस्यामिति ।५।

Bhåpya.] I PÅDA, I ADHIKARAŅA, 8A. 1. 423

5. "That fellow of a Rijanya asked me aive questions, and.I could not answer one of them." The father said: " As you have told me these quostions of his, I do not know any one of these. If I knew these questions, how should I not have told yon ?" स ह गौतमो राजोऽद मेथाय तस्मे ह प्राप्तायार्हाकयकार सह प्राप्त: समाग उदेयाय तध होषाच मातुषस्य भगवन् गौतम वितवस्य बरं दुबीया इति स होवाथ सवैव राजन् मातुषं विसं यामेव कुमारस्यान्ते वाचममापयास्तामेव मे जहीति। ६।। 6. Then Gautams went to the king's place, and when he had come to him, the king offered him proper rospect. In the morning the king went ont on his way to the amnembly. The king ssid to him: "Sir, Gautams, ask & boon of such things as men possess." He roplied: "Such things as mor possess may romain with you. Tell me the answer to the questions which you addressed to the boy." सह रच्छीवभूव तघ्ा ह बिर वसेतयाज्ञापयाम्चकार तथ्ा दोवाड़ यथा मार्ल गौतमाऽ्बदो यथेय न माकू त्वच पुरा विद्या मासवान् गण्कति तस्माडु सवेदु कोजेड समस्यैय मशासनमभूदिति तस्मे होवाथ ।। । 7. The king was perplexed and commanded him, saying: "Stay with me some tima" Then he said: " As (to what) you have said to me, Gautama, this knowleds. did not go to any Brahmana before you, and therofore, this tesching belonged in all the world to the Kgatra class alone." Then he began : KHANDA IV .- 1. घसी बाब लोफो गौतमाभिस्तस्यादिल एव समिद्रश्मयो घूमोदहरचिद्न्द्रमा प्रज्टारा

6. The altar (on which the sacrifce is supposed to be offered) is that world (hesven), O Gautama; its fuol is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars. तस्मित तस्मितओ देवा: अदां सदति तस्या भाहुके सोमा राजा सम्मयति।२॥ 2. On that altar the Devas (or Prinas ropresonted by Agni, do.) offer the Braddhs libation (consisting of water). From that oblation rises the sparkling Soma. KHAŅŅA V .- 1. पर्जम्यो बाव गोतमाभनिस्तस्य वायुरेव समिदत पूमो वियुदधिरशनिरद्षारा हाडुनयो विस्फुलिय्ा। १॥ 1. The altar is Parjyanya (the God of rain), O Gautams; its fuol is the air itaelf, the smoke the clouds, the light the lightning, the conls the thunderbolt, the sparks the thandering. तस्मित तस्मिनओ देवा: सोमठी राजानं जुदति तस्या भाहुतेन2 सम्मवति ।R1 On that altar the Devas offer the sparkling Soma, from that oblation rises rain. KHAŅPA VI. पृथिधीबाव गौतमाऽभनिस्तस्या: संवत्सर एव समिदाकाशा पूमा राजिरतिंदिं- शोस्कुारा प्रवान्तरदिशो विक्कुकिय्ा ।१। The altar is the earth, O Gantams; its fael is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermedisto.quarter. तस्मित्र तहिमिजओ देवा वर्ष सति तस्या भाहुतेरजथ सम्ममतति। २॥

424 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

2. "On that altar the Devas (Prinas) offer rain. From that obiation risos food, dora, &o. KRAŅŅA VII. पुकवो बाव गातमाभिस्तस्य वागेव समित्ायो धूमो जिहार्ध्थिमसुरद्ारा: भोन बिस्कुलिया: ।१ ॥ 1. "The altar is man, O Gautama; its fel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. तस्मित तस्मिनंसी देवा ग्रम्नं ज्कृति तस्या भाहुते रेत: सम्भवति॥ २। 2. " On that altar the Devas (Pranas) offer food. From oblation rises seod. KHAŅŅA VIII. योषा बाव गौतमाझिस्तस्या उपल एव समिययदुपमन्त्रयते स धूमो योनिरषियदन्त: करोति तेडकूरा धमिनन्दा विस्फुलिया:।१। 1. "The altar is woman, O Gautams." तस्मिजेतसियओ देवा रेता जहति तस्या शाहुतेगभ: संभवति॥२॥ 2. "On that altar the Devas (the Pranas) offer seed. From that oblation rises the rorm. KRAŅŅA IX .- 1. इति तु पम्जम्यामाहुतावाप: पुरुषवचसो मवन्तीति स उल्यावृता गर्मों दश या मासानन्त: शयित्वा याबद्ाथ जयते ।। १ । 1. "For this reason is water in the ffth oblation called Man. This germ, covered in tho womb, having dwelt there ten months, or more or less, is born." स जाता यावदायुवं जीवति सं प्रेतं दिशमिताशय एव हरन्ति यत प्वेता यत: सम्भूता भवति ।२ ॥ 2. "When born, he lives whatever the length of his life may be. When he has departed his friends carry him, as appointed, to the iire (of the funeral pile) from whence he came, from whence he sprang." KHANDA X. तथ हत्यं विडुयें नैमेऽरज्ये श्रद्धा तप इत्युपासते तेअरथियममिसम्मवन्तमिय

मालेम्य: संवत्सर2 संवत्सरादादित्यमादित्याब्यन्द्रमर्स चन्द्रमसो विद्य तं तत्युरवो मानव स एनां अहा गमयत्येष देवयाम: पन्था इति । २ । 1. " Those who know this (even though they still be Grihasthas householders) and those who in the forest follow faith and susterity (the Vinaprasthas, and the Parivrija- kas those who do not know yet the Higher Brahman) go to light, from light to day, from day to the light half of the Moon, from light half of the Moon to the six monthe when the Sun goes to the north, from the six months when the Sun goes to the north to the year, from the year to the Sun, from the Bun to the Moon, from the Moon to the lightning. There is a person not human." 2. "He leads to the Brahman. This is the path of the Devas." सथ य इमे ग्राम इटापूर्चे दत्तमित्युपासते से धूमममिसम्भवन्ति भूमाद्राभि रामे पर पसम पर पसायाम्बत दसिकैति मासा छल्ता जेते संवत्सरममिमाम्ु बन्त। ३।

Bhârya.] I PÅDA, I ADHIKARAŅA, S4. 1. 425

S. "They who living in a village practise (a life of) sacrifce, works of public utillty, and alms, they go to the smoke, from smoke to the night, from night to the dark half of the Moon, from the dark half of the Meon te the six months when the Sun goes to the south. But they do not reach the year. मालेम्य: पितृलोकं पितृलोकादाकारमाकाशाब्ान्द्रमसमेव सोमो राजा तर वा- नाम्खं तें देवा मसयन्ति । ४ ।। 4. " From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the Moon. That is the sparkling Soma. Here they aro eaten by the Devas, yes, the Devas eat them."

वायुभू त्वा धूमो सवति धूमो भूत्वाम भवति ।५॥ 5. "Having dwelt therc, till good works are consumed, they return again that way as they come, to the ether, from the etherto the air. Then the sacrifcer, having become air, becomes smoke, having become smoke, he becomes mist." सभ्ं भूता मेघो भवति मेवा भूत्वा प्रवर्पति त इद मीहियवा योषचिवनस्पतयस्त- रमाचा इति जयन्तेश्तो वे बलल दुनिअ्पतरं यो यो हन्रमत्ति यो रेत: सिम्बति तद़मूब एव भयति। ६ । 6. "Baving become mist, he becomes a cloud, having become a clond, he rains down. Then he is born as rice and corn, herbs and trees, sosamum and beans. From thence the encape is beset with most dificulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them." तथ हद रमवीय चरबा सम्याशो ह यसे रमवीर्यां योनिमापय रनू ब्रहथ- योनिं या सतिययोनिं वा वैश्ययोनिं नाय य इद कपूयचरबा सभ्याशो ह यस कपूर्या योनिमापचेरन् शयोनिं वा सुकरयोनिं या चच्डालयोनिं ना ।७ । 7. "Those whose conduct has been good, will quickly attain some good birth, the birth of a Brahmana, or of a Kastriya, or of a Vaiiya. But those whose conduct has been ovil, will quickly attain an evil birth, the birth of (keeper of a) dog, or (the keeper of a) hog, or & Chandsla. सरैतयो पयोन कतरेव व न तानीमानि शुद्राण्यसकदावर्तीनि भूतानि भवन्ति जयस्व म्रियस्वेत्येतसतीयअ लानं तेवासी लोको न सम्पूयते तदेष लोका।८। 8. "On neither of these two ways those small creatures (nies, worms, dto.) are continually returning of whom it may be said, live and die. Theirs is a third place." Therefore that world never becomes full. "Hence let a man take care to himself, and thas it is said in the followig Sloka :- स्तेनो हिरण्यस्य सुर्रा पिवयेक्ष गुरोससमावसन् पमाहा पतन्ति चल्वाए: पम्थमश्ाचर रस्तैरिति । ९ । 9. " A man who steals gold, who drinks spirits, who dishonours his guru's bed, who kills a Bribmana, these four fall, and as a fifth he who associates with them. अथ ह य एतानेवं पमम्बाशीन् वेद न सह तैरप्याचरन् पाष्मना लिप्यते शुद: पूतः पुण्यलोफो भवति य एवं वेद । १०। 10. "But he who knows the five fres is not defled by sin, even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, ren. he obtains the world of the blensed."

426 VEDANTA-SUTRAS. IIT ADHYAYA. [Govinda

SÛTRA III. 1. 1. तदंतर प्रतिपततो रंहतिसंपरिष्वक्तः प्रभनिरूपण- भ्यास् ॥ ३ ॥।१।१॥। a Tat that, i.e., a body. woen Antara, different, another. sfaven Prati- pattau, in obtaining, in going to. tfer Ramhati goes, departs. duf Samparisvakta, enveloped (by the subtle elements). sw Praśna, from question. firevamara Niropanabhyam, and from explanations. 1. In order to obtain another body, the soul goes accompanied by permanent atoms; as appears from the question and answer in the Chhandogya text .- 292. COMMENTARY. The word ' that' refers to the word body mentioned in Sûtra II. 4. 20, because the Anuvritti of the word ' Murti' is understood in this Satra from that already mentioned. The jiva goes surrounded by the subtle rudiments, when it goes out of one body in order to obtain another. How do we know this? Because the question and answer in Chapter five of the Chhandogya Upanisad shows this. The question there put is "Do you know to what place men go from here?" And then the answer is given in the Fourth Khanda, namely, " the altar is that world, O, Gautama," etc. The story as given in the Chhandogya Upanisad is this. The king of the Pañchâlas, a Kșatriya, called Pravahana, asked five questions from a Brâh- man boy named Svetaketu who had come to his court. Those questions related to (1) the regions where the performers of sacrifices go, (2) the method of return from that region, (3) the persons who do not attain that world, (4) and the two paths called the paths of the Devas and the paths of the Pitris, (5) The last question was " Do you know why in the fifth libation water is called Man?" That bov not being able to answer these questions, returned to his father Gautama, and expressed his sorrow to him. The father also did not know the answer to these five questions, and in order to learn it, he went to Pravahana. The king received him with proper honour, and expressed bis desire to give him riches, but Gautama begged of him the answers to those five questions. The king then answered those questions, commencing with the last one, saying " that world, O Gautama, is the altar, etc." He described this as five fires, the first fire is the Heaven world, the second is Rain, the third is the Earth, the fourth Man, and the fifth Woman. In these five fires, five sorts of libations are poured by the Devas, namely, Śraddha, Soma, Rain, Food and the Seed respectively. The sacrificial priests in these libations in every case are the Devas. The

Bhânya.] I PADA, I ADHIKARAŅA, SA. 2. 427

Homa is the throwing of the soul which is surrounded by its subtle rudi- ments into the various worlds, beginning with heaven; in order that it may attain enjoyments of heaven and the rest. The senses of the Jiva which has departed from its body, are called Devas. These Devas sacrifice in the fire of heaven Sraddha. That Śraddha becomes transformed into a celestial body called Soma-raja, and it is through this body that the soul enjoys heavenly felicities. Then the period comes that the jiva should be thrown down from the heaven-world, then at the end of its enjoyment, the soul in this vehicle called Soma-raja is thrown into the fire called Parjanya, where it becomes Rain. The body which the soul now gets is called the Rain-body. This Rain-body is thrown into the fire of Earth, namely, it falls on Earth. From this offering arise plants. This plant or food is the third body of the soul. Then the food is eaten by some male which represents the fourth libation and the male represents the Fire. From this Homa of food in the Fire of male arises the semen which is the fourth body of the Soul. This Semen is poured into Fire of the Femalo where it gets its fifth body and becomes the embryo. Having mentioned these five oblations, the King says in answer to his fifth question, "For tais reason is water in the fifth oblation called Man." The meaning is, that the Soul when offered in the fifth Fire as seed, becomes incarnated, and assumes the human body, which is called the man. The Soul returns to the womb of woman along with all those waters (permanent atoms or senses) with which it went to the heaven-world, and thus it appears that the Soul in its return to the higher world goes enveloped by the subtle rudiments of organs, that is, by the permanent atoms. But the text in the Chhandogya Upanigad speaks of 'water' as going up to heaven and coming back as rain and ultimately becoming man. It shows that water only accompanies the soul, and not any other element. How do you then say that the Soul goes enveloped by all the elements? To this objection the next Satra gives the reply. SŪTRA III. 1. 2.

Ar-wroro Tri-atmakatvåt, on account of consisting of three, three-fold. Tu, but. wnorr Bhayastvat, on account of preponderating 2. The water which envelopes the Soul being three- fold, it denotes all the other elements by implication ; and the text specifies water, because it preponderates in the human body .- 293.

428 VEDANTA-SOTRAS. III ADYAYA. [Govinda

COMMENTARY. The word . But " denotes the removal of the doubt above raised; as the compound water has in it all the other elements, because it consists of water, fire and earth. Therefore when the Soul goes enveloped by this compound water it follows that the other elements also go with it. In the ombryo of the body, which is made up of the sperm and the germ cells, it is apparent that liquid is the predominant element, though the solids are also there. It is owing to the predominance of the watery elements that the word 'water' is called the great destroyer of heat. In fact on account of this preponderance of water in the constitution of the human body, the water alone is mentioned as going along with the Soul. SÛTRA III. 1. 8. प्रायगतेश्च ॥ ३॥ १३॥ are Prana, of the pranas (the sense organs). nat Gateh, on accouut of the going out. Cha and. 3. Since the Soul goes out with the Prânas, all the elements must accompany it .- 294. COMMENTARY. In the Brihad-Aranyaka Upanisad (IV. 4. 2.) it is mentioned that when the Soul goes out, in order to take another body, the Pranas also accompapy it. तमुत्कामन्तं प्राणाऽनूतामति प्रायमनूत्कामन्तy सर्वे प्राया अनूत्कामन्ति स विज्ञानो भवति स विज्ञानमेवान्ववक्रामन्ति तं विद्याकर्मी समन्बारमेते पूर्वंप्रशा था।२॥ And when he (soul) thus departs, the chief Prina departs after him, and when the Prina thus departs all the other vital spirits (pranas) depart after him. He is conscious, and being conscious he follows and departs. But the pranas cannot exist without a substrate. During life tue prânas exist in the elements; therefore, after death, if they have to accompany the soul, they must accompany with their substrate, the rudiments of elements. We must, therefore, admit that the rudiments of elements, the permanent atoms, must accompany the Soul, because they are the vehicles of prânas. SÛTRA III. 1. 4. श्ग्न्यादि गति भ्रुतेरिति चेन्न भाककत्वात् ॥ ३।१४॥ wouft Agny-adi, Agni and others. mfar Gati, about going, entering. ya Sruteh, on account of the statement of the scriptures. ra Iti, as, thus. Chet, if. Na, not, no. wreerra Bhaktatvat, on account of the metaphorical nature of, for referring to the partial.

Bhårya.] I PÂDA, I ADHIKARANA, Sâ. 5. 429

4. If it be said that the scriptural text mentions also the going of the various senses into various elements, like fire, etc., and therefore, the senses do not accompany the Soul, when it goes out of the body; to this we reply, that the going of the senses to the elements is metaphorical only .- 295. COMMENTARY. In the Brihad-&ranyaka Upanisad we find the following: यात्वल्कयेति होवाच यत्रास्य पुरुषस्य मृतस्यामिं वागप्य ति वातं प्रायश्चशुरा- दित्यं मनश्चन्द्र दिश: भ्रोत पृथिवीa शरीरमाकाशमात्मोषपीर्लोमानि धनस्पतीन्केशा भप्तु लोहितं च रेतशच निधीयते कायं तदा पुरुषो भवतीत्याहर साम्य हस्तमार्तभागावामे- वैतस्य वेदिष्यावो न नावेतत् स जन इति ता होत्कम्य मन्चयांचकाते ता ह यदूचतु: कर्म हैव तदूचतुरय यत्पशराशसतु: कर्म हैव तस्प्रशशअसतुः पुण्यो वै पुण्येन कर्मबा सवति पाप: पापेनेति तता ह जारत्कारव ार्तभागं उपरराम ।। १३ । ' Yajaavalkys,' he said, 'when the speech of this dead person enters into the fre, breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person ? This going of the sense organs like speech, etc., into fire, etc., shows that they do not accompany the soul when it leaves the body. The text which says that the senses accompany the soul must, therefore, be inter- preted in a different way. To this objection, the Sutra replies that it is not so. The merging of the speech in fire, etc., is to be explained in a metaphoric sense, because in its literal sense they are not true. For the hairs of the body do not enter into the herbs, nor do the hair of the head into trees. Manifestly, Lomas and Kedas do not enter into herbs and trees; and in their case we are forced to explain the statement as figura- tive only. Why should then the entering of speech into fire, breath into the air, the eye into the sun, the mind into the moon, etc., be taken in its literal sense? For both being read in the same sentence, must be explained in the same way. Either the whole is metaphorical, or the whole is literally true. But it is not literally true, because the Lomas and the Kedas are never seen to jump out of the human body and enter into herbs and trees. The entering of speech into fire, etc., means that at the time of death, these senses cease to perform their functions, and not that they are absolutely lost to the Soul. The conclusion, therefore, is that the soul does go accompanied by the senses, and the permanent atoms, for the gross accompanies the subtle.

430 VEDANTA-SÛTRAS. III ADAYÂYA. [Govinda

SÛTRA. III. 1. 5. प्रथमेऽभवणादिति चेन्न ता एव सुपपसतेः ।३।१।४।। Prathame, in the first, in the beginning, (in connection with the first oblation in the first fire). rarg Aéravanat, on account of not being men- tioned, for want of mention. rfa Iti, thus. Chet, if. Na, not, no. ar Tah eva, those very, the same, (the waters). R Hi, because of. wvh: Upa- patteh, on account of agreement, because of fitness. 5. If it be objected that water is not mentioned in the first oblation, and therefore the soul does not go accom- panied by water, we reply, that even in the first oblation, water is verily meant by the word Sraddha, for that is the most appropriate meaning of this word in that passage .- 296. COMMENTARY. (Objection) .- If water be the oblation in all the five offerings, then, of course, it will be appropriate to say that the soul goes enveloped in water, and that in the fifth oblation water gets the name of man. But that is not the case. In the first fire we do not find that water is men- tioned as an oblation, on the other hand Sraddha or faith is mentioned there as first oblation; for the text says :- "In that fire the Devas offer Sraddha" Sraddha is a well known name of a mental attitude and means faith or belief, and it never means water. The other four oblations of Soma, Rain, etc., have something of water in them, and they may be explained as water, but Sraddha, by no stretch of language, can be called water. Therefore, from this text of the Chhândogya Upanisad, we cannot deduce the conclusion that the soul of the dead goes enveloped by water. (Reply) .- To this objection, the Sûtra replies in its second portion, that in the first fire also, "water" is the oblation, because the word Śraddhâ there must be interpreted as meaning 'water.' Why should it be so interpreted ? Because of its fitness, in connection with questions and answers. The question is 'Knowest thou why water in the fifth obla- tion is called man?' This shows that all the five oblations are of water. But in the first answer Sraddha is mentioned as an offering. Consequently, Sraddh& must be taken there to mean water, otherwise the question and answer would not agree with each other. If the word Sraddha there did not mean water, then there would be a conflict between the question and the answer. Water is connected with all the five offerings here. If Srad- dha did not mean water, then water would be connected with four offer- ings only. Moreover, the other four offerings Soma, Rain, Food and Seed

Bhårya.] I PÅDA, I ADHIKARANA, 84. 6. 431

are described there to be the effects of Sraddha. It is Sraddh& which becoming more and more dense, modifies iteelf into these four. There- fore, it must be a substance belonging to the same category as these four, for the cause cannot be different from its effect. And an effect is only a modification of the cause. Therefore, it is reasonable to interpret Srad- dha to mean water here, whose effects are the Soma (or the Devachanik body), Rain (the astral body), Food (the etherial body), and Seed (the physical body). Hence Śraddha there must be interpreted as water. Moreover, in the Sruti "Sraddha indeed is water" (Taittirlya Samhita I. 6. 8. 1) this word is expressly used to denote water. It cannot inean here "belief" or "faith," which is a function of the mind, and which no one can take out of the mind and offer as an oblation to fire. Hence it follows that the soul goes surrounded by waters, when it departs from the body. But another objection is raised by the opponent. The text mentions or may be interpreted to mention that the waters go up and come down, but throughout the whole section there is no mention of the Jiva going surrounded by water. In fact, the word Jiva does not occur at all in that section of the Chhandogya Upaniad. It cannot, therefore, be deduced that the Soul goes euveloped by waters. To this objection the next Satra gives the reply. SÛTRA IIL 1. 6. भ्रभुतत्वादिति चेन्नेष्ठादिकारियां प्रतीते: ॥३॥ १। ६ ॥ NTy Agrutatvat, on account of this not being stated by the scriptutes; because not proved. na Iti, this, so. rg Chet, if. na, not, no. remh Işta-adi-kariņam, in reference to those who perform sacrifices, &c. era: Prattech, on account of being seen in the Bruti, on account of being understood. 6. If it be said, that the word Jiva is not mentioned at all in that section, we reply, it is not so, because the whole section is to be understood as referring to those who perform sacrifices and other good works .- 297. OOMMENTARY. The word 'Adrutatvat' means because not proved. In that Chhandogya Upanignd the going of the performer of good works to Moon is mentioned. The performers are Souls and not Waters. In the Chhan- dogya Upanigad (V. 10. 3 and 4) the Pitriy&na is thus described :-- घथ य हमे भ्राम हषापूत दचमित्युपासते से धुमममिसंमवन्ति धूमाद्राभि' रामेर-

432 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

But they who living in a village practise (s life of) sacrifces, works of public utslity and alme, thoy go to the smoie, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the siz months when the sun goes to the south. But they do not reach the yoar. मासंम्य: पितुलोकं पितुलोकादाकारमाकारव्ान्द्रमसमेब सोमो राजा तहेबा- नामत सें देवा मसयन्त । ४ । 4. From the months they go to the world of the fathers, from the world of the fathors to the ethor, from the ether to the moon. That is the sparkling Soms. Hero they are esten by the Devas, yes, the Devas eat them. From this we understand, that the performers of sacrifices and so on, having reached the astral plane (Chandra-loka), get the name of "Somaraja." This technical naie "Somaraja" is applied here to the Soul. That very word we find used in connection with the first offering (ChhAndogya Upanişad, V. 4. 2.) तस्मिज तस्मिय्शी देवा: भर्द्धां सइति तस्या भाहुते: सोमो राजा संभवति ।२॥ On that altar the Devas (or pranas represented by Agni, &c.) offer the sraddha llbstion (consisting of water). From that oblation rises Somartja. Now, therefore, the same word being employed in both places, we hold that the Soul, iu the moon plane, gets a body consisting of Sraddha, a body called Soma. Though the word Jiva is not expressly used in connection with these oblations, yet body being the abode of Jiva, and its nature being to be the abode of Jiva and Jiva only, the word body is sometimes used to denote the Soul. In other words, the connotation of the word body extends up to the Soul. Hence the " waters" only do not go, but the Jiva surrounded by waters goes up. Now another objection is raised. This celestial body which the jiva assumes in the heaven world is called Somar&ja-Refulgent nectan The same text, Chhandogya Upanigad, V. 10. 4, also mentions that this Somaraja, the sparkling nectar, is the drink of the Devas, and that the Devas eat this body. Since the Devas eat this Somaraja body, we cannot say that it means the Soul in his heavenly garb, for no one can eat the Soul. To this objection the next Sutra gives the reply. SÛTRA III. 1.7. भाकतं वानात्मवित्वात्तथा हि दर्शयति ॥३।१७॥ wr Bhaktam, metaphorical, partial, « Va, or ofier Anâtmavit- tvat, on account of their not knowing the self. ur Tatha, so. f Hi, because. roufar Daréayati, (the scripture) shows. 7. The Jiva called Somarâja is said to be the food of the Devas in a figurative sense only, because they do not know the Self, for thus the Sruti declares .- 298.

Bhârya.] I PÂDA, I ADHIKARANA, Sa. 7. 433

COMMENTARY. The word ' Va' or "or" has the force here of removing the doubt. The Jiva termed Somaraja is said to be the food of the Devas, in a metaphorical sense only, and not literally. It is said to be the food, because it gives pleasurable enjoyment to the Devas. The reason being, such souls are servants of the Devas. They are servants, because they do not know the Self. The Sruti also declares that those who do not know the Self become servants of the Devas. In the Brihad-aranyaka Upanisad we find (I 4. 10): शह वा हदमत्र भासीत् तदात्मानमेवावेदहं प्रसास्मीति तसमाचत् स्वममवत् तथो यो देवानां प्रत्यदुष्यत स एव तदभवचथर्षी्या तथा मतुष्यार्जां तद् तत्पशयसषि- र्वामदेव: प्रतिपेदेऽदं मनुरमवध सूयश्थेति तदिदमप्येतहि य एवं बेदाहं पयास्मीति स हवश सर्वं भवति तस्यह न देवाइन नामूस्या ईशते । ात्मा हांपा2 स भवस्यथ योञ्यां देवतामुपास्तेऽन्योऽदमस्मीति न स वेद यथा पशुरेवश स देवाना यथा ह वै हप: पशावो मनुष्य भुम्ज्युरेवमेफैक: पुरुषो देवान् मुनकस्येकस्मिशेच पशावादीयमानेशप्रियं भवति किमु वहुपु तस्मादेषां तभ प्रियं यदेतन्मनुष्या विद्यः॥१०॥ Verily in the beginning this was Brahman, that Brabman kuew (its) Self only, maying, I am Brahman.' From it all this sprang. Thus, whatever Deva was awakened (so as to know Brahman), he indeed became that Brahman; and the same with Rigis and men. The Rigi Vamadeva saw and understood it, singing, ' I was Manu (moon), I was the sun.' Therefore, now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, for he himself is their Self. Kow if a man worships another deity, thinking the deity is one and he another, he does not kuow. He is like a beast for the Devns. For verily, as many beusts nourish a man, thus does every man nourish the Devas. If only Ono beast is taken away, it is not pleasant: how mach more wheu many are taken. Therefore, it is not pleasant to the Devas that men shouid know this. The sense is this. It is not possible to eat the soul as food ; there- fore the soul becoming the food of the Devas means that it is a source of enjoyment or satisfaction to the Devas; and the word food is used in a figurative sense. In fact we find the use of the word food in this sense, in sentences like the following :- "The Vaidyas are the food of the Kings, the cattle are the food for the Vaidyas," where the word food is evidently used in a metaphorical sense, and means the source of enjoyment ; for the King derives the greatest part of his revenue from the Vaidyas (the great agricultural and mercantile class); while the source of the wealth of the Vaidyas is their cattle. If the word food were to be taken in its literal sense, then all the rules about sacrifices like Jyotistoma and the rest, would be useless. If the Devas were to eat the souls, that go to the lunar world, why would

434 VEDÅNTA-SÛTRAS. III ADHYÂYA. [Govinda

men then exert themselves to go there, and why would they perform sacrifices like Jyotistoma and the rest by which they reach that world. Hence, the conclusion is that the soul goes to the other world enveloped by permanent atoms, (in order to serve the Devas).

Adhikarana II .- Does the soul come back on earth with a portion of its karmas or after totally exhausting all its karmas. Vişaya .- In the Chhândogya Upanisad (V. 10. 5), we find the following text after "But they who live in a village sacrificing, etc.," which describes the mnethod of return from the heaven-world, of those who go there by the Pitriyana path.

वायुमू त्वा चूमो भवति धूमोभूत्वाजस भवति।। ५। faving dwelt there, till their (good) works are consumed, they return again that way as they came, to the ether, from the etber to air. Then the sacrifcer, having become sir, becomes smoke, havirg becomes smoke ho bocomes mist. मम्ट मूत्वामेघा भवति मेघा भूत्याप्रयपत तइड मीहियवा मोषघिवनस्पतयस्तिकमाणा इति आयन्तेप्ती वैजलु दुनिष्पतरं यो यो सज्मत्ति यो रेता सिम्बति तद्मूयपण भवति। ६। Having become mist, he becomes a cloud, having become a cloud he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most dimiculties. For whoever the persons may be that eat the food, and beget ofspring, he henceforth becomes like unto them. (Doubt) .- Now arises the doubt, is the soul returning from heaven accompanied by any remainder of its works or does it descend having oxhausted all its karma. (Pârva-pakşa) .- It returns having fully enjoyed the fruits of its karmas, and without any iemainder. The words 'YAvat-sampatam' in the above text show, that they do not return till all their works are consumed. Another text also shows that when the end of the karma is reached, then the soul returns from heaven. That text is of the Brihad-&ranyaka Upanişad (IV. 4. 6.) तदेष शोका भवति। तदेव सका सह कर्मयैती किन मना यत्र निष्कमस्य। प्राय्यान्तं कर्मवस्तस्य यत्किंचेह करोत्ययम् तस्साल्लोकात्युनरत्यस्मे लोकाय कर्मक इति नुकामय मानाऽयाकामयमानोयोSकामोनिष्काम भातकाम झ्रात्मकामो मतस्यमाय्या उस्का- मन्ति शडा वसना साज्येति। And here there is this verse: "To whatever object a man's own mind is attached, to that he goes strenuously together with his deed; and having obtained the end (the

Bhårya.] I PÅDA, II ADRIKARANA, Sú. 8. 435

last resulta) of whatever deed he does here on earth, he retarns again from that world (which is the temporary reward of his deed) to this world of action. So much for the man who desires. But as to the man who does not desire, who, not desiring, freed from desires, or desiros the Self only, his vital spirits do not depart oldewhere,-being Brahmap, he goos to Brahman. Here also the words ' Antam-karmanah' show that all karmas are exhausted, before the soul returns to earth. Therefore, the descent of the soul is without any remainder. The word 'Sampata' means literally karma, that which carries one to Swarga Loka, (Sampatante anene svar- galokam iti sampåtab). The word Anusaya means that part of the karma which remains over and above the part enjoyed in heaven, and which causes experiences in another life, (anusete kartâram phala bhogya). Hence it follows, that when the fruit of entire karma has been enjoyed, there is no remainder which can follow the soul, and start a new series of experiences. (Siddhânta.)-The soul, in its descent from heaven, comes with a remainder of its karmas, namely, that portion of it which is not exhausted in heaven world, and for which the proper place of fruition is the lower world. This is shown in the next Sûtra. SÛTRA III. 1. 8. कृतात्ययेनुशयवान् दृष्टस्मृतिभ्याम् ।३।२।२।। Krita, of what is done, of the karma. wk Atyaye, at the end, at the exhaustion. guwrry.Anugayavan, with a remainder of the (karma). ereufn Drista-smritibhyam, from Sruti and Smriti. 8. The soul returns on earth with a remainder of the karmas, as is proved by the Smriti and Sruti texts .- 299. COMMENTARY. The fruits of karmas, like sacrifices and the rest, which were per- formed with the object of attaining the heaven world, and enjoying happiness there, are entirely exhausted in heaven. Then the body of enjoyment, which the soul had assumed in the Chandraloka, (literally, the world of gladness) is burnt up in the fire of grief, caused by the coming approach of the fall to the earth; and the soul returns with the remainder of karmas other than the good ones. The heaven-carrying karmas called Sampata (literally, heaven-soothing energy), are all exhausted in ther ontirety. But there are many good and bad deeds, besides the Sampata works, performed by the soul. Those karmas are the Anusaya or remain- der, with which the soul returns. This we find from the very text of the same Chhândogya Upaniçad in the next verse (V. 10.7).

136 VEDANTA-SOTRAS. ITI ADHYAYA. [Govinda

तद् य हह रमवीयवरबा स्रभ्यासो ह यत् से रमनीयां योनिमापच रन, ब्रहकयोनिं या वैश्ययोनिं था। ग्रथ ये इद् कपूयचरणा अ्भ्याशो हयत् कपूया योनिंमापच रन् आ्रयोनिं वा सुफरयोनिं वा चण्डालयोनिं वा। Those quickly falling souls, whose conduct has been good, will indeed attain some good birth, the birth of a Brahmana, or Ksutriya, or a Vaisya. But those quickly falling souls whose condact has been evii, will indoed attain an evil birth, the birth of & keeper of a dog or of a hog, or a Chandala. The word ' Ramaniya-charana' means works which are Ramantya or good, that is to say, the remainder of works which is good. If the remain- der of the work is good, it is called ' Ramaniya-charana.' The word 'Abhvyâda' means the quick-comer and is derived from the root 'As' with the affix 'Kvip' preceded by the propositon of ' Abhi.' The word ' Ha' means indeed, 'Yat' means when. The following Smriti text is also to the same effect :- हह पुनमदे ते उभयशेपाम्यानिविशन्ति They enter into this world with the remainder of both their good and bad works in order to reincarnate. Hence it follows that the soul descends with a remainder. The word 'Yavat-sampatam' does nct mean the exhaustion of all karmas, but the exhaustion of the heaven-mounting energy, the energy that took the soul to heaven, and which is exhausted in heaven-world by the enjoyment of unalloyed bliss. In the next Sutra the author shows the peculiar mode of descent of these souls. SÛTRA III. 1. 9. यथेतमनेवं च ।। ३ । १। २ ।। aut Yatha as moa Itam, gone, went. warrg An-evam, not thus by different steps: Cha, and. 9. The soul descends partly by the same path as it ascended and partly by a different path .- 300. COMMENTARY. The soul, returning from the Chandra-world, witl a remainder of ita work, does so by the pati it went but not wholly in that way, but by a different way also. The ascent takes place by the following stages :- smoke, night, etc., as mentioned in the following verses of the Chhandogya Upanişad, V. 10. 3 and 4. सथ य इमे श्राम हटापूत दत्तमित्युपासते ते धूमममिसम्मवन्ति धुमाद्वानिं रात्रे- रपरपसमपर पसाद्यान्यडदसिकैति मासकंस्ताजैते संवत्सरमभिभाम वन्ति । ३ ॥

Bhåpya.] I PADA, II ADHIKARANA. 84. 10. 437

But they who living in a village practise (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to nigbt, from night to the dark balf of the moon, from the dark half of the moon to the six months when the sun goes to south. But they do not reach the year. मासेम्या पितृलोकं पितृलोकादाकाशमाकाशाज्न्द्रमसंमेब सोमो राजा तर बाना- मर्जं सें देया मसयन्ति । ४। From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Somraja. Here they are eaten by the Devaa, yes, the Devas eat them. The method of descent, given in the next verse, shows that it agrees to a certain extent with the way of ascent, namely, so far as smnoke and ether are concerned, for these two are common to both the ascending and descending paths. But on the descending line, there is no mention of the night or the dark half of the moon and the rest. On the other hand, there is the additional mention of the cloud, the rain and the rest. This shows that the journey on the descending path, is partly by the same road as the soul ascended, and partly by a different road. SÛTRA. III. 1. 10. चरणादितिचेत् नोपलक्षणार्थेति कार्ष्णाजिनिः ॥।३।१।१०।। Trorg Charanat, through conduct. rfa Iti, thus, so. d Chet, if. Na, no, not. a Tat, that. aeavuri Ubalaksana-artha, meant to imply, meant to connote rfa Iti, so, thus. rouffa: Karsnajinib, (says, holds, thinks) Karsņājini. 10. If it be objected, that the birth of the re-incar- nating soul is determined by its conduct, and not by the remainder of its unexhausted karmas, we say it is not so, for according to Kârșnajiri the word 'Charana' or 'conduct' is illustrative of karmas not exhausted in the heaven- world .- 301. COMMENTARY. (Objection) .- An objector says, it is not right to say that the soul gets a particular birth on account of the remainder of its unexhausted karmas, when it falls from beaven. The words ' Ramaniya-charana' and and ' Kapûya Charana,' generally translated as ' good conduct' and ' bad conduct,' show that the birth is regulated by conduct and character, and not by unexhausted karmnas. The word 'Charana' (conduct) and

438 VEDANTA-SUTRAS. III ADBYAYA. [Govinda

'Anudaya' unexhansted karma or the remainder) are not synonymous. In fact, we find the word Karma and Charana used in different senses. In Brilad Aranyaka Upanişad the re-birth is said to be regulated by Karma and Charana both, for the words used there are 'YathakAri' (as one behaves !. Therefore, Karma or act (special performance of ritualistic acts) and Âchara or conduct (observance of the general rules of good conduct) are different things and have difforent significance and are differently employed in language. Though the word 'Anudaya' means the remainder of unexhansted karmas and ' Charana' means "conduct," yet it is not a serions objection to their denoting the same thing. For the text about 'Charana' is illustrative of remainder of karmas and the word 'Charana' is used there in & larger sense than the ordinary. This is the opinion of the snge Karenejini. According to him, the word 'Charana' is used in the Chhândogya Upanişad (V. 10. 7) as connoting by imalication Karmas or ritualistic works. Because, it is a well-known maxin. . the Sastras, that karmas or sacrificial works are the causes of everytling that we see, in- cluding good conduct, etc. SÛTRA III. 1. 11. आ्ानपक्थमितिचेव्नतदपेक्षत्वात् ॥३।१।११।। wradeng Ånarthakyam, purposelessness, it is purposeless. rfar Iti, thus as. d'Chet, if. Na, not. aq Tat that, (conduct). wio Apeksatoat, on account of the dependence, because it depends on that. 11. If Karma be the cause of all objects, then good conduct would be purposeless. It would not be so, we reply, because the right to perform karmas is dependent upon good conduct .- 302. COMMENTARY. An objector says, character and conduct would not regulate re-birth, if the due performance of sacrificiul works be the cause of all that happens to a man. To this, we reply, that the rules enjoining good conduct ar not useless, because the right to perform sacrifices is itself dependent upon the possession of good conduct. A person devoid of good conduct is not entitled to perform those works. As says a Smriti "A person who does not perform bis daily prayers, and is always impure, is unfit for all religious works." This being so, religious works aro fruitful in the case of that person only who possesses good conduct.

Bhårya.] I PADA, III ADHIKARAŅA, Sû. 12. 438

Therefore by the word conduct is to be understood Karma hore. Thus the opinion of KArsnajini is that the word 'Charana' of the text implics Karma. SÛTRA III. 1. 12. सुकृतदुष्कतपत्रेति तु बादरि:॥३।१।११। g Sukrita, good or righteous deeds. gut Duskrite, and bad or un- righteous deeds. w Eva, only. rfa Iti, thus. g Tu, but. f: Badarih, says or thinks Badari. 12. But Bâdari is of opinion that the phrases ' Rama- niya-charana' and 'Kapuya-charana' mean good and evil works .-- 303 COMMENTARY. The word 'bnt' is employed in the Sûtra in order to set aside the view of KArsnajini mentioned above. Badari is of opinion that by the word ' Charana' is meaut here good and bad deeds. In the phrases like Punyam karmna âcharati, the verb achara takes for its object the word karma. Therefore, the word ' charana,' means karma. When it is possiblo to give to a word its principal meaning, it is not desirable to interpret it in a figurative sense. The word 'charanam' Anusthanam, and Karma are synonymous. Good conduct is also a particular kind of Karma only. Note .- Every holy work enjoined by the scripture is technically & Karma. Good conduct is also enjoined by scriptures, sometimes, by direct texts and sometimes by implication, and thus it may also be calied Karma in the broader sense of the word. Though Achara and Karmna in this view are one, yet they are spoken of sometimes as different, on the maxim of "Kuru Pandavas." Though the Pandavas were also Kurus, yet in the phrase Kurus and Pandavas the word Kuru is used in a narrower sense. The force of the word only in this sûtra is to indicate that this is the opinion of the author of the Sutras. The conclusion is that since by the word Charana is mentioned a particular kind of Karma, therefore, the soul descends with a remainder of its karmas.

Adhikarana III .- Do the evil-doers also go to the Chandra-loka? It was mentioned above that those who perform sacrifices and so on, go to the moon-world and descend from it with the remainder of their worke. Now is discussed the question, whether the sinners, who do not

440 VEDANTA-SUTRAS. III ADHYÂYA. [Govind a

perform any holy works, also go to the Moon-world, and what is their method of ascent and descent? In the Isavasya Upanigat, verse 3, it is said :- पसुर्या नाम से लोका अन्धेन तमसाहता। साथे से प्रेतयामिगध्यान्ति ये के

There are the worlds of the Asuras, covered with blind darkness. Those who bave destroyed their self go after desth to those worlds. (Doubt.)-Now arises the doubt, do the sinners go the Moon world or do they go to the Yama loka ? (Pûrva-pakşa) .- The Pûrva-pakşin maintains that the evil-doers also go to the world of Gladness. The author summarises their view in the next Sutra which is really a Pûrva-pakea Sûtra. SÛTRA III. 1. 18. भ्रनिष्टादि कारियामपिच भ्ुतम् ॥१२ ॥ femwftar Anistadikarinam, of those who do not perform sacrifices. Api, also. Cha and. Taq Srutam, stated in the Sruti, declared by seripture. 13. The scripture declares that the non-performer of sacrifices and so on, also go to the world of gladness .- 304. COMMENTARY. (Objection.)-The scripture declares the ascent to the world of gladness even of those persons who are non-performers of sacrifices and so on, just like those who perform these works. In the Kausitaki Upanicad (I. 2) it is declared that all go to the Chandra loka. स होषाच ये मे बासालोकात्यन्ति चन्द्रमसमेव ते सवे गध्ाग्त। All who depart from this world (or this body) go to the Moon. The word all shows that it is a universal proposition, without any qualifications. Since all who die, must go to the world of gladness, it follows that the sinners also go there. This being so, the above text of the ldavâşya Upanişat must be interpreted as a threat, in order to make men desist from evil deeds: for there is no such place like the land of the Asuras. If this be so, then what is the difference between the sinners and the holy men, for both go equally to the land of joy, after their death. Both have the same fruit. To this we reply, there is a vast difference in their conditions. The sinners in the world of joy, do not experience any happi- neas (because they have not got the velicles to enjoy that world), they romain there in a state of swoon.

Bhârya.] I PÂDA, III ADHIKARAŅA, S4. 16. 441

(Siddhanta) .- The sinners do not go to the Moon-world, but to tho world of punishment, as is shown by the next Sûtra. SUTRA III. 1. 14. संयमनेत्वनु भूयेतरेषामाराहोवरे हो तद्गतिदर्शनात्॥२।१।१४।। amà Samyamane, in or after the punishment (of Yama) in hell. g but, further. wgqu Anubhûya, having experienced. rivra ltaresam, of the others, (i.e., of those that do not perform sacrifices). mtrrrvird. Aroha-avarohau, ascent and descent (i.e., coming to worldly existence and going to still nether regions.) ag Tat, of them. mfa Gati (about theii) courses. rdry Darsanat, owing to or from the Scripure. 14. But of the others (namely, sinners) the going is to the city of reform. Having suffered there, they come down on earth. Such is their ascent and descent. And this is the path described in the scriptures .- 305. COMMENTARY. The word 'but' indicates the setting aside of the Purva-paksa. Of the others who do not perform holy works and the rest, going is to the city of Yama called Samyamana. There having suffered the punishment inficted by Yama, they come back here again-such is the nature of their ascent and descent. How do you know this? Because of the following text of the Katha Upanisad. (I. 2. 6.) न साम्पराय: प्रतिमाति मालम्पमाद्यम्त बित्तमोहेन मूडम्। अ्रयं लोका नासत पर इति मानी पुनःपुनव्वशमापथते मे ।६। The way to the supreme Liberation does not appear to tho child deluded by the illusion of wealth and acting carelessly. He who thinks that this world only eziats and not the other, falls again and again under my control. This shows that the souls of sinners go to the world of Yama and are there punished by him. SÛTRA III. 1. 15. स्मरन्ति च ।। १५॥ erdir Smaranti, they remember, declare in the Smritis. Cha, and. 15. The Smritis also declare the same fate of the sin- ners .- 306. COMMENTARY. In the Bhâgavata Purâna it is thus mentioned. तभ तभ पतन् शान्तो मूच्कित:पुनकत्यित:। पथापापीयसा नीतस्रसायमसादुनम्।

442 VEDANTA-SOTRAS. III ADHYAYA. [Gorinda

They are quickly carried to the abode of Yams, by the patà of the sinners, on which they travel with grent pains, constantly rising and falling, tired and swooning. In another verse it is said :- सनें पैते दशंयान्ति यमस्य भगवन्। All these sinners come under the control of Yama, O Lord. Sages thus declare that the sinners come under the jurisdiction of Yams. SŪTRA III. 1. 16. श्रपिसतत ।। १६॥ aff Api, also, moreover. aw Sapta, the seven (the hells). 16. Also according to the Smriti the Hells are seven. -307. COMMENTARY. रारवोडथमहाश्येव वरहिमें तरबीतया। कुम्मीपाक इतिओक्तान्यनित्य नरकानेतु । तामित्न श्ान्य तामि शोद्टोनित्योसंप्रकीत्ति ता । इतिसमम्रधानानि बलीयस्वु सरोत्तरम्। Thas the Bharata, "The temporary Hells are said to be Raurava, Maharaorava, Vanhl, Valtaraui, and Kombhipåka ; and the two eternal Hells are called Darkness and the Blind- ing Darkness. These are the seven chief bells in the ascending order of bo ribleness. By rogalarly going through these only, ascent or desceut taires place." Thus seven Hells are declared in the Smriti to be the place of panishment for the sinners. They go to those places and not to the land of Joy. The force of the wvord also in the Sutra is to include all those other Hells mentioned in the Bhagavata Purana at the end of the fifth Skandha, where twenty hells are described. If Yama has jurisdiction in Hell to punish all the sinners; does it not contradict the rule that all power belongs to the Lord, and that He punishes and gives rewards. The answer to this objection is given in the next Sûtra. SÛTRA III. 1. 17. तत्रापितद्व्यापारादविरोधः ।।१७।। ar Tatra, there (in those hells). a Ani, also. ar Tad, of those (the others, the jivas in hell) or of Him. suvurx Vyaparat, on account of activity, guidance. afti: Avirodhab, no contradiction. 17. There is no contradiction because His activity 18 present there also .- 308. COMMENTARY. The saying that the Lord is the punisher is not contradicted by the fact that Yama and the rest are the actual inficters of punishment. They

Bhâgya.] I PADA, III ADRIKARANA, 84. 18. 443

are guided by the command of the Lord, in the act of punishment. It is & well-known fact in the Puranas, that Yama and others punish the sinners, under the command of the Lord. An objector says, it inay be possible for the sinners also to ascend to the world of Joy, after having expiated for their sins by auffering punishment at the hands of Yama. This must be so, because the Kauşl- taki Upanişad uses the word all, when it says : "All who depart from this world go to the land of Joy." This view is set aside by the next Sûtra. SŪTRA III. 1.18.

frar Vidya, of knowledge. wiin Karmanoh, and of karma or action. g Tu, only, bat, na Iti, as, so. wgreng Prakritatvat, on account of these being the topics. 18. But tho sinners never go to the world of Joy, because the topic relating to the two paths in the Chhân- dogya Upanisat is confined to men of knowledge and mon of work and has no reference to sinners .- 309.

COMMENTARY. The word 'But' sets aside the view propounded by the objector. The word ' Not' is to be read into the Sutra from the preceding Satra (III. 1. 11). The sinners never go to the world of Joy, because the two paths Devayana and Pitriyana are trod by two sorts of men, and by none other. Men of knowlerge go by the path of the Devas to the world of the Gods, and men of work go by the path of the Fathers to the land of Joy. The Chhandogya Upanisat (V. 10. 1) declares that meu uf knowledge go by tbe path of the Deras; while V. 10. 3. declares that men who perform sacrifices go by the path of the Fathers. Thus the world of Joy which is reached by the path of the Fathers is meant only for those who living in a village practiso a life of sacrifices, works of public utility and alms. It is not meant for thoso who do not perform sacrifices. This being so, the word 'All' in the Kauşttaki Upanişat (I. 2), must be interpreted in a restricted sense, namely all those persons who perform sacritices go to the Moon. If the sinners do not go to the world of Moon, then no new body can be produced in their case; because there is no fifth oblation possible in their case, and the fifth oblation is dependent on one's going to the

444 VEDÅNTA-SOTRAS. III ADHYĀYA. [Govinda

Moon. Therefore, all must go to the Moon, in order to get new embodi- ment. This objection is answered by the next Sutra. SÛTRA III. 1. 19. न तृतीयेतथोपलब्धेः ।।३।१।१६।। * Na not, no. T&ra Tritiye, in the third. aur Tatha, so, such, thus. aymy: Upalabdheh, it being perceived or seen to be. 19. The fifth oblation is not necessary in the case of those who go to the third place, because it is thus de- clared in the Scriptures .- 310. COMMENTARY Those who go to the "third" place, do not depend on the fifth oblation for getting a new body. Why do we say so? Becanse it is thus perceived in the Scriptures. In the Chhandogya Upanişad Pravahaņa Jaibali puts this question to Śvetaketu, "Do you know why that world never becomes full?" In answer to this question he says (Chhândogya, V. 10. 8.) "On neither of these two ways those smaller creatures (flies worms, etc. ) are continually returning of whom it may be said live and die. Theirs is a third place. Therefore that world never becomes full." Those creatures who do not go either by the path of Devayâna or of Pitriyana, are the small creatures, who are classed as insects, mosquitoes, &c. They return by a different path, and their return is very quick. About them it is said "live and die." That is to say these small creatures are coutinnally being born and are dying. This constitutes the third place. The sinners are called small creatures becanse they assume the bodies of gnats, insects, &c. Their place is called the "third" place, because it is neither the Brahma loka, nor the Dyu loka. Therefore, those who are not entitled to go by the path of the Devas to Brahma loka, because they do not possess knowledge, nor are entitled to go by the path of the Fathers, because they have not performed sacrificial works, are the pitiable creatures who are born as mosquitoes, gnats, &c. They constitute a third class. Hence the Heaven-world never becomes full, because these sinners never go there. The origination of their bodies is in the third plane, the fifth oblation is not necessary in their case. SÛTRA III 1. 20. स्मर्यतेऽपि च लोके ॥। २० ॥ mia Smaryate, is recorded, is said in the Smritis. wf Api cha, and as well as, murcover. id Loke, in the world.

Bhâya.] I PÅDA, III ADHIKARANA, Sú. 21. 445

20. The Smritis record that in this world also the fifth oblation is not necessary in their case .- 311. COMMENTARY. In the Smritis there are accounts of some holy persons being born without the fifth oblation. The getting of body by the fifth oblation is the usual course of nature. But holy men like Drona, &c., were born with- out a mother and Dhristady umna, &c., without a father. In their case the number of oblations was incomplote. It is possible that an embodiment may take place without passing through the five oblations or stages men- tioned in the Chhandogya. In other words, sexual generation is not a universal law of nature, for we see exceptions to it in the cases of lower creatures; and in the cases of some specially meritorious hnman beings like Drona, Dhristad yumna. SÛTRA III. 1. 21. दर्शनाज् ॥२१॥ nra Daréanat, on account of direct perception, or being seen. Cha, and. 21. And it is seen that beings originate independent- ly of sexual union, and the Scriptures so describe it .- 312. COMMENTARY. In the Chhândogya Upanisat (VI. 3. 1) we find three origins mention- ed with regard to all beings :- तेषा बलु पतेषा भूतानां त्रीण्येव बीजानि भवन्स्ण्डजंजीवजमुद्धिज्जमिति। Of these beings verily there are three sources only (namely, the Fire, the Water snd the Earth). All living boings are produced either from an egg, or are viviparous, or aro produced by fssion. Here the Heat born and the plants are mentioned as originating without sexual union, and so the fifth oblation is not absolutely necessary to procreate the body. It thus follows that procreation by sexual union is possible in the case of those Jivas only who ascend to the world of Moon, and descend therefrom to take up a human birth. But those whose karma is not such as to take them to the Moon world, their re-birth takes place in lower organisms, without the fifth oblation. In their case the re-birth may take place from mere water without the fifth oblation. In the Scriptures we do not find any prohibition to the contrary. But-says an objector-we do not find any mention in the text quoted by you of beings orginating from heat. It only mentions three kinds of

446 VEDANTA-SUTRAS. III ADBYAYA. [Govinda

roproduction, namely egg-born, live-born, and born by fission. This ob- jection is answered in the next Sutra. SÛTRA III. 1. 22. तृतीयशब्दावरोध: संशोकस्य ३।१।।२२।। t Trittya, the third. u Babda, term, or word of sense. rtre Avarodhah, description, including. dire Samsokajasya, of thai which springs from heat, on account of the feeling of horror. 22. The heat-born is included in the third word (namely, udbhijjam of the above text.)-313. COMMENTARY. In the third word Udbhijjam is included the sweat-born or the heat-born also. The word Udhijjam literally means born by bursting through; and it applies (to the plants, because they burst through the carth and to the heat-born also, for they burst through water.) Thus. the origin of both is similar, because both are born by bursting through. The difference between them consists only in the fact that the plants are permanently rooted to the soil, while the heat-born are moving creatures. It is looking to this characteristic of locomotion or its absence that they are differently classified. But if the method of reproduction be taken as the basis of classification, then the plants and the heat-born may be put in the same category, for both reproduce by fission. Thus the settled conclusion is that those who do not perform sacrifices and so on, do not go to the land of Joy.

Adhikarana. IV .- The soul on its descent from the Moon world does not become identified with its temporary abode. It has been shown above that those who perform sacrifices and the rest, go to the world of Moon, and having dwelt there till their works are consumed, return to this earth with a remainder of their karmas (anudaya); and accompanied by the permanent atoms (bhûta sûkşma). The method of this descent is given there (Chhandogya V. 10. 5) thus : Raving dwelt there, till their works are consumed, they return again that way as they came, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoko, having become smoke, he becomes mist, having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and troos, sessmam and beans. From thence the escape is beset with most dimonl- ties. For whoever the persons may be that est the food, and beget offspring, he hence- forth becomes like nato thom.

B hånya.] I PÅDA, III ADBIKARANA, 84. 83. 447

This passage shows that on its descent, the soul becomes other, sir, &c. (Doubt) .- Does this "becoming ether, &c." mean becoming abeo- lutely ether, &c., or attaining similarity with it ? (Pûrva-pakşa) .- The Pûrva-pakşin maintains that becoming ether, &c., means attaining idontity with ether, &c. It does not mean merely getting similarity with it. If it meant similarity, then the passage would requiro to be explained motaphorically, and by laksana. It is a maxim of inter- pretation that laksaus should be avoided as far as possible. The result is that the soul, in its descent, does absolutely become identical with othor, air, &c. (Siddhânta) .- The soul does not become identically ether, &c., but becomee similar to them only, as is shown in the next Sutra. SOTRA III. 1. 28.

Tat, with those, the others. mrmen Sabhavya, being similar, simi- larity, a similar state. Tfw: Apattih, attaining, entering into. wrd: Upa- patte, there being a reason or possibility, it being reasonable or possible. 23. The descending soul enters into similarity of being with ether and so on; since there is a reason for this. -314. COMMENTARY. "Becoming ether," &c., means getting similarity with these. Why do we say so? There is a reason for it. The astral body (Soma-raja) assumed by the soul in the Chandra loka was taken for the sake of enjoy- ing the pleasures of that world : that astral body (literally, the body of water) melts away like ice under the rays of the burning sun; and when the karma is exhausted, that body is evaporated by the fire of grief, at the prospect of impending fall; and thus the soul becomes disembodied like ether and then it comes under the control of air, and then it becomes united with smoke and the rest. This is a inore reasonable construction to put on the above passage. For it is not possible for souls to become ether, &c., for one substance cannot become another. And if a soul did really become ether, &c., then there would be no possibility of descont for it.

448 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

Adhikarana V .- The soul does not stay long in ether up to rain. (Doubt.)-Next arises the question, does the soul in its deacent through ether down to rain, stay at each stage for a very long time, or passes through it quickly? (Purva-pakya.)-There being nothing to define the time of its stay, it remains indefinitely long at each stage. This Pûrva-pakșa is set aside by the next Sûtra. SÛTRA III. 1. 24. नातिचिरेश विशेषात् ॥ ३।१। २४।। Na, not. mafvt Atichirena, very long after. Raur Videsat, on ac- count of special (inference) it being distinctly stated. 24. The soul does not stay very long in its stages through ether up to rain, on account of special statement to that effect .- 315. COMMENTARY. The descent of soul through ether and the rest, is accomplished in s very short time, because there is a special inference to that effect. In the sentence following the description of the passing of the soul from ether up to rain, occurs the statoment that the sonl becomes rice or grain or the like. And the special statement is made that the passing out of that state is beset with great difficulties. The exact words are :- Then he is born as rice and corn, horbs and trees, sesamum and beans. From thence the escape is beset with most dificulties. The staying in rice and corn, &c., is for a comparatively long period ; from which we infer that the soul's stay in the preceding stages is short. The escape from the condition of rice, corn, &c., being specially stated to be difficult, it follows that the escape from the condition of ether up to rain is not so dillicult and hence quick.

Adhikarana VI .- (Human soul is but a co-tenant with plants and animals, but does not become so.) (Vişaya) .- After rain, the Sruti declares that the soul is born bere as rice and corn, herbs and trees, sesamum and beans. (Doubt) .- Here arises the doubt, are these souls descending with a remnant of their karmas, themselves born as rice, corn &c., or do they merely cling to those plants, &c. (Parva-pakşa) .- The souls are born as rice, corn, &c., and do not merely cling to them.

Bhârya.] I PÅDA, VI ADHIKARANA, S4. 26. 449

(Siddhânta) .- The souls are not born as rice and corn, dc., literally, as is declared in the next Sûtra. SÛTRA IIL 1. 25. अन्यापिष्ठिते पूर्ववदभिलापात् ॥१।१ २४।। Anya, by another soul. wfifta Adhisthite, in what is occupied. d Porvavat, like the previous, in the manner already explained. fwnw Abhi- lapåt, on account of the scriptural statements. 25. The souls merely cling to plants, which are animated by other souls, and do not become plants, because the statement here is similar to that in the previous cases of ether and so on .- 316. OOMMENTARY. The souls merely cling to the bodies of plants, &c., and do not thom- selves become these, because these plants, &c., have animating jivas of their own. The souls are not born there, for the purpose of retributive enjoyment. Why do we say so ? Because the present statement is just like the previous one about the soul's becoming ether and the rest. As the souls do not actually become ether and the rest, but are merely in contact with them, and are in a state of perfect dormancy, without enjoy- ing pleasure and pain, so they are merely in contact with rice, corn, c., without experiencing pleasure and pain. They are perfectly inactive in that state, and have no experiencing. Where the text intends to declare that the soul experiences pleasure and pain as a result of its karmas, it uses a different phraseology, as in verse 7 of the Chhândogya V. 10. तंयहह रमवीयवरा सभ्याशेह्यत रमजीर्या यो निमापच रम्ाहावयोनिं या सवि- ययोमिं वैश्ययोनिं वाथ यहहकपूय वरक सम्याशोहयर कपूयायोनिमापय रन् श्रयोभिंया बच्डाळयोनिं था । ७ : "Those whose conduct has been good, will quickly attain some good birth, the birth of a Brihmana, or a Kgatriya, or a Valiys. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a (keeper of a) dog, of a (keeper of a) hog, or a Chandâla." Therefore, the souls descending from the Moon-world merely cling to rice, corn, &c., and are not literally born as such. SÛTRA III. 1. 20.

wrez Asuddham, impure, hurtful, unholy. rfa Iti, so, thus. Chet, if. « Na, no. qwra Sabdat, on the ground of the Scripture, on account of the Word.

450 VEDÅNTA-SOTRAS. III ADHYĀYA. [Govinda

26. If it be said that every sacrificial act is unholy, we say it is not so, because the scripture declares it so .- 317. COMMENTARY. (Objection) .- An objector says it is wrong to assert that the des- ceuding soul merely clings to the bodies of rice, corn, &c., which are theinselves animated by other souls, and that they are not born there for the parpose of retributive enjoyment; for there are no karmas left to be enjoyed in the bodies of plants, &c. Some karmas are loft, whose proper place of retributive enjoyment is the body of plants. All karmas are of two sorts the sacrificial karmas and non-sacrificial karmas or conduct (Charana). The fruit of sacrificial karmas is not fully exhausted iu the Moon-world. No sacrifice performed with the object of attaining heaven is free from a tinge of impurity. All such sacrifices require the killing of animals and cannot be said to be pure. For every killing is really a sin. The Scriptures declare "ma himsyat sarva bhutani " let him not kill any animal. This declares a universal rulo. The killing of animals in sacrifices like "agnigomiya" is unholy. Such a sacrifice is thus a mixed karma. Its holy portion takes the soul to the Heaven-world, and is exhausted there completely. Its sinful portion causes the soul to be born as rice, corn, &c. As says Manu in XII. 9 .- शरीरके कर्मड पेर्यासिलानरतांनर:। नाभिकेपसियुगत मानसैरन्तजातिताम् ७ "The sonl is born as plant owing to the sins committed by the body; it becomes . bird or a beast for the sins of speech, and an outcasto for the mental sins." Tbe soul is, therefore, actually born as rice, corn, &c., and is not a mere co-tonant with the jivas of plants. (Reply) .- The objection thus raised is not valid. The sacrificial acts are not unholy, because the scriptures enjoin it. The Veda declares "Agniçomiyam pasum alabheta" "Let him sacrifice an animal sacred to Agni-soman." Since the Veda enjoins the killing of animals, it cannot be unholy. For the right or wrong, holiness or unholiness of an action, is to be learnt from the Veda alone. Therefore, those sacrifices which enjoin killing of animals must be considered to be holy and cannot be considered unrighteous, because killing of animals in sacri- fices is enjoined by the Vedas. Let him not kill auy animal is a general proposition, but to this there is the exception that animals may be killed in Yajnas like the Agnigomiya sacrifice. Hence overy killing is not a sin. A general proposition and an exception have differont scopes, settled by usage, and so there is no conflict between them. Hence it follows that

I PÅDA, VI ADHIKARANA, 84. 28. 451

the soul on its descent becomes rice, corn, &c., not to expiate for the sins of having killed animals in sacrifices, for such killing is no sin; but it becomes rice, &c., in the sense of clinging to those plants and not roally becoming plants. The coul is perfectly unconscious in these stages. What becomes of the soul after its clinging to the plants is next mentioned. SŪTRA III. 1. 27. रेतःसिग्योगोऽथ ।३।१२७॥। tafn Retah-sik, the sprinkler of the seed ; one who performs the act of generating. : Yogab, conjunction with. wa Atha, first, or after. 27. Then the soul unites with the being who per- forms the act of fertilisation .- 318. COMMENTARY. After its passing through the stage of contact with planta, the soul onters the body of a person who performs the act of generation. This is mentioned in the same Upanişad (Chhandogya V. 10. 6) In the same verse which mentions its becoming rice, corn, &c., it is said : अम्र मूत्यामेयामवति मेलामूत्नाम्रयर्नति तार मीहियमा मोपबियमरपतय- सि्किमाना इति आयनोशतो बैनलु दुर्मिव्यफतरंयोयेहिजमत्ति मेरेत: सिम्बति

"Having beon in the mist, he ontors the oloud, having been in the cload, he enters the min (and falls down). Then he is born as a rice or barley, herbs or trees, sesamum or beana, do. From this point there is constant (tantalising) rine and fall. For whoorer ents the food and bogots ofspring (the jiva) is thero in that food and that seed." The text literally says for whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them. This does not mean that the soul really takes the form of and becomes iden- tical with its procreator, for one thing cannot take the form of another thing. If it were to become literally the " Retas sik," then there would be no possibilty of its getting another body. Therefore, it must be admitted that the soul merely clings to the body of the " Retas sik" and does not become that body. This being so, the soul clings to plants, &c., in the preceding stages of plant life also. For there is no reason why it should be anything elso. SŪTRA IIL 1. 28. योनेःशरीरम ॥ ३।१।२८।। W: Yoneh, (after entering) the mother. wor Sariram, (obtaining) the gross body.

452 VEDANTA-SOTRAS. III ADHYĀYA. [Govinda

28. The soul next passes from the father into the mother and then obtains the gross body .- 319. COMMENTARY. The word " Yoneh" is in the ablative case in the Stra, but it must be construed in the accusative case here, and is governed by the participle "pravidya" understood here. The soul having left the father's body, and having entered the mother's womb, obtains a physical incarnation, in order to experience the consequences of the remaining karmas. The family into which it is to be born is regulated by the nature of this remainder, as mentioned in Chhandogya, V. 10. 7. "Of these those whose coaduct here has been good will quickly attain some good birth, the birth of a Brahmana, or s Kgatriya or a Valtya. But those whose conduct here has been oril will quickiy attain an evil birth, the birth of a dog, or & hog, or s Chandsla." Thus it has been demonstrated that the soul becomes plant, &c., in the same sense as it becomes ether, &c. The whole object of teaching this law of reincarnation is, that the wise shonld realise that God alone is the highest bliss, and ought to be the sole object of quest; and that the soul should get disgusted with this world of sorrow and try to seek the eternal bliss of the Lord. Here ends the firet Pada of the third Adhydya.

THIRD ADHYÂYA.

SECOND PADA.

यस्या: परानन्दृतनोर्वितिड्ठते। सिद्धिम् सेवासमयं प्रतीक्षते भकि: परेशस्य पुनातु सा जगत्। May that love (Bhakti) for the Supreme Lord purify the world. He has the body of Supreme Bliss and in His Presence stand Wisdom and Dispassion with folded hands, obedient to His call; and Occult powers are ever attendant upon Him, seeking for an opportunity to serve. In this Pada is described Bhakti or intense love for God, which consists in a yearning to obtain the object of desire. The object to be attained is Brahman, and in order to strengthen soul's love towards Him, this Pada describes the various powers of the Lord, such as His being a creator of the dream-world, His various Avataras and their unity with Him, His essential form, His Self, His being separate from the worshipper, yet being his inmost Self, and to be obtained by Bhakti alone, His illumining the both worlds, His being all bliss, His manifestation being according to the idea of the person worshipping, His being beyond all, the giver of everything, and various other qualities like these. All these are described in this chapter. When a person desires to cultivate love, he requires to be convinced that the object of love has these qualities. When he is convinced of it, then he begins to love Him, otherwise not. Therefore, in the beginning, the author describes the creation of the dream-world by the Lord. If any one else than the Lord was the creator of the dream-world, then the all-creatorship of Brahman would not be true; and so far as dreams were concerned, He would not be the creator, but the Jiva or time would be the creator. If Brahman be a partial creator only, then there cannot be that intense Bhakti towards Him, which the worshipper wants to cultivate. Therefore, in order to show the glory of the Lord, it is described that He is the creator of the dream-world a8 well.

Adhikarana I -- God creates the dream-world. (Vişaya.)-In the Brihadâranyaka Upanişat (IV. 3. 9-12) we have the following :- तस्य वा एतस्य पुकवस्य हेएव लाने भवत हदमच परलोकलानयम समयं तुतीयध एयप्रलान तसिन्सन्ये लाने तिठन से उमे लाने पशयतीदम्य परलोकलानम

454 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

चय यथाकमोडयं परलोकलाने ममति तमाकममानम्योभयान् पाप्मन सानन्वाययय परमति स यन प्रस्वपित्यस्य लाकस्य सर्वावता मात्रामपादाय स्वयं विहस्य स्वयं निर्माय सवेन मासा स्वेंन ज्योतिना म्स्यपित्यन्रायं पुकषः स्वयंज्योतिर्भमति ।९॥ न तभ्न रथा न रययोगा न पन्चानो मवन्स्थ सथान् रथयोगान् पथ: सुजते न तनानन्दा मुदः प्रमुदो मवन्तयानम्ान् मुदः प्रमुद: सुजते न तभ् वेश्ञनता: पुष्करिण्य: सवन्सो मय्लय वेशन्ता: पुष्करिण्य: सवमत्यः सुजती स दि करसा। १०। तदेते लोफा नबन्ति ।ं स्वम्रे ति शारीरममिश्रत्वासुसः सुत्तानमिवाकर्शाति । शुकमादाय पुनरोति लानथ हिरण्मय: पुरष एकइथस:।। ११। प्राबेण रसनवरं कुलायं मदिक्कुलायावमुतश्रित्या ॥ स ईयतेशरमृता

"And there are two states for that person, the one here in this world, the other in the other world, and as s third an intermediate state, the state of sleep. When in that intermediate stato, he seos both theso states together, the one here in this world, and the other in the other world. Kow whatever bis admission to the other world may bo, having gained that admision to, he sees both the evils and the blessings. And when he falls asleep, then after having taken away with him the matorial from the whole world, destroying and building it up again, he sleeps (dreams) by his own light. In that state the poraon is self-illuminated. There are no real chariots in that state, no horses, no roads, but ho himself sende fortà (crestes) chariots, horses and roads. There are no blessings there, no happiness, no Joys, bat he himself sends forth (creates) blessings, happiness and joys. There aro no tanks there, no lakes, no rivers, bot he himaelf sends forth (crestes) tanks, lakes and rivers. He indeed is the maker. On this there are these veracs: "After having subdued by sicep all that belongs to the body, he, not asleep himeelf, loaks dowa upon the sleeping senses. Having assumed light, he goes again to his place, the golden person, the lonely bird. "Guarding with the breath (prina life) the lower nest, the immortal one goes wher- ever he likes, the golden person, the lonely bird." (Doubt.)-Now arises the doubt whether this dream-creation of chariots, &c., is the work of the human soul or the creation of the Supreme Solf? (Parvapakşa.)-The dream is the creation of the soul, for the mying of Prajapati in the Chhandogya Upanişat (VIII. 7. 1.) shows that the human soul also has the power of creating by mere will-force, and has its sankalpa true, i.c., has the power of realising all its wishes. (Siddhânta.)-The human soul is not the creator of the dream-world, as is shown by the following Sûtra. SÛTRA III. 2. 1. सन्ध्ये मष्टिराहहि। ३।२।१। Sandhye, in the intermediate (state or sphere). f: Srigtib, the crea- tion. Wt Åha, says (the Scripture). A Hi, because. 1. Because the Scripture declares that in the dream- state also the creation is by the Lord-320,

II PÅDA, I ADHIKARAŅA, SA. 2. 455

COMMENTARY. The word "Sandhya" means dream, as we find from the above passage, "and as a third an intermediate state, the state of sleep." It is called "Sandhya" or the intermediato state, because it is midway between waking and the deep sleep state; between the "Jagrala" and the "Susupti." The creation of chariots, &c., is verily by the Lord and not by the human self. Why do we say so? Because the same text says "Sa hi karta," "He indeed is the maker." The seuse is this, the Suprome Self creates chariots, &c., in' the dream state, which exist so long as the dream lasts, and which are perceived not by all the Jivas, but by the person seeing the dream alone, and which are created as fruition of the minor works of the Jiva. In order to reward the soul for very minor karmas, the Lord creates the dreams. The Lord possesses mysterious powers, creates by the mere force of His will and so it is possible for Him to create these dream-objects, while the human soul has no such power. In anotber text also the dream-creation is said to be the work of the Lord: (Katha Up. IV. 4.) स्वम्रान्त आगरितान्तम्यमा येनातुपस्यति। महान्सं विसुभात्मान मत्ना धीरो न

"The wise, when he knows that that by which he perceives all objects in alcop or in waking is the grest Omnipresent Self, grieves no more." The Jiva has also the power of creating by mere will-force, and is also "Satya-sankalpa," but only in the state of Mukti. The Mukta Jiva creates the world there, but that is not a dream-world. The Mukta Jivas, like Masters, have divine creative power, but it has nothing to do with the dream-creation. SÛTRA III. 2. 2. निर्मातारञ्येके पुत्रावयश्च।३।२।२।। frufarra Nirmataram, the maker. Cha, and Eke, some. gurra: Putradayalı, sons, &c. Cha, and. 2. Because one class of texts declares the Lord to be the creator of the dream-world as well, as of sons and the rest-321. COMMENTARY. The followers of one Sakha, namely the Kathakas, state in their text that the Supreme. Lord is alone the creator of all Kamas in the dream- state, for the dreamers. (Katha Up. V. 8.)

456 VEDÅNTA-SÚTRAS. III ADHYÂYA. [Govinda

य एव सुपेशु जगर्ति कामं कामं पुरषो निर्म्मिमाक:। तदेब शुकं तड्स तदेवामुत- मुख्यते। तस्मिँल्ोका भिता: सब्जें तदु नास्येति कम्बन। पतडूँ तत् ।८ । "He the Highest Person, who is awake in us while we are asleep, shaping one lovely sight after another. That indeed is the Bright, that is Brahman, that alone is called the Immortal. All words are contained in Him, and no one goes beyond Him. This is that." The term Kama here denotes such things as sons and the like, which are objects of desires, and does not denote mere desires. It is used in this sense in the previous passage also, such as "Ask for all Kamas according to thy wish." (Katha Up. I. 25.) And that the word Kama there means sons, &c., we infer from Katha I. 23, where we find these Kamas described as sons and grandsons, &c. We give these three verses in the original here :- शतायुष: पुत्रपौध्ान दृबीष्व नहून् पशद् इस्तिहिरय्यमभ्नान्। भूमेमहदायतर्म दृीण्य स्वयश्च जीव शरदो यावदिष्यसि। २३।। एतसुल्यं यदि मन्यसे वरं दृबीष्य विसं चिरजीविकाक्य। महाभूमौ नविकेतसत्वमेधि कामानान्त्या कामभाजं करोमि । २४ । ये ये कामा दुर्लभा मस्यलोके सर्व्बान् कामायेश्डन्द्स: प्रार्थयस्व। इमा रामा: सरयाः सतूर्या नहीहशा लम्मनीया मनुष्यैः। भ्रामिर्मत्सामि: परिवारयस्व नयििकेतामरवं मातुभासी:॥२५। Death said: "Choone sons and grandsons, who shall live a hundred years, herds of cattle, olephants, gold, and horses. Choose the wide abode of tho earth, and live thyself as many harvests as thou desirest. "If thou canst think of any boon equal to that, choose wealth, and long life. Be King, Nachiketus, on the wido earth. I make thee enjoyer of all desires. " Whatever desires are didicult to attain among mortals, ask for them according to thy wish ;- these fair maidens with their chariots and musical instruments,-such are in- deed not to be obtained by men-be waited on by them, whom I give to thee, but do not ask me about dying." In the Gaupavana Sruti we find the following :- पतसादच व पुन्रो जयते एतसाबूस्राते तस्माद्धार्या यदैन पुववमेव स्वम नाभि

"From this Lord when He overpowers the soul through sleep is born verily the son (seen in dream) from Him the brother, from Him the wife." In the next Sutra, the author mentions the material and the means, with which the Lord creates the dream objects. SŪTRA III. 2.8. मायामात्रं तु कार्त्स्येनानभिव्यक्तस्वरूपात् ।३। २। ३॥। arararra Mayamatram, produced from the will of Him and with impres- sions (stored in the mind of the soul). a Tu, but, wreda Kartsnyena, fully. wfrwersmer Anabhivyakta svarupatvat, being destitute of tangible forms occupying space, not being fully manifested.

Bhâpya.] II PÅDA, II ADHIKARAŅA, Sn. 4. 457

3. Maya or the will of the Lord is the only means through which He creates dream-objects. (They are not made of objective matter), because they are not perceptible to all persons, but are seen only by the dreamer-322. COMMENTARY. The mysterious Maya is the only material with which the dream- objects aro created. They are not made of the gross elements, nor are they created by Bralima, the four-faced. Why do we say so? Because they do not become manifest, as objects of perception, to everyone. Thus it is demonstrated that the dream creation is the work of the Supreme Self.

Adhikarana 1I-The dreums are not all false. Next arises the question-are the creations of dream all false or true ? The Purrapaksa is that the dreain is altogether unreal, because it is sublated by the waking consciousness. On waking from dream, one realises its unreality. This view is set aside by the next Sûtra. SUTRA III. 1.4. सूचकश्चहि भ्रुतेराचक्षते च तद्विदः ।३।२।४॥ av: Suchakab, indicatory, suggestive. « Cha, and f Hi, because. ya: Sruteb, from Bruti. wrrea Achaksate, say, affirm. Cha, and. afr: Tadvidah, those who know that. 4. The dream creation is indicatory of good or evil, (hence it is not unreal). The scriptures also teach the dreams to be indicatory, and the experts thereof also declare the same --- 323. COMMENTARY. The dream creation is true. The objects seen in dream are indicatory of good or bad luck, or of certain mantras. Scriptures teach this .- (Chhândogya. V. 2, 8 and 9.) निर्यिंज्य कथस चमर्स वा पश्मादमे: संविशति चर्माये वा सब्हिले या वाचंय- मोध्पसाह: स यदि खियं पशयेत् समुद कर्मति विद्यात्। ८। तदेष शोको यदा कर्मसु काम्येपु खियथस्वम पु पश्यति। समृजि तत्र जानीयात्सिम्स्म्ननिदर्शन तलिन्स्वम्र- निदर्शन । ९ ॥ "Then having washed the mantha vessel, which should be either of bell-metal or of wood, let him lie dowu bobind the fire, on a skin or on a bare ground, silently and singly: If in his dreems he sees a wouan, let bim know this as an omen that his sacrifce bas been successful.

458 VEDANTA-SUTRAS. II ADHYAYA. [Govinda

On this there is the following verse :- "If in Kâmya sacrifices, he sees a woman in his dreams, then let lim know this bodes success-this vision shown him in a dream, this vision showa him in a dresm." Similarly, in the Kauditaki Brahmana we find the following :- सथ सम्र पुरषं कुप्यं कप्यं दंतं पश्यति स एनं हन्ति । "If one soes in a dream, a black person with black teeth then it forebodes that he will kill him." The word "Tadvid" or expert means those who know how to interpret dreams, such as Brihaspati and the rest. They declare that some dreams bode good, others evil. Such as dreaming that one is riding on an elephant bodes good : while if he dreams that he is riding on a doukey, it forebodes evil. Sometimes one gets in dream Mantras, as we find from the following verse :- सादिष्वान् यथा स्वम्र रामरसां यथा हर:। तथा लिखितवान् प्रातः प्रबुद्ो बुध फौशिक:। " As the Lord Siva taught Visvamitra (Budha Kansika) in dream the mantra called Ramarakya, he exactly wrote it out, in the morning, when he awoke from siccp." This shows that poems and stotras can also be obtained in drenma. Therefore, the dream creation is as real as the waking state. Because the dream objects indicate future true objects; secondly, because works of genius like poems, etc., are found in dreams, and remedies for diseases are prescribed therein; and sometimes the exact object seen in dreams is seen afterwards in waking state. Such as the person who will kill one. The author now answers the objection based on the fact that because dream consciousness is sublated by the waking consciousness, therefore all dreams are unreal. SÛTRA III. 2.5. पराभिध्यानान्तुतिरोहितं ततोद्यस्य बन्धविपर्ययौ ।३।२।५।। « Para, of the Lord, of the highest. ufacarm Abbidhyanat, by the will. & Tu, only. fardftmrn Tirohitam, is withdrawn or hidden. aw: Tatab, from that (Lord). f Hi, for. wm Asya, of this (Jiva). movfrgdar Bandha-viparyayau, bondage and release. 5. The dream consciousness is sublated by the will of the Supreme Lord alone, because from Him proceed the bondage and release of the soul-324. COMMENTARY. From the meditation or formative will of the Supreme Lord, proceeds the vanishing of the dream objects, like chariots, &c. The dream is not

Bhârya ] II PÂDA, TII ADRIKARAŅA, Sů. 6. 459

unreal, like the illusion of silver in the shell. This is sn, because the Supreme Lord is the cause of the bondage and release of the soul, as says the Sruti (Svetasvatara. VI. 16) :- स विश्वकृद्विश्वविदास्मयोगिक: कालकाला गुवी सर्वविद् या। प्रधानसेत्रकपति- गुकेश: संसारमोसस्तिष्पहेतु:। "He makes all, He knows all, the self-caused, the knower, the time'of time (destroyer of time), who assumes qualitios and knows everything, the master of nature and of man, the Lord of the three qnalities, the cause of bondago, the cxistence and the liberation of the world." He who can cause the bondage and release of the soul, can ensily bring about the dream and its withdrawal for the soul. There is nothing wonderful in it. Therefore, it must be understood, that the manifesta- tion and withdrawal of the dream-world is also from that Lord. The same idea is expressed in the following verse of the Kurma Purina :- स्वमादिवुद्धिकर्ता य तिरस्कर्ता स एव थ। तदिच्कया यता हास्य बन्धमोसी प्रतिद्ठिता। "It is He (the Lord) that makes the sonl porceive the dream creation, &c., and He it is who hides them from his view ; for on His will, the bondage and release of this sonl depend." Therefore the dream creation is real and is of the Lord.

Adhikarana III-The state of wakefulness is also created by Brahman. Now the author describes that the waking consciousness is also caused by the Lord and by no one else. In the Katha Upanigad (IV. 4) wo read :- स्वम्रान्तं जगरितान्तम्यामा येनातुपश्यति। महान्तं विमुमात्मान मत्वा धीरो न शोचति। ४। "The wise, when he knows that that by which he percoives the state of the dreamlons slcop (Sugupti), sad the dream stato is the Great Omnipresent Self, grieves no moro." (Doubt.)-Here arises the doubt: Is the waking state of the Jiva caused by the Supreme Lord or not? (Purvapakşa.)-The waking consciousness is not caused by the Lord, because we see it dependent on time and the rest. (Siddhânta.)-The waking state is also caused by the Lord, -as is shown in the next Sâtra. SÛTRA III. 2. 6. वेहयोगाद्वा सोडपि। ३। २६॥ wrm Deha-yogat, from the connection with the body, the waking state. Va, or. a: Sab, (that withdrawing or hiding of the dream). wft Api, even,

460 VEDANTA-SÚTRAS. III ADHYÂYA. [Govinda

6. The waking consciousness also, which is found in connection with the body, is from the Lord-325.

COMMENTARY. The waking consciousness, which is experienced by the soul when it is in connection with the body, is also from the Supreme Lord as is mnentioned in the abovo text of the Katha Upanisad, and which properly translated runs as follows :- "The wise, when he knows that that by which he porceives all objects in sleep or in waking, is the Great Omnipreseut Self, grieves no more." The time and the rest being inert, cannot produce anything. The word " api " or " also" of the Sûtra indicates that the states of conscious- ness known as deep sleep (susupti) and swoon, (murchchha) are also created by the Lord. For the texts re eatedly declare that to Him belong the all-creative power.

Adhikarana IV -- The state of deep sleep is caused also by God. Now is being considered the question, what is the place, abiding in which, the soul experiences deep sleep. The following are the Sruti texts relating to deep sleep or (Susupti). One declares that deep sleep is felt when the soul is in the Nadis, the other, when the soui is in the pericar- dium, and the third when it is in Bralman. These three texts. are given below. In the Chhândogya (VIII. 6. 3.) we find :- तथनतत्सुप्त: समस्तः सम्म्रसम्: स्वप्र न विजानात्यासुतदा नाडीयु सुप्तो भवति तभ कञ्चन पाप्मा स्पृशति तेजसा ह तदा सम्पभो भवति । ३ । "This being so, when this Jiva sleeps, t ing at porfect rest and all sensos withdrawn (oxperienc'ug the joy of his essential nature) and dreams no dream, then he enters (into the Lord dwelling in) these vessels and there no evil one can touch him, because he is protected by the light of the Lord." In the Brihadâranyaka Upanişat (II. 1. 19.) we read :-- प्रथ यदा सुपुप्तो भवति यदा न कस्यचन वेदहितानाम नाओ द्ासप्ततिसहलायि हदयात्युरीततममिप्रतिष्टन्ते ताभिः प्रत्यवसृप्य पुरीतति शेते स यथा कुमारो व महाराजो वा महानासयो वातिघ्रीमानन्दस्य गत्वा शयीतैषमेवैष पतच्छेते ।। १९ । " Next when he is in profound sleep, and knows nothing, there are the seventy-two thoasand arteries called Hita, which from the heart spread through the body. Through them he moves forth, and rests in the surrounding body. Aud as a young man, or a great king or a great Bråhmana haviug reached the summit of happinens, might rest, so dóes he thon rest,"

Bhârya.] II PÂDA, IV ADHIKARAŅA, S0. 7. 461

In the same (1I. 1. 17.) we find :- स होषाभाजातवानुयदेय एतत्युप्तोऽम्य एव विज्ञानमय: पुक्वस्तदेषां प्राय्जना विज्ञानेन विज्ञानमादाय य पचोअतांदय व्ाकाशस्तस्िम्योरे तानि यंदा गहाल्यय हैतत्युक्यः स्वपिति नाम तद्गुहीत एव प्राके भवति गुहीता बाग गुहीतम्मसर्गहीतय भोत्रं पुह्ीतं मन: । १७॥ "Ajstasatra sald: 'Whon this man was thus asleep, then the intelligent parmon (puruga), having through the intelligence of the senses (prinas) absorbed within himself all intelligence, lies in the ether, which is in the heart. When he takes in these different kinds of intelligence, then it is said that the man slceps. Then the breath is kept in, the mind is kept in." There are many other verses like these. In the above verse the word Akada means Brahman. From the above three texts we find, that the soul enjoys deep sleep when it is in those three places, namely, in the Nadis (arteries), in Puritad (pericardium!, or in Brahman. (Doubt.)-Now arises the doubt: Are these three abiding places of the soul to be taken distributively or collectively? (Pürvapakşa.)-The Pûrvapakşin says they are to be taken distribu- tively. For when words of equal force are employed in a sentence and there is no mutual dependence between them, then the passages should be construed as stating an option. In other words, Sușupti is experienced when the soul is in any one of those three places. (Siddhanta.)-Susupti is experienced by the soul abiding simultane- ously in all those three places, as is shown in the next sutra. SÙTRA III. 2. 7. तदभावो नाडिषु तच्छ्रूतेरात्मनि च । ३। २ । ७ ।। ar-wr: Tad-abhavab, the absence of that (the state of dreams or wake- fulness). wfry Nadisu, in the Nadis. a Tat, about it. ya: Śruteh, from the scriptural statement. wofr Atmani, in the self, or in the Lord. Cha, and. 7. The Susupti, which is the absence of dream and waking. consciousn'ess, takes place in the Nâdis, in the Self, and in the pericardium collectively, because of the scriptural statement to that effect-326. COMMENTARY. By the word "and " in the Sutra, pericardium is to be included. "Tad abhavab" means the absence of those two, namely, the absence of wakefulness and dream. In other words, "Tad abhavah" means the "sugupti" or deep sleep This deep sleep takes place collectively in the Nadis, pericardium and the Lord. Why do we say so? Because in the

402 VEDANTA-SUTRAS. III ADHYÂYA. [Govinda

scriptures all these places are mentioned as the localities in which the soul enjoys deop sleep. If it was intended that they were to be taken alternatively or optionally, then thoro would be partial refutation of scriptural text. We find Nadis and Pranas mentioned collectively in deop sleep. In them the soul resides in deep sleep. In the Kaudttaki Upanigad (IV. 19.) we find that Prana also becomes united with the soul in deep aleep. तं होषाबाजातशनुर्यनैय एतहालोके पुरुषोआ्ाविर यतैतदभूयत मतदगानिता नाम हदयस्य नाख्यो हदयात्युरीततममिभ्रतम्बन्ति यथा सहसथा केशो विपाहितस्ताद- ·य्य: पिकसस्याकिला तिष्ठन्ते शुक्कस्य रप्यस्य पीतस्य लाहितस्पेति तालु तदामवति यदा सुप्ा स्वमं न केचन पश्यत्वथास्सिन्माय पवैकमा भवति तथैने बाकू सर्वर्नासमि: सहा. प्येतियस: सर्मे रपै: सहाप्येति भोनं सफे शन्दः सहाप्येति मनः सपष्याति: सहाप्मेति स यदा प्रतिबुभ्यते यथाभेरज्वलता बिस्फुखिक्ा विभतिष्ेरणेथमेवैतसादालन: माज् बथा- यतर्न विभतिष्ठन्ते प्राकेभ्यो देवा देवेम्यो लोकास्तयथा शुरः सुरभ्याने हित: स्वादिस्यमरो या विश्वंमरकुलाय एवमेबैच म्राज सात्मेद शरीरमनुप्रबिष भालामम्य भा नयेम्म: I१९। "And Ajataiatru said to him: ' Where this person hore slept, where he was, whence he thus came baok, is this : the arteries of tho heart called Hita extond from the heart of the porson towards the surrounding body. Small as a hair divided a thousand times, they stand fall of a thin fuid of various colours, white, blaok yollow, red In these the person is when sleeping he seos no dream. "Then he bocomes one with that Prina alone. Then speech goes to him with all names. the oye with all form, the car with all soands, the mind with all thoughte. And whon ho awakes, thon, as from a burning fre, sparks proceed in all directions, thas from that solf the Prinas (speech, &c.) proceed, each towards ite place, from the Prinas, the gods ; from the gods, the worlds. And as a razor might be fitted in a razor-caso, or as fre in a fro place, even thus this conscious self enters the self of the body to the very hairs and the nails." Nor can we have option on the strength of the marim quoted by the Pârvapakşin, because that maxim applies where two statements are of equal force (tulyartha). In the present case, there is no such equality of meaning. They do not serve the same purpose. It is only when several things may serve the same purpose equally, that an option is allowed. The case is here similar to the statement "entering by the door, he sleeps in the palace, on the couch." Here the three things-the door, the palace and the couch-are to be taken jointly and no option can be allowed as regards them, for they do not serve the same purpose. Similarly, the soul enters through the Nadis (which are like a door),- into the palace called the pericardium, where Brahman is, and sleeps in the bosom of Brahman, which may represent the couch. Thus the nadis, pericardium, and Brah- man, subserving different purposes, must be taken collectively, and not soparately. Therefore, Brahman alone is the direct place, resting on which, the soul enjoys deep sleep.

Bhåyya.] II PÅDA, IV ADHIKARAŅA, S. 8. 465

The "Puritat" or pericardium is the covering which surrounds the lotus of the beart. SÛTRA III. 1. 8. भतः प्रबोधोऽस्मात् ।३।२।८।। : Atab, hence, Nr: Prabodbab, waking. wong Asmat, from him (the Lord). 8. Therefore the waking of the soul is from that (Brahman)-327. COMMENTARY. Because Brahman alone is the immediate resting place of the soul, in deep sleep, the nadis boing meroly the gate-way to him ; therefore, in the Chhandogya Upanigad it is described that the soul awakens fmm Brabma in deep aleop. There in VI. 9. 2. and in several Khandas fol- lowing it, it is repeatedly declared that the soul awakens from Brahmap called Sat, "coming out from Sat they do not know that they heve come out of the Sat." Had option been allowed, it would have baen mentioned that the soul comes out from the nadis, or from the pericardium, or from Brahman. If there were optional places, to which the soul might renort in doep sleep, the scripture would teach us that it awakes sometimes from the nadis, sometimes from the pericardium, and sometimes from the Self. For that reason also, the Solf is the place of deop sleep. We give the ori- ginal passage of the ChhAndogya below. बथा सोम्म मधु मधुहता निस्तिडृन्ति नानास्वयानां बुसांवाथरसान् समवदार- मेकताथ रस गमयन्ति। १ ॥ से यथा तभ न वियेक समन्तेप्मुष्याहं दुसस्प रसोअम- मुम्याहं वुसस्य रसोडशीत्येवमेव चलु सोम्पेमार सर्जा: प्रजा. सति संपच न बिदु: संति संपधामह इति । २॥ त रह व्यामो बासिंहा ना बुको ना बराहो या कीटो ना पतक्ूो या दंशो वा मशको वा यथनर्वान्त तदामवन्ति । ३। स य पणेअवमैतदार्यभिद्य सर्व वत्सत्यथ स भात्मा तत्वमसि इवेतकेता इति भूय पव मा भगवान् विक्वा, उत्तिति तथा सोम्येति होवाच । ४ । "As the bens, my child, make honey, by collecting the juice ci iiferont trees and bring together and miz them in one place. And as these juices have bo discriminstion, so that they might say ' I am the juice of that tree,' 'I-am the juicu of that tree,' in the ssme manner, my child, all these creatures, when they get mized in the Sat, do not know that they have got mized in the Sat. Watever these crestures are here, whother a tiger or a lion or a wolf, or a boar. or a worm, or an inseot, or a goat, or a mosgnito, that they become again and agsin. That highoet God is the Besence and Ruler of all, the desirud of all, and known through all the eubtlest intellect. All this anirerse is controlled by Bim, He perrades

48 VEDANTA-SUTRAS. III ADHYAYA. [Govinde

it all and is the Good. This God is the destroyor of all and fall of perfeet qualitics. Thos, O Éretaircta, art not thas God." "Please sir, instrnot mo stili more," said the son. "Bo it so my ohiid," roplied tho

The father then goes on to give other illustrations, the burden of which all is to show " atat tram asi "-"thou that art not."

Adhikarana V-The same person comes back to the body on waking. In the above it is stated that coming out of the Sai, they do not :know that they have come ont of the Sat. (Doubt.)-Now arises the doubt, does the saie individuality which had gone to sleep in Brahman arise therefrom when awaking or does another individuality arise after aleep? (Pirvapakşa.)-The same individuality does not arise in awaking from deep sleep. When acup of water is thrown into a river, and another cupful is taken out of it, it cannot be snid that the water is identically the same. Similarly, when a person merges in Brahman in deep sleep, it is impowsible, that he should, on awaking, come back into the same body. (Siddhanta.)-The same personality awakes in the same body, which it left, when it wont into deep sleep, as is shown in the next Sûtra. SÛTRA III. 2.0. स एव तु कर्मानुस्मृति शब्दविषिभ्यः ।३।२।६।। W Sab eva, that very person who went to sleep. & Tu, but. wi Karma, activity, on account of his finishing the action left untinished. wgeua Anusmritl, on sccount of memory of identity. ww Sabda, from the Sruti. Rf: Vidhibhyab, from the commandments. 9. But the same person arises from sleep, because of his completing the work left unfinished, because of his retaining the memory of his identity, because of the texts of the scriptures, and because of the injunctions of the Sâstras -328. COMMENTARY. The word "but," " tu" removes the doubt. The same person who had gone to sleep arises from it and no one else. The reason for it is four-fold. First, he finishes the work wlich he had commenced before going to sleep. The word " karma" of the text means ordinary worldly works. Secondly, he has memory, that is recollection, in the shape of

Bhdrya.] II PÅDA, VI ADEIKARAŅA, 84 10. 465

"I am the person who bad gone to sleep and who bave now awakened." Thirdly; the express text of the Chhandogya qnoted above also shows the Eame. (Chhândogya, VI. 9. 3). " Whatever these creatures are here, whether a tiger or a lion, or s wolf or a boar, or a worm or an insect, or a gnat or a mosquito, that they become again and again." This means the creatures like tigers, wolves, etc., come back on awakening into the same body, which they had, before they went to sleep. Fourthly, the scriptural injunctions like those of Bribadaranyaka, I. 4. 15, declare that the man must worship the Self as his true state. This shous that he must try for release. If everyone who went to sleep got release, then these injunctions about Mokça, wonld be uselees. When a Jiva enters into Brahman, he enters like a jar, full of salt water, with covered mouth, plunged into the Ganges. When he awakens from sleep, it is the same jar, taken out of the river with the same water in it In the same way the Jiva, covered by his desires, goes to sleep and for the time being puts off all sense activities and goes to the resting place, namely, the Supreme Brahmau, and again comes out of it, in order to get further experience. He does not become similar to Brahmap, like the person who has obtained release. Thus we learu from this four-fold reason, that the same soul which had gone to sleep, awakes again into the same body.

Adhikarana VI-The state of swoon. Now we shall consider the state of swoon, which is similar to that of deep sleep. (Doubt.)-Does the Jiva fully attain to Brahman in swoou or partially attain to bim ? (Purvapakşa.)-Swoon beiug a special kind of deep sleep, the soul attains to Brahman fully as in deep sleep. The next Sutra sets aside this view. SOTRA İIL 2. 10. मुग्धेऽर्द्धसम्पत्ति: परिशेषात् ।३।२/१०।। m Mugdhe, in the swooning person or state. wul Arddha, half. wofn: Sampattih, combination or attaining Brahman ; entering into Brahman. Bala- deva's reading is Sampraptih .- oftery Parigesat, on account of the remaining. 10. In the swooning condition, the Jiva is in half combination with Brahman ; because the rule of the remain- der shows this-329.

460 VEDANTA-SÔTRAS. III ADHYAYA. [Gooinde

COMMENTARY. Whon a man is in a swoon, or in a stunned condition, he is in half combination with Brahman, because of the rule of the remainder. In this condition Brahmap is not reached in the mame way fully as in doop sleep, because the soul is conscious of pain. Nor is there total want of attainment to Brahmap, like the waking state, because the soul is uncon- scious of external objects. Thus by the rule of remainder, we conclude that there is half combination. This we find dessribed in the following vorses of the Varhapuraņa :-

मत एवं प्योडवला मोहस्ु परिशेक्ता। बदध प्रातिरितिक मे हु्लमानरं पति्पुतते। "When the soul is af a distauce from the Saprome Lord in the beart (that is, when it is in the eyos), thon it is in waking consoiousness; when it is nearor to the Lord (that is, in the throat), then it is in the dream consciousness. But when it has entored into the Lord, it is in deep sleep. Therefore, these are the three states, thus described ; but swoon is an intermediate state, in which there is half combiastion with Brahman, becanso on recovery, there is remembered the conscioasness of pain." The objector says :- The books describe only three states waking. dreaming, and deep sleep. Where do you get this fourth state called "Mugdha "? or swoon? This is not a new stato, but one of the above three. To this objection we reply, that this is a separate state altogether. It is not the waking state, because external objects are not perceived in this state through the seuses. Nor is it the dreaming state, because the person is unconscious. Nor is it the deep sleep state, because there is not that peaceful look of the face and want of movement of the limbs. Therefore, it is a different state altogether and is to be inferred by the rule of the remainder. Moreover it is a well-known state, recognized both by the pbysicians and by the world. Thus the purport of the whole topic is that the Lord God Hari alone must be worshipped and served with devo- tion, for His glory is such that he is the Maker of every thing, even of the conditions of consciousness like waking, dreaming, and the rest.

Adhikaranu VII-The Lord is one though manifesting in various forms. In the preceding passages, hae been shown the glory of the Lord, as the controller and ordainer of every thing. Now will be described, His that inconceivable nature, by which He does not abaudon His unity

Bhdrya.] II PÂDA, VII ADBIKARAŅA, S. 11. 46

in himself though He appears manifold in many places. Though in the Satra II. 3. 44. it was described that the powers of the Lord are mystori- ous, yot in those Satras, no reconciliation has been made of the paradoxi- cal statements that the Lord though ona, appears simultaneously in many forms, which are apparently different from each other. That reconcilia- tion will now be made, by means of the doctrine of inconceivability. We have the following text showing that the Lord though One manifests as many.

"Though being One, He manifeste as many."-(Gopala Pârva Tapint). (Doubt.)-Are the varions forms of the Lord, found in diverse places, mutually differont from oach other or not ? (Purvapakya.)-The difference of locality presupposes the difference in the objecta occupying that locality; for substances occupying different places cannot be identical; for the quality of boing in different places soparates them from each other. The above text is merely a general statement and does not mean that Ore Lord exists in different places. Therefore, the fact is that the gods are many, occupying different places and having different jurisdictions. Thus the gods being many, there can- not be that one-pointed devotion to one God, which you have been trying to establish. (Siddhanta.)-The God is one only, and not many as will be shown in the next Sûtra. SÛTRA III. 2. 11. न स्थानतोऽपिपरस्योभयाङ्गं सर्वत्र हि । ३। २॥ ११ ॥ Na, not. wmw: Sthanatab, on account of place. uft Api, even. nm Parasya, of the Highest, the Lord. nrafone Ubhaya-lingam, having twofold character istics; not different on account of differences of locality. erfw Sarva- tra, everywhere. R Hi, because. 11. (The essential nature) of the Supreme Lord, though (differentiated) by space, does not undergo any change of characteristics; because, (He simultaneously exists), everywhere-330. COMMENTARY. "Of the Supreme," namely, of the Adorable Lord, there is not two- foldness of characteristios or change of nature, by the mere fact of his boing in two diterent placen. Though there is difforence of locality, thero

488 VEDÅNTA-SOTRAS. III ADBYAYA. [Govinda

is however no difference in the substance occupying these looalities. Bo- causo His essential nature, through His Inconceivable power, simultane- ously. manifests itself in every place, as mentioned in the above Sruti :- oko'pi san baludha yo' va bhâti. The word "sthanAni" or localities are the contres (aspada) where the Lord manifests His glory; whore are dieplayed His various sportive activities (Lilas). These sacred places are called also samvyoma (the Higheat Ether or Vacuity). The devotees of the Lord are also of varione kinds (bhavas). [Such us, some worship Him as thoir Master aud themselves as His sorvants; othors as their Beloved, and they His love:s, etc. In all these various localitios (samvyomas), and various dovotees, the Lord, though manitesting Hie different anpects, is escentially the one and the same. He undergoes no change. SÛTRA III. 2. 12. न भेदादितिचेन्न प्रत्येकमतद्चनात्।३।२।१२।। Na, not. trarg Bhedat, on account of difference, on account of the state- ment of difterence. «fa Iti, as, so d Chet, if. * Na, no. rorz Pratyekam, distinct, each (with reference to). Tar Atad, the absence of that (i. c., difter- ence). mm Vachanat, on account of the statement. 12. If it be said "This is not valid, because of the statement of difference," we reply, "No. Because (with reference) to every statement (declaring difference), (there is always) a counter-statement (in the scriptures) declaring non-difference-331. COMMENTARY. The statement made in the preceding sûtra, namely, that the Lord remains One, in all His manifestations, is not reasonable, says the objector. For in reality, these different manifestations are different entities, and cannot be called one. In fact, there is bheda or difference in the Lord. This objection is raised in the first part of the sûtra, and is answered in the sabaequent portion. With regard to every.one of these manifesta- tions, the texts take the precaution of saying, that the Lord is one. Thus in the Brihadáranyaks Upanişad ( II. 5. 19.) wve bave the following :- हदं के तन् मतु इभ्मकाथर्वकाश्रीवम्यामुवाच। तदेतटृनि: पश्रयश्रमोचत्। कर्प कर्प पतिकपो ममूब तदस्य कप प्तिवसचाय। इन्रो मायामि: पुकरूप ईबसे, युक्ता श्रस्म हरय:

Bhårya.] II PADA, VII ADHIKARAŅA, SA. 13. 409

Verily Dadhyach Atharvans prociaimed this honey to the two Aivins, and a Bigl, ceoing this naid (Rig Veda VI. 47. 18) :- "An image of the Lord ls in overy one of the forms, (in which a Jiva, or conl is cm- bodied for ovory Jiva has the image of the Lord in it). That Imago is for the mke of the seelag (and worshipping by that particular Jiva). The Lord (Indra-Almighty Raler) appesrs multiform through Bis Energies (Mayts). Therefore it is right to my that these bundreds and ten forma, called Haris are His. (The Rari or Logos of overy syotem is a ray of Brabman). This (Brahman) is verily those Baris (Logol); this (Brahman) is the Toa (Avatarne such as the Mataya, otc.), this (Brahman) is the Thonsand (Arataras, moa as Visrs, cto.), this the Mony 'such as Para, ote.), this the Endlese (such as Ajita, oto.). This is tho Brali- man, without cause and without effect; besides whom there is nothing, and ontsido. whom there is nothing. This Atman is Braaman, omnipresent and omniscient. This is the tesching of the Upanigads." Thus the above text of the Brihadaranyaka Upaniead shows that every form of the Lord abiding in different individuals is the supreme Brahinan, full and entire, and not a portion of Him, for an Infinity can hsve no parts. SÔTRA I11. 2. 13. अपि चेवमेके।३।२।१३।। f Api, also. Cha, and. Frq Evam, thus. vi Eke, some. 13. And also some teach thus (that the Lord is one though multiform) .- 332. COMMENTARY. The words "and also" mean "moreover. " Thus in the Mandukya Upanișad (IV. 7 S. B. H., Vol. I, page 318, second edition) :- समानोप्मन्तमात्रस देतस्योपशम: शिक:। शोंकायो विविता येन स मुनिर्नेतरोजन: ।। "He who knows the Om-kara, as partlems and yet full of infnity of parta, as the des- troyer of all false knowiedgo, and as blissful, he rerily is a sage aad no one olse." Thus these Sakhins teach that the Lord is One Partless whole, having infnity of parta, each one of which is a whole infinity. The word 'partlens' means devoid of differences in itself or in its parte. "Infinity of parts " means having innumerable parts, each one a complete iufinity (svâmda). It is thus written in the Matsya Purana :- एक एव परे बिच्कु: सर्वत्ाऽपि न संशय:। कनर्बाद् उपमेकमस सुयेबट् बडुमेयते। "The Seprewe Vigpa is One only undoubtedly, thongh existing overywhers. No hes c -· gam, thongh throngh His Gloey, ho appears as r sny, like tào Saa."

470 VEDANTA-SOTRAS. III ADAYĀYA. [Govinda

The conse is this. As a prismatic crystal, theugh one only, appears to emit different colours, snch as red, or blue, &c., to the eyes of the spec- tators wlien viewed from difterent angles ; or as an actor on the stage, sppears playing difforent parts in difforent Acts of the Drama, but all the whilo he is one and the saie, though expressing diverse emotions, ap- propriate to the part he ia enacting for the time being; so the Lord Hari never abandons His easential unity of nature, though He appears aa many, according to the different nature of the ideas (bhava, or mental attitudes) of His devotees moditating upon Him, or according to the different nature of the works He is engaged upon accomplishing. So also in Vignu Tantra :-

रयमेदमयामोति ध्यानमेदात् तथाचयुत:। " As a prismatio orystal when ooked at from di ferent sides appears pomoneed of biue, yollow, &e., colours, so the Unchangesble Lord gets (in the eyes of His derotees) diferent forme, according to the different kinds of their meditation." So also in the Bhagavata Purana :- यत् तद् वपुर्माति विभूषडायुफेर

बमूब सैनैय स नामना बद्ु:

"Harl, whose cesential aature is anmanifest pure Iatolligence, manifested Bimcolf in a form sblaing with radiant ornaments and holding diveree weapons. And as a divine magician capable of going to heaven, quickly changes his form in the very presenco of bis spectstors, so that very body of the Lord with foar arms, do.) iastantancously aesnmed the fore of the Dwarf (Vimssa), while (His Parents, Aditi and Kasyaps) were looking on." (Ia thelr very sight Be chsoged into tha Dwarf-Fora.) Thus that One Roality, having Inconceivablo Powers, and being the substrate of all contradictory attributes simultaneously becomes mani- fold in Its mauifestation. This gives rise to tho notion of His possecsing paradoxical qualities; and this instead of detracting from His greatness, strengthens the love of the devotees towards Him-the Lord of Mysterious Powers Thus Bhakti towards the Lord increases by such contempla- tion over His contradictory attributes.

Adhikarana VIII-The form of Brahman. Now the sathor establishes the point that the Lord has Atman for His body. [Tbere is no body of the Lord]. If the body of the Lord wero ceparate from the Self (Atman) of the Lurd, then Atman being & suber- dinate member, the devotion towarde it would also be of s subordinato

Bhdrys.] TE PÅDA, VIII ADHIXARAŅA, 80. 14. 471

kind and not a primary bhakti. But this is not the case. For derotion is always felt (or rather ezperionced, as if it was drawn) towards the primary object. [The attraction or Love which the soul feels for the beautiful form of the Lord is not an attraction towards something secondary bat primary. It follows, therefore, that the form of the Lord, is the Solf of the Lord, is the very Lord itself. It thus differs from other forms. As s rule, the form embodiea the soul : but the form of the Lord is the very coul or self of the Lord : otherwise why such an attraction towards it.] (Vigaya.)-T'hus the Srutis declare :- afurrravra urarfrewfa 1-(Gopil Pârva Tâpant Up. I). " Balutation to that Krigps, the destroyer of pain, whone form is Belag, Intelligeneo and Blics."

"To Govinda whose form is Boing, Intelligonos aod Bliss."-[Atharva Sirase). (Doubt.)-Now arises the doubt, Has Brahman any form or not ? (Pirvapakşa.)- Brahman bas a form: which consists (of the fine matter of the planes of) Being, Intelligence and Blias. The phrase Sachehi- dånanda rûpa is a Bahuvrihi compound, meaning he whone form is Boing, Intelligence and Bliss. Therefore Vignu has a form (mûrti). (Siddhânta.) -- The Lord has no form distinet from His Self : as is shown in the next sotra. SÛTRA III. 2. 14. अरूपवदेवहिटि तत्प्रधानस्वात्।३।२।१४।। vrt Artpavat, destitute of form. w Eva, indeed. f Hi, because. ug Tat, of that, of that form. wvrqeny Pradhanatvat, on account of being the chier (or the supreme) thing and soul. 14. Brahman has no (ordinary) form indeed, because the form itself is the principal (life)-333. COMMENTARY. Branman has no rupa or form, vigraha or shapo. Hence He io called arûpavat-formless. The word "indeed" is used in order to refute the argument of the Parvapkyin. Why do we say so? Because that Form itaelf is the Chief. [In ordinary cases, form is always subordinate to the soul which it embodies. But in the case of Brahmap, the form itself is the Atman : there is no difforonce between the form and the self of Brahman. They are identical]. The form possceses all the attributes of Brahman-namely ; it is all-pervading (vibha), it is the knower (jöstritva), it is the inner solf of all Jivas, do. It is both the subetauce aod the attribute.

472 VEDANTA-SOTRA. III ADBYÅYA. [Govinda

But it is a woll known fact, mays an objector, that by meditating on Brabman, the supreme self and subetance, the knowledgo and blies there censes to esist Its opposito, namely, the prakriti, which is oeentially inert and painful-how is it then possible that with regard to such a Bralman, the author of the sutras should predicate a Form, (for all form is a limitation of life, and is inconsistent with the true conception of Bralman, as set forth above) This objection is answered in the next sûtra. SŪTRA IIL 2. 15.

rsrovt Prakadavat, in the same way as in .the sun consisting of light. Cha, and. This word removes the doubt above raised. Hcfy Avaiyarthyat, en account of the want of purposelessness, or of meaninglessness (of the form.) 15. And (the conception of a Form with regard to Brabman) is not meaningless, just as (the idea of a form with regard to the Sun. which is) pure light-334. COMMENTARY. The word 'and' in the sutra is omployed in order to remove the doubt raised above. The alfix 'vat' in prakisavat, has the force of 'iva' or 'like unto'; and it is added to the word ' prakada' in the locative case. Namely; STaTd TOT as in the case of the Sun, whose single form is pure light, there is conceived a form for the sake of meditation; and as such conception with regard to the Sun is not purposeless, for it . helps concentration of the mind; similarly, in the case of Brahman, who, though the pure light of knowledge and bliss, is conceived to bave a Form, to facilitate meditation on Him. For meditation is impossible without ascribing a form. The word dhyina or meditation is always used in con- nection with some form. As in the sentence, "the wife, parted from her husband, meditates (dhyayati) or him (i.e., on his form pictured in her mind)." Nor must it be said, that this mental picture, formed for the sake of meditation, is an unreality after all and Brahman has no form actually. Because there is evidence of His having a form. SUTRA III. 2. 16. श्राह च तन्मालम् ।३।२।१६।। z Åha, (the Sruti) declares. Cha, and, however. wwrwg Tanmatram, only that much, or consisting of the essence of His Self. 16. The Sruti declares, however, that the Form of the Supreme consists of the very essence of His Self-335.

Bhågya.] II PADA, VIII ADHIRARAŅA, SA. 17. 473

COMMENTARY. The force of the word "matra" in tanmatra is to denote exclusive- neas. Since the Scriptures declare this Form alone to be the Supreme Self, hence this Form is a Real Entity, (and not an imagined thought-picture created by the mind of the devotee). In the same Atharva Ciras, the Lord is thus described :- सत् पुण्डरीकनयर्म मेघार्मं बैचुताम्बरम्। हिमुजं मानमुद्राकय वनमालिनमीश्बरम्। (" Meditate on) the Lord as having oyes like full-blown white lotus, s body of the (biue) colour of clouds, garments of lightning, with two arms, and adorned with the symbol of silence, and having & garland round his neck, which is made up of all the spheres of tho hesvenly orbs."-(Gopila Porva Tapani, p. 185 of the Anandasrama series). Note .- Vanamal means & garland made of fowers, fraits and leaves all strung togethor. In the case of Vignu, the Vanamild means all the globes strang together :- बनमाळामचाड् बिभ्यम बनानि चठुईश। Or it may moan a garland made of flowers of fre coloura, yollow, white, red, blue and blaok. In the oase of Vignt, it means a garland made of fve eloments-carth, otc. :- पृथ्वी पीता, बारि शुद्र, रकोपरसिता मकयु। नमो नीलं पञ्चवर्जा वनमाला हरेरिति। In the above, the attributes like "lotus-eyed," &c., are shown to be the essential qualities of the Lord and the Lord and the Form are iden- tical clearly, for this Form is called the Lord in the above. So also in the Padma Purana we read :-- बेइडेहिमिदा वैव मेस्वरे बियते कचिस्, "In the Lord there is no distinction of Life and Form-(the Form itself is the Life)." In every thing else, the form embodies the life, but in the case of the Lord, the Form Itself is the Life manifest. In other n ords, the deha (body) is verily the debin (the embodied)-the Body of the Lord is verily the Lord Himself. SUTRA IIL 2. 17. दर्शयति चायोपि स्मर्यते । ३।२।१७।। nfa Dardayati, (the Scripture or Sruti) shows. Cha and, wat Atho, fully, completely. Api, also. mriia Smaryate, the Smritis declare. 17 .- Moreover (the Scripture) also fully shows (this, and the Tradition also) declares it-336. COMMENTARY. In answer to the question "How did Gopala, the Supreme Self, who escontially is above all Prakriti, descend on thie earth (and incarnato Himself in matter)," the Sruti goes on to describe the Form of this Supreme

474 VRDANTA-SUTRA& III ADHYAYA. [Gorinde

Solf: and shows that the Saprome Self is identical with His Form. The word Goptla is primarily applied to that Entity who is the Supreme Lord haring the most besutiful face, hands, feet, &c., and with a body of the color of the blue cloud. In the Gopals Parva Tapani, the sages ask Brahmå the following question : " What ia the form of the Lord, what is His sacred formula of worship, and what is the method of His worship, tell that to as who aro anxious to know." In reply to this question, Brabmå says :- गोपदेनं प्रम्मामं तडयं कल्पदुमामितम्। तदिह स्कोक मयन्ति- सत् पुण्डरीकनयनं मेघामं बैचुताज्परम्।

मोपीगोपगवा बीतं सुरुमतकामितम्। दिप्यालंकरकपेतं रखपकुजमध्यगम् ।

बिन्तवंश्वेतसा कप्यं मुको मबति संसके ॥ " Krigna is dressed as a Gopa (a cow-herd, or a World-Saviour), has the colour of a olond, is a youth, and stands under the Tree of all Desires. On this subject are the following vorses :- He who meditates, with his heart, on Kripne as described below is freed fro'. M-births :- Be has eyos like fall-blowa white lotas, a body of the colour of clouds, garmeats of lightaing,.with two arms adorned with the symbol of silence (a particular position of ingera), a garland of heavenly orbe, the suprome Lord. Ho, rarroanded by cows, cow- berds, and shepherdessos, andor the hesvenly Tree, adorned with divine ornsments, is sented on a throne inlaid with lotases of jewels, and fanned by the cool wind resonant with the music of the waves of the River Kalindi." Note .- The cows are celestial orbe, the cowhords (male and fomale) are the Rolora of these sojar sad planetary systoms. The River Kalindi is the daughter of Time-or rather Time (Kila) personifted. The Smritis also declare that the Self of the Lord and the Form of the Lord are idontical. Thus in the Brahma Samhita it is said :- ईश्बमर: परम: कुच्क: संचिदानन्दविभट:। " Krigna is the Supreme Lord the Furd of Being, Intelligonce and Bliss." By these two sutras (16 and 17) the mutual co-extensiveness is declared : i.e., the Form is verily the Life, and the Life is verily the Form, in the case of the Lord fung wren wnd fruts, the Form is even the Self and the Self is even the forin. Thus it is establisbed that the Form is the Self. In inconceivable verities known only through the Revelation, there can be no room for argament, and so it must not be doubted how can the Form be the Atunan. It is one of the mysteries of Godhead, revealed by the Sruti and must be belioved so.

Bhårya.] II PÂDA, IX ADBTKARAŅA, S4. 17. 470

Therofore, Bhakti or lowe for the Form of the Lord is not an inferior kind of Bhakti, bat the highest Bhakti ; for the Form of the Lord is the Lord itself. Thongh the Atman, Being, Knowledge and Bliss, logically excludes the ides of form, yet in matters transcendental, where the Revelation is our sole guide, we must believe that the Atman has a form, which is identical with iteelf. That Form verily is to be perceived by the heart alone when it is purified by love : just as the form of the music is perceived by the ear trained to appreciate musical notes. [Every music is supposed to have a form wlich is perceived through the trained ear.] If the Lord were formleas, then the Srati tezts like Amnrn "image of intelligence," wm " image of bliss," &c., would become mean- inglese, for these phrases employ the word " gbana " which means form. Thus the Form of the Lord is not only all Intelligence and Blies, it bas tho other attributes of being the all-pervading and the Inner Self of all. To bave any other conception about this form would be wrong and based upon error. As it is said by the Lord to Narada in the Mokya-dharma- पततू त्या न विज्ेयं रपवामिति हरपते। एच्कर मुहर्तन नशयेयम, ईशोआ अगता गुडः । मायानडा पा मया सट्ा यन् मां पशयसि नारद।

"O Nrada! Do not tiink so "I see this Form becanse it is a form, (and overy thing that has a form is visiblo)." For (this Form is not like other forms, becsuso) in a moment on my merely so willing, I can become invisible to thee. For I am the Lord and the Teacher of the world (by being the HInDor Guide of all). That wbich thon seest Mo as baving all the qualities of ali the beings, that is a Maya crested by Mo. Thou canit not know me thas."

Adhikarana IX-The worshipped is different from the worshipper. Now the author establishes the difference between the worshipper and the worshipped-between the Jiva and Brahman. For if the wor- shipper were identical with the worshipped, the result of the advaita notion "I am That"-then there would arise no Bhakti (love), for no one entertains the notion that his own self is the fit object of adoration. [For Bhakti is really worship, and it is a feeling entertained to a boing who is superior to one's own self.] Though the author has repeatedly establisbed the proposition that the Jiva is different from the Lord, yet he again roverts to thas

476 VEDANTA-SOTRAS. III ADRYAYA. [Govinda

topio, denling with it from a difforent aapect, in order to enlighten those misguided souls, who through the false teaching that tho Jiva is a reflec- tion of Brabinan, are deluded into the idea that they are verily tho Supreme Brahman, (and prayers and pujas are uselers for them). (Vişaya.)-Says a Śruti :- नहः सूर्ये का यहत् सूयस्य सहशा अले। एव मेबात्मका लोके परात्मसहशा मताः। "As masy images of the sun are soon in various vessels of water. so in this world the various celfs are to be considered as the reflection of the Supreme Soll." Says another Sruti, Brahma Vindu Upanişad :-- एक एव हि मूसात्मा भूते भूते न्यवस्त। एकया बहुधा थरैव हरयते जलचन्द्बत्। "The Bhtta-Atman is indeed One, oxisting in evory being. It appesrs as one or as may, llke the relection of the moon in water." (Doubt.)-Now arises the doubt. It bas been demonstrated before that the Supreme Self is an Image of Blisa and Intelligence. Does that Suprome Self become Jiva under certain conditions, or is He always coparate from the Jiva. (Parvapakşa.) -- The opponent urges that the Supreme Self iteelf becomes the Jiva. For a Jiva is nothing but the refection of the Supreme in the Nescience. A reflection is identical with the original, for it exists so long as the original source exists, and ceases to exist, when the source exists no longer. Therefore it nas been said : " If a person looks at a mirror in front of him, he sees his own face only therein, bat if he turns away his eyes, he soes nothing." Therefore the Supreme Self, by ite conjunction with Avidya (Nescience), has become Jiva. (Siddhanta.)-This view is set aside by the next sutra. The Jiva is not a reflection of Brahman. SÛTRA III. 1. 18. मतएव चोपमा सूर्यकादिवत् ।३।२।१८।। H: E Atal, eva, for this very reason. Cha. and. (Another reading has -«Na, not.) 9m Upama, similarity, or absolute identity. dfeo Soryakadivat, just as between the sun and its images. 18. Therefore the simile of the sun and its reflection (holds good with regard to the Jiva and the Supreme Self as showing difference)-337. COMMENTARY. Because the Jiva is separate from the Supreme Self, therefore it is spoken of figuratively like the reflection of the sun, This is the meaning

Bhårya.] II PÅDA, X ADBIKARAŅA, 84. 19. 477

of the satra, when the reading is wa drvar instend of arver. For in two (?) subetances which are identically one, thore cannot oxist the relationship of the reflector and the roflected. For if the roflection wore identically the same as its source, then the shadow of the fire would aiso cause burning, the reflection of a sword would cut substances. But there is, however, no such identity, for the two are different. The word 'and ' in the sutra includes other causes of differences also. Therefore, it follows that the Jiva is differont from the Supreme Self.

Adhikarana X-Jiva not a reflection of God. Admitted that the Jiva is different from the Supreme, on account of the above simile, but that very simile however shows that the Jiva is a reflection at least of the Intelligence. As the reflection of the sun in water is called Stryaka, so the reflection of the Supreme in the Avidya, is called Jiva. Where is the harm in it ? This doubt, however, is also set aside by the next sutra. SÛTRA IIL 2. 19.

wayr Ambuvat, like in or of water, like the reflection of the sun in water. The affix, vat, has the force of "like" and the word before it is either in the sixth or in the seventh case. wayeng Agrabanat, in the absence of perception. Tu, but, has the sense of exclusion. Na, not. wurez Tathatvam, that state (i.e., that cf equality). The simile does not hold good. 19. The Jiva is not a reflection of the Supreme, like the sun reflected in water, because it is not so per- ceived-338. COMMENTARY. The similarity of the sun and water does not hold good here. The sun is at a distance from the water, and so it is possible for its reflection to be in the water. But the Supreme Self is all-pervading, so no object can be at a distance from Him. So the similarity of the sun and water cannot hold good with regard to the Self and the Jiva. The sun is reflect- ed in water, &c., because of its distance from water, &c., but there can be no such distance between the Supreme Self and any object. So "reflection " in this connection is a meaningless term. Therefore the Jiva cannot be a reflection of the Supreme Self. The Sruti also says " He is colourless, reflectionless."-(Pradna Up. IV. 10.)

478 VEDÅNTA-SUTRAS. III ADHYÂYA. [Govinda

On the other hand, the Jiva is an intellignnt ontity like the Supreme Self. As meys the Bruti : "He is the Eternal among the etornals, the con- rcions among the conscious ones."-(Katha Up. V. 13). This refutes the illustration taken from the space and its roflection. Thespace has no reflection, the so-called reflection of the aky soen in wator is renlly chused by the rays of the sun, do., in particular limited portions of the space. It is a wrong notion of the ignorant when they say they soo the roflection of space, otherwise one would also noe the reflection of the directions, east, west, &c. Nor the sound and its echo aro a proper illus- tration, for echo is not a reflection of sound. Therefore, the Lord has no rofection. The next sutra shows the reconciliation of thoso Srutis, mentioning roflection. SÛTRA 1II. 2. 20.

rfer Vriddhi, increase, a higher degree. me Hrasa, decrease, a lower degree whwr Bhaktvam, participation, being admitted of the difference. wrdm Antarbhavat, because of being included in that. The purport of the scriptures ends with teaching only so much. a Ubhaya, towards both. erererg Samatijasyat, because of the justness, appropriateness. m Evam, thua. 20. (The comparison is not appropriate in its pri- mary sense, but in its secondary sense) of participating in increase and decrease; because (the purport of the scrip- ture) is fulfilled thereby, and thus both comparisons become appropriate-339. OOMMENTARY. The above comparison of the gun and its reflection does not hold good primarily, but it is a good illustration in a secondary sense. Namely, as showing the increase of the one-the greatness of the one (i.e., the Lord); and the decrease of the other, i.e., the amallness of the other, i ... , the Jiva. This illustration is valid having regard to the particular nature of these. [The sun ia great and so the Supreme Self is great, its reflection is small and so the Jiva is small. Taking the illustration in this light, it holds good]. Why do we say so ? Because "antarbhavat"-the sense of the scriptures is fully satisfied by this mode of oxplanstion-every thing is contained within it. By explaining it thus, the reconciliation of both takes place: namely, the reconciliation between the illustration

II PÅDA, X ADBIKARAŅA, 84. 21. 479

and the objeot of illustration, the standard of comperison and the subjoot of comparison. The conse is this. In the preceding sutra, the comparison of the sna and ita refleotion was sot aside as inappropriate in its ordinary sonse, bat that comparison was takon to be good in its secondary sonso, name- ly, having regard to the attributes found in the sun and its reflection. Looking to the attribates of these twe, the illustration holds good. It is to be understood in this way. The sun participatos in increaso, it is a large luminary, untouched by the limitations of water, eto., in which it is reflected. It is independent, and unvarying. Its reflections, the smaller suns (sûryakas), participato in decrease (they increase or decrease aocording to the size of the surface on which the reflection is made). They aro limited by the conditions of the reflecting surfaces like wator, otc., are not independent and unvarying like the sun, but vary accord- ing to the variations of the reflecting surfaces. Thus the Supreme Self is all-pervading, untouched by the attributes of Matter (Prakriti); and is independent The Jivas, which are his amdas (parts) are not all- pervading but atomie, are joined with. tbe attributes of Prakriti (are affected by the matorial environment in which they exist), and are not independont. Thus the comparison holds good showing the difference of the Jiva from the Lord, the subordination of the former to the latter; and similarity also between them, inasmuch as both are conscious. The illus- tration is not good; if it is taken in the sense that the Jiva is identical with Brahman, as the reflection is identical with its source. Therefore, the Paingi Śruti says that the Jiva is a reflection, but without any upâdhi.

जीव ईशस्यातुपाधिरिन्द चापो यथा रके: । "The redeetion is of two sorta, limited by upsdhi and not so limited. The Jiva is s rofleotion of the Lord, but not in any upidhi: as the rainbow is a refection of the Sun, bat not in any upådhi (like the wator, &e)." Note .- The upadhi limited reflections are such as those in water, or in a mirror, &c. SUTRA III. 2. 21. दर्शनान।३।२।२१। riar Dardanat, because it is seen (in the world). Cha, and. 21. Moreover it is thus seen (in the world, that com- parisons are sometimes taken in their secondary sense) -340.

480 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

COMMENTARY. In similes like "Devadatta is a lion," we find that the worldly usago also is in favour of taking these comparisons to be good only so far as re- levant. (Devadatta is a lion, is good only so far as the similarity between the courage of both is concerned. It should not be strained further to indicate that Devadatta has got claws like a lion, &c). Therefore, the scriptura' texts of comparison between the Lord and the Jiva should be explained in this figurative sense, and not literally.

Adhikarana XI-The Neti Neti text explained. An objector says :- It is not right to assert that the Jiva is a sepa- rate conscious entity like the Supreme Self, but it is merely a reflection of Brahman, and not a substance by itself. In the Brihad&ranyaka Upanigad in chapter Il. 3.1, beginning with it "there are two forms of Brahman, &c.," the existence of every thing other than Brahman is expreesly denied. That text is as follows :- "There are two forms of Brahman, the material and the immsterial, the mortal and the immortal, the solid and the fluld, Sat (being) and Tys (that) f.e., Sat-tys, true") Then the Sruti divides all the five elements and their products into two groupa-material and immaterial, (gross and fine). It declares all these to be the form of Brahman, and then goes on to declare :- " And what is the form of that Person ? Like a sadron-coloured ralmont, like yollow wool, like cocbineal, like the flame of fre, llke the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning." The Sruti having thus described that Person as having the colour of a saffron raiment, &c., goes on to state :- "Now follows the teaching-Neti, Neti, not so, not so. For there is not any thing else higher than this " Neti-Not so." Then comes the Name, Satyasys Satyam, the True of the true: the senses being the true, and he (the Brahman) the True of them." The sense of the above is this. The Sruti refers to the whole world as uaterial and immaterial, subtle and gross, and having described it as such, states that the highest good is not to be obtained by a knowledge of this world, and therefore it gives next the teaching-Neti, Neti, not so, not so. The thing taught by neti, neti, not so, not so, must be understood to mean Brahman alone. This text denies the existence of all objects, whe- ther they fall under the category of thoughts and things, or matter and mind. [It declares that the only existence is Brahman; everything else is Neti, Neti, not so, not so.] The Sruti itself declares, what is the meaning of the teaching Neti, Neti-it says there is verily nothing else other then this Brahman. But may not the word "Neti, not so" be taken to dony the

Bhânya.] II PÂDA, XI ADHIKARAŅA, SA. 21. 481

existence of Brahman also, as it denies the existence of the world: may it not teach pure Nihilism? Not so. For the Śruti teaches that there exists an entity other than all visible worldly objects, higher than all; the end of all illusious, the pure Being, the Brahman. Therefore' not so' teaches that there exists no other object than Brahman; and' consequently there do not exist separate entities like your Jivas (souls); but that the Jiva is nothing other than the reflection of Brahman in Avidys. Your statement that there are two &tmans-lower (the Jiva), and the Higher (the Lord); that they are different, because the one is all-pervading, and the other is atomic, &c., is incorrect. All this apparent difference can be explained on the analogy of space in a jar and space outside it : the atomicity, &c., of the Jiva are apparent only; and not sufficient to establish the difference between Jiva and Brahman. (Siddhânta.)-To this Pûrvapakşa, the next sûtra gives an answer. Note .- For clearness of understanding the whole text of the Brihad- Araņyaka Upanişad (II. 3. 1 to 6) is given below :- मूं वावनसखेरूपे मूर्तचैवामूतंच मर्त्यंचामृतं क सितं का यबत सब् त्यं या।

स्पैतस्य लितस्यैतस्य सत एव रसोय एव तपति सता हेप रस: ।२। प्रथामूर्त वायु- श्वांतरिक्षं वैतद्मृतमेतध्यदेतंच्यं तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यतपतस्पत्यस्यैव- रसो य एव एतस्मिम्मंडले पुरुषस्तस्य ह्ोषरसहत्यधिदैवतम्। ३। प्रथाभ्यात्ममिदमेवमूर्त-

मर्त्यस्यैतस्य खितस्यैतस्यसत एव रसो यवकु: सतोहयो व रसः ॥४। ध्रथामूर्त प्राय-

स्पस्पस्यैपरसो योयं दशियेदन्पुकपस्तस्य हेष रसः ॥५। तस्य हैतस्य पुरुपस्य ऊूर्प यथा- महारजर्न वा सोयथापाडयाविक यथेंद्रगोपो यथामन्यचिरयया पुंडरीर्क यथा सकदियुचय सकद्वियुरेव हवा सस्य शीमति य एवंवेदाथात यादेशो नेति नेति नहयं तस्मादितिनेस्य- न्यत्परमस्त्यनामधेयथसत्य स्यसत्यमिति प्राजयैसत्यं तेवामेवसत्वम्।६ । मूर्तामूर्तन्राह्म-

There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fuid, sat (being) ard tya (that), (i.e., sat-tya, true). Everything except air and sky is material, is mortal, is solid, is defnite. The es- sence of that which is material, which is mortal, which is solid, which is defnite is the sun thạt shines, for he is the essence of sat (the dennite). But air and sky are immaterial, are immortal, are fluid, are indennite. The ossence of that which is immaterial, which is immortal, which is fuid, which is indefnite is the person in the disk of the sun, for he is the essence of tyad (the indennite). So far with regard to the Devas. Now with regard to the body. Bverything except the bresth and the ether within the body is material, is mortal, is solid, is dednito. The emence of that which is material,

482 VEDANTA-SOTRAS. III ADHYÂYA. [Govinda

which is mortal, which is solid, whioh is dednite is the Aye, for it is the oweeaco of mnt (tho detaito). But brenth and the ether within the body are immaterial, are immortal, aro faid, aro indedaite. The omence of thas whicà is immatorial, which is tho porson in the right oye, for he is the emence of tyed (the indodnito). And what is the appesrance of that porson? Lilre a sattron-coloured raiment, like white wool, likre coohineni, like the tame of fro, like the white lotas, like suddon lightniag. Ho who knows this, his glory is like anto sadden lightaing. Next follows the tesohing (of Brahman) by No, no i (neti, neti) for there is noting olse higher than this (if one mays); 'It is not so! Then comes the name ' the True of the True,' tho senees (the Jivas) being the Trae, and Ho (the Brahman) the True of them. SŪTRA IIL 2. 22. प्रकुतेतावस्वं हि प्रतिषेति ततो न्रवीति च भृयः ।३।२।२२॥ r Prakrita, previously stated, the same. pwwrz Etavaitvam, so-much- ness, or the limitation of power to the extent spoken of at first. Rt Hi, because. ft Pratisedhati, denies. aa: Tatab, than that. mfifa Braviti, declares. Cha, and. T: Bhoyab, more. 22. (The Sruti, Neti Neti) denies the previously mentioned limitation (only with regard to Brahman), for it declares (Him to be) more than that-341. COMKENTARY. This Sruți (Neti, Neti) does not teach that Brahman alone exists, and nothing elee exists than it; and that It is without any attributes and qualities. It only denies the so-muchuess of Brahman, as was described in the preceding verses. It says that the material and immaterial is not the wnole of Brahman. It is something more than that. It does not deny the existence of those formns mentioned in the previous verses, but it says "do not fall into the error of thinking that Brahman av much is only Neti, Neti-it is not so much only, it is not so much only." For after the negation of Neti, Neti (which might have been liable to the nihilistic interpretation of the Advaitins, had there been no further statement; the Sruti goes on to deseribe in positive termns, the further attributes of this Brahman-His name being the True of the true. [By this phrase " the True among the true ones"- not only sets aside the nihilistic theory, byt the Advaita also-for it asserta the existence of other true ones-real ontities, than Brahman. The Jivas are not unreal shadows but true: Brahman being the True.] The sense of the above teaching is this. The Sruti at first enumerates all forms of Brahman, such as the material and the immaterial, etc. But since Brahman is limitless in His Form, it declares Neti, Neti, He is not so much only, He is not so much only. The word iti ( na + i'i = noti)

II PÅDA, XI ADHIKARAŅA, 84. 22. 483

means here "end"-Neti means "this is not the end." The Neti is, therofore, equal to iti + na, "end not"-the proviously mentioned forms are not the ond or limit of Brahman. For He is more than them-His name is Trae, He is the True of the true. The text itself clearly says so much :- न हा वसाद इति मेति, सम्यल्ु परम्। भह्ति, सथ नाममेयं सरवस्य सस्मिति । "It is not so that this is the end. There is a Higher Form than this. Its name is 'the True of the true .! Moreover it must not be said that higher than these material and immaterial form is the Form of Brahman called the True, etc., and that is the end. For it is not thus- Neti. The "True of the true" is no doubt higher than all murta and amurta forms, but even that is not the limit to the forme of Brahman. These are merely illustrative. The proper thing to say is that His.Forms are illimitable and infinite. As an illustration, the text gives one of these Higher Forms and Names, by saying "Bis name is the True of the true." The name here declares the form of Brahman. The first satyam means the souls, the Jivas; the pranis always accompany the Jivas; and so Satys which meuns prana, is a name of Jiva. The ruti, hence, explains the phrase Satyasya Satyam, by sen ten durd eog I "The Prapas aro the True, and He is the True of thom." The word prina is used for pranin- the life for the living self. The word rûpa in the above verse (II. 3. 6) means attributes. This text establishes Brahman to be material (Prakrita), as well as immaterial (Aprakrita), and possessing infinite number of attributes. It does not deny the existence of every substance other than Brahman (for that is not the purport of this text). All forms whether mûrta or amuita-material or immaterial, are prakritic. The forms shown in the illustrations of saffron-coloured raiment, like yellow wool, like cochineal, etc., are to be understood as non-Prakritic-not consisting of Prakritic matter (Brabman's forms ere thas of both Prakritic and non-Prakritic matter, and yet there are forms above them all-Neti, Neti- for this is not all, this is not all). The Jivas are called in the above Sruti Pranas: and are also designated Satyam, the True. The Jivas are called True, because they do not like the elements, ether, etc., undergo modifications causing an alteration in their essential nature. In this respect they are similar to Brabman; and so both the Jivas and Brabman are called True. But Brahman is the True of the True, because the Jivas undergo, in accordance with their Karmas, contractions and expansions of intelligence, but thero is no such modification in Brahman.

484 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

Therefore the Jiva is an eternal conscious entity (subject to contraction and expansion of intelligence, according to his deeds). The Supreme Self is a mite of infinite auspicious qualities, (and liable to no modifications whatever). Thus love (Bhakti) for Brahman becomes still more natural when we contemplate ol the greatness of his attributes, and the insigni- ficance of the Jiva. Nor does this Brihadaranyaka Sruti deny form to Brahman. For if that was what the Bruti intended to teach, then it would not have taught the transcendental forms of Brahman as in II. 3. 6 (he is of the colour of a saffron-coloured raiment, a yellow fine wool, etc.); and then deliberately demolish this teaching by saying "Brahman has no form." For no one in his right senses would say at first " Brahman has such and such form" and then say "He has no form-all that I said before is wrong." Moreover the author of the sutra also would have employed different words, had that been teaching of the Sruti. For, then instead of saying Etavattva-"the Sruti denies so-muchness only"-he would have said "etad rûpam pratige hati"-" the Sruti denies this form of Brahman." The wording of the sutra, therefore, also shows that the interpretation of the Sruti above given is the right one and consistent throughout; and more reasonable.

Adhikarana XII-The Form of the Lord. The author now .establishes that Brahman is the Inner Self of all. For if He were as easily attainable as the external objects like the jars, pots &c., there would be no love for Him. (Vişaya.)-In the Śruti already mentioned previously, Brahman is des- cribed as having Being, Intelligence and Bliss for His form (Sachchidânand- rûpâya, &c.) (Doubt.)-Now arises the doubt, has the Supreme Self an external form capable of being perceived through the senses, or is it an Inner Form, not to be apprehended by the senses. (Parvapakşa. -The form is an external one, because men, angels and demon, see the forn. (Siddhånta.)-The form is not external as is shown in the next sûtra :- SÛTRA III, 2. 28. तवव्यकमाह हि। ३। २। २३।। ag Tat, that. wowry Avyaktam, non-manifest, the Inner. ot Aha, says, (the scripture). R Hi, for.

II PÂDA, XIII ADHIKARAŅA, 8A. 23. 485

23. The form of Brahman is unmanifest, for the scripture declares it so .- 342. COMMENTARY. The Brahman in his true form is not manifest to the external sonses, it is Inner: and is to be perceived by the inner sense. For says the Katha Up. (VI. 9) :- न सन्हरे तिह्ति रूपमस्य न चशुषा पशयति कचमैनम्। "His form is not object of perception to any one, nor by the eye does any one seo Him." So also the Brihadaranyaka III. 9. 26 :- मगुओो न दि गुह्ते, अशीयों न हि शीयते। "He is non-spprehensible by the senses, for He cannot be apprebonded, Ho is imperishable, for He cannot perish." So also in the Gita (VIII. 21) :- सन्यकोइसर हत्युकस्तमाड्ु: परर्मा गतिम्।

Highest gosl." "He iu said to be the unmanifest, and the imperishable, Him they deciare to be the

Adhikarana XIII .- Brahman can be seen. Though Brabman is not an external object, but Praticha or an Inner Substance, yet He is attainable through wisdom and devotion. The author shows this next. Had He been absolutely invisible-even to those whose hearts were purified-then there could not arise any love (Bhakti) for such a being. (Vişaya.)-It is thus heard in the Kaivalya Upanigad (Verse 2) :- अद्ामकि ्यानयोगादवैदि। "Know Him through the yoga (union) of faith, love and meditation." From this it appears that a faithful and devoted person can obtain Hari, through meditation. (Doubt.)-Now arises the doubt. Is the Lord apprehended by the mind-an object of mental perception or is he visible to eyes, &c., also ? (Purvapakşa.)-The Lord is an object of mental perception only, and not of external perception through the eyes, &c. The following text of the Brihadaranyaka clearly shows this, by using the term " only" (IV. 4. 19) :- मनसैवातुदहन्य मेह नानास्त किंयन। "He is to be porceived by the mind only, there is in Him no diversity." (Siddhânta.)-Bralman is visible to eyes also of the purified devotee : as is shown in the next sûtra.

488 VEDANTA-SOTRAS. II ADBYAYA. [Govinda

SÔTRA III. 2.24. अपि संराने प्रत्यच्नानुमानाभ्याम् ।३।२।२४।। ft Api, even though, also : not so. The word 'api' sets aside the por- vapakma. due Samradhane, in conciliation, in an intensely devout worship. Pratyaksa, as apparent, as directly perceptible, through Revelation. ywmren Aoumånåbhyâm, and from inferences. (i ... , through the Smriti). 24. In devout love, (the Lord even becomes visible to the eyes, &c., of the devotee, as is taught in the) Sruti and the Smriti-343. COMMENTARY. The word 'api ' is used in a deprecative sense. The above Pârvapakys is not even worthy of consideration. In samradbana or abeorbed devotion, the Lord becomes perceptible even to the eyes, &c., of the devotee. How do you know this? Through Revelation (pratyakya or the Direct state- ment of the Vedas), and through Inference or the indirect inferential statements of the Smritis. Thus the Katha Sruti says (II. 4 1) :- पराधियि शानि म्चुब्य रयम्मूस्तसात् पराठू पर्वति नान्तरातय।

"The self-existont created the senses with outgoing tendencies; therofore the msa sees external objects and not the Internal Self, but the wise, with the oye averted from external objects and desirons of immortality, beholds tho Self Within." So also in Mundaka Up. (III. 1. 8) :-

शानम्रसादेन विशुखसरवस्ततस्तु तं पश्पते निं्कडं भ्यायमानमु। "He cannot be appreheuded by the senses like the oye, nor by rovenied toxte, nor by the grace of any other shining one, nor by susteritics and work. Through the grace of wisdom, the pare in heart, see Him who is partloss, in their meditation." This also shows that the Lord becomes visible to His wise and loving devotee. So aleo in the Gita (XI. 53 and 54) :- नाईं वेदैन तपसा न दानेन न बेज्यवा। शकम पवंबिधो द्रण्टु हडयामसि मां यथा।। ५३। 'Nor can I be seen as thou hast seen Me, by the Vedas, uor by austeritier, nor by aims, nor by offorings :

शार्तु द्रष्टुं वा तर्वेन प्रवेष्टु या परन्तप। ५४ । "But by devotion to Me aloue I may thus be perceived, Arjna, and knowa and seen in ceence, and entered, O Parantapa. Thus it is established that the Blessed Hari is perceptible to the senses even, when the soul is full of entire love. The eyes, otc., then

Bhånya.] II PADA, XIII ADHIKARAŅA, 8A. 26. 487

becoine anturated witli His essence and become fit to see Him, and so He is seen through such purified eyes. This being so, the force of eva in wwurgmee "He is to be apprehended by the mind alone" is not that of exclusion of other means of knowing Him, but teaches that the mind also can know Him. [The word eva should be translated by eren and not by only. He can be known by the mind even.] It does not mean that the senses, like the eye, etc., cannot comprehend Him. They also can comprehend Him, under certain circnmstances. SÛTRA III. 2. 25. प्रकाशादिवश्चावेशेष्यम् ।३।२/२५।। [ Na, not]. wuruiftvg Prakasadivat, as in the case of fire, etc. Cha, and. Adez Avaigenyam, non-difference, non-distinctions. 25. The Lord is not like fire and the rest, for there are not such distinctions in Him-344. COMMENTARY. The word not is to be read into this sutra from the preceding aphorism, IIl. 2. 19. As the fire has two states, coarse and fine, and is unmanifest when in the subtle state, and becomes manifest when in the coarse state; such is not the case with the Lord. Because there are not distinctions of subtle and gross in Him. The Bruti says: eenn (Br. Up. III. 8. 8.) "He is neither coarse nor fine, neither short nor long, etc." So also in the Garuda Puraņa :- स्यूससूस्मविशेषोऽन्र न कचत् परमेश्वरे। सर्वन्रेव प्रकाशोडसा सवेकपेण्बजी यत: । " In the supreme Lord there are no distinctions of subtle and cosrse, beosuse that Unborn is manifest vorily everywhore in every form." But there are persons who have full devotion and love towards God, how is it that they have not seen Him? It is not a universal rule, therefore, that any one who loves God must see God. To'this objection, the next sutra gives the answer. SÛTRA III. 2.26. प्रकाशश्च कर्मरयभ्यासात्।३।२।२६।। vr: Prakasah, light, manifestation, the shining out. Cha, and. It] removes the doubt mentioned above. wifar Karmani, in practicej (of devotion). warg Abhyasat, through constant application. 26. And the Lord becomes manifest, by repeated practice (in meditation)-345.

488 VEDANTA-SOTRAS. TII ADBYAYA. [Govinda

COMMENTARY. [ In the Karman or act consisting in meditation on Him, in the acts like worshipping Him, etc., by constant repetition in sucl acts (of medita- tion and worsbip), the Lord verily becomes visible.] It is by constant repetition of the acts like meditation and worship that the Lord shines forth. [If some devotees have not seen Him, it is because they heve not been constant in their practice of meditation. It is abhyâsa or constant repetition, which produces the state of ecstasy, in which the Lord is seen.] As says the Dhyâna-vindu Up. 18 (so also Brahma Up.) :- स्वद्हं परबिं कतना प्रथारय बोचरारविम्। ध्याननिर्मयनाभ्यासादू देवं पययेन निगडयत् । "Making one's body as the lower fire stick and the syllable Om as the upper stiok,

hidden in him." and by the practice of constant rubbing them through meditation, let him see the God,

Thus it is abhyâsa or repetition, that makes the hidden Lord manifest, as the constant rubbing of the sticks brings out the fire. It is by abhyisa that one gets the love for the Lord and through. such love, he gets ulti- mately the vision of the Beloved. But no one can see the Lord by mere worship (done for some selfish purpose such as to get heaven, &c.) without love. As says a text (Brahma Vaivarta) :- न तमाराधयित्वापि कश्बिद् व्यक्ी करिष्यति। नित्वाव्यको यता देव: परमात्मा सनातन:। "No one by worship alone can make Bim become manifest: For the God, the Ancient Sapreme Solf is ever unmanifest." This uselessness of worship and prayer refers to selfish prayers and worship, and not to the whole-hearted prayer of love. It is the prayer, devoid of love, which is incapable of producing divine vision Says an objector, how can the Lord, who is all-pervading and inside all, become manifest and come out. It is à contradiction in terms. Therefore, the statement that the Lord can become directly visible is value- less, inasmuch as it contradicts the all-pervading inwardness of the Lord. This objection is answered by the next sutra. SÛTRA III. 2. 27. भतोऽनन्तेन तथाहि लिङ्गम् । ३। २।२७।। wa: Atab, hence. mor Anantena, through (the grace of) the Lord who is infinite. wur Tatha, thus (i.e., direct vision). R Hi, because. fonz Lingam, the indication or authority (of the scripture).

Bhârya.] II PÂDA, XII ADHIKARAŅA, SO. 27. 489

27. Hence the direct vision is possible through the infinite grace of the Lord; and there is scriptural authority for the same-346. COMMENTARY. There are authorities to support both the statements, that the Lord is unmanifest, and becomes manifest to the sight of the devoutly meditating worshipper. Hence though the Lord is unmanifest, infinite and unbound- ed, yet when he is pleased with His devotee, lle manifests His essential Form to him, through His mysterious power of grace. But how do you say this? Because there is scriptural authority for the same. As says the Atharvan Sruti :- "That Forin of Intelligence and Bliss-one mass of Being and Bliss -becomes visible to the devotee through the meditation of love." Similarly, in the Narayana Adhyatına :- नित्याव्यकोऽि भगवान, ईसते निजशकिता। सामृते परमात्मा्न क: प्रश्येतामितं प्रभुम् । "Though the Lord is ever unmanitest, yet He becomes visible throngh His own powers (to the olect). Without the grace of that Supreme Self, who can see Him, the Unbounded, Inanite Lord." The Lord Himself has said so in the GitA (VII, 24) :-- भ्रव्यकं व्यक्तिमापन मन्यन्ते मामनुदूय:। परं भावमजानन्तो ममाव्ययमनुत्तमम्॥ २४। "Those devoid of reason think of Me, the unmanifest, as having manifestation, knowing not My supreme nature, imporishable, most excellent." Though the Lord is thus manifest to the eye of love, yet this fact does not detract from the essential invisibility of His Self. For this manifestation to His Lovers is an exercise of His mysterious power of Self. But with regard to persons devoid of love, the Lord never manifests in His essential form, but as a reflection. For says He iu the Gitâ, (VII. 25) :- नाहं प्रकाश: सर्वस्य योगमायासमाबृुतः। मूडाश्यं नाभिज्ञानाति लोको* मामजमव्ययम्। २५। "Nor am I of all discovered, enveloped in My creation-illusion. This deluded world knoweth Me not, the unborn, the imperishable." Therefore, though the Lord is essentially all love, mercy and supreme joy, yet to the worldly He appears as a Being of all Terrible Power, a God of Vengence and Wrath. Thus the term "unmanifest," when applied. to the Lord, means that He is unmanifest to the eyes of those who have no love for Him; [but He suffusos the eyes of His lovers as the fire suffuses through an iron ball, and thoy see nothing but the Lord].

490 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

Adhikarana XIV-Attributes are the substance of the Lord. Now the author establishes that the attributes of the Lord are not differens from the essential nature of the Lord. For if the attributes were different from the Lord, then they would become secondary, and the bhakti for the Lord would also become secondary (for the man loves the Lord for His attributes). But this is not the case. The love for the attributes of the Lord, is a love for the sake of the attributes themselves as something principal and loveable in themselves, and not for something as secondary. (Vişaya.)-We have the texts :- Araar waI The Brabman is intelligence and bliss. : ad: adfrI He who is Omniscient and All-knowing. wI wadr farr Knowing that Brahman as bliss, (Doubt.)-Now arises the doubt, is this Brahman who is to be adored and loved, mere intelligence and bliss, or one possessed of intelligence and bliss ? (In other words, is He a personal God. having the attributes of intelligence and bliss, or is it pure intelligence and bliss). (Purvapakja.)-As there are texts of both sorts, some showing Brah- mnau to be personal, others impersoual, it is not possible to determine what is the true nature of Brahmau-whether it is pure intelligence and bliss, or whether He is the all-intelligent and th e blissful one. (Siddhânta.)-The next sûtra shows that the Lord is a personal being. SÛTRA III. 2. 28. उभयव्यपदेशास्वहिकुएडलवत् ।३।२।२८।। r Ubhaya, (about being) both, sqturg Vyapadesat, on account of the declaration of the scripture. a Tu, but. wf Ahi, like the serpent. srrar Kundalavat, like the coils. 28. But the Lord is both (bliss and blissful, &c.,) for the Scripture thus declares Him, as the snake and its coils -347. COMMENTARY. Brahman has intelligence and bliss as His essential nature; He is essentially knowledge and bliss, and these are His attributes also: as the serpent and its coils. The coils constitute the serpent, and are not sepa- rate from the serpent, yet they are also attributes of the serpent How do you know this? Because the above Srutis describe Him as two-fold. The force of g ' but' is to indicate that all Srutis have one purport. The Lord being inconceivable He appears as blies and bliesful, &c. It cannot

Bhanya.] II PADA, XIV ADHIKARAŅA, SA. 30 491

be said, "as there are both sorts of texts, Brahman is partly blissful, and partly bliss, &c." For tnere are no Svagata-bheda in Brahman-He is one cssence throughout like a diamond; and is not a unity like that of a tree which has internal differences, like root, leaves, flowers. SUTRA III. 2. 20. प्रकाशाश्रयवद्ा तेजस्त्वात्।३।२।२६।। Tu Prakada, like the light. anme Åérayavat, like the abode of light. Va, or. trwrg Tejastvat, on account of His being of a lustrous character, i.e., being essentially all-sentiency and consciousness. 29. Or because Brahman is of a lustrous character, He is designated as the abode of Light-348. COMMENTARY. Because Brahman is tejas or all-sentiency. He is designated also as the abode of light, i.e., the abode of knowledge. As the sun which is essntially light is said also to be the abode of light, so the Lord Hari whose essential nature is knowledge (jñana) is said to be the abode of knowledge also. An object is called lustrous or tejas, wbo or which is opposite of ignorance or darkness. It is a term applied to both persons and things. SÛTRA III. 2. 80. पूर्ववद्रा ।३। २।३० ।। yirg Porvavat, as in the prior time. T Va, or. 30. (Brahman is both bliss and blissful, as one in- divisible Time is said to be) prior (and posterior)-349. COMMENTARY. Or to take another illustration. As time is a duration, and has neither priority nor posteriority in it, but is one, and yet is spoken of as prior and posterior, and itself becomes the measure and the measured, so also Bralumnan is both knowledge and the knower, both blissful and bliss: both the attribute and the tuing baving an attribute. This illustration from time is meant for subtler intellects, as that of serpent and his coils was for dull-witted. In fact, each succeeding illustration is subtler than the one given in the preceding sutra. As it is in the Brahma Purana (Padma according to Madhva) :- सानन्देन त्यमिज न व्यवहार: प्रकाशवत्। पूषवदा यथा काल: स्वावचछोदकरता मजेत्। "Though Brahman is uon-different frow bliss (He is blise and blissful), yet conven- Wionally He is spoken of as separate from bliss (as possessing bliss), just like the light (in the case of the sun, which is both light and the abode of light); or like prior and posterior time, whare the indivisible Time becomes its owa messare."

492 VEDÅNTA-SUTRAS. III ADHYAYA. [Govinda

SÛTRA III. 2. 81. प्रतिषेधाच्च।३।२।३१॥ sfavra Pratisedhat, because of the denounce ment or prohibition. Cha, and : has the force of 'only': exclusion. 31. And because of the prohibition (in the Scriptures, which declare that the Lord and His attributes are not to be considered as different)-350. COMMENTARY. Thus in the Katha Up. (II. 4. 11 and 14) :- मनसैवेदमातव्यं नेह नानास्ति किंजन। मृत्यो स मृत्यु' ग्छति य हद नानेव पश्यति। "Even through the purifed mind this knowledge is to be obtained, that there is no diflerence whatsoever here (in the attributos of the Lord). From death to death he goes, who beholds this here with difference." ययोदके दुगे वृष्ट पर्वतेतु विचावति। एवं धर्मान्यृथक पशयंस्तानेवादुविधावति। "As water falling on an inaccessible mountain top runs down, thus seeing the quali- ties of the Lord as separate from the Lord a man runs down to Darkness." Nor is there any Svagata bheda in the Lord, as the following text of the Narada Pancharatra shows :-

सवंत्र व स्वगतमेद्विवर्जितात्मा । "The Lord is an entity having perfect and faultless qualitios. He is the Atman or the Solf and froe from all the attribates of the body consisting of insentient matter. He too has s body-hands, feet, face, stomsch, &c., but all of pure bliss (not of matter). That Åtman is everywhere and always devoid of internal differences also." Thus these texts prohibit any difference between the quality and the qualified, and consequently the qualities of the Lord (are not accidents, as is generally the case with all qualities, but) are the essential nature of the Lord. Therefore the qualities like kuowledge, &c., are sometimes desig- nated by the term "Lord." As says the Visnu Purana :-

भगवच्छक्द्ृबाडयानि चिना हैयेश बादिमि:। "The word Lord denotes intnite knowledge, power, strongth, lordliness, enorgy and lustre, without the admixture of any baser qualities." Thus these qualities are called Bhagawan or Lord. The two (the Lord and His attributes) are spoken of separately -- though they are essen- tially one-just as the water and its waves are spoken of soparately as two,

Bhårya.] II PÂDA, XIV ADHIKARAŅA, SA. 31. 493

though it is all one water. The difference arises from this videsa. There- fore the Lord who is ever joy and bliss, is said to be joyful and blissful and to have a body of all dolight. All these qualities of the Lord are eternal, and consequently that body of the Lord is also eternal. Though there is no distinction (videșa strictly so called), here between the quality and the qualified, yet for conventional purposes such a (visea) diatinction is recognised and spoken of as such. If this conventional (visesa) diatinc- tion be not admitted, then the sentences like the following would also be- come absurd (for they are really tantologies when logically analysed) :- "The being exists," "The time always exists," "the space is every- whero." All these sentences are logical tautologies, but they are of constant use and good as conventions. Nor can it be said that such a usage is erroneous and is based upon delusion. For the phrase "the Be-neng exists" conveys as true an information as the sentence "the jar exists." For there is no subsequent experience which sublates this knowledge. Nor is the sentence "the Be-ness exists," is a superimposition or a figurative speech like " Devadatta is a lion." For we can naver say of Be-ness that it does not exist, as ire can say of Devadatta that he is not a lion. Nor can it be said that such a usage is a natural one, though there is no concrete content of any substance in these sentences like "the Be-ness exista." The very fact that such usage is natural shows that in these sentences also there is a vise,a. The existence of such videsa is snggested by the ex- pressive illustration of the water flowing down a hill. The man who makes a distinction between the Lord and His attributes goes down to darkness, like the water that falls on a mountain top. In that verse there is a prohibition of all difference between the Lord and His attributes which are deacribed there. In the absence of such conventional difference, there cannot be the possibility of the relationship of quality and qualified, merely because there are many qualities. The category called visesa (the specific attribute) therefore exists, even here, thongh it is not here separate from the substance, but still has a particular function of its own. Nor is it open to the objection of regressus in infinitum, that a videsa muat have a visesa of its own, and so on. For we have said above, that the visesa here though not separable from the substance (i.e., the Lord) has a function of its own with regard to that substance. Therefore, the existence of visesa is proved here also, as it is an invariable concomitant of the substance to which it appertains. Note .- The whole discussion about videsa is necessitated by the fact that there is a theory held by some Nyaiyayikas that qualities are non-eternal, and are accidental. Some deny also the category called

494 VEDÅNTA-SOTRAS. ITI ADBYAYA. [Govinde

vidosa. The substance alone is eternal and the vidosa is norreternal. In this viow, the videss or the quality becomes non-oternal, if it exists at all. The qualities of the Lord also become non-eternal. Bat in the case of Brabman the qualities are eternal; therefore, videga, which is ordinarily differont from the substance, becomes the subetance in the case of the Lord. The quality becomes the gualified-the videsa becomes tho dharmin.

Adhikarana XV-Bliss of the Lord is the higheet. Now the author establishes that the blies of the Lord Hari is the highest. Had that blies been similar to that of the Jiva, there would arise then no love (bhakti) for such a Lord. (Viaya.)-Tbe texts under this Adhikarans are all those which describo the blies of the Lord. (Doubt.)-Is there any difference between the Brahmic and the Jaivic bliss or is there not? (Parcapakşa.)-There is no difference for the Divine bliss, is described in the terms of ordinary worldly blise, &c., an object denoted by the term "jar," cannot be different from jar. (8iddhanta.) .The bliss of the Lord is immeasurable, and cannot be stated in torms of worldly blime, as sbown in the next sutra. SŪTRA III. 2. 82.

w Param, higher than. w .: Atab, from this (worldly bliss) dg Setu, about a bridge (as in Chh. Up. VIII. 4. 1.) mm Unmana, about being beyond measure (as in Br Up. VI. + $3). Sambandha, about relation, the proportionat ratio between the two blisses. it Bheda, about difference. : Vyapadedebhyah, from the declarations. 32. (The bliss, &c., of Brahman are) higher than this, as the declarations of " the bridge," "the immeasur- ableness," "the relative ratio" and " the difference" show this-351. COMMENTARY. The bliss, &c., of Brahman must not be considered like those of the Jivas. It is infinitely higher in kind and quality. Why do we say so? Because the words used regarding it such as 'the bridge' &c., show this. Thus in the Chhandogya Up. VIII. 4. 1., it is said :- नय य सात्मा स सेनुर्विधृतिरेषां लोकानामखमेदाय।

Bhåsya.] II PÅDA, XV ADHIKARAŅA, SA. 33. 495

"Now this Self is a bridge, and a support, so that these worlds may bo kopt sope- rato." Here the bliss of Brahman is described as a bridge supporting the whole universe. So also in the Taittirlya Up. II. 4. 1., the bliss of Brabman is said to be infinite (unmâna) :- यता वाचा निवर्तन्ते अमाप्य मनसा सह, आ्ानन्द अहान विद्वान् न विमेति कदायन। "Ho who knows this blias of Brahman-from which the spoech together with the mind return (unablo to fully grasp it and describe it), without comprehonding it, is never afraid." This shows that the bliss of Brahman is immeasurable. The ratio between the blisg of the Lord and of a human being is that beiween infinity and one. As says the Br. Up. IV. 3. 32 :- एषोपस्य परम आनन्द :: एतस्यैवानन्दस्य ग्रन्यानि भूतानि मात्रामुपजीवन्ति । "This is His highest bliss. All other creatures live on a small portion of that bliss." This shows the relation between the Divine and human bliss. The difference between the Divine knowledge and the human know- ledge is also shown clearly in the following verse :- अ्न्यज ज्ञानन्तु जीवानां, अन्यज शार्न परस्य च। नित्या नन्दाव्ययं पूर्व परं शञारनं विधीयते। "The knowlodge of the Jivas is one thing, the knowledge of the Supreme is another. The knowledge of the Supreme is declared to be eternal, blirsful, immutablo and por- fect." In the worldly bliss are not to be found these qualities of being a bridge, &c. The following sutra answers the objection that an object designated by the word 'jar' cannot be totally different from a jar. SÛTRA III. 2.33. सामान्यानु। ३।२। ३३ ॥ amarar Samanyat, on account of being perceptable, or from resemblance. Tu, aud, but. This word removes the doubt. 33. But (the word bliss is applied to human joy, merely) on account of generic resemblance (and not because the two blisses are of the similar nature)-352. COMMENTARY. As even one word 'jar' is applied to all kinds of jars, because all posses the common quality of being a jar; so the words bliss, &c., are applied to human as well as to divine bliss, &c., merely as a common

496 VEDANTA-SOTRAS. III ADHYAYA. [Govinde

term, and do not indicate any further similarity between the two. It is not necensary that the two should be individually similar, though they may belong to the same category. Thus says a text :-- परजानमयोऽसल्विर्ना मजात्यादिमिविंमु:। न योगवान् न युक्कोऽभून् नैव पार्थिव योस्यति। "The all-pervading Lord is possessed of suprome knowledge, &c., is ever untainted with the name and species of the qualities of matter : He is never touched by them, or was tonched by thom, or will over be touched by them, O king." The knowledge of the Supreme is thus different from human know- ledge. If Brahman, the substratum of all attributes, is distinct from the whole universe consisting of sentient and insentient objects, then how do you explain the following teaching of the Chhandogya Up III. 14. 1, which declares the whole world to be Brahinan :- सर्व सल्विदं नधा, तज्जलानिति शान्त उपासीत। "All this is verily Brabman. It is produced from Him, lives in Him and merges in Him. Let one meditate calmly on Bim thus." The next sutra answers this doubt. SÛTRA III. 2. 84. लुध्यर्थेः पादवत् । ३। २। ३४ ।। rei: Buddhyarthah, to aid the understanding wrrrg Padavat, as in the case of the word " Foot." 34. This teaching is in order to aid the understanding, just like the word "Foot" (in the Rig Veda, X. 90. 3., where the world is spoken of as the foot of Brahman)-353 COMMENTARY. The whole world is said to be Brahman in order to help the understanding in realising Him, by cognising that every thing is His and is dependent upon Him. As in the Rig Veda, X. 90. 3, the whole universe is said to be one foot of Brahman while His three other feet are in Heaven. That metaphor is also meant to help the understanding to renlise Brahman. When the mind realises that every thing belongs to Brahman, sarvam khalvidam Brahman, and Brahman is in every thing, then its hatred ceases, for then it can hate no one; and when all hatreds and prejudices, national, racial or otherwise, cease, then the mind becomes fit to be inclined towards the Lord. The terts like these do not teach that one should feel attraction for every thing, for then that also would be a distraction of underatanding. The sole object of all these texts is to teach that one should hate no one, nor love any one more tban God.

Bhârya.] II PÅDA, XVI ADHIKARAŅA, S. 35. 497

Adhikarana XVI-Brahman is not monotonous. Says an objector :- Admitted that Brahman has infinite bliss, etc., yet it cannot be an object of devout love, because there is dull monotony in it. The mind seeks variety in its object of love. The author, therefore, now shows that there is such variety of manifestation also in the object of adoration, the blessed Lord Hari. This variety is necessary in crder to meet the wants of the various emotional temperaments, and the various moods of one and the same bhakta. For if the Lord had not this variety, there would not have existed these various sorts of bhaktis. These various manifestations of the Lord are each eternal, because the place, etc., where these manifestations (bhâna) are to be found, are also beginningless. The texts like " though one, He shines forth as many," show that though there are varieties of manifestation of the Lord, yet in all those places, etc., where such manifestations are taking place the Lord is one. It is one Brahman that shines forth in all these places. (Doubt.)-Now arises the doubt, does there occur any decrease or increase-any distinctions-in these manifestatious, owing to their being various ? Are some manifestations full and complete, and others less full and partial ? (Pircapaksa.)-All manifestations are equally full and perfect, for the substance manifesting is one, and so all its manifestations must be similar, for all words which are synonymns give rise to the same concep- tion. So there is no difference in these manifestations. (Siddhânta.)-The manifestations are different, as is shown in the next sûtra. SÛTRA III. 2. 35. स्थानविशेषात् प्रकाशादिवत् ।३।२।३५।। nafrogr Sthana-vigesat, from the peculiarity of the place, snnera Prakadadivat, as in the case of (the sun's) light, etc. 35. There is difference in the manifestations of Brah- man, on account of the peculiarity of place, etc., where He manifests, as in the case of the light of the sun-354. OOMMENTARY. Though the essential form of Brahman is indeed one, yet owing to the differences of the places of manifestation, and the differences of the

498 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

natures of the souls (bhaktas, devotees), there arise differences in the manifestations of Brahman. In some He manifests Hia Lordliness, in others His Loveliness, in others His Peacefulness, etc., according as the bhakti relation is that of a master and servant the lover and the beloved, the quiet meditating yogi and the object of meditation, etc. Thus as the one light of a lamp burning in a temple assumes different manifestations, as it falls on the different parts of it, according as it is a crystalline surface, or a wall eibedded with rubies, or painted yellow, etc. Or as one air, passing through various musical instruments, produces different notes, sharp, bigh, flat, etc., as the instrument is a conch shell, lute, drum, etc .: so the one Brahman manifests as many-hued, according to the difference of the receptacle. The sense is this. Where there is the manifestation of the Supreme Lordliness of Braliman, there the bhakti is moved and guided by Law. [All staid and sober bhaktas love the Lord, as the slave loves the master : Their God is a God of Power and Glory.] It is like the light of a lamp burning in a temple made of pure white crystal-where the reflected light is pure in its brilliancy and is dazzling in its effect. But where in addition to Lordliness, there is manifestation of the Loveliness of Brahman also, there the bhakti is moved not by the fear of the law, but by the force of love. There the light is less dazzling but more sweet -- it is the light burning in a temple made of rosy rubies. Thus bhakti is different according to the emotional nature of the bhaktas, i.e., the worshippers of the Lord. SÛTRA III. 2. 86. उपपत्तेश्च।३।२।३६।। wvvi: Upapatteb, because of the possibility: of the reasonableness. Cha, and. 36. And so the text of the Chhândogya Up. (III. 14.1.) becomes appropriate-355. COMMENTARY. Accorrling to this explanation, the text of the Chhândogya Up., III. 14. 1., also becomes reasonable. It says "as is one's faith (kratu), 80 is his reward" which means that according to the nature of one's bhakti, is the vision of the Lord in the next life. Thus it is established that one Brahman has different manifestations, according to the differences of the receptacles in which He shines forth,

Bhârya.] II PADA, XVII ADHIKARAŅA, SA. 37. 499

Adhikarana XVII-The Lord is the Highest. The author now establisbes that the Lord is the Highest. For if there exists any other Being higher than the Lord, then there cannot arise bhakti for such a Lord. (Vişaya.)-In the Svetaśvatara Upanisad we read (III. 8) :- वेदाहमेतं पुरषं महान्तम् " I know that Great Person." This and the subsequent verses describe the Brahman as the Highest. But then it says in III. 10. adragerataged, etc. "that which is beyond that (Brahman) is without form, etc. This shows that there is something beyond Brahman and therefore higher than Brahman. (Doubt.)-Is there any object higher than Brahman who is the object of our worship. (Pirvapakşa.)-There is something higher than Brahman, as the above text shows. (Siddhânta.) -- The following sûtra refutes this. SÛTRA III. 2. 87. तथाऽन्यप्रतिषेधात्।३।२।३७।। wror Tatha, similarly, so Brabman is the highest. w Anya, of the other, of the higher. wiadura Pratisedhat, owing to the denial or prohibition (to look upon). 37. Thus Brahman alone is the Highest, because there is denial of any other higher being -- 356. COMMENTARY. Thus Brahman is the Highest of all, because the Seriptures deny the existence of any other higher entity. In the same Svetasvatara Upanişad we find (11I. 9.) :- यस्ात् परं नापरमस्ति किश्चिद् यस्ान् नाीयो न ज्यायोस्ति किम्चित्। "To whom there is nothing superior, from whom there is nothing different, than whom there is nothing smaller or Jarger." Thus this very Upanisad refutes the idea of any higher being than Brahman. The full text of the Svetadvatara is not open to the interpreta- tion put upon it by the Purvapaksin. The whole verse ie given below :- वेदाहमेतं पुरुष महान्तं, चादित्यवर्यं तमसः परस्तात्। तमेय विदित्वाऽतिमृत्युमेति, नान्य: पन्था विद्यतेष्यनाय। "I know that Great Person of sun-like lustre boyond the darkness. A man who knows Him truly, passes over death; there is no other path to go."

500 VEDANTA-SÛTRAS. III ADAYÂYA. [Govinda

This teaches that the knowing of this Great Person is the only path to liberation, there is no other path than such knowledge. Having taught this the Sruti goes on to strengthen this position by saying (III. 9) :- "This whole univorso is tlled by this Peraon, to whom thore is nothing superior, from whom there is nothing different, than whom thero is nothing smaller or larger, who stands slone, fixed like a tree in the sky." This verse also shows that the Brahman is the Highest, and that it is imnpossible for any other being to be equal to or higher than Him. Then comes the tenth verse (which has been distorted by the Pârva- paksin, as teaching that there is something higher than Brahman). To show that the interpretation of the opposite party is wrong, the whole of the verse is given below :- ततो यदुत्तरतरं तदरूर्प सनामयं, यत्र तहिदुरमृतास्ते वन्स्वपेतरे दुग्नमेवापि यन्ति। "That which is beyond this (world), that is without form and without sufering. They who know Him, become immortal, but others suffer pain indeed." "That which is beyond this "-does not mean "that which is beyond this Brahman," but "beyond this world." In fact, this verse also teaches the same as the preceding verse-namely, that there is nothing higher than Brahman. The word "tatab"-'than this' should not be taken as applying to Brahman. The whole context is against such inter- pretation. If the interpretation of the Púrvapaksin be taken as correct, then the statements in the preceding verses 8 and 9 would become false, for they say that there is nothing higher than Brahman. Even the Lord Hiiself has declared in the Gita (VII. 7.) :- मसः परतरं नान्यस्किडिव्दस्ति घनषजय। मयि सर्वमिदं प्रोतं सूत्रे माबगळा दव। "There is naught whatsoever higher than I, O Dhananjaya. All this is thresdod on Me, as rows of pearis on a string." Thus there is nothing higher than the Lord.

Adhikarana XVIII -- The Lord is All-pervading. Now in order to show that the object of adoration is always near, the author teaches the all-pervadingness of the Lord. For if the Lord were not ever near, there would be discouragement in the heart, and so there would arise looseness of love. (If the Lord were at a great distance, how could the worshipper reach Him and how could he feel any love for such an absent far-off deity ?) (Vişaya.)-The Śrutis declare (Gopâla Pûrva Tapant) :- पको वशी सर्वग: कुष्य ईड:, पकापि सन् बहुधा यो विभाति।

Bhårya.] II PADA, XVIII ADHIKARAŅA, 8A. 38. 501

"Krigna, the adorable, is one, the controller of all, and all-pervading. Though one, Ro sbines forth as many." (Doubt.)-Now arises the doubt, is this Hari the object of medita- tion, something limited, or all-pervading ? (Pirvapukşa.)-The Lord is limited. In experience He appears to have a middle size (neither atomic nor all-pervading). Moreover in worshipping Him, He is looked upon as different from all the world and its modifications. Therefore the world is excluded from Brahman -- and thus it limits Brahman; for Brahman is not where the world is. Thus for both these reasons, the Lord is a limited entity and is not all-pervad- ing. (Siddhânta )-The Lord is all-pervading, as is shown in the next sâtra. SÛTRA III. 2. 38. भ्रनेन सर्वगतत्व्रमायामशब्दादिभ्यः।३।२।३८। waw Anena, from him, by the Supreme Person. afmmg Sarvagatatvam, being present ever ywhere. urarw Åyâma, about eccupying all space. or about extent. marfe: Sabdadibhyah, from scriptural statenents, &c. 38. (Even in the Middle Form), there is the all- pervadingness of this Supreme Person, because of the scrip- tural statements, like occupying all space, &c .- 357. COMMENTARY. The Supreme Person, even in His Middle Form, is endowed with the quality of all-pervadingness. Not only the atomic and the infinite forms are all-pervading, but thie Middle Form-the form worshipped by men, is also all-pervading. Why do we say so? Because the word âyâma or occupying all space is used about this Middle Form also. The word "âdi," "and the like," in the sûtra shows that the Lord possesses also inconceivable powers, &c. by which even in His Middle Form He is all- pervading. Thus the text of the Gopala Pûrva TApant quoted above (sarvagah Krișnah) shows that the Middle Form Krisna is all-pervading also. Similarly, the following text of the Taittiriya Âranyaka corroborates the same view :- यब किम्बिज़ जगत् सर्व हृश्यते भयतेऽ्रपि था। पम्तर्बहिम् तत् सर्व व्याप्य नारायका सित:। "Nariyana exists pervading all-inside and outside-all whatsoever that is seon or hoard in this world." This also shows the all-pervadingness of the Middle Form, the form NArAyana. This all-pervadingness of the Middle Form is through the

502 VEDANTA-SUTRAS. III ADBYAYA. [Govinda

inconceivable mysterious power of the Lord. He Himself says in the Gitâ (IX. 4 and 5) :- नया ततमि सर्व अगवम्कमूतिना। मत्लानि सर्वमूतानि न बाहं तेच्यर्वास्त: । "By Me all this world is pervaded in My unmanifested aspect ; all beings bave root in Mo, I am not rooted in them." न य मस्लानि भुतानि पशच मे येगमैश्वरम्। भूतमुत् य भूवलो ममाता भूतमायन :! "Nor have beings root in Me ; bebold My sovereign Yoga ! The support of belings, yet not rooted in beings, My Self their emcient cause." Nor does the Lord become limited by the existence of other worldly objects. The Lord is not excluded from the space occupied by such objects. For the above text says "He is inside and outside every thing." Therefore, another illustration speaks of Him " as the butter in the curd, as the oil in the sesamum seed." Therefore it is proved that Hari is a worthy object of worship, as He is all-pervading. This is further demonstrated in the narrative of Sri Krisna in the Tenth Skandha, where He is bound by a cord, which gave Him the name of Damodar. In the Bhagavata (Tenth Skandha) it is thus said by Suka :- "न यान्तर्न बहिर्यस्य न पूर्व मापि चापरम्। पूर्वापरं बहिश्यान्तर, जगता यो, अगया य:।।

गोपिकोलूनसे दाला नबन्ध प्राङतं यथा। "He who has neither inside nor ontside, neither front nor back, but who is both inside and ontside of the world, in its front and in its back, you who is the world it- self-Him considering as her son, as a mortal child, Him the unchangeable and Immut- able, the cowherdess bound by a cord, as if Ho was an ordinary infant." The reason of this has been given by us before under the sûtra असकाकस्तवाद, &c.

Adhikarana XIX .- The Lord is the Giver of all fruits. The author now describes that the Lord is the giver of all fruits. Otherwise, if He did not give rewards of actions, or gave inadequate rewards, He would be considered as a niggardly person and no bhakti would flow towards Him. (Vişaya.)-In the Pradna Up., III. 7, we read :- पुन्पेच पुज्वं लोफे नयति। "He leads thom to the world of the virtuous who have done virtnous deeds." (Doubt.)-Here arises the doubt, are the rewards such as Heavon, &c., the effect of sacrifices alone, or are they given by the Suprome Lord?

Bhårya.] II PÂDA, XIX ADBIKARAŅA, SA. 40. 503

(Pârvapaksa.)-They are results of sacrifices, &c. He who does good acts gets heaven, he who does not do good acts does not get heaven. There is no scope for the Lord here. (Siddhânta.)-The following sûtra refutes this. SÛTRA III. 2. 89. फलमत उपपचे: ।३।२।३६।। wwa Phalam, the fruit. wa: Atah, from Him only. wyvir: Upapatteb, be- cause it is possible. 39. The fruit is given by Him only, for that is the more reasonable view to hold-358. COMMENTARY. Heaven, &c., which are the fruits of sacrifices, &c., are awarded by the Supreme Lord alone, because it is more reasonable to believe that an eternal, omniscient, ommipotent, all-compassionate Being awards such rewards, than that any inert entity like sacrifice, &c., which is transient, gives such reward. The Lord, pleased by the performance of sacrifices, &c., by men gives the reward in proper time, though after a certain lapse of it. But sacrifices themselves are non-intelligent forces, they cease to exist as soon as performed, it is not possible for them to award their fruits. The acts by themselves are non-efficient. It is the moral Ruler who awards rewards and punishments-not arbitrarily, but accord- ing to one's deeds. The author now gives a proof of this in the next sutra. SÚTRA III. 2. 40. धुतत्वाचच। ३।२।४०।। ywore Brutatvat, because of the declaration of the Sruti. Cha, also. 40. Because the Sruti also declares that Brahman awards all rewards of action-359. COMMENTARY. In the Br. Up., III. 9. 28, we read :- विज्ञानमानन्द आाम रातिर्दातु: परायवं, तिष्ठमानस्य तद्िद। "Brahman who is knowledge and bliss, is the principle, both to him who gives gifts and also to him who stands Arm and knows." So also in Br. Up. IV. 4. 24. :- स बा एव महानज आात्मा प्रजादो वसुदाना, चिंदते बसु य एव वेद। "This indeed is the grest, the unborn Self, the strong, the giver of wealth. He who knows this obtains wealth."

504 VEDÅNTA-SOTRAS. III ADHYAYA. [Govinda

Thus these texts of the Brihadaranyaka Upanisad show that the reward is given by the Lord. The " giver of gifts" in the above passage, means the yajamân, the sacrificer. The word ratih in the above means the fruit-producing. The auther now states a different opinion as held by some. SÛTRA III. 2. 41. धर्मं जैमिनिरतएव। ३।२।४१।। vig Dharmam, Dharma, the performance of the duty (as the reward- giver) Afafn: Jaiminib, Jaimini (holds). :T Ataheva, from Him only. 41. According to Jaimini, Dharma (which directly gives the rewards of actions), arises from Him (the Lord)- 360. COMMENTARY. Jaimini holds that Dharma alone comes from Him, the Supreme Lord, and not the fruit. The very Karma (which directly gives the fruit) comes from the Lord. For says a Sruti (Kaus. Up. IlI. 8.) :- एव ह वैर्न साधु कर्म कारयति सें यं एम्यो लोफेम्य उचिनीपते। " He makes him do good works whom He wishes to take to higher worlds." According to Jaimini, it is not necessary to hold that the fruit. of work is directly given by the Lord. For Karma alone has the power of producing such fruit, by the rule of agreement and difference. Where there is good Karma, there is good fruit. Where there is not good Karma, there is no such fruit It is, therefore, useless to suppose that the Lord awards fruit. The activity of the Lord ceases by producing the pr per Karma. But, says an objector, Karmas are transitory, they are not capable of producting an effect at a distance of time. Nor is it possible tha something existent should come out of a non-entity. To this we reply. It is not so. For though a Karma ceases to exist as soon as done, it leaves behind a force called apûrva. The Karma ceases to exist only after producing this apurva. This apûrva gives the reward to the doer of an act even after a lapse of time, the fruit being appropriate to the Karma. This is the opinion of Jaimini. The author gives his own opinion in the next sutra. SÙTRA III. 2. 42. पूर्व तु बादरायणो हेतुव्यपदेशात् ।३।२। ४२।। gig Purvam, what is aforesaid, i.c., the Lord is the bestower of rewards. Tu, but. armraa: Badarayanab, Badarayana (holds.) îg Hetu, of the cause. arrmng Vyapadeśat, on arcount of designation.

Bhâşya.] II PÂDA, XIX ADRIKARAŅA, Sn. 2. 42. 505

42. But Bâdarâyana holds that the aforesaid Brah- man is the bestower of rewards, because the reason for it is shown in the scripture-361. COMMENTARY. The word 'but' removes the doubt raised in the preceding sutra. The holy Badarayana holds that the aforementioned Supreme Lord is the immediate giver of rewards. Why does he hold this view ? Because the. scripture gives the reason for this. The Praśna Up. says, (III. 2.), " He leads him to the region of the bost who does good deeds. He leads him to the region of the sinners who commits evil deeds." This Sruti clearly shows that the bestowing of rewards is the direct act of the Lord and not through the mediation of Dharma. Since Karmas cease to exist as soon as done, they exhaust their force and cannot be instruments in producing any result. Moreover, tbe very existence of Karma is depend- ent upon Brahman. For the texts say that Matter, Time, Karma, etc., are dependent upon Brahman. Thus it is proved that Brahman alone sets persons to do good or bad deeds, He is the causative agent in every Karma. As to the reasoning that Karma, though ceasing to exist, leaves an apûrva behind, and that such apûrva produces rewards, that is a lame reasoning. The apûrva or adrista is as much an insentient object as a clod of earth or a piece of wood, and it has no power to produce any effect. Nor do the scriptures mention any such thing as apurva. But, says an objector, the sacrifices go to propitiate devas, and these devas, being so propitiated, give the desired reward. The Supreme need not be dragged in to give the reward of sacrifices, which are done by inferior agents. To this we reply. It is under the sanction of the Supreme Deva that these inferior devas give rewards of action. This has been proved in the Antaryamin Brahmana where the Supreme Lord is declared to be the Inner Ruler of all devas. Therefore, the Lord is the bestower of rewards. The blessed Sri Krișna bimself has said so in the Gità (VII. 21-22) :-- यो यो या या तनुं भका शद्धयार्चेतुमिच्छति। तस्य तस्याचलां भर्द्धां तामेव विदधाम्यहम् । २१॥ "Any devotee who sneketh to worship with faith any such aspect, I verily bestow the unswerving faith of that man." स तथा श्रद्धया युक्कतस्तस्याराधनमीहते। लभते व ततः कामान्मयेव विहितान्दि तान् । २२। "He, endowed with that faith, seeketh the worship of such s one, and from him he obtaineth his desires, I verily decreeing the benonts."

B06 VEDANTA-SOTRA8, IIT ADHYÅYA, [Gorinda

It is, therefore, said that the Lord, propitiated by sacrifices, &c., gives the roward (eitber as s tenporal blise or liberation). Nor is there any limit to the genercity of the Lord. Propitiated with devotion, He may give Hiunself even to his devotee, as will be taught later on in III4.1. Thus in these two Pidae (IIl. 1 and 2) have been shown the inaans of attaining Brahman which consist in & deop yearning (literally, thirst) to reach Brahunan, and equally atrong diaguet for anything other than Him : and which mental attitude is acquired by contemplating over the multifarioue attributes of the Supreme Self, such as His having the form of Pare Intelligence, Hie being the Controller of the whole Universe and by realising that he is free fro all faulte, while this world is full of all fnala, in the shape of birth, pain and death,

THIRD ADHYAYA.

THIRD PADA.

परया निरस्य मार्या गुडकर्मादीनि यो भजति निस्यम्। देवश्वैतन्य ततुर्मनसि ममासा परिसफुरतु कप्य। "Ho who, overcoming Miys by His Part Sakti, ever devotes His attributes and deeds (to the good of his crestion) may that God Krigna, whose body is Pure Intelligonce, shine forth in my mind." Note .- The verse may be applied to Sri Chaitanya also whose body Krigna took for the manifestation of his deeds and qualitics. In this Pada is treated the methods of meditating on the various attributes of the Lord. The fact here is this. In the Own Form of the Supreme Self, the Highest Person, there exist always manifest many eternally perfect forms, all mysterious and wonderful, as there exist in the crystalline gem many hues and colors. Understanding that the Lord is fulness and perfection, without being limited by these forms and yet fully mainfest through every one of these, the man selects any one of these, suitable to his taste, a special object of his worship and medi- tation. Every form of the Lord has a certain number of qualities speci- fic to it. The form has other qualities. The man must meditate on the specific form chosen by him, with the attributes taught about that parti- cular form : but all the same the attributes taught about the other forms, and not taught about his chosen form, should also be meditated upon as existing in his special object of worship. Thus he who meditates on Brahman as mind (as is taught in the Taitt. Up., Bhrigu vallf) must collate all the attributes of the mind not only from his own particular Vedic sakh&, but from other dakhas also where meditation on Brahman in the form of mind is taught. Of course, in meditating on Brahman as mind, he must not bring together attributes not belonging to mind (such as, those of food, though Brahman is taught to be meditated upon as food also). In fact, only those attributes are to be supplied from other sakhas, which are taught about the particular object of meditation, and not any attributes in general. Others, however, say thus. One Supreme Brahman manifests as Ráma or Krisna, etc., like an actor, appearing at different times and places, under different characters, and shows forth different qualities and per- forms various acts, appropriate to the occasion; therefore all attributes taught regarding one manifestation may, without incongruity, be meditated upon with regard to another manifestation. There is nothing impossible

508 VEDANTA-SOTRAS. III ADHYÂYA. [Govinda

or unharmonious in this: because the entity manifesting is one though he shows forth his different aspects. If it be objected that some attributes and forms are so self-contradic- tory that they cannot be the object of simultaneous meditation; thus sweetness and luxuriousness are incompatible in the meditation on Rama, while they are perfectly harmonious attributes in Krigna : while peaceful- ness and austerity are good attributes to meditate in Nara-Nârâyana, but hardly in others : so also ferocity, power and lordliness go in very well with the meditation on Man-Lion, but not with others: meditation on all these attributes (i.e., sweetness, lordliness, luxuriousness, peacefulness, a ustere- ness, ferocity, etc.) simultaneously, is evidently incongruous. So also there are certain forms which are incongruous. Thus meditating on the Avataras of Fish or Boar as playing on lute, or carrying conch, discus, bow and arrow: or meditating on an Avâtara in human form, such as Rama and Krisna, as having horns, tail, mane, tusk, etc., would be an incongruous form-meditation. Of such meditations, it is said in the Mahabharata :- योज्यथासम्तमात्मा नमन्यथा प्रतिपयते। किं तेन न फतं पा्पं धारेयात्मापहारिया। "He who meditates on the Atman as diffarent from its true form, has committed the greatest sin, for he is a thief who steals the self." Therefore, both on the basis of reason and of authority, such incon- gruous meditation should not be done. To this, it is answered that by collation of qualities is meant the collation of those qualities only which are suitable for a simultaneous meditation and not of incongruous qualities. Now, meditating on attributes not taught in connection with a parti- cular upâsana but taught with regard to another, may be of two sorts: either meditating on the essence of those attributes, or merely forming a mental idea of them. The first kind belongs to the class of devotees called Svanistha. The last belongs to those called Ekantins. It will be taught in the next Pada, that there are three sorts of worshippers, Sva- niştha, Parinisthita, and Nirapeksa. Among these three kinds, the Sva- nisthas (who are generally office-bearers in the Cosmic hierarchy, holding posts like those of the Four-faced Brahma, etc.), are universalists-they have equal love for all forms; and meditate on all forms of the Lord and always collate all the attributes of the Lord found in every form, in their meditation. There is no incongruity in meditating in one form with attri- butes belonging to all diverse contrary forms. For it is possible to realise all these contradictory attributes in one form, in a succession of time; as

Bhâsya ] ILI PÅDA, INTRODUCTION. 509

it is possible to see different hues in the prism at different times. The other two kinds of devotees-the Parinisthita and Nirapekças are, however, leas liberal-(they may be called sectarians, jealous to maintain the dig- nity of their particular God). Their love is not universal, but limited- not Sama-priti, but Vișama-priti. They meditate only on those attributes which their particular Form of the Adorable manifests, and they see only those attributes and are blind to others. Though they know that the Lord has other forms and other attributes also, but they, being exclusionists, do not meditate over those attributes nor look at those Forms : for they are of no use to them, nor those forms and attributes become inanifest to them. This will be made clearer in a subsequent adhikarana. As regards the verse from the Mahabharata, it denounces those hard-hearted advaitins who think the Lord to be mere knowledge without bliss and other attri- butes. (They deny bliss to Brahman, and hold that joy is an attribute of matter and not of spirit). But they forget that the whole purport of the scriptures is to teach that Brahman is full of all auspicious qualities, and is not Nirguna; and that by knewing this Saguna Brahman, a man bccomes free from all fears ; and that the scriptures teach that this Saguna Brahman should be searched after by the seeker of liberation. In the Dahara Vidya (Chhandogya Up. VIII. 1. 1-6) the Lord is taught to possess all auspicious qualities, and it is said: "That which is within this lotus, He is to be sought for, He is to be understood." Similarly, in the Taitt. Up., II. 4. 1, it is declared that knowing Brahman as bliss a man does not fear anything. The advaitins hold that these gupas do not really belong to.Brahman but are attributed to It as a convention or as a superimposition. But this is a mere fancy of theirs .. There can be no superimposition-for it occurs there where a quality really exists in one thing, and is wrongly imagined to exist in another, as the red color of the lotus is superimposed on the white crystal. But these gunas (e.g., omnipotence, omniscience, bliss, &c.) are not found in anybody else; and so they could not be an object of superimposition in Brahman, when they are non-existent outside of Brah- man. Nor can these gupas be said to be merely conventional : for there is no statement to that effect in the scriptures. They are real concrete attri- butes of Brahman, and are not to be taken in a metaphorical or allegorical sense. But, says the objector, the scriptures do use metaphorical language: as in the Br. Up., V. 8-1, mni dggureha "Let him meditate on speech as cow." But, because in one passage the scriptures make a metaphoriçal CO

510 VEDÂNTA-SOTRAS. III ADHYÂYA. [Govinda

statement, to hold that all statements about Brahman are mnataphorical, is a sign of weakness of intellect. For, if this were so, then the statement " Let him meditate on Âtman" would also become metaphorical; and meditation of every kind will come to an end. Even the Advaitins admit that some meditations, at least, are not taught metaphorically in the scriptures, but aret rue literally. Thus in explaining the sûtras, III. 3. 12. and III. 3. 38, even the Advaitins hold that meditation on Brahman as bliss is actually taught; Brahman is not to be imagined as bliss, tor the purposes of medi- tation, as the speech is imngined as cow. But Brahman is bliss. Simi- larly, in explaining III. 3. 38, they say that the Jiva and the Lord must be meditated upon as identical-not imagined as identical, but that they are identical. Thus according to the Advaitins also, the scriptures do teach in some places, mneditation on real attributes and not on fictitious qualities. Why should not then the scriptures be construed consistently throughout ? Why should some attributes be taken as real gunas of Brahman, and the otbers as fictitious superimpositions ? But, says the Advaitin, the scriptures describe Brahman as nirguna: and, therefore, we say that all the so-called gunas of Brahman are really crutches for meditation, and do not properly belong to.Brahman, who is nirguna. To this we reply, that all such nirguna passages are to be construed as teaching that Brahman has not the gunas of Prakriti (Sattva, Rajas and Tamas)-but He possesses transcendental non-Prakritic gunas In the view that the qualities are not separate from the qualified, every thing is reconciled. The gunas to be meditated upon are of two sorts-the gunas consti- tuting the spiritual esse nce of the object of meditation, and the gunas appertaining to the form of such object. The gunas like omnipotence, omniscience, &c., belong to the first kind ; the gunas like smiling face, &c., are of the second kind. The guuas of the first kind may all be collated together in a single meditation. In fact, the full conception of the Lord is possible only in this way, by bringing together all His attributes, scat- tered in different passages of the scriptures.

Adhikaruna I-The Lord is the Quest. (Vişuya.)-Now in order to establish that all gunas may be com- prised in a single act of meditation, the author first proves that the Lord is the object of search in all the Vedas; and that all the Vedas declare Him. All texts about meditation may be considered as vişaya texts in this connection.

Bhårya.] III PÂDA, I ADĶIKARAŅA, S4. 1. 511

(Doubt.)-Is Brahman to be known according to the modes of meditation taught by one's own dakha, or according to the modes taught in other dakhas also ? (Parvapatşa.) The dakhas being different, and their teachings being different, Brahman must be realised according to the practices taught in one's own dakha. The omission should not be supplied from other sakhas. (Siddhanta.)-This view is refuted in the following sûtra :- SŪTRA III. 8. 1. सर्ववेदान्तप्रत्ययं चोदनाव्विशेषात्।३।३।१।। Sarva, all. W Veda, the Vedas. tro Anta, the settled conclusion, the truth. mrg Pratyayam, the knowledge, the object or meaning, realisation. mronfr Chodanadi, of the injunction and others. By 'others' is meant reasoning. wfrdwrg Avigesat, on account of the non-speciality, or non-difference, similarity. 1. Brahman is the object of knowledge taught in the truths of all the Vedas, because the injunctions (and reason- ings, &c.) are all similar-362. COMMENTARY The word 'anta' in the sutra means firmly established conclusion : and it is used in this sense in the Gitâ also (II.16) :- उभयोरपि हरोआसव नयोततस्वदर्शिमि:। "The truth about both hath been percieved by the seers of the essence of things." The truth which all the Vedas seek to teach mankind is the knowledge about Brahman. Why do we say so ? Because all the Vedic injunctions and the like, have this in common that they all are directed towards this end. The words "and the like" mean reasoning. Thus the injunction of the Vedas says (Brihadaranyaka Up., I. 4. 7 ) : anivargrefa " Let men worship Him as Âtman." The injunc- tions like the above, with similar reasonings, prove that the Atman or the Supreme Self is the object of worship enjoined in the Vedas. As the above injunction is found in the Madhyamdina rescension of the Brihad- âranyaka, so is it found in the Kanva rescension also. All dakhâs are agreed in enjoining the worship of Brahman. Says an objector :- In some places Brahman is described as knowledge and bliss (faarne a, Br. Up., III. 9. 28), in other places he is called omniscient and all-understanding (q ehr adfaa Mund., I. 1. 9.) Thus every s&khå gives a different description and so the object described must be different in each. Therefore, Brahman is not the common object described in all the dakhas,

512 VEDANTA-SÔTRAS. III ADHYAYA. [Gorinda.

This objection is raised and answered in the next sûtra :- SÛTRA III. 3. 2. भेदान्नेतिचेन्नैकस्यामपि। ३।३।२।। Frtra Bhedat, owing to the difference (in the statements about Bralman in the different sakhas). Na, not. qra Iti, as, so. Chet, if. (e Eka- syâm, in the one and the same (dakha). mf? Api, also, even. 2. If it be objected that the descriptions being dif- ferent, one Brahman is not enjoined by all sâkhâs, we reply it is not so. Because in the one and the same sâkhâ, the other attributes of Brahman are also mentioned-363. COMMENTARY. The objection is not valid. The same dakha, which mentions that Brahmar is knowledge and bliss, describes him also as omniscient and all-understanding. Thus in the Taitt. Up., Brahman is described not only as True, knowledge, and infinity, but He is deacribed as bliss also. Jn fact, all these words employed in different dakhas, convey the idea of one Brahman and His various attributes. Thus there is no conflict even between these various dakhâs. SÛTRA III. 8. 8. स्वाध्यायस्य तथालवेन हि समाचारेधिकाराच्च। ३।३।३॥। Fcarm Svadhyayasya, of the study of the scriptures, -i.c., the Vedas. an Tathatvena, on account of being such : being generic in their force. R Hi, indeed. aaruit Samachare, in all ceremonies, in performing all sacred acts. wfanr Adhikarat, owing to the eligibility of all to study all and perform all. Cha and. 3. The injunction about the study of the Vedas being general, (the whole of the Vedas may be studied by all), and because all have the right to perform every ceremony mentioned in the Vedas-364. COMMENTARY. In the Taitt. Aranyaka, Il. 15, there is the injunction mrdrsedare " The Vedas should be studied." This injunction is in general terms-it does not say "study only a particular sakhâ, but study all the Vedas." In fact, it enjoins the study as study (tathatvena) and not as belonging to a particular Sakha. Therefore, the entire Veda must be learnt. The Smriti also ordains that the twice-born should study the entire Veda together with its secret doctrine (Manu). Moreover, every one has a right

Bhâsya.] III PÂDA, I ADHIRARAŅA, 82. 4. 513

to perform all the various rites laid down in the Vedas-he is not con- fined to his own dakha, but has the option to perform the ceremonies laid down in other dakhâs also, if he has the ability to do so. So also says the Smriti :- सर्ववेदोकमागय कर्म कुर्बीत नित्यशः। भानन्दो दि फलं यज्ाबूसाजामेदो हाराकिजः। सर्वकर्मकृता यमादसका: सर्वजन्तक। शाजामेदं कर्ममेदं म्यासस्तसादचीकपेद्। "The ceremonics may always be porformed according to the methods laid down in all the Vedas : because bliss is the fruit of the performance of these rites, under whatever form they may be done. The rale that the onremonies should be performed according to the method laid down in ono's particular iskha is a concession to human weakness, for all have not the power to study the different sakhis. Vyasa, seeing that men wero incapable of porforming all the coremonies, divided the Vedas into iskhas, and made obligatory only certain.ceremonies according to certain itkhis." Therefore, it is established that Brahman may be realised by all the religious practices taught in all the dakhas of the Vedas, if a man has power to do so. (If he has not such power, let him try to realise Him according to the particular practice laid down in his own s&kh&.) The author next gives an illustration of indirect reasoning leading to the same conclusion. SOTRA III. 8.4. सववञ्च तन्नियमः । ३।३।४।। erg Savavat, as in the case of the seven libations or sacrifices. Cha, and. az Tat, that. fran: Niyamah, the injunction, the rule. 4. And that rule is (not) like (the injunction about) the Seven Libations-365. COMMENTARY. The Savas are the seven libations (homas) beginning with the Saurya and ending with the Sataudana libation. They are restricted to the Atharvanikas-the keeper of one-fire. The people of other dakhas who keep three fires, are not permitted to perform these Sava libations, since they are connected with those who keep one fire. There being no such restriction with regard to the worship of Brahman, from this indirect reasoning also we learn, that He may be worshipped according to all the methods laid down in any scripture; by those persons who have studied all the Vedas. Note .- The Sava-rule is restricted to the Atharvanikas, and may not be porformed by the followers of the other Vedas. Not so, however, the rule about the Brahman-wor- ship : which is universal, and is not the peculiar heritage of any particular Veda-school.

514 VEDANTA-SUTRAS. III ADHYĀYA. [Govinda

The proper traaslation of the sotra requires a "not " in it; for the ressoning is indireos here and is better brought ont by such an insertion. Or the sûtra may be afrerre instead of tr If that reading be adopted, then it would mean that as in the absence of any obetacles all water flows down naturally into the sea, so all the texts of the fcriptures converge into Bralman and describe Him alone. This rule is dependent upon the power of the individual. If he has mastered all the Vedas, he can worship Him with all the Vedic mantras. In this view, the sûtra should be translated thus :- " And that injunction is but analo- gous to the case of water."-(Madhva). As is said in the Agni Purana :- यथा मदीना सखिलं शकस्या सागरता मजेदू। एवं सर्वाधि वापयानि पुशकस्या ममा पिसये। "Jast as the waters of the rivera, if unobstructed, go to the sos, so all the words of the Vedas condace to the knowledge of Brahman, according to the power of the man." The author next quotes an express text, to prove his pcaition. SÛTRA III. 8. 5. दर्शयति च । ३। ३। ५।। dua Darsayati, shows (the scripture). « Cha, and. 5. And the Scripture shows this directly-366. COMMENTARY. In the Katha Up., I. 2-15, we have :- सर्वे वेदा यत्पदमामनन्ति तपाधसि सर्वाधि य यद्दृन्ति। यदिच्छनतो बसचर्य पर्रान्त तस्े पदथसंभहेव श्रवीम्योमित्येतत्। १५। Whose form and essential nature all the Vedas deelare and in order to attain Whoir they proscribo susterities, desiring to know Whom the great ones perform Brahmacharya, that Symbol I will briefy tell thee, it is On. This text shows that the Blessed Hari is the goal aimed at by all the Vedas. The force of the word 'and' in the sutra is to imply: 'if the man has the ability.' Therefore, it follows that all men, who have the ability to do so, should worship Brahman with all the methods taught in all the fakhås. But those who have no such ability, must worship according to the rules of his own particular dakha. Because the Lord is known by oll and each one of these methods. Though this proposition was established in the sûtra, Tat tu sama- nvayât (I. 1. 4) also, yet it is re-stated here, in connection with the topic of the collation of all the gunas of Brahman, as appropriate to the occasion. Such repetition is no fault, but helps to atrengthen the arguinent.

Bhårya.] III PADA, II ADRIKARAŅA, 8A. 5. 515

Adhikarana II-All the attributes of Brahman may be collated. The above discussion about the Lord being the goal aimed at by all Vedic teachings, was undertaken as a prelude to the proposition that all the gunas of the Lord scattered in different dakhâs should be collated to form a complete conception of Bralman. Thus in the Gopala Purva Tapani Up., the Brahman is described as baving the form of a cowherd, blue as Tamala leaf, dressed in yellow raiment, adorned with the Kaustubha gem, playing on a lute, surrounded by cows, cowherds and cowherdesses, the tutelary deity of Gokula. This is the essential form of Brahman. (See the full extract under sûtra III. 2. 17). But in the Rama Pârva Tapani, Brahmnan is described as Rama ha- ving Sttâ on his left, holding a bow in his hand, the killer of RAkgasas like the Ten-headed RAvana, and the ruler of Ayodhya, &c., as follows :- पहता सहित: इयाम: पीतवासाजटाधर:। पिसुज इुण्डली रखमाली धीरोधतुमर। "Having Prakpiti (Sita) as his companion, of green colour like that of durvi, having yollow dress, and matted locks of hair, two arms, adorned with car-ornaments, and & garland of jowels, wise, and holding a bow in his hand." Such like is the description of Brahman given in that Upanignd. While a third description of Brahman is given in the Nrisimha Up- anişad, as baving a very dreadful face frightening even to the great Deva like Brahma, &c., the Lord in the form of a Man-Lion. In the Mantra sacred to Man-Lion, the word 'terrible' (shva) occurs : and the Upanigad asks :- "Why is he called the Terrible? " and it gives the answer in these words : "Since all the worlds are terrifted by looking at this form-all the Devas, and all the crestures run away through fesr of him, and he is not afraid of any one, he is called the Terrible. (As says the sruti): From terror of it the wind blows, from terror the Sun rison, from terror of it Agni and Indra, yos Death runs as the Afth."' While anotber text describes Brahman as Trivikrama-the Dwarf encompassing the universe with his three steps. In the Rig Veda, I. 154. 1, we find :- विष्लोर्नु के वीर्याधि प्रवोयम् य: पार्षिनानि िममे रर्जासि। यो मस्कमायदुचतरं समसम् बिचकमाकस शेघोदगाय । "I will proclaim the mighty deeds of Vignu, how he crested the earth, the worlde be- low it, how he axed fast the vast frmament and the worlds sbove it (where dwell the Freed ones with Him) and how he oncompassed them all with his three glorious strides." Like the sacrifices which are different, because the Devatas invoked and the offerings made are different, so here also the updsanas must be

516 VEDANTA-SOTRAS. III ADHYAYA. Govinda.]

different, because the qualities are different (and all the above four kinds of meditation cannot refer to one Brabman). (Doubt.)-Therefore arises the doubt, should the gunas mentioned in one upisana (form of meditation) be comprised in the other upåsan& or should it not? (Púrcapakşa.)-The meditation becomes fruitful by dwelling over the attcibutes read together in one place. The attributes mentioned in another upåsanå should not be dwelt upon, and comprised together, be- cause no higher fruit is gained thereby, and because the attributes being contradictory, would create disharmony in meditation. (Siddhânta.)-The next sûtra refutes this view. SŪTRA III. 8. 6. उपसंहारोर्थोभेदाद्विधिशेषवत्समाने च । ३। ३। ६।। mim: Upasamharah, the combination (of all the qualities). wafierg Artha- bhedat, owing to the non-difference in the object, i.e., the object of meditation being Brahman alone in every case. Artha means the characteristice of Brah- man. There is no differeuce in them. ffr Vidhi, of the duties enjoined (by the scriptures), injunctions. dv Sesavat, as in the case of the remainder, the complementary. qura Samane, in the case of a common meditation on the (excellences) befitting (Brahman), being the same, being common to several śakhas, Cha, only. 6. Only in the case of common meditation, the parti- culars mentioned in each sakhâ may be combined, since there is no difference in the subject matter, just as in the case of what is complementary to injunctions-367. COMMENTARY. The word 'cha' in the sutra has the force of exclusion. Where the meditation is common, namely, where it is of equal character, having for its sole object the pure Brahman, in tbat upasan only, all the qualities mentioned in each place should be combined together in one act of medi- tation. Why so? Because arthabhedat-because there is no difference in the characteristics of Brahman, the subject of meditation. His characteris- tics are everywhere, non-different, that is to say, identically the same. As an illustration, the sûtra says vidhidesa-vat: just as in the case of what is complementary to injunction. "The case is analogous to that of the things subordinate to some sacrificial performance as, for example, the agnihotra. The agnihotra also is one performance, and therefore its sub- ordinate members, altbough they may be mentioned in different texts, have to be combined into one whole."-(Dr. Thibaut's Shankara).

Bhâşya.] III PÂDA, II ADHIKARAŅA, SO. 7. 517

In the Rama Uttara Tapani there is a string of mantras about Srt RAma, where all forms are combined. Thus, one of these mantras says: म यो. वे श्रीरामबन्द्र: स भगवान् ये मत्स्यकूर्माद्यवतारा भूर्मवःस्वस्तस्ष्म मे नमो TA: I Here the forms of the avatâras of the Fish, the Tortoise, &c., are combined in the meditation of Śrt Râma. Similarly, in the meditation on Sri Krișna, there is the combination of other forms like those of Śri Rma, &c., in the mantra of the Gopâla Purva Tapani एकोऽपि सन् बहुधा योऽवमाति। "He who though one, manifests as many." Similarly, in the Bhagavata Purana, Tenth Skandha, Akrura ad- dresses Sri Krişna as :aed ryvaie aerede a, &c., "Salutation to thee, O best of the race af Raghu (i.e., Râma), the destroyer of Râvana." Here Krigna is identified witn Rama. So also in other books there are other identifications. Note-This identification is permissible only when the meditation is on pure Brah- man-i.c., when the meditation is univeraal or samana. In such a meditation all qualitios of Brahman, scattered over in all the sacred scriptures of all -the nations of the world should be combined, because the God, the Artha, the Subject matter, is one, abheda, with- out any difference. It is only in am7 , in the Common Prayer- in the Universal medita- tion-that this combination should take place. But in the specific or concrete meditation there would be incompatibility in such a combination : and it should be avoided. Thus as in the general agnihotra sacrifce various details mentioned in different sskhas must be combined, but not so in any particular form of agnihotra peculiar to any iakhins. But, says an objector, the Sruti declares that the atman alone should be meditated upon-atmety eva upasita. (Br. Ar.). The word " alone" shows that one should not meditate on any thing else than the Atman-the Pure Supreme Self. The combination of meditation on different forms is, there- fore, denounced by the Scriptures. This objection is raised and answered in the next sûtra. SÛTRA III. 8. 7. श्रन्यथास्वं शब्दादितिचेन्नाविशेषात् ।३।३।७।। ue Anyathatvam, the contradictory, the non-combination of gunas. Tre Sabdat, on account of the word of the scriptures. rfa Iti, so. Na Chet, if. Na, not. uftour Avidesat, for want of special authority to support that view .. 7. If it be said that the word of the Scripture teaches just the contrary, we say ne : because there is no specific text to that effect-368. COMMENTARY. If it be objected that from the words of the Scriptu e, namely, from the text átmetyevopasita, & contrary view is maintained by tho dastras,

518 VEDANTA-SUTRAS III ADHYAPA. [Govinda

that is to say, there should be no combination of gunas, we reply it is not so. Why ? Because there ie no specific text saying the following quali- ties should not be combined. The force of eva (alone) is to point out that non-Atman should not be meditated upon. The Atman alone should be worshipped and not the non-Âtman. It does not say that the qualities of the Atman should not be meditated upon. If one says rajaiva dristah- the king alone was seen-it does not mean that the invariable qualities of the king were not seen, such as the royal umbrella, &c. Therefore, it is proved that combination of qualities should take place, in all medita- tions, according to the ability of the person meditating. Therefore it is said, in the Supreme Brahman there exist many forms, all eternally perfect; as there exists many hues in the crystal called lapis lazuli. Every one of these special forms is the Perfect Full Brab- man. In some He mauifests all His attributes, in other of these forms He shows forth only a few. But the knower of truth, should meditate on any one of these forms, by a mental combination of all the guuas of the Lord, manifested in other forms, though not manifested in that particular form he is meditating upon. This combination of all gunas in meditation, is prescribed for the Svanistha devotees of the Lord-who are the worshippers of Brahman in His universal aspect. (Sach & combination would be incompatible to the Ekantins-the "mono-formists"- if such a word could be coined. These Ekintins who have specialised their meditation, aro emotionally incapable of combining different qualities-no more can a devout Roman Catholic meditating on the Christ on the Cross, turn his thoughts on the Lord playing lute and drawing all hearts towards Him.)

Adhikarana III-No combination for Ekântins. As regards the Ekantins, though they have read many dakhas of the Vedas, (and know intellectually the different gunas of the Lord, as taught in the different daknâs), yet being more deeply versed in the parti- cular Upapisad of their own sakha, they meditate exclusively on those guņas only which have been revealed in their Upanisad, and though they know the gunas taught in other books, they do not meditate on them. The author, therefore, teaches an exception to the general rule of combi- nation mentioned above. (Vişaya.) -- The text to be construed is that of the Gopala Pârva Tapani. (Doubt.)-In the meditation of the Ekantin, should there be combina- tion of the gupas or not.

Bhårya.] III PÂDA, III ADHIKARAŅA, SA. 8. 519

(Parvapakşa.)-There ought to be such combination, because all these qualities are spoken of with respect and veneration : provided that the devotee is capable of it. (Siddhânta.)-The next sûtra refutes this view. SŪTRA III. 8. 8.

न वा प्रकर णभेदात्परोवरीयस्त्वादिवत् ।३।३।८॥ 4 Na, (the combination is) not (to be done). « Va, certainly. nor Prakaraņa, devotion : literally, prasexcellent, karaņa=work. irr Bhedat, ac- cording to the difference : according to specialisation. qnfarnfer Parovarl- yastvådivat, as in the case of the attributes of "Higher than the high and better than the best." 8. There should certainly be no combination of the qualities (in the meditation of the Ekântins), because the bhakti (of the Ekantins) is different (from that of the Svaniş- tha) as in the case of the attribute of the "Higher than the high" (given to the udgitha as Akâsa, is not combined in the meditation on the udgithâ as the Golden Person)- 369. COMMENTARY. The word va in the sutra means ' certainly.' Those who are exclu- sively devoted to a particular form-who are EkAntins with regard to that form,-do not combine in their meditation the gunas mentioned with regard to forms other than their own. Thus the exclusive worship- pers of the Krigna form, do not combine in their meditation the form sacred to the worshippers of Man-Lion-the flowing mane, the gaping jaw, the terrible teeth, &c. Similarly, the exclusive worshippers of Nri-Simha the (Man-Lion) do not meditate on the lute, the cane, the sweetness, &c., of Sri Kriyna, so dear to the hearts of the Krięna- devoted. Why is it so? Prakarana-bhedat. Because the devotional temperaments differ. The word prakarana means " the most excel- lent act-and devotion alone is that excellent act." The devotion of an EkAntin is of a higher kind than that of a Svanistha-it is more deep and absorbing. The author shows this by an illustration. "As in the case of Parovariyas." As the Ekantin worshippers of the Golden Person in the Sun do not combine in the object of their meditation the gunas of Paro- variyas, &c., which the worshippers of the Udgitha as Âkada see in their object of meditation. That which is beyond the beyond and is better than

520 VELANTA-SCTRAS. III ADHYAYA. [Govinda

the best is called Parovariyas-It is the name of the Udgitha as Akida. The condition of Parovariyas is parovariyastvam. Note .- In the First Prapathaka of the Chhindogya Upanigad is taught the meditation on the Udgitha. The word Udgitha is applied there both to the Golden Peruon and to the Causal Brahman or Àkása. In the Udgitha meditation on the Aksis is described the gupai of parovariyas-beyond the beyond and better than the best. But those who meditate on the Udgitha as the Golden Person (and not as the Aktia or the Causal Brahman), do not combine in their meditation the gunas of Beyond-the beyond -- and-Better-than-the best peculiarly taught regarding the Causal Brahman. Because the worshippers of the Golden Peron are exclusively devoted to the attributes mentioned regarding that Person. The Golden Person or the Person of Joy (for hiranmaya means both Joy and Gold) is thus doscribed in the Chhandogya Up. I. 6, 6 to 7) :- "Now that Being who is seen in the Son, as full of intense joy, with joy as beard, joy as bair, joy altogether to the very tips of bis nails. His two eyes are like fresh red lotus, His name is Ut, for He has risen above (ndita) all sins." The Âkâss Udgitha is described in I. 9.1 :- "Then aalivatya asked " what is the goal of Brahma ?" "The Aktia" replied Pravi- hana. For all these beings take their rise from the Aksia, and have their setting in the Aklia. The Aksis is greater than these, the Akaas is their great Refuge. He indeed is the Parovariyas: He the Udgitha, He the Infnite. He who meditates on the Udgitha as the Parovariyas becomes the beloved of the Parovariyas." Thus the worshippers of the Udgitha as Hiraumaya Puruga do not meditate on those qualities which the worshippers of the Udgitha as Akiis (the All-luminous) contemplato upon. There is no combination of qualities, thongh both worship the Udgitha. But, says an objector, both the Ekantins and the Svanisthas-the exclusiyists and the universalists-are called "the worshippers of Brab- man"-and since they have got a common name, therefore, the Ekantins also, like the Svani,thas, must meditate on all the attributes of Brahman, wherever they may be found. Just as the meditation on the Gayatri is universally prescribed for all those who are BrAhmanas and share in having the common designation of Brâbmana. This objection is raised in the first half of the next sûtra, and answered in the subsequent portion thereof.

Adhikarana IV. SŪTRA III. 8. 9. संज्ञातश्रेत्तदुक्तमस्ति तु तवपि ।३।३।६।। erara: Samjaatah, from having a common name. Chet, if. ar Tad, that. Fo Uktam, said. afer Asti, there.is (an instance, in the case of two Udgithas). & Tu, indeed, This removes the doubt. ar Tad, that (namely, difference of treatment, i.e., absence ot combination). f Api, also. 9. (If it be objected that because both have) & com- mon name, therefore (the Ekântins must also combine the

III PÂDA, IV ADHIKARAŅA, S. 9. 521

gunas), we reply that the answer to this has already been given (in the preceding sûtra),-and also there is an instance to that effect-370. COMMENTARY. The word tu of the sutra is used in order to remove the doubt raised above. If it be said that since the Ekantins and the Svanisthas have both got a common name of "Brahma-upasakas," therefore the Ekantins must also combine all the gunas like the Svanisthas; to this we reply that the last sûtra covers this case also. The term Brahma-upåsaka is a general name, while "Ekantin" is a particular name, and he is a higher form of devotee than the Svanistha, and so all the rules of Svanistha cannot apply to the Ekantin, though he is also a Brahma-upâsaka. Therefore, the Ekân- tins should not meditate on all the gunas, for thereby they will lose their peculiar excellence which differentiates them from the Svanistha. The soul of the Ekantin is imbued throngh and through with the love of one particular form, and is deeply drawn to one Form, and therefore he (the EkAntin) is superior to the Swanitha, who has a general love for all forms (and deep love for none). Moreover, even the Swaniștha is not capable of meditating on all the attributes of the Lord. For the Sruti (Rig. Veda, I. 154.7) says "विष्बानु के वीर्यायि प्रवोचम्"" Who can fully describe all the mighty deeds of Vignu." To the same effect is the following Smriti :- नान्तं गुयानामगुवस्य अग्मुर्योगेश्वरा ये भवपासमुख्याः। "The Great Lords of Yoga, like Siva, Brahmå and the rest, did not reach (in their conception) the end of the qualities of that Lord without qualities." Though two things may have a common name, yet they need not have all properties in common. "An instance of this is found in the the scriptures." For both the AkAda worship and the Hiranmaya Purusa worship have this in common that both are worships of the Ud- githa. They have a common samjna or name-udgitha-upasana. Yet in the meditation on the Hiranmaya Purusa, the quality of the Âkada (namely, the quality of Parovariyas-Higher than the High) is not com- bined. This is a scriptural instance. Thérefore, the conclusion is, let the Svanisthas meditate by combin- ing all the attributes of Brahman; but let the EkAntins worship Him with the specific attributes consonant with the form worshipped. This is the summary of the last two Adhikaraņas.

522 VEDANTA-SOTRAS, III ADHYAYA. [Govinda

Adhiiaraņa IV.(?) In the previons soction it has been ssid that the attribato of perovariyas " Higher than the high," applied to the Udgitha contemplated as Aklis should not be meditated upon in the Udgitha taken in the aspeot of the Golden Person. On the ssme anslogy, the Porvapakşin now ssys that in meditating on Rari as a yoath, the qualitics manifested by Him in Ris infancy should not bo meditated upon, as that also brenks the harmonioas fow of sentiment. Now the author begins another topic and shows that the gunas of the Lord manifested as an Infant should be combined in the meditation on the Lord as a youth. In the same Upanigad (GopAla Parva Tapant) it is said :-- हध्छय देवकीनन्दनाय में तत् सद् भूमुं व: नमो नमः। The word Krisna is exclusively applied to the Infant Krigna sucking at the breast of Devaki (Yasoda). This is according to the author of the Nama Kaumudi. The above mantra is, therefore, useful for meditation on the Infant Lord. Similarly in the Rama Purva Tapani, we read :- मों किम्मयेड्रसिन् महाविण्या जाते दाशरये हरी। रमो:कुलेप्रजिल राति राजते यो महीलित:। तथा रामस्य समाक्या मुभि स्यादथ सरवतः । "Om. When Hari is born in the family of Ragha, as the son of Dastratha, Ro is ealled on earth Rima. That Hari whose form is Pure Intelligonce and who is the Grest Vigna. He is called Rima, becsuse always dwelling on csrth (mahisthits) He gives (riti) to the good all dosired objects, and is over shining (rijate). In other words, tr-gives, on carth (wftfiwa:) These Upanisad teits show that Infancy, &c., also are gunas of Brahman. The Smritis also are to the same effect, such as the Ramayana and Vişnu Bhagavata. (Doubt.)-Are these gunas of the Lord, as an Infant, to be meditated upon or not? (Parvapaksa.)-These gunas of Infancy should not be meditatod upon, because the thought-picture formed in meditation would then vary in size, and would be subject to decrease and increase, and as this change would break the uniformity of the thought-picture, it would be against the Sruti, which says that in meditation the flow of thought should be one harmonious whole. (When picturing the Lord as an Infant, the size would be small, when meditating on Him as a youth it would be larger, and thus there would arise incompatibility of thought-forms). (Siddhanta.)-This objection is set aside in the next sûtra :-

Bhâpa.] III PÂDA, IV ADHIKARAŅA, 81. 10. 523

ŪTRA IIL 8. 10. व्यातेश्र समञ्जसम् ।३।३।१०॥ cih: Vyapteb, because (of His being) all-pervading. Cha, and. Other qualities than all-pervadingness should also be included. agroz Samabjasam, justifiable : compatible. 10. Such meditation is compatible, because of the all-pervadingness of the Lord-371. COMMENTARY. The Lord is all-pervading though He shows forth the qualities of infancy, etc. He is not limited by those attributes, and coneequently such meditation is perfectly justifiable. This has been fully treated before in the sûtra, III. 2. 38, (where it has been ahown that through the mysterious power of the Lord, He is all-pervading in His middle form also. The infant-form is, therefore, as all-pervading and all-powerful as the youth- form.) In fact, in the case of the Lord, "birth" (which is one of the six modifications) is not a vikara or modification at all. For the Lord is birth-leas, though He appears to take births in many ways wreerdr r Ararad says the Purusa Hyin. "Birth," therefore, when applied to the Lord means " manifestation"-because He is birthless. The force of the word "and" in the sutra is to show that the Lord is all-sweetness also : for says the Bruti :- rer E "He is verily sweetness" -(Taitt. Up.) The "and," therefore, includes this sweetness aspect of the Lord. In whatever form His bhaktas wish to taste the sweetness of His Lila, in that very form He manifests Himself before them, through His mysterious inconcoivable power. The devotees of the Lord are innumera- ble: some the Ever-Free (like Garuda, etc.): who have been referred to in the well-known verse of the Rig Veda as Suris :- तदू विष्का: परम पदं सदा पश्यन्ति सूरय:। "The Sris always see that Highest Foot of Vişnu." The otber kind of devotees (like the Preed, who were bound once) see other forms of the Lord. The Lord, though one, simultaneously appears in forms of different ages (infant, youth, etc.) to His different kinds of devotees. This is some what analogous to the single syllable da uttered by Prajapati, by which he gave three different teachings to three different classes of beings : Devas, men, and asuras. In the Br. Up. V. 2. 1 : we read :- "The threefold descendanta of Prajapati, Devas, Men and Asuras, dwelt as students with their father Prajipati. Having Anished their studentship the Devas said 'Toll us something, Sir.' He told them the syilable Da <. Then he sald 'Did you undoratand'?

have noderstood' They sald: 'We did anderstand.' You told us 'Damyate,' ' be subdued.' . Yor,' he mid, 'you

524 VEDANTA-SUTRAS. III ADHYĀYA. [Govinda

Then the ten said to him, "Tell us something, Sir." He told them the same syllable Da. Then he said ' did you understand ?' They said: 'We did understand. You told us "Datta," "give." 'Ycs,' he said, ' you have anderstood. Then the Asuras said to him: "Tell us somothing, Sir." He told thom the same syllable Da. Then he said: ' Did you understand'? They said : " We did understand. You told as 'Dayadhvam.'" 'Be merciful ? " Yes," he said, "you have undorstood." The divine voice of thunder repeated the same Da Da Da, that is, Be subdued, Give. Bo merciful. Therefore, let that triad be taught, Sabduing, Giving, and Mercy. Therefore though appearing an Infant, etc., there is no break in the uniformity of meditation, for the Lord is conceived as One Essence, all-pervading and ever-unchanging, though manifesting different aspects.

Adhikarana V-The deeds of the Lord are eternal. Says, an objector, If the deeds (karma) of the Lord shown forth in His Infancy, etc., were also eternal, then there can be a combination of all such deeds, though mentioned in different askhås. But the deeds are not eternal-for the very fact that they are deeds or karmas necessarily implies that they are transitory. The word Karma or a deed, Kriyt or an act, and Lils or a sport, are synonymous. The Karmas are known to have a beginning, an end, and having relation with certain individuals. The very essence of a Karma con- sists in having such relations with others, and as having a beginning and an end, and any- thing that has a beginning and an end is undoubtedly non-eternal. The Karmas of the Lord, therefore, cannot be eternal. If it be said that the Karmas are eternal as a current is eternal-one Karma disappears but gives rise to another in the very act of dissppearance, and so the Karmic Chain is eternal -- this is beside the point. The proposition is that every particular Lils of the lord is oternal, and not that one Lila is succeeded by a similar lils and in that sense the Karma is oternal. For in this view of the eternity of the Karma of the Lord, overy Lils would become transient-having s beginning and an end. If it be said the Karma is oternal, because it gives rise to the conception that it is the same Karma wbich was done at a prior time, then that also is incorrect. A particular drama may be played through many a successive night and it may be loosely said "it is the same play as was performed yesterday," but the plays (as actions) are different-though they give rise to the same conception. They are not identically same. The word same is used here in a loose way, as in the sentence " it is the same medicine which you took yesterday. Est it." The medicine is not identically the same, but similar only -for the medicine takren yesterday no longer exists as medicine, but is absorbed in the system. Thore is difference botween the two as entities. But it may be said-Let there be no beginning or an end of the Karma. Let it be like the dance of painted pictures, which moving in closed circle, present the same aots over and over again, with the movements of the wheel : and so it may be said thore is no broak in the continuity of such a Karma, and so it is eternal. 'For here also, there are beginning and end, though the action is ropeated over and over again, and always gives rise to the same sentiment in its observers. Therefore, the play of the lord is not eternal. This is the objection raised and considered in the present section. (Purvapakşa.) -The deeds performed by the Lord in His Infancy, &c. are the attributes of the Lord, and are eternal. Therefore these deeds are to be conceived as performed with his attendants. (There must

Bhârya.] III PÅDA, V ADHIKARANA, 81. 11. 525

be other actors in the play, besides the Lord, and so they must also be eternal.) The one. and the same retinue (the troupe of players) must also be conceived. to be connected with many acts, prior and posterior in time. The prior act being eternal (according to you) the actor taking part in it must be ever connected with it-his relation with that particular act would be eternal. For that particular act would not be accomplished, without such relationship. That being so, that particular actor would not be able to take part in the subsequent act. Note .- Thus one actor Yadodt suckles the infant Krigna. If this act of sucirling is an eternal Lila of the Lord, then Yaroda must be etermily suckling the cnild, and would not be free for the subsequent act, whore she is found chastising the naughty boy. If it be admitted that the same actor takes part in the anbsequent act, then the prior act becomes transient-for that actor is no longer there. If the first act is eternal, then the actor in the second act cannot be the same person: he must be a different person. But this is both against experience and scripture. (For example, there are not hundreds of Yadodas, nor do the scrip: tures say so). Moreover, every act has two parts-the antecedent and the sabse- quent, and every part has also a beginning and an end. No act can be accomplished otherwise. The experience of a sentiment depends upon this succession of acts. If every act and every part of an act is eternal, there can be no succession, and so the very object of the Lila is frus- trated, for there would arise no variety of sentiments in the obeervers of an eternally unchanging scene. Therefore, if the Lilas of the Lord give rise to various sentiments, then they are not eternal. For the eternal is that, which like a painted picture, always gives rise to one con- stant sentiment. If it be said, that though the play is eternal, its manifestations aro different and many, without any break in the continuity, still the begin- nings being many, there would arise difference. It would not give rise to the idea-" it is the same as that which was before,"-and without such a couception, there cannot arise any idea of eternity - the play of the Lord, therefore, cannot be eternal. (Siddhânta.)-This objection is answered in the next sûtra :- SOTRA IIL 8. 11. सर्वाभेदादन्यत्रेमे ।३।३।११॥ euf Sarva, all. raura Abhedat, being non-different. w Anyatra, /in another time, in the posterior time. + Ime, these. 10

526 VEDANTA-SOTRAS. III ADHYAYA. [Gorinda

11. These very actors manifest in another (time and place), for there is no difference in them at all (they are identically the same)-372. OOMMENTARY. Those very persons-the Lord and his companions (or co-actors)- who were engaged in enacting the previous part-that very Lord Hari, and those very same colleagues, together with those very parts of the act, must be believed to exist in the subsequent time and act. Why? Because all are the same identically. Because thero is no difference in the Lord, or His colleagues, or the parts of his acts or His manifestations. One Lord appears in many forms as we find from Srutis and Smritis like एकाप्रपि सम् बहुधा यध्यमाति; एकानेकस्वकपाय "though one, who shines forth as many" erur "salutations to Him who has one and many forms." The same applies to the retinue of the Lord. In the Bhuma Vidyh, the Freed Souls who alone form the colleagues and the retinue of the L.ord, are said to be possessed of this power of appearing in many forms. (See the Chhândogya Up. VII. 26. 2 :- "The Released soul does not see death nor illness, nor pain. The Released secs orery thing and obtains every thing overywhere. Ho becomes one, he becomos throo, he becomes fve, he becomes nine, and it is said he becomes eleven an well, nay he becumes one hundred and eleven, and one-thousand and twenty." The Bhagavata Purana also showe the same in the marriage of Sri Krisna with the thousand princesses. The same actions, though manifesting at different times, do not lose their identity, by the mere fact of their rising at different times on the horizon of different spectators. "He has cooked twice" means to the hear- ing of every intelligent person that the one act of cooking is done twice: and not that two different acts are done in different ways. "He has uttered the word cow twice."-means the samc act or word is twice re- peated, and always refers to one and the same cow, and not that two cows are meant. Thus the Biessed Lord Hari, His colleagues, His Places (the varions stages where He acts), &c., owing to the multiplicity of mainfest- ations, appear to be different, in this sense that the acts are commenced at a particular time and end at a particular time-but though thus distin- guishable, yet such distinction does not detract from the identity of those acts-for in their essential nature those acts are absolutely identical. And since there is an element of time-succession in the mode of mainfentation

Bhåpya.J III PÅDA, VI ADHIKARAŅA, SA. 11. 527

of these eternal acts, that gives rise to a variety of sentiments, and answers the objection that an unchanging eternal act must causo monotony. Nor is this a dogma unbased on authority. In the Brih. Up., JII. 8-3, it is said :-

" Who is Past, Present and Putaro." So also in the Atharvans.Up .:- पडो देवो नित्यलीकादुरक। "The One God, engaged in Eternal Play." So also in the Gith (IV. 9) :- जन्म कर्म य मे दिव्यमेयं यो वेचि तरजतः। स्यपस्वा देहं पुनर्जन्म नैति मामेति सोडर्जन । "He who thus irnoweth My divine birth and sotion, in its essence, having abendoned the body, cometà not to birth again, but cometà anto Me, O Arjuna." This also shows that the birthe and actions of the Lord aro divine, that is to my. eternal: and non-Prakritic. For if these births and actions wore temporal, historical ovonta, their knowledge could not give releaso. This realisation that the actions of the Lord are eternal, &c., cannot take place but through His grace; as we find from the following words of the Lord :- यावानईं यथामावो यद्रूपशुखकर्मक:। तथैब सर्यविद्ञानमस्तु से मदतुभ्ह्दात्। "Through MY GRAcE lot there ariso in thee True Knowledge regarding my size as it is (e.g., that even the middle sise is all-perrading) regarding my real essence (e.g., ovary part of my body is a transcendental reality), regarding my forms (e.g., the different ava- táras), attributes (like Omniscience, &e.) and actions (liko birth, sport, do)." Therefore, it is established that the actions of the Lord are eternal. Moreover it must be remembered that only thoee deeds which are por formed by the Lord through His Power of Wisdom (Chit-Sakti) coupled with His Eesential Form (Svarupa) are eternal, and not every action of the Lord. (For if every action of the Lord were eternal, then creation, &c., being also His acts, must also be eternal). Hence it follows that actions performed by the Lord through Prakriti (Matter) and Time, are temporal and non-eternal. Such acts are creation, &c. If it were not so, tben crea- tion being eternal, there would be no dissolution and all texts about Pralaya would be nullified.

Adhitarana VI-Meditation on all attributes of the Lord. Now the author discusecs the following point. In the Vedanta texts the attributes of Brahman are dosoribed to be as perfect bliss, omniscionce, oto.

528 VEDANTA-SOT RAS. III ADHYAYA. [Govinda

(Doubt.)-Now arises the doubt, whether in meditation on Brabman these attributes should be combined, in every act of meditation or not. (Purvapakpa.)-The opponent holds the view that these attributes are not to be combined in meditation. Only those attributes can be com- bined, which are taught under one topio or head of teaching: because, there is no authority for the combination of those attributes which are read under a different context altogether. Nor is there any such rule, that all attribates of Brahman must be combined together, in a single act of meditation, in however different a context they might have been read. Therefore, all attributes of Brahman are not to be combined. (Siddhânta.)-The right view is that they are to be so combined, as is shown in the following sûtra. SÛTRA III. 8. 12. म्ानन्वादय: प्रधानस्य ।३।३।१२।। mrara: Ånandadayab, bliss and others. wre Pradhanasya, of the Prin- cipal, i.e., Supreme Self. 12. The attributes like bliss and the rest belonging to the Principal (Brahman), should be combined in medita- tion-373. COMMENTARY. "Of the Principal," namely, of the Supreme Self to whom belong these attributes. All of them must be combined together in every act of medi- tation. All those attributes, like perfection, bliss, omniscience, fulness, compassion and motherly love for those who have taken refuge under Him. etc., which are taught in the sacred Srutis, as belonging to the Prin- cipal, namely to the Supreme Self, who is the substrate of those attributes, must be combined together in every act of meditation; because they serve the purpose of creating a love (thirst) for the Lord. Note .- There are cortain attribates of Brahman which, mentioned in one Upanigad, are not mentioned at all in others. Of course, those attributes in which all the Upanigads concur, should be combined, bat shoald the particalar attribatos mentioned in some, bat not in others, be so combined. According to the Concordance of the Upanigade, the attribate " Ansnda " or bliss is, strangoly onough, not mentioned at all in the Chhandogys Up. Should Brahman be meditated as blisstul ?

Adhikarana VII-God as Blissful. In the Taittiriya Up., the blessed Vienu is described as Ânandamaya having joy for His head, etc. (Vişaya.)-In the Taittiriya Up., II. 5. 1., occurs the following des- cription of the Ânandamaya Purusa.

Bhågya.] III PÂDA, VII ADHIKARANA, 84. 13. 529

Diforent from this, which consists of understanding, is the other inner Self, whioh consists of blims. The former is Alled by this. It also has the shape of man. Liiro tho hamsn shape of the former is the humsa shape of the latter. Joy is its heed. Satisfaction its right arm. Grent sstisfaction is ite loft arm. Blise is ite trnnk. Brahman is the cent (the sapport). (Doubt.)-Are these particular attributes of Brahman (" Joy," "Satis- faction," etc.) to be combined in every meditation on Brahman. (Pârvapakşa.)-In the last sûtra it has been taught that attributes like bliss, etc., are to be combined in every act of meditation on Brabman. The particular attributes of Joy, Satisfaction, etc., taught in the Tait. Up., aro not different from bliss, therefore, they must be combined in every act of meditation. (Siddhânta.)-This combination should not take place, because of the following sûtra. SOTRA In. 8. 18. प्रियशिरस्त्वाद्यप्राप्ति रुपचया ऽपचयो हि भेदे। frofirerut Priyagirastvadi, of such as-"joy being its head," &e. wnfit: Apraptih, the not being meant, or the non-inclusion. oyvr Upachaya, greater intensity, or increase. wywd Apachayau, and less intensity, or decrease. f Hi, for. Bhede, (that being possible) where there is a difference. 13. The qualities like "Joy being its head," etc., are not to be included (in the general meditation on Brah- man), because there are increase and decrease (in the quality mentioned in the Tait. Up.) (which is possible) where there is difference-374. COMMENTARY. The qualities like "Joy being its head," etc., aro not to be combiued in every meditation on Brahman. (This meditation taught in the Tait. Up. is meant only for some as will be taught later). Lord Viau, who is full of bliss (Ânandamaya) and has the shape of a man, has not the form of a bird, as described in the Tait. Up., II. 5. Moreover, we fird in that text, words like "satisfaction," " ," "great satisfaction," which show that there is increase and decrease, in the nature of the bliss, attributed to this Ânandamaya bird of the Tait. Up. Now increase and decrease are possible only where there is a difference in the quality. But the bliss of the Lord is not liable to increase or decrease (there can be no degrees in it, like satisfaction and great satisfaction). There cannot be any change in His bliss. All His attributes are perfect, full, free from Svagata Bheda, and consequontly invariable, as has beon hown in the sûtra, III. 2. 28.

530 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

Therefore, the particular attributes taught in Tait. Up. (II. 5) are not to be combined in the genoral meditation on Brahnian. SŪTRA III. 8. 14.

rit Itare, the other (qualities mentioned in the Tait. Up.). Tu, but. Artha, result, object, namely, Release. arurary Samanyat, on account of the equality, or sameness. 14. The other attributes of Brahman (taught in the Tait. Up.) are to be combined, however; because meditation on them leads to the same result-375. COMMENTARY. The other attributes of Brahman, mentioned in the Tait Up., in that Ânandavalli, are however to be combined. For example, the attributes of all-pervadingness, intelligent joyfulness, world causation, Supreme Lord- liness, etc., (described as the attributes of the Ânandamaya Brahman) both before and after the passage describiug this Anandamaya bird (of Tait. Up., Il. V) are to be combined. For example, the all pervadingness of Brahman is mentioned in the following lines immediately preceding tho description of the bird :- Diferent from this, which consists of understanding, is the other inner Solf, which consiste of bliss. The former is flled by this It aleo has the shape of man. This shows the all-pervadinguess of the Lord. This qualilty must be combined. Similarly, Tait. Up., II. 1, shows tha: the Lord is intelligent and causes the joy of others :- Ho who knows the Brahman sttains the highost (Brahman). On this the following verse is recorded: 'He who knows Brahman, which is (Le., cause, not effect), which is conscions, which is without end, as hidoen in the depth (of the heart), in the highest ether, he enjoys all blessings, at one with the omniscient Brahman! The Creatorship of the Lord is mentioned in Tait. Up., II. 6. (a subse- quent passage of the same.) He wished, may I be many, may I grow forth. He brooded over himself (like & man performing ponance). After he had thus brooded, he seat forth (created) all, whaterer there is. The Supreme Lordliness is shown in Tait. Up., II. 8. From terror of it (Brahman) the wind blows, from torror the sun rises; from torror of it Agni aod Iudra, yes Death runs as the Afth. These attributes of all-pervadingness, creatorship, etc., must be com- bined, in every meditation of Brahman. Why? Because Artha-samânyat. Because the Artha or the result is common or one. Meditation on Brab- man leads to Moksa or emancipation. When Brahman is meditated, with the qualities mentioned in the Vedanta texts, such as, possossing strongth,

Bhårya.] III PÂDA, VII ADHIKARAŅA, B0. 15. 531

creatorship, and friendliness towards all and being the refuge of all, the saviour of all, otc., then the man obtains the great artha or object of life, namely, release. Meditating on Brahman, with the above qualities of all- pervadingness, etc., also loads to the same result. Therefore, these quali- ties, mentioned in the Tait. Up., are to be combined. What is the object of describing the Ananadamaya Brahman as a bird, in the allegory of the Tait. Up. In other allegories of the Upa- nişads, some distinct purpose is served by the parable. Thus in the Katha Up., the soul is figured as a charioteer, body as a chariot, etc. The object of this figurative description is to teach, that the person meditating, must control his body, senses and mind. What is the object of this bird- allegory of the Tait. Up .? In fact, says the objector, we see no such object: and without any purport in view, the Vedas never enter into alle- gorical descriptions. What is then the purport? The answer to this question is given in the next sûtra. SÛTRA III. 3. 15. भाध्यानाय प्रयोजनाभावात्।३।३।१४॥ erara Ådhyanåya, for the sake of meditation. rirm Prayejana, of any (other) purpose, rmg Abhavat, on account of the absence. 15. There being the absence of any other purpose (in the allegory of the Anandamaya Bird), it serves the purpose of meditation (for people of dull intellect)-376. COMMENTARY. The allegory of the Bird in the Tait. Up. has no other object than to teach meditation on Brahman, in the form of a bird. Tbe word Âdhyâ- na means complete contemplation. The senee is this. The second Vallt of the Tait. Up. opens with the statement "Brahma-vid Apnoti param," "he who knows the Brahman attains the highest." Now Brahman is one, but He subsists in two forms :- one his essential form, (the Anandamaya Krigna), and the second His Power or Energy forms (such as, those of Narâyana, etc.). That Supreme Lord appears five-fold as Narâyana, VAsu- deva, Sankarşana, Pradyumna, and Aniruddha. This five-fold manifest- ation is not capable of being easily meditated upon, by people of dull brains. Therefore for the sake of such persons, one blissful Brahman is figared as & Bird, with joy for its head, satisfaction and great satisfaction for its wings, etc. The allegory, therefore, serves & purpose; namely, it briugs Brahman within the easy comprehension of these people of dull underata-ding, who cannot meditate on an all-pervading, blissful Lord.

532 VEDANTA-SÚTRAS. III ADHYĀYA. [Govinde

Whep by such concrete meditation, their intellect becomes capable of soaring to the higher boiglts, then the meditation becomes complete, and the man becomes a Brahma-vid, and the word Vid here means "to meditate," and the Brahma-vid is that person who can fully meditate on Brahman. In the pro- vious part of the Tait. Up. are described the various Purusas such as Anna- maya, Prâņamaya, Manomaya, Vijotnamaya. These various Puruças are all described as birds, with various attributes as their head, winga, etc. The object of the allegory is to give a clear conception of these various priuciples of man. Thus this physical body is the Annamaya man-bird, his head is the head of the bird, his two arms are the wings of the bird, otc. Similarly, the Pranamaya man or the Astral or Breath-man is allego- rised as having the various breaths for its various parts. So on, with the Mind-man and the Understanding-man Lastly, is described the Bliss- man or Brahman, with joy for its head, etc. Therefore it has been well said that these attributes of "joy for its head," etc., are not to be combined in the general meditation on Brabman. This allegory is only figurative of the pure Brahman, who also appears with five members (namely, as Nårâ- yaņs. Vasudeva, Sankarşana, Pradyumna, and Auiruddha). It may bo objected that Brabman is one and has not tive iembers, as mentioned above, for there is no authority for it. To this objection we reply that there are various texts showing that Brahman has different members. Such as TRrsfe ax uEvr insrarfa 1-(Gopala Pârva TApant). Though one, bo manifests as maay. एर्कं सग्त बहुधा हश्यमार्न-(Brabma Up. ?). Being one, who appears as many. So also in the Chaturveda Sikha we have the foliowing :- स शिर, स दक्षिक: पसा, स उचर पक्षा, स झाता, स पुकाम। He is the hond, Ro is right wing, He is the loft wing, Ho is the body, Ho is the tall So also in the Brinat Samhita :- शिरो नारायका पस्षो दसिक: सब्य एव थ। प्रयुसस निर्यस सम्दोहो वासुदेवक:। आारायकेऽय सन्देहो वाधुदेव: शिरेपपि या। पुषक संकपक: प्रोक्त एक एव तु पंनथा। अंगागित्वेन भगवान् कीडेते पुकशोचम: । ऐेर्याज विरोधस चिन्त्यस्तासन् जनादने । भतकये दि कुतस्तर्कस्त्वप्रमेये कुतः प्रमा। Nariyana is the head, Pradyumna is tho right wing, Aniruddha is the left wing, Vasodeva is the trunk, or Nartyans is the trank and Vasudora is the head, and Sankargana is tho tall. Thus the one Lord, the Puragottams the Supreme Man) sports in fve diferent forme, as a body and its members, as s part and the whole. Bat overy member and every part is full, and pertect with all divine attributes, and none of these fve members of the Lord is to be considored as higher or lower, as possessing greater or less lordlinems, or as being oppored to esch other. How caa there be rossoning regarding that being who is

Bhåpya.] III PÂDA, VII ADHIKARAŅA, S2 17. 583

sbove all ressoning, bow csn there be proof of Him who is prootems, (but the standerd of overy proof and the basis of all fogical rossoning). SOTRA IIL 8. 16.

wwr. Atma dabdat, from the Sruti containing the word " Atman. Cha, and. 16. And because the word âtman is applied to this ânandamaya, (so it caanot be a bird)-377. COMMENTARY. In the Taittirlya Sruti, the Ânandamaya is called Atman, so Brabman being specifically called an atman, it is impossible that an &tman should have tail and the rest, like a bird. Therefore, it is merely an allogory, that the Brahman is described there as a bird. Note .- A roference to the text of the Taittiriys Up., II. 5., will show that the words are stml Anandamayah. So clearly an allogory is intended. But (says an objec'or), the word Atman is applied there to the Pranamaya and the other bodies also. It is applied equally to the.material pliysical body, to the subler pranic body, to the manasic body and to the Jiva iteelf, called there the Vijaa amaya. The phrase " anyo autara &tmA," is repeated with regard to every one of these, in that chapter. Why should then the application of the terin âtmoan to the anandamaya be taken as a reason that the Anandamaya must be the all-pervading Con- sciousness the Vibhu Chetand or) the Brahman, when we find that it, i.c., Atman, is applied to the atomic consciousness (anuchetana) or the Jiva also. How are you so certain that the anandamaya is Brahman, merely because a vague term like the word "atman " is applied to it ? The next sûtra answers this objection. SÛTRA III. 8. 17. भात्मगहीतिरितरवदुस्तरात् ।३। ३।१७।। we Âtma, Âtman, the Supreme Self. ufif: Grihttib, is taken to mean or to comprehend. fovg Itaravat, just as is the case in the other texts. mua Uttarat, as appears from the next sentence. 17. The word âtman, however, here denotes the Universal Consciousness or Brahman, as it does in the other passages preceding this section, because of context as shown in the subsequent sentence-378. COMMENTARY. The word atman, when applied to the Anandamaya, must denote the Supreme Self, the Vibhu chetand, the Universal Consciouenes, as it 11

534 VEDANTA-SOTRAS. TII ADHYAYA. [Govinda

undoubtedly does in the passages like "Atmå vâ idam eka evigra âsit" (the Supreme Self was this verily in the beginning). Here the word atma is taken by all to mean the ParaiAtmA. But why do you say that here also, it must be taken to mean the Supreme Self? Uttarat. Because in the sen- tence immediately following, we have such qualities described, which leave no doubt that the Anandamaya self is the Supreme Self. Thus in the sixth anuvaka we have: सोडकामयत बहु स्यां प्रजायेयेति। स इदं सर्वमसुजत। "He wished, way I be many, may I grow forth, ...... and he created all." This passage, coming after the anandamaya sentence, shows that the Anandamaya is the Creator of all, and therefore is Brahman. Had the Anandamaya self not been the Supreme Self, then this description "the creator of all" would become incongruous. The Creatorship is the specific attribute of God and of no one else. The meditation, therefore, on the ânandamaya symbolised as a Bird, with Joy for its head, &c., is meditation on Brabmen, and so nothing is inharmonious in such medita- tion. SÛTRA III. 8. 18. अन्वयादितिचेत्स्यादवधारणात् ।३।३।१८।। woTwe Anvayat, on account of connotation, or on account of syntactical connection. rfa Iti, so. Chet, if (it be objected). Fw Syat, there can be (certainty). warerrg Avadharanat, on account of (the Supreme Self being) understood (thronghout) : is retained (mentally). 18. (If it be objected that we cannot so infer) because of the syntactical connection; (we reply) it may be (so inferred); because (the idea of the Supreme Self) is under- stood (throughout the whole of the second chapter of the Tait. Up.)-379. COMMENTARY. "But"-says an objector-"we cannot infer for certainty that the word ' atman' applied to the anandamaya, must mean the Param-atman- the universal consciousness; and not the Jiva-Atman-the conditioned conscioasness. Because the werd atman has been applied in the previous anuvakas to Jadarn (or Prâkritic bodies) like the Pranamaya, and Man- omays; as well as to the anu-chetanå or the Atomic consciousness, namely the Jiva, i.c., the Vijnanamaya." To this we reply-sydt: namely, that it may be inferred with certainty that the Supreme Self, the Universal Con- sciousness is meant by the word Atman in the Anandamaya passages be- cause in the very firi Anuvaka, He is reforred to in. the sentence

Bhårya.] III PÂDA, VIII ADHIKARAŅA, SA. 18. 535

an aena wiait dyas, etc .. " From that atman indeed sprang ether." Here the word Atman distinctly refers to the Param- Atman, and this fact is kopt or retained (avadharita) in mind throughout, in studying the surseeding anuvAkas. Otherwise the text teaching meditation on the Anandamaya would be nullified. The idea of the ParamAtman, taken from the first anuvka (from the text etasmad Atmanah), remains latent in the mind, while passing over the succeeding anuvakas (sections) which treat of the PrAnamaya atman, manomays &tman, &c. ; but finds no halting place till it comes to the Anandamays &tman; because there is taught no higher Atman than the &nandamaya. Therefore, on the maxim of showing the star Arundhati, the provious âtmans are rejectod, as not being the Paramatman, and the mind finds its full satisfaction in the atman of bliss, after which no other &tman is onumerated. Thus the opening passage (etasmid &tmanah) and the concluding passage (sa idam sarvam asrijat) show that the Anandamaya stman is the Supreme Solf. Note .- In order to lead up to the Paramstman (mentioned in the frst section) the Tait. Up. at Arat refers to the "man of food"-the annamays; then to the "Man of Breath "-the Prinamays ; then to the " Man of Mind"-the manomays, then to tho Man of Understanding-the Vijdinsmaya. Every one of those in suecession is tairen to be the Sapreme Self; bat this wrong notion is continually corrected by the the saying "Different from this, is the other, the innor solf." Bat when the Anandamays self is resched, there is no such corrective applied: there is no such saying " different from this, the Anandamays solf, is the other, the Inner Self, the Brabmso." The drnti thus gradually leads ap to the Ansndamays and halts there, indicating theroby that this is the Innermost Sell, the Param itman. Hence the meditation on the śnandamaya is moditation on Brabman. The star Arandhati is baroly visible to the naked eye: to point it out, therefore, rome very big star near it is shown at frst as Arandhatf, then it is rejected and s smallor star is pointed out as Arundhati, and so on till the aotual Arandhati is loosted. This method of leading from the gross to the more subtle is called the Arundhatf Nylys.

Adhikarana VIII-God as Father. The author now wishee to show that the attributes of Brahman like those of being the father, mother, &c., should also be comprised in meditation on Him. (Vişaya.)-Thus says a Sruti :- माता पिता माता निवास शरबं सुडदू गतिर्नारायका। "Niriyans is the Mother, the Father, the Brother, Abode, Shelter, Lover and the Path." (Cr, GItA, DL. 17, 18), In the Jitanta-stotra, first Chapter, also it is said :-

536 VEDANTA-SUTRAS. III ADHYAYA. (Gorinda

"Thou alone art my father, mother, lover, friend, brother, and son, Thou art my learning, riches, and desires-I have nothing elso but Thee-(Thou art my all in all)." In the middle and the last chapters of the same, we find :-- जन्मप्रभति दासोभ्ल शिष्योर्स तनयोगक ते। ला व स्वामी गुवर्माता पिता क मम माधन । " From my very birth I am thy slave, I am thy pupil, and thy son, am I. Thou art my Mastor, thou my Teacher, and my father and mother thou, O Madbars !" (Doubt.)-Now arises the following doubt. Are these various quali- ties of fatherhood, sonhood, friendliness, masterhood, &c., to be meditated upon in the worship of Brahman or should they not? (Parvapakşa.)-The Lord must be worshipped as Atman alone, as says the Sruti : eiroenorefta | He should not be meditated upon as father, &c. (Siddhânta.)-The refutation of this is given below. SŪTRA III. 8. 19.

eri Karya, uf the effect, t.e., the fruit. urra Ákhyanat, because of the statement. ugiy Apurvam, something similar to the porva or the former attributes of Brahmnan. The force of w in apurva is that of indicating simi- larity. 19, The (qualities of fatherhood, &c., being) similar to the preceding ones (of Perfection, &c., are to be comprised in the meditation on Brahman), because of the statement of the result (of such devotion, namely, release)-380. COMMENTARY. The "former" qualities (pûrva) are such as Perfoction, Bliss, &c. The word "apurva," means the qualities similar to the pûrva, i.c., the qualities of fatherhood,'&c. These qualities must be meditated upon by those who worship Him in these aspects. Why ? Karyakhyanat: Be- cause of the statement of the effect or fruit resulting frou such meditation with such devotional sentiments. (That is to say, devotion to the Lord as father, mother, &c., also leads to Release.) As says the Sruti (Svet. V. 14 ;:- भावभ्राहमनोडाव्यं मादामावकरं शिवम्। कलासर्गकर देये ये बितुस्ते अहुल्तुम्। "Those who know Him who is to be grasped by dovotion (bhava-grihysm), who is not the body (nest), who makes existence and non-eristence, the anspicious One, who also creates the olements, they have left the body." (This shows that the Lord is bhava-grahya or attained by dovotion, whatever form that dovotion may tako.)

Bhâpya] III PÂDA, IX ADHIKARAŅA, SA. 19. 537

So also says the Lord in the Bhagavata Purana :- मेनामहं मिय झात्मा सुतश् सका गुक सुहदो देवमिटम्। "Of those to whom I am desr, the self, the son, the friend, the tescher, the lover, the Dostiny and the Desired." Therefore the devotee (bhavuka, the sentimental), must think the Lord as father, mother, &c., just as he thinks Him to be all full, all bliss, &c As regards the Srrti that " Âtman alone is to be meditated upon," that does not probibit meditation on the Lord as father, mother, etc. This objection has been previously dealt with under sûtra III. 3. 7.

Adhikarana IX-Meditation on a form necessary. Now the author takes up the topic that the Lord may be meditated upon as having a form (vigraha) also. (Vijaya.)-In some Srutis we find texts like the following describing the Lord as mere Self :- "arrvreha I-(Brihad. Up., 1. 4. 7). "He must be worshipped as itman alone." mAr dreyaeha I-(Brihad. Up., I. 4. 15). "Let a man worahip the Atman only as his true state." But in other Sratis, the Lord is described as having a form such as in the Gopâla Pûrva Tapani, quoted before: "Then Brahmå said : medi- tate on Brahman, dressed as a cowherd, cloud-coloured, young, standing under the Kalpa tree, and about whom are the following verses: His eyes are like full-blown white lotus, He has the colour of the blue cloud, His raiments are sparkling as lightning, He has two arms, &c." Then the Upanisad, after so reciting His form, concludes thus :- स्किम्वयन् पेतसा कण्बं मुको भवति संसुतेः। "Thus moditating with concentrated mind on Krigpa, a man becomes freed from the eyele of births and desths." (Doubt.)-Now arises the doubt. Does the Release result from worahipping the Lord as mere Self (Âtman), only (without any form), or is it the result of worshipping Him as the Self having a Form? (Púrvapakşa.)-The Pûrvapakşin says, the mukti is obtained by worshipping Him as Âtman alone, and not by adoring Him as having & form. For in such meditation as Atman, there is a uniform flow of sen- timent, (uninterrupted by auy distraction or jarring emotion). It is stated that the mukti or release comes from the meditation consisting of one uniform flow of devotional sentiment. (Ekarass). But in medi- tating on the Lord as having a shape, there is no one-nees of sentiment;

538 VEDANTA-SOTRAS. III ADHYĀYA. [Govinda

for the thought dwells sonietimes on the eyes, sometimes on the ears, hands, &c., and thus there is no uniformity in such meditation, for a form has always different parts. Therefore, Release is not obtainable by Form- worship. (Siddhånta.)-This view is set aside in the next sûtra. SÛTRÁ III. 8. 20. समान एवं चाभेनात् । ३।३/२०।। Samanah, same, uniformity of sentiment vq Evam, even. Cha, though. ruy Abhedat, owing to non-difference. 20. Even though (there arise different perceptions of eyes, &c., in meditation on the Form), yet they are the same, because there is no difference, (the eyes, &c., are all âtman)-381. COMMENTARY. The force of the word "cha " is that of "api." Even though in Form-meditation there arise different perceptions of eyes, &c., yet the sentiment is the "same" i.e., is one and uniform. As an image made of gold is gold throughout. and looking at its eyes, hands, etc., does not give rire to different ideas, but one uniform idea, i.c., of gold, so in meditating on the Form, there do not arise different ideas but one idea of the Lord. Why? Abhedat. Because there is no difference : because the eyes, &c, of the form of the Lord are all Atman (as those of the golden image are all gold). Therefore, Release is obtained only by worshipping the Atman as having a form or rather as having become a form. If this were not so (if Release were obtainable by mere abstract meditaticn), then the Šruti texts like "thus meditating on Krigna with concentrated mind " (Gopâla P. T. Up.) would be nullified. The texts like "Brahmau is a uniform essence of the True, the knowledge, the infinity, the bliss, &c.," do not mean that He is an abstraction, but that His Form sheds forth these various attributes (as the one sun sheds various colour). They do not detract from His uniformnity and one-ness of essence. Though this point was considered before also in sûtra III. 2. 14, it is reconsidered here in a different light. The compassionate teacher repeats the same thing over and over again, out of kinduess for his pupils, so that they may understand this abstruse and recondite subject. THE THBORY OF AVBSA AVATARAS. The author has already taught in the previous aphorisms that in meditating on the Lord, all His attributes, as manifested by His direct

Bhårya.] III PÂDA, IX ADRIKARAŅA, Su. 21. 539

Forms and Avataras, are to be combined. Now he considers whether the attributes shown by the Lord when He temporurily shinen forth through some exalted souls (JJivas)-that is to say, through the inspired Men (Ârede Avatáras are to be so combined or not. Note .- There are two views rogarding Avois Avataras. These are exalted Jirns possessed by the Lord, inspired by Him. All qualities of the Lord are not manifested through such beings. One view is that theattributes shown by the Aveśs Avatiras should be combined, the other is that there should be no such combination. In the Chhandogya Up., VII. 1. 1,.Narada approaches Sanat Kumara and says "Teach me, O Lord ! (Bhagavat)." . . . "Therefore, O Lord ! (Bhagavat) take me over this ocean of grief." The beings like the Kumaras are Jivas posseesed or overshadowed (Avista) by some one of the attributes of the Lord, such as Wisdom, Power, &c. These Jivas are the &vedas of the Lord ; as is clear from the application of the word "Bhagarat" to them. The question arises : Should the devotees of these (Sanat Kumara, &c.) while meditating on these God-like souls, worship them investing with all the attributes of the Lord or not? In answer to this doubt, the author teaches two alternatives. First, he shows the permission to combine, i.e., the injunction side, by which all the attributes of the Lord may be meditated upon as existing in the Great Beings. This is shown in the next sûtra. SŪTRA III. 8. 2i. सम्बन्धादेवमन्यत्रापि। ३ gar Sambandhat, on account of their being intimately connected. ( Evam, thus, the same woww Anyatra, in others (such as the Kumaras). f Api, even. 21. Because of their intimate connection with the Lord, in such others also (like the Kumâras, etc.) all the attri- butes of the Lord may be meditated upon-382. COMMENTARY. "In others," namely, in the Kumaras and the rest, who are always possessed by the Lord, and in whom the God always dwells. In such supremely high Jivas, all the attributes of the Lord may be comprised in meditation. Why? Sambandhât, because of the intimate relation. Such Jivas are so intimately related with the Lord, that they are hardly distinguishable from Him. The Lord has entered into and possessed them so completely as the fire pervaden the white-hot iron. This is the positive view. The author next gives the negative or the prohibition of such meditation.

540 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

SÛTRA III. s. m. न वाविशेषात् ।३।३।२२।। Na, not. « Va, or. whdrmm Avisesat, because of want of difterence (between the Kumaras and other Jivas in the matter of Jivahood). 22. Or not, because there is no distinguishable feature in them (they are after all Jivas and in no way distinguish- able from other Jivas as such)-383. COMMENTARY. All the entire attributes of the Lord are not to be combined in modi- tating on such Jivas. Why? Avidest, because there is no distinction between these Jivas and the other Jtvas, so far as the quality of Jiva-hood is concerned ; in spite of the fact that the Lord is in them and possessos them. The force of the word " or" is to indicate that since. these beings are the beloved of the Lord, they ought to be looked upon with extrome respect, but not worshipped as God. SÛTRA HII. 8. 28. दर्शयति च । ३।३।२३॥। roua Dargayati, shows (the Sruti) Cha, and. 23. And the Scripture illustrates this-384 COMMENTARY. Such God-possessed Beings, though object of great veneration, are not to be worshipped as God, because the Scripture illustrates it in the passage under discussion. Narada is himself a God-possessed Soul, as we find it from various accounts given in the Bhagavata Purana and other books. In spite of his being so great, we find him going to Sanat Kumara and asking him to be taught about the Supreme Self. Thus this Chhandogya Sruti itself shows that all the attributes of God are not to be combined in meditating on these godly beings, for they are not as perfect as God is. SÛTRA III. 8. 24. संभृतिधुव्यात्यपि चातः । ३।३।२४।। dua Sambhriti (the attribute of being the nourisher, the supporter), the collection. g Dyu, the sky, all the space. sunft Vyapti, the attribute of pervad- ing, the spreading out. wff Api, also. Cha, and wa: Atah, for the same reason. 24. And for this reason, the attributes of being the collection of all potent energies and of spreading out the

Bhågya.] III PÂDA, IX ADHIKARAŅA, Su. 25. 541

loftiest heavens (which are the specific attributes of God, are not to be combined in meditating on such Beings)-385. COMMENTARY. The phrase Sambhriti-dyuvy&pti is & Dvanava compound of these two words, meaning " collection" and "spreading out the heavens." These two attributes are not to be combined in meditating on such Âveda Avataras. The reason for this is the same as given in the previous sûtras, namely, that the Avesa Avataras are Jivas after all. The sense is this. In the rescension of the En iyaniyanas, we find the following text in their supplementary portion (Taittiriya Brâhmaņa, II. 4. 7.10.) कह ज्येहा वीर्या संभुनानि। मरसाने ज्येरष्ठ दिवमाततान। अतस्य अम्म मरथमोत जबे । तेनाइति महाथ्ता स्पर्मितु क: ॥ [The reading in the text is from the Atharva Veda, XIX. 22. 21: where the second line runs as eerat a sudra a | Baludeva's readiug is जस भूतानां प्रथमं तु जम।] Heroisms (wero) gathered with the Brahman as chiof; the Brabman as cbiof in the beginning stretched the sty : the Brahman was born as frst of creatures; thorefore (tona) who is fie to contend with the Brahman ?- (Bloomfeld). This verse is found in the Atharva Veda ( XIX, 22. 21.) and the translation of it, given by Mr. Griffith, is as follows :- "Collected manly powers are topped by Brabma. Brahma ast frst sproad out the loftiest hesven. Brahma was born frst of all things existing. Who then is meet to be that Brahma's rival ?" This shows the glory of Brahman, namely, he has all manly powers in him, and he it is who has spread out the loftiest heavens. These attri- butes are the specific qualities of the Lord, and consequently they are not to be meditated upon as existing in any Jiva, how high soever he may be. The author now gives another reason in the next sutra. SÛTRA III. &. 25. पुरुषविद्यायामित चेतरेषामनाम्नानात् ।३।३/२५॥ ybufrarmy Puruşa Vidyayâm, in Puruşa-vidya. r Iva, like. Another reading is wi? " also." Cha, and ratqra Itaresam, of the others (of the qualities like omnipotence, &c.) warug Anamnanat, not being mentioned 25. These other (attributes of the Lord are not de- clared as existing in the Kumâras, etc.) (as they are declared to exist) in (the direct manifestations of Brahman such as) the Man (of the Purusa) Sukta, and (in Krisna of the Gopâla Tâpani, etc.)-386. 12

542 VEDANTA-SÛTRAS, III ADHYAYA. [Govinda

COMMENTARY. In the narratives of the Kumåras and of others, there is no mention of the attributes of being the material cause of the creation of all things, or of being the ruler and regulator of all, etc., (namely, of those qualities which are the specific attributes of the Lord). Hence in meditating on these God-like Beings, all the attributes of God are not to be thought of as existing in them. The author gives an illustration to show the contrary, Purusa-vidyây&m-iva. As in the Pura hynns of the Vedas. By force of the word "and" the Gopala Tapani, atc., are also taken. All the above attributes of the Lord are given in these, while they are conspicuous by their absence in the narratives of the Kumfras, etc. The conclusion of all this discussion is as follows: In these God-poesessed Beinge, there are two aspects-the Jiva aspect and the Gud aspect just an in a whito hot iron ball. In a hot iron ball there exist the iron and the fire. Those devotees of the Kumaras, &c., who see in them the Divine aspect only, like those who think on the fire only of the white-hot iron ball, should meditate on such beings with all the attributes of God, because they are looking on the God-aspect only, to the exclusion of the Man-aspect. But those whose devotion is not so keen and who are conscious of their man-aspect, like those who see the iron also in the white-hot ball, such devotees of the Kumaras, ete., sbould not invest their Ista with all the attributes of God. On the other hand, they meditate upon these Beings as friends of God, dearly beloved to Him. The Supreme Lord being pleased with their devotion to His beloved ones, accepts such' worship, as if it was directly offered to Him. It is not only in the Chhandogya Up. that Sanat Ku- måra is addressed as Bhagavat, but words like Bhagavat, etc., have been applied to these exaulted beings even in the Bhagavata Purana and other scriptures. These books also have declared their Jiva nature as well, by describing them as weak and poor creatures. Those passages must also be reconciled in the same way, namely, their weakness, etc., are all comparative, for compared with Brahman every one is a weak and poor creature.

Adhikarana X-The destructive attributes of God. It has been said that Brahman must be meditated upon with the attributes specifically mentioned in the books of one's own Sâkha (pri- marily, and if possible, the attributes mentioned in other Śakhas may be combined, according to the ability of the devotees). Yet to this, thero

Bharya.] III PÅDA, X ADHIKARAŅA, 81. 20. 545

is an exception, for some attributes mentioned in one's own Sakht may be such, that a person dosirous of release, can never benefit by such meditation, and must eachew those attributes from his worship. Thus in the Atharva Veda, there are prayers to God to kill the sorcerer, etc. Those attributes of God should never be meditated upon. Hence the author starts this new Adhikarana. (Vişaya.)-In the Atharva Veda we find the following (A. V. Kanda, VIII, Sukta 3, Verses 4 and 17). मसे त्वर्थं यातुचानस्य मिन्धि हिंसाशनिर्ईरसा हम्तबेनम्। पर पर्वाधि आतयेदा ऋनीदि कव्यात् कविष्यृमिचिनोत्वेनम्। "Plerce throngh the Yatadhsns's skin, O Agol; lot the dostruying dart with Aro con- sume him." "Rend his joints, Jstavedas : lot the oster of raw flesh, seeking fiesh, tenr and dee- troy him." संवत्सरीवं पथ उतिया यास्तल्य माशीद् यातुचानो नृकस:। पीयूचमझे यतमस्ति तुप्तात् तं प्रत्यम्यमर्चिया विष्य मर्माने॥ १७॥ "The cow gives milk esch year, O Man-Beholder; let not the Ystudbana ever taste st." "Agni, if one should glut him with the blessings, Pierce with thy fame bis vitals as he meots thee." (Doubt.)-Here Agni or the Lord, is described as piercing through the skin and the vitals of the sorcerer. Is the Lord to be meditated upon as & piercer, etc. (Parvapakya.)-The opponent's viow is that the Lord should be meditated upon, even as a piercer, because it is expected from Him that He should destroy the evil-doers (for one of His attributes is to punish tho wioked). (Siddhanta.)-The right view, however, is that the Lord should not be meditated upon in these His fierce Attributes, but only as a compas- sionate, Merciful Lover of His devotees. Note-The above verses of the Atharra Veda are addressed to Agni. Bat sooording to the Tika of Baladeva, Agni moans Sarvigranı, the foremost of all, the leador of all. And hence it is a name of God. Tho word Pratyancbam translated as "Be meets Theo" is explained by the Tika-Kars as Pratiktlavarttinam, that is, one who is oppnsed to another, an enomy. The sbove verses are addressed to the Lord to destroy ono's one-mies. A person who wants liberation, the Mumukşu, the Would-be-free, should not bear grudge sgainst any body, and should be the last person to pray "O Lord, destroy our onemies," whether such enemies be personal or national. SÛTRA III. 8. 26.

tur Vedhat, " Kill, &c.," or pierce, &c, qu Artha, the result, or the fruit. iary Bhedat, being diflerent, « Na, not (understood from the previous sotra).

544 VEDANTA-SÛTRAS, III ADHYĀYA. [Govinda

26. The Would-be-free should not meditate on the Lord as a Piercer, etc., because the result of such meditation is different-from Release-387. OOMMENTARY. The word " Not" is understood in this sutra from sttra III. 3. 22. The Would-be-free should not meditate on the Lord with such attributes as those of a piercer, etc. Why? Arthabhedat. Artha means here "the result or fruit." Becanse, the fruit of such meditation is different; that is to say. the Would-be-free wants release and such meditation is not conducive to it. The sense is that the Would-be-free has risen higher than the ordinary worldly men, and consequently he has no right to indulge in prayers of hatred, like thone given above. In other words, he has no Adhikara to this. Even the Lord bas shown this in the Gita, XIII. 8 :- प्रमानित्वमदम्भित्वमहिंसा सान्तिरार्जयम्। स्ाचार्योपासन शौवं स्पैयमास्मनिनिमट ।८। "Bumility. unpretentionsness, hurmlessness, forgivenens, rectitndo, serrice of the tescher, purity, steadfastness, self-control (ahould be cultivated by the Woald-be-freos." So also in the Bhagavata Purâņa :- निबूसं कर्म सेवेस प्रबुख मत्परस्त्जेद्। "The Would-be-free should follow the activities conducive to Nivritti (renunciatien), (such as daily prayers, Sandhys ete.). My devotees should abandon all Pravritti Karmas, (such as Kimya, Jyotigtoma, ete)."

Adhilarana XI. (Vişaya.)-In the Svetasvatara Up., I. 11., we find the following :-

देहमेदे विश्वैश्वय्यं केवलं श्रापकाम: । When that God is known, all tetters fall off, anfferings are destroyed, and birth and. death cease. From being intensely absorbed in Him, one goes on the dissolution of the body to the third region, wbere exists universal lordship, and which is the Isolato (above Måys) and where all his desires aro satisded. From this we learn that the fetters of My-ness, such as, "this is my body," " tris is my house," etc., are destroyed when one gets the know- ledge of the Lord. And then there ceases the pain due to birth and death (for though the Freed ones may be born and die at their option, they do not suffer the pains of birth and death and so practically births and deaths cease for them). This verse maguifies the glory of the knowledge of God as obtained fron the study of scriptures. By such illumination, when the true essential nature of God is known, then by meditating on Him, namely, by

Bhayya ] III PÅDA, XI ADHIKARAŅA, SA. 27. 545

constantly thinking on Him, on the dimolution of the body.(when the Linga- body even is destroye.D, such God-knowing man rises above the Moon-world and the Brahma-world, and reaches the third Loka, namoly, the world of the Lord. What is the nature of tbat world ? It is full of "Universal lordship," that is, all the super-cosmic manifestations of the Lord exist there. It is the world of " Kevalam," or free from Maya; and by reaching this, one becomes fully satisfied, namely, all his desires are obtained. This des- oription shows that the Lord is obtainable through Scriptural knowledge also. (Doubt.)-Is meditation on the Lord, enjoined by this verse, optional or obligatary, on the person who han already obtained the knowledge of God? (Parvapakya.)-Meditation is obligatory, because it is the cause of inducing mental concentration, by increasing higher devotion. (Siddhånta.)-The right view, however, is that meditation is optional for the man who has known God, and whose fetters have all fallen off. SÛTRA III. 8. 27. हानो तूपायनशब्द शेषत्वात् कुशाच्छन्वस्तुस्युपगानवततदुक्तम्।

mrr Hanau, after the getting rid of (bondage). g Tu, but only. agr Upayana, on account of obtaining or getting near to (the Lord). mr Sabda, on account of the statements of the word. irrewg Sesatvat, on account of being supplementary to, on account of being the remainder of. u Kuga, as in tne case of Kusn for taking, the Kuda grass in one's hands. n Achchhanda, according to one's desire, according as it is strong or weak. The force of W is two-fold, to denote strength or weakness. fa Stuti, as in the case of prayer. or praise (Yajus). ureg Upaganavat, and as in the case of singing (Saman). w Tat, that, weg Uktam, is explained in the Scriptures. 27. But in the released state, (the free may perform meditation at their option), because they have already attained nearness to the Lord, because the Scriptural texts declare the same, and because all texts are meant to lead the soul to this stage. As the singing and reciting hymns of praise, (Yajuş and Sâman) with the sacred grass in his hand, is not obligatory on the student, who has finished his obligatory daily task. And this is declared by Scriptures-388. COMMENTARY. The word "tu" is employed in the above sutra, in order to remove the Purvapaksa. When by the knowledge of God, there takes place the

546 VEDANTA-SUTRAS, III ADHYAYA. [Govinds

falling off of the fetters, then for such a wise person, who is devoted to the Lord, the act of meditating on the Divine attributes as taught in the Seriptares, is an optional self-imposed duty, just like the singing of praises and hymns, with mote or lees of desire, by taking the Kuds grams in one's band. Note .- When a student has falsbed the dally obligstory ssored stady it ho Ands time, he oan mako a resolution to ropest the Semhitd ; and then with the hands in the form of & Brahmsăjali, with the mered grass in the middle, be ropests the Veds. This reoitstion is parely voluntary, and not obligstoy. Juet llko this is the meditation of the person whose delusion of "mind," ote, is destroyed. Re may meditate on Trutà throagh texte and ressoning ; but it is not obligstory on bim. The released soul is under no obligation to perform philcophical meditation; it is optional to him to do so. In fact, the above verse of the Svet. Up., by using the word Abhidhyanat (with prefix Abhi) shows that he has reached the stage of God-immersion (abhidhyana) and does not need ordinary Dhy&na. The reason for this is, that the released soul has obtained upayana or the vicinity of the Lord and attachment for Him. The word Uptyana means attaining such vicinity. The second reason is deşatvat-because aupplementary. All texts are supplementary to this, or are meant to lead the sonl to this stage of God-love. As says a toxt (Brihad. Up., IV. 4. 21): "Lot a wise Brahmapa, after he has discovored Him, practise devotion, let him not seek after many worde, for that is mero wearinem of the tongue." In the Bhagavata Purâna it is written :- By works of publie utility, by ansterity, sorifces, by aime-giving, by Yoga praetiees,

Mo. by concentration, the highest objeet which men seek is love for Mo, and attachment for

Therefore, when once such attachment is acquired, it becomes useless for the devotee to go on further with meditation. His meditation, thero- fore, is optional. The sense is this. It is very difficult to find out the truth through philosophical reason and Scriptural texts of obscure and abstruse meaning. Moreover, even reasoning and texts are of various kinds and deal with various subjects and sub-divisions thereof, and consequently the path of knowledge to Gud, through philosphical reasoning and Scriptural studies, is very difficult. (Because philosophers differ, and so do the interpreters of texts). But to a person whose heart is solely attached to the Lord, and is softened by constant thinking on His blissful nature, all such studies and reasoning produce hardness of heart, for, instead of belping in increas- ing God-love, they jar upon one's feelings of derotion. But after the devotee has come out of his ecstasy, sucb studies may sometimes be helpful

Bhåpya.] III PÅDA, XI ADHIKARAŅA, 8A. 28. 547

to him, in rominding him of his attachment and serving as a cort of secondary devotion. The suthor next gives both reason and authority for this statement. Note .- "Jast as the twice-born, after the performancs of the dally stady.enfoined upon them, namely, Brabma-Yajpa, recite the Yajup and Simans wearing merely at thoir pleasure the Kués pavitra on their Anger, so also meditation, do., in the higheet hesven aro performed by the Freed of thoir own accord. For all the other injunetions are only sub- servient to the statement referring to fnal bestitude. As mays the Brahma-Tarka :- Indeed oven those that bave attained to hesvenly bliss perform of their own accord the medita- tion on Hail. just as Brahmins after their regular duty recite the Vodas, observing the rule of wearing Kuis grass, &c., sitting with their face to the east."-Madhva. SÛTRA III. 8. 28 .. साम्पराये तर्त्तव्याभावात्तया हन्ये। ३।३।२८।। erovaa, Samparaye, when the love for the Lord (has arisen in the soul). aveg Tartavya, of the bondage, (which is to be got rid of) something to cross over. wnrz. Abhavat, owing to the absence. aur, Tatha, so. fe, Hi, because. w, Anye, the others: the other Sakhins, the Vajasaneyins. 28. When the love for the Lord (has arisen in the soul), the philosophic meditation is optional, because there is absence of the bondage; thus say some Sakhins-389. COMMENTARY. The word GrwrTy means the Lord : because all tattvas meet in Him (ewrcaf acitt afert). The Love for the Lord is called errverg I It is formed by adding the affix wa under Panini, IV. 3. 53. When a person has. got this love for God, it is optional for him to meditate on tattvas or not. It is not obligatory. Why ? Tartavyabh&vat- because they have nothing further to cross over. For then there exist no fetters which he has to cut off. So also the others, namely, the Vajasaneyins read (Brihad. Up., IV. 4. 21) :- तमेब धीरो विशाय परशा कुर्बीत आझका। नातुच्यायाद्वह्स्छनदान्वाया विक्का- पनथ हि तदिति ।२१॥ "Let a wise Brahmans (student of the Vedas) after he has discovered Him (through the scriptures and his Guru), practise prajua or devotion to Him. Let bim not seek after many words (Vedinta texts) for that is mere wearinoss of the tonguo." So also the Lord bas said in the Bhagavata Purina :- "Jiina (the Path of scriptaral knowledge and philosophy) and Vairigya (the Path of indifference or asceticism) aro, as & generai rule, not very benedcial to those dovotees (yogins) who are full of my love, and whose very solf am I, who are deeply attached to Mo."

548 VEDANTA-SOTRAS İII ADHYAYA. [Govinda

Adhikarana XII-Fear or Love of God both cause salvation. It has been mentioned above that the meditation on Brahman is on Him as possessed of attributes. Now the author commencqs a new topic in order to show that this meditation is of two sorts. Thus in the Gopala Pûrva Tapani Up., Brahman is described in the form of Srt Krispa, dressed as a cow-herd, having the colour of a cloud, etc., and accompanied by Prakriti, etc. This is one form of meditation. Another forin is givon in other Srutis as " verily this Brahman is the Seh, the ruler of all, the controller of all, the Lord of all, etc."-(Brih. Up., IV. 4. 22). This shows that, in the first case, devotion in the form of attachment, oxcited by tho knowledge of His sweet attributes, is the csuse of attaining Him. In the second case, it is devotion caused by the command of the law, and produced by the knowlodge of His Majesty and Lordliness. Thus, there sre two sorts of devotion or Bhakti-the devotion of love or Ruchi Bhakti, and the devotion of fear or- Vidhi Bhakti. Therefore, the object of meditation being difforent (in one case, it is a being of all sweetness and love; in the other, a majestic ruler and king), the bhakti is also of two sorta. (Doubt.)-Now arises the doubt, which of these two kinds of bhakti is the cause of God-attainment ? (PArvapakşa.)-As there is nothing to determine which of them leads to salvation, therefore, the seeker of God being in uncertainty, will not engage in any sort of meditation, and have no inclination for either. (Siddhânta.)-There need not be any such uncertainty, as shown in the next Sûtra. SÛTRA III. 9. 29. अन्वत उभयाविरोधात्। ३।३।२६।। : Chhandatab, through the Will of God. a Ubhaya, of either. wftaw Avirodhat, there being no contradiction. [« Na, not]. 29. (There is no such uncertainty, because) through the wish of the Lord (souls follow one or the other of these two paths and reach the Lord thereby), since there is no confict between these two-390. COMMENTARY. The word "Not" is understood in this sutra from III. 3. 22, by the method called frog-leap. ( That is, when a word of a previous sûtra does not affect the sutra iumediately following it, but some sûtra alter that, it is callod frog-leap).

Bhårya.] III PÂDA, XII ADHIKARAŅA, S4. 30. 549

Chhandatah means by the wish of the Lord, who has determined both paths of approaching Him, for the devotees of Sat-prasanga (the Good Company), whether it be through the devotion of love or the devotion of fear, for souls are so constituted by Him that acme love to dwell on the Majesty of the Lord, while others are absorbed in His sweetness. How is this so? "There is no conflict between these two." Since there are terts to both effects, a devotee is at liberty to follow any set of these texts. The sonse is this There are two eternally perfect paths of meditation on the attributes of the Lord. These paths begin with the highest companions of the Lord, such as the eternally free, and extend down to the lowest mortal, the youngest neophyte. These two paths flow like the stream of Divine. origin, the Ganges, from the highest heaven to the world of the mortals. Therefore, all the souls in the universe are at liberty, according to their choice, to take up any one of these two paths, and join the particular discipline of persons treading these paths, and being taught by the teachers of that path the method of meditating on the peculiar attributes of the Lord, he meditates in that way, and the Lord Hari, the lover of all forms of devotion, wishes that these aspirants may get an inclination to follow the path. It is because of the wish of the Lord Hari, that these various Sat-prasshgins (aspirants) follow one or the other of these paths, and in this way they reach Him. Note .- There are three sorts of devoteos, the highest, the middling and the youngest. The Arst and the last are not helpers in the ordinary sense. The arst is so absorbed in the contemplation of the Lord, that he is not conscious of anybody olso, and the last has not yot aoquired the necensary power of helping others. It is only the middle devotee who helps the aspirants. The Masters of Compassion aro thas doaned :- हबरे तदधीमेतु मालिशेतु द्रिससतु थ। प्रेममेनीकपापेक्षा य: करोति स मध्यम:। "The seoond kind of devotee is he who loves the Lord, has friondship for the Bhairtas of the Lord, compassion on the ignorant and indifference towards the onemies of tho Lord, and His devotees. (Thess aro the Mastors of compassion)." This also shows that there is no partiality in the Lord Hari. SŪTRA III, &. 80. गतेरथेवस्वमुभयचान्यथा हि विरोष: ।३। ३। ३० ।। : Gateh, of reaching God. whvwr Arthavattvam, the quality of leading to the Purusartha, wraut Ubhayatha, on the twofold. paths. woer Anyatha, otherwise. R Hi, for. Ra: Virodhab, contradiction. 30. In both ways the goal is reached, because other- wise there would arise conflict between the texts-391. 1

550 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

COMMENTARY. By admitting this, the goal, that is to say, reaching the Lord, becomes pertinent in both ways :- that is to say, by the acts of devotion to the Lord, by meditating on His sweet attributes; and by the act of devotion to Him, by contemplating His Majestic attributes, one set reaches the Lord of love, the other reaches the Lord of Majesty. The word "Artha" in the sûtra means the highest end of man, namely, God, the Supreme Person. "Arthavattvam" means having the attribute of taking to the Lord. If this be not admitted, then there would arise contradiction between the two sets of texts, one enjoining meditation on the sweet aspect of the Lord (the Ruler of Gokula), the other enjoining meditation on tho Lord of Majesty (the Ruler of Vaikuntha) The word "hi" in the sûtra indicates that both texts are of equal authority. It cannot be said that both these methods should be combined on account of the sutras III. 3. 6. and both methods of devotion must be practised by one and the same person. Though that sûtra teaches combination of attributes, yet it cannot be applied here, because the Ekântin devotees are not anxious to see in their object of devotion, other attributes than what they meditate upon, and opposite attributes do not come within the scope of their cognisance. This will be further explained in sûtra III. 3. 56.

Adhikarana XIII.

(Vişaya.)-The author now establishes the superiority of the devotion of Love over that of Law. (Doubt.)-The doubt arises whether Vidhi Bhakti (or the devotion by following the path of law) is higher or the Ruchi Bhakti (or the devotion by following the path of love.) (Purva-pakşa.)-The man following the path of law, performs fully all the portions required by the law formally and strictly, hence his devotion is superior to that of the other, who is always in a state of rapture and whose actions are unmethodical. (Siddhânta.)-The next sûtra shows the superiority of love. SŪTRA III. 3. 81. उपपश्नस्तछृक्षणार्योपलब्धेलों कवत् ॥।३।३३१॥ Ir: Upapannah, he has attained prominence. a Tat, that (one-ness of attachment). thre Laksana, mark. He whose mark or characteristic is one- pointed attachment to His devotee who has such love. The love of the devotee

Bhârga.] III PÂDA, XIII ADHIKARAŅA, 84. 31. 551

evokes such love in the Lord. w Artha, object. The purusartha or summum bonum, ie., the Lord. awe: Upalabdheh, on account of the obtaining, dire Lokavat, as is the ordinary experience. 31. (The devotee on the path of Ruchi or love) has obtained superiority, because he has obtained (control over) the object-of-human-life, (namely, the Lord, who Himself) possesses this characteristic (of being the Devotee of His de- votee, because He appreciates sweetness in others, since He Himself is All-sweet). As we see in the kings of the world also-392. COMMENTARY. The person worshipping Hari by Ruchi Bhakti is Upapannah or one who has obtained superiority or in whom there exists superiority. Why ? Tal-lakşanarthopalabdheh, because of his having obtained the object possessing that characteristic. The Lord has the characteristic, similar to that of Ruchi Bhakta, namely, he is solely devoted to such a Bhakta. Therefore he is called Tal-laksana, or possessing such a characteristic. He is artha or the Object or the Goal of the human quest, for he is the Supreme Person possessing all sweetness. Tal-laksanartha is a compound meaning "the object that has that characteristic." Upalabdheh means "because of obtaining." The Ruchi Bhakta is superior to the Vidhi Bhakta, because his devotion being of the nature of sweetness, is more pleasing to the Lord of Sweetness, and thus such a Bhakta, by the very fact of his self-forgetting devotion, brings the Lord under his control. The author illustrates it by an example, saying "as in the world." As in this world, a person is considered praiseworthy, who by his unwavering attachment and loyalty to a king (who appreciates the devotion and loyalty of his subjects) brings such a king under his control, so a Ruchi Bhakta, by his steady devotion to the Lord, brings the Lord under his control or influence. The Lord does not lose his independence by thus coming undor the control of His Bhakta. On the contrary, com- ing under the control of His lovers is one of the most attractive attributes of the Lord. The sense is this. The Supreme Person is verily a Lover of sweetness, and he manifests his sweetness in these Ruchi Bhaktas, and when those Bhaktas, being attached to Him, offer themselves to Him, He accepts their self-surrender and is purchased by the greatness of their love; and Be makes them great so that they may fully experience His sweetness. Without this condescension on the part of the Lord,

552 VEDANTA-SOTRAS. III ADHYÂYA. [Govinda

they could not have experienced the fulness of His love As has said bleneed Suka :- नायं सुखायो भगवान देहिर्जां गोपिकासुत:। शमिनामम्बातभुतानां यथा मकिमतामिह । This son of a cow-hord, Lord Krigna, is not essy of attainment to the embodied souls, whether they be Jutnis (those who bave reached wisdom but yet have the consolousnems of their bodien), or whether they are Atmabhatas (who have ronlised their-solf and are unconsclous of their bodies), as Ho is obtainable horo by those who are His Bhaktas of Jove. Though His conquest is obtainable more or less, as a genoral rule, ty all kinds of Bhaktas, yet His Bhaktas of love conquer Him thoroughly, and hence it is demonstrated that Ruchi Bhakti is the highest of all kinds of Bhakti.

Adhikarana XIV. (Vişaya.) -- The author now commencr another topic, in order to show that this worship of the Lord is of two sorts, either having one member (Anga), or having many members (Anekanga). In the Gopala Pârva Tapani, the sages ask Brahm& "Who is the highest God ? Of whom even death is afraid? By knowing whom every thing olse becomes manifested ? Through whom does this universe revolve?" In answer to these four questions,. Brahmå answers, that Krispa is the Highest God and devo- tion to Him is the highest aim of man. He then teaches the sages the mantra consisting of eighteen syllables, namely, Klim Krişnya Govindâya Goptjana-vallabhåya svaha. Having taught this mantra the Upanigad goes on to say :- एसट् यो ज्यायति रसति भजति सोधमृता सयति। "Re who meditates upon this Krigns, recites His name, and worships Him with sor- vice, becomes an immortal." (Doubt.)-Now arises the doubt. Here three things are mentioned. Dhyana or meditation, Rasana or Japa, and Bhajana or service. Does release depend on the performance of all these conjointly, or on any one of them separately. (Parva-pakşa.)-The Pârvapakşin maintains that all these three when performed conjointly, lead to Moksa, because after conjoint mention of them, the Upanişad says, "the man becomes immortal." (Siddhanta.)-The next sûtra refutes this view.

Adhfkaraps. Note .- Wo give the full peseege of this Upeniged in ordor to better understand this

Bhårya.] III PÅDA, XIV ADBIKARAŅA, 8A. 32. 553

"Om. The sages aaked Brahmi, "Who is the highest God? Of whom is desth afraid ? By knowing whom evory thing else is known ? Throgh whom does this world emsnste ?"

On being so questioned, Brahmi roplied :- श्रीकप्णो वे परमद्वतम्। Śri Krigpa is verily the Highest God (This is Visudeva.) गोविन्दान् मृत्युनिमेति। The Death is afraid of Govinda. (This is Saokargana-vytha.) गोपीजनबल्मग्ञानेन तजू मातं भवति। By knowing Gopijanavallabha every thing else is known. (This is Aniruddha-rydha.) स्वाहेदं संसरतीति। Throngh Svihs this world is crested. (This is Pradyumna-vydha.)

स्वाहेति : तातुवाच म्ाहक: पापकर्षक, गोभूमिवेदविदिता बेदिता, गोपीजनाबियाकला- प्े रका, सम्माया केति। सकलं परं आह। पतदू यो भ्यायति रसति भजति सोध्मृता मबति सोप्युतोमवतति। The sages asked him " Who is Krigna, who is Govinda, who is Gopijanavallabhs, who is Svih ?" Brabmå answered them. He who dostroys (Kargans) since is Krigna. He who knows T or who is knowa throngh nit, ie., cows, carth and Vedas (for " go" means all these three) is Govinds. He who destroya (Vallabha) the ignorance of the Gopijanas is called Gopfjansvallabha. Ris Mayt is Sviht. All (these four) constitute Brahman. He who meditates on this, recitos it silontly and serves it, becomes immortal, becomes immortal. SÛTRA III. 8. 12. भ्रनियम: सर्वेषामविरोधात्, शब्दानुमानाभ्याम् ॥।३।३।३२।। wfe: Aniyamab, there is no rule (as to the combination). afurt Sarve- sam, of all. whdw Avirodhat, there being nothing against or no conflict. a Babda, the word (i.c., the Revealed Scripture or Bruti.) eyurmer Anu- månabhyâm, and inference or Smriti. 32. There is no rule (for the combination) of all these, as there is no conflict (between this text of the Gopâla Up. and) other Sruti and Smriti texts-393. COMMENTARY. There is no such restrictive rule, that the only means of obtaining Rolease is the conjoint performance of meditation, prayors (japa), and Divine services. Any of theee singly has the potency to bring about that rowult. Why ? Because there is no conflict between this text of the

554 VEDANTA-SUTRAS. III ADBYAYA. [Govinda

Gopala Tapani and the other Srutis and Smritis. Thus in a later passage of the same Upanigad it is declared :- विन्तबंदवेक्सा कन्चं मुको मथति संसके। इति। तख्य पुना रसनमजनमूमीन्दुर्सपात:। कामादि कष्यायेत्येक पदं गोविन्दायेति द्वितीयम्। गोपीजमेति तृतीयम्। बहमायेति तुरीयम्। स्वाहेति पन्चममिति। पम्चपदी प्रजपन् पक्बाङं यायामूमी सूर्याचन्द्रमसी साभनी। तडूपतया क्म् संपयते म्रह्म संपयते । Meditating with concentrated heart on Krigna, a man is freed from the Oycle of births and desths, Reeiting His mantra and doing pajs to Him, is like the conjunction of the moon with the carth (the Lord is brought down to the heart of His devotees, ai the moon is reflected in water.) Ris mantra consiste of five words, namely, (1) Klim-Krięnáya, (2) Govindaya, (8) Gopfjana, (4) Vallabhaya, and (5) Sriha. Reciting this five-worded mantra, on the Ave parts of one's body, namely, (1) Hoart, (2) Hend, (3) Sikhs or tuft lock, (4) Bronst, and (5) Hands with avo olements hosven, cartà, the sun, moon and fre, one msum- ing these forma, attains Brabman, verily he attains Brahman. Note .- The Ave Mantras thas deduced are :- (1) कॉ कच्चाय दिवात्मने हदयाय नमः। Klim-Krişnâys divitmane hridayiya namab, (Hoart). (2) गोबिन्दाय सुम्यात्मने शिरसे स्वाहा। Govindiya bhâmyitmane Sirase svkht, (Hcad). (3) मोंपीजनसूर्यात्मने शिखाये बस्टू। Gopijana sūryātmane Ćikhiyai vaşat, (Tuft-loekr). (4) बहमाय चन्द्रमसात्ने कबचाय हुम्। Vallabhsya chandramasstmune Kavachaya hup, (Breast.) (5) स्वाहा सा्म्यात्मने परलाय फटू Svihś iignystmane' striys phat. This text of Gopala Tapani shows that the meditation on or the recitation of the mantra can singly confer release. Therefore, the previous text of this Upanişad (namely, " Etadyo dhyiyati rasati bhajati so amrito bhavati ") must be interpreted in conformity with the subsequent text of the same. Similarly, there are other Smriti texts to the same effect. Thus :- कीर्तनादेव कच्यस्य मुकबन्धा परं मजेल्। By merely singing the name of Krigns, one gets rolcsse and resches the Bighest. एकोडि कप्बाय कतः प्रवामो दशान्यमेभावमुयैन सुल्या। दशाम्यमेपी पुनरोति अन्म कष्कम्वामी न पुनर्मेनाय। He who bows down to Krigns, even once in salutation, gota the morit equal to the performance of ten Airamedha baths; with, however, this difference, that the per- former of Afvamedha comes baok again on csrth (on the exhaustion of merit), but the adorer of Krigpa is never born again (for the rosuit is inexhaustible.) These Puranic texts also show that singing the name of the Lord or service of the Lord by prostration, &c., singly is capable of effecting release. The Gopals Tapani Sruti (Dhydyati, Rasati, Bhajati) is not opposed to theso. Had it meant that these three must be practised jointly for the

Bhâya.] III PADA, XIV ADHIKARAŅA, 84. 33. 555

sake of Mukti, then it would have contradicted both these Śrutis and Smritis, which teach how release can be obtained by Bhakti (whether it be of meditation or recitation or service.) The conclusion, therefore, is that the sentence "he becomes immor- tal," should be joined with everyone of the three verbs. (He who medi- tates on Him becomes immortal, he who sings Him becomes immortal, he who serves Him becomes immortal.) If these three be taken collec- tively, then Gopala Tspani should be interpreted as employing here an a fortiori argument. (When the other Srutis and Smritis teach that meditation, singing or service can singly lead to Mukti, how much more easily and surely must the Mukti be got when these three are com- bined.) These three are illustrative of other methods of Bhakti; they do not exhaust them. Thus the Bhagavata Purana, VII. 5. 23, describes nine kinds of Bhakti :- भर्यं फीर्तन विष्येए स्मरयं पादसेवनम्। पर्जने बन्दने दास्यं सच्यं मात्मनिवेदनम्। "Listening to the recitation of the name of Vignu, singing it himself and romember- ing it always, serving, worahipping and saluting Him ; treating Him as one's Master or as a Friend, and self-surrender (are nine kinds of bhakti)." All these nine kinds are implied by the sbove three, and every one of thom has full omcacy. "But"-says on objector-"Release. is the result of meditation alone, as taught in the Srutis. t gve: &c., (Brih. IV. 5. 6 and II. 4.5.) How do you say that it can be effected by japa, &c., also ?" To this we reply; japa (silent recitation of prayers), &c., are interlinked with meditation-one is pervaded by the other. Meditation is interwoven with japa, &c., and japa, &c., is so interwoven with medi- tion. Both are mutually interdependent. Therefore there can be no valid objection to what has been established above. Says an objector-It is not proper to say that on getting the know- ledge of Brahman there takes place release. Brahma, Rudra, Indra and others, who have acquired perfection in the knowledge of Brahman, are seen immersed in cosmic activities-nay, sometimes are found to be acting contrary to the Lord Himself. This objection is answered in the next sutra. SÛTRA III. 8. 33. यावदधिकारमवस्थितिराधिकारिकायाम् ॥३।३।३३॥ w fran Yavad-adhikaram, according to the (length of the period of their) office. ifeufa: Avasthitih, the remaining in the world. fnr Âdhikarikanâm, of the office-bearers.

VEDANTA-SUTRAS. IIT ADHYAYA. [Govinda

33. The office-holders remain in this world upto the end of the period of their tenure of office .- 394. COMMENTARY. We do not maintain that all knowers of Brahman, though perfoct Masters of such knowledge, must necessarily become Mukta (or get out of the cosmos.) But what we say is this. The Release is for him whose Prirabdha Karmas (the so much of the deeds for the total erpiation of which a new incarnation is taken) are exhausted, by sufforing the fruits thereof, whose Kriyamana Karmas (the deeds done in the present in- carnation to be atoned for hereafter) do not cling to him (because of Brahma-vidya, since he performs them as service to the Lord, because he has attained the knowledge of Brahman), and whose Sanchita Karmas (past deeds other than Prarabdha, which are kept in store for expiation in some future incarnation) are destroyed by the fire of Brahma vidyt. In other words, he whose past deeds are all destroyed and exhausted by know- ledge and suffering, and whose present deeds sit loose upon him, because of theosophic knowledge-such a person gets Mukti and goee away from the world. But office-holders, like Brahmå and the rest (baving a dofinite place in the Divine hierarchy) are still not Muktas, thongh their Sanchita Karmas no longer exist, but are destroyed by Vidya, and their presont Karmas are unclinging for the same reason, but their Prarabdha Karma (in the shape of the strong Will generated in the Past to be co-workors with the Lord) not being exhausted, keep them to their post; and they remain in this world so long as the duration of their office lasts, and does not come to an end. (They are appointed by the Lord in accord- ance with their Karmas for a certain period, and it is on the expiration of that period thai their Karmas are fully exhausted.) On the exhaustion of these meritorious Karmas that gave them this office, they get release and enter into the Highest State. . It should be understood thus. Devas like Indra and the rest, with a shorter period of tenure of office, go at the ond of their respective periods, to Brahma's world; for the duration of Brahma's office is longer. But when the term of Brahma's office comes to an end, and he gets release, then all these lower divinities get release also along with him. (In the interval they remain merged in Brahma.) The author of the sutras will mention this in IV. 3. 10. As to their standing against the Lord (such as Brahma did in stealing the cows of Krigna, or Indra in sending torrential rains on Vraja), that is a mock fight only, and is done under the command of the Lord, to further the action of the drama which the Lord plays in ench

Bhârya.] III PÅDA, XV ADHIRARAŅA, S4. 33. 557

Avatara. The so-called opposition to the Lord is no real opposition, for Brahmå and others are all actors, playing this world-drama, in harmony with the Will of the Lord. As to their being obeeseed by passions, &c., that is also an appoar- ance only. Being firm in their knowledge of Brahman, passions, &c., cannot overcome them (they make a show as if they were so over- powered.) Therefore, it follows that other knowers of Truth than these office- holders, do get Mukti as soon as they get the Vidys. (In the case of these Hierarchies, it is dolayed till the end of the period of the offce of Brahmâ.) Thus there is no real injustice done to anybody. Quare .- Do these office-holders really want Mukti? Or do they not find greater satisfaction in being conscious co-workers with the Lord in His World-drama?

Adhikarana XV (Vigaya.)-The author now commences a fresh topic, teaching that the attributes like " neither coarse nor fine," etc., should also be combined in the meditation on the Brahman. (In the previous aphorisms, Brahman was taught to be meditated upon with the attributes appertaining to & Form. Now such attributes are going to be mentioned which cannot belong to any form. In the Brihadtranyaka Upanięad we read (TII. 8.8.) :- स होमाैतहे तडसरं गार्गि माझज धमिषदन्त्वस्यूरमनण्डइस्वमदीर्ममलोहित-

मानमतु नानाननगणा रवाहां न तद़साति किम्बन न तदभाति करचन ।८। "He said : 'O Girgi, the Brihmanss call this the Akgara (the iwperishable.) It is neithor coarse nor fne, neither short nor long, neither red (like fre) nor finid (like water) ; it is without shadow, without darkness, without air, without ether, without attachmont, without taste, without smell, without eyes, without ears, withont speech, without mind, without light (vigour), without breath, without s mouth, without messure, having no within and no without, it devours nothing, and no one devours it.'" (Doubt.)-Now arises the doubt, should the attributes negating the qualities of coarseness, fineness, shortness, etc., be combined in all meditations on Brabman called here Aksara or Imperishable? These attributes give rise to conceptions incongruous with the idea of Brahman baving a form. (Púrva-pakşa.)-In the sûtra III. 3. 20., Brahman bas been described as having a form (Vigraha), and meditation is taught on this form of Brahman. But the dualities described in the above passage of the Brih,

558 VEDANTA-SOTRAS. II ADBYAYA. [Govinda

Upanişad are impossible to exist in a Brahman having a form. There- fore, these attributes should not be comprised in the general meditation on Brahman. (Siddhanta.)-The next aphorism controverts this viow. SÛTRA III. 8. 84. भक्तरधियां स्ववरोघ: सामान्यतन्द्रावाभ्यामोपसदवस-

we-fm Aksara-dhiyam, of those (qualities) which inform about the Imperishable Brahman. g Tu, while, but. wrdv: Avarodhah, acceptance: comprising, combination. arr Samanya, because of the uniformity, the sameness, the equality. aerwr Tad-bhavabhyam, and his qualities. drorra Aupasadavat, as in the case of Aupasad mantras. ar. Tad, that. mit Uktam, has been explained. 34. But these qualities which give information about the Akşara Brahman, are to be comprised in medi- tating on Him as a Form, because of the uniformity of His nature as in the case of what belongs to the Upasad. This has been mentioned before .- 395. Note .-- Dr. Thibeut transiates this sttra thus : But the conceptione of the Imporish- able are to be compriged in all meditations. There being equality of the Brahman to be meditated on, and those conceptions existing in Brahman ; as in the case of what be- longs to the Upasad. This has been explained. COMMENTARY. The word "Tu " refutes the above Pârva-pakşa. All these concep- tiona of " not being coarse, etc.," described in relation to the Akşara Brabman ought to be comprised in all meditations on Brahman. . Why? Because all the Vedic texts refer to Brahman alone: such as the following Srati (Katha Up., I. 2. 15). "Yama said : That word which all the Vedas record, which all penanoes proolaim, which men desire when they live as roliglous students, that Word I tell thee briedy, "it is Om." The essential nature of Brahman, who is the object of meditation taught by all Vedic terts, is uniform and the name throughout. There- fore, all these attributes of non-coarseness, etc., applied to Akçara Brahman, must be thought of in meditating on him as a form. The sense is this. In the Svetadvatara Up., I. 11., it is said that release is obtained through knowledge: "When that God is irnown, all fetters fall off, sufferings are destroyed, and birth and death cease. From meditating on Him there arises, on the dissolution of the body, the third stste, that of univeraal lordship ; but he only who is alone, is satisted."

Bhôrya.] III PÅDA, XV ADHIKARAŅA, 84. 34. 559

This knowledge means conception of God not as an ordinary object, but an extraordinary Being, possessing paradoxical attributes. Otherwise, if Brahman is thought of as an ordinary being, then it will lead to many inconsistencies, and the knowledge of Brabman so gained will not be & right conception. Therefore, the form of Brahman posse6ses not only bliss, knowledge, all-pervading-ness, etc., but it is qualified by the negative attributes of "not being coarse nor fine," etc., also when the Form is meditated with all these qualities, such meditation leads to true knowledge, and is not like ordinary knowledge, because the latter cannot lead to Mukti. Such paradoxical knowledge differentiates Brahman from all other beings and objects .- Thus it has been demonstrated, that this Vigraha or form possesses all supernatural attributes, far removed from anything material and debasing. स बे न देवासुरमत्यतिर्यकू न सी न पण्डो न पुमान् न जअन्तु:। नायं गुखः कर्म न सन् न चासन् निमेधरोनो जयतादशेन: । He is vorily neither an angel (Deva) nor a demon (Asura), neither a mortal man nor an animal. He is neither a female nor a eunuch, nor a male nor a living being. This Brahman is neitber attrivate, nor action, neither being nor non-being. Ho is that which remains aftor all negations. May this endless Being be ever victorious. Thus the elephant attacked by the alligator, praised with the above verse the Supreme Brahman, showing him as devoid of coarseness, etc. Though thus prayed to, the story mentions that the Lord Hari appeared in His usual form before the elephant, and gave him release. If the Lord were formless, and if the above attributes of non-grossness, etc., did not belong to His form, then He would not have thus appeared before the elephant, because he (the elephant) had not addressed his prayers to any being with form, but to one formless Entity, who was neither Deva nor Asura, etc. Therefore, the form in which the Lord appeured before the elephant, must be the form that possessed all the attributes mentioned in the above prayer. Otherwise, there would have arisen only mere knowledge in the mind of the elephant, a mere consciousness of some vague and vast existence, who had come in response to bis prayers, and it would not have been a visible perception, but a mere conception. In the above verse, the Prâkritic devahood, etc., is negated of the Lord. He is not a Deva, etc., having a Prakritic body. But He has Devahood and Purugahood of His own, which are His essential nature and which are non-Prakritic, because the Lord appears as a Shining One or a Deva and has the form of a Man (Puruga.) The sutra gives an illustration of the principle that qualities (Secondary Matters) follow the principal matter to which they belong, by,

560 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

using the phrase " As in the case of what belongs to the Upasad," namely, like the Mantra which belongs to the rite called Upasad. The meaning is that it is treated like the mantra, which is a sub- ordinate member in the ceremony called Upasad. The mantras (Agnir vai hotram, &c.), for the offering of the Purodasa cakes are taught in the Sama-veda : and are sung with the Sama-vedic intonation, in a loud voice. But in the Yajur-vedic four days' rite called the Jamadagnya, in those Upasads where the Purodâda cakes are to be offered, these SAma-vedic mantras are used by the Yajur-vedic priest, the Adhvaryu, whose duty it is there to offer the Purodada cake. Therefore these mantras, when used in a Yajur-vedic rite, are recited in a subdued voice as other mantras of the Yajur-veda, and not loudly as the mantras of the Sama-veda. (The mantras lose their Sama-vedic character when used in a Yajur-vedic rite.) "As the mantra ' Agnir val hotram vetu,' although given in the Sima-veda, yet has to be recited in the Yajur-Veda style, with a subdued voice, because it stands in a subordinate relation to the upasad-offerings prescribed for the four-days' sacrifce called JAmadagnya; those offerings "are the principal matter to which the subordinate matter, the mantra, has to conform." "This point is explained in the first section, i. c., in the Pârva Miminss Satras, IlI. 3. 9."-(Doctor Thibaut's Riminuja). Therefore, the ideas of absence of grossness and so on, though found in a few passages like those of the Brihadâranyaka Up., must be com- bined with all the other attributes of the principal, namely, the Akşara Brahman, in all meditations on Brahman; because all these ideas invari- ably follow the idea of Akeara Brahman. Note .- The sutrs III. &. 9 of the Parva Mimapst is to the following offect :- "The subject of the hymns of the S&ma-veda being sung low at the time of establish- ing a sacred fire." "The principal and subordinate statements being opposed (to one another), (the latter submits to the former) becanse the subordinate statement subserves the principal one. Hence the principal statement (alone has) a connection with the Veda." The two kinds of statements, principal and subordinate, have already been explained. Their exegetical functions differ. When they confict, the principal statement prevails, because a subordinate statement has not independent function to perform : it has to con- tribute to the power and use of the principal statement. Hence the principal statement invariably predominates. The translation of a Vedic text will illustrate and explain these remarks. "He who knows thus establishes fre." This is the principal text prescribing the establishment of the sacred fre. In this connecticn, other mantras, prescribing the way in which Samas are to be chanted, occar. They are :- (He) knows this, sings the Varvantiyasama." "(He) who knows this, sings the Yajnayjniya- såma." He who knows this, sings the Vamadevya-sima." It is already shown that the mantras of the Yajur-veda are to be sung low, and those of the Sima to be chanted aloud. But the establishment of the sacred fre is to be regulated by the dicta of the Yajur-veda, and these dicta are, therefore, principal. The mantras of the Sima-veda are to be sung as subserving the principal, the establishment of the sacred Are. Thongh the general rule, that the hymns of the Sama-reds are to be chanted

Bhårya.] III PADA, XV ADHIKARAŅA, SA. 35. 561

dloud is recognised, yet the hymns or Samas prescribed in the Yajur-veda, and to be chanted in connection with the establishment of the ssered Are (AgnyidhAns) are to be sung low. The gist of the sutra is that the principal ovorrales its sabordinste- (Kunte's Baddaróanachintaniks). Says an objector "in the Srutis (Chhand. U.p. III. 14. 2.) Brahman is described as doing all acts (Sarvakarm&) having all scents (Sarvagandhâ), etc. just as he is described as possessing the qualities of having a form, etc., consequently these attributes of All-agency, All-scenting, etc., should be meditated upon everywhere, in every meditation on Brahman." This, however, is not the case, as is shown in the next sûtra. SÛTRA III. 8. 86.

इयदामननात् ॥ ३।३। ३४ ॥ m lyad, so much only. wiang Amananat, on account of being mention- ed in the scriptures (as principal.) 35. (The attributes of All-agency and the rest are not to be meditated upon in all meditations of Brahman, but only) so much (of the attributes as have been mentioned before) because their meditation is the principal (the other attributes are secondary and are to be meditated upon in especial cases only)-396. COMMENTARY. "So much only," namely, so much of the qualities, such as possessing a form and the rest, mentioned in the previous sûtras, must necessarily be conjoined in all meditations on Brahman. Why ? Amana- nât. "Because the Scriptures declare," that these should be primarily meditated upon. They say, by so much of the collection of attributes, is the meditation completed, therefore, those attributes are necessary to be meditated upon. On the other hand, the attributes like All-agents and the rest, naturally follow as existing in the object of meditation, and so it is not necessary to meditate upon them separately, as existing in Brahman. Note .- "Only so much," i.c., only those qualities which have to be included in all meditations on Brahman without which the essential special nature of Brahman cannot be conceived, i.e., bliss, knowledge, and so on, characterised by absence of grossness and the like. Other qualities, such as doing all works and the like, although indeed follow- ing their substrate, are explicitly to be meditated on in special meditations only. -(Dr. Thibaut's Rimanuja.)

562 VEDANTA-SÔTRAS. III ADBYAYA. [Govinda

Adhikarana XVI. The author now teaches that the attributes of having divine palaces, etc. in which the Lord dwells, should also be combined in the meditation on Branman. (Vişaya.)-In the Mundaka Up. (II. 2. 7.), it is said :- यः स्व्वक्ध सर्व्वविद्यस्यैण महिमा सुवि। दिव्ये माहपुरे ह्रोप क्रेप व्योग्यात्ा प्रतिह्धित:। मनामय: पाकशरीरनेता प्रतिद्वितोशने हदयं सविधाय। तद्धिवामेन परिप- श्यन्ति धीरा आानन्दरूपममुतं यद्धिमाति।७। मिद्यते हव्यभम्यिश्छयन्ते सर्व्व- संशया। शीयन्ते बास्य कामाकि तिमिन्टृष्टे परावरे।८। हिरन्मये परे कोशे विरजं यहा निष्कलम्। तच्छुम्र' ज्योतिवां ज्योतिस्त थदास्मविद्ो बिक्ु:॥ ९ । न तन्र सूय्यों भाति न चन्द्रतार्क नेमा विद्युता भान्ति कुताऽयमपि:। तमेब भान्तमनुभाति सव्पं तस्य भासा सर्व्वमिदं विभाति। १०। शहेवेदममृतं पुर- स्तादू जम पश्ात् अम दसिवत्ोनरेव। अधशोदूर्ध्वन्व प्रसुतं अध्यावेदं विश्वामिदं पणडिम् । १०। इति द्वितीयमुण्डके द्वितीय: सय्डः ।२। 7. Re who is All-wise, and All-knowing, whose greatness is thus manifested in the world, is to be meditated upon as the Åtman, residing in the ether, in the shining CITY or BRAHMAN. He is the Controller of the mind, and the Guide of the senses and the body. Ho abides in the dense body, controlling the heart. He, the Atman, when manifesting Himself, as Blissful and Immortal, is seen by the wise throngh the parity of hoart. 8. The fetters of the Jiva are cat asunder, the ties of Linga-dehs and Prakriti are removed, (the effects of all) his works perish, when He is seen who is Supremely Bigh, 9. The Brahman, free from all passions and parts, resides in the highest golden sheath. That is the pure, that is the highest of lights, it is that which knowers of Åtman know. 10. Him the sun does not illumine nor the mnoon and the stars. Nor do these lightnings, much less this fire illamine Him. When He illamines all, then thoy shine Ater (Him with His light.) This whole ur'rerse reveals His Light. 11. The Eternally Free is verily this Brahman only. He is in the east and in the west, in the north and the south, in the zenith and the nadir. The Brahman alone it it who pervades all directions. This Brahman alone is the Full (that exista in all time -the Eternity.) This Brahman is the best. (Doubt.)-Here arises the doubt about this City of Brahman called the Highest Ether. Is it another name for the glory of the Lord, His Omnipotence and Almightiness, or is it really a city, consisting of wonder- ful palaces, gateways, courtyards, ramparts and the rest. (Purva-pakşa.) -- The City of Brahman is an allegory, and describes the power and the glory of the Lord (there is no actual city in which the Lord dwells.) In other Upanisads we find it said that the Lord dwells in His own glory. In the Chhand. Up. VII 24. 1., in answer to the question of Nârada, "Lord in what does this Infinite reside?" Sanatkumara answers, "In His own glory." This text shows that the Lord rests in

Bhårya.] III PÅDA, XVI ADHIKARAŅA, SA. 36. 563

His own glory. Therefore, the City of Brahman means this glory of Brabman, and that is also the meaning of the word Samvyoma used in the above text In fact, the word Vyoma means the infinite ether which has no end. Moreover, the Lord being all-pervading, cannot have any particular dwelling place and so the above text saye :- He is in the east, He is in the west, etc. Brahmapura is, therefore, an allegory. (Siddhånta.)This view is set aside by the next sûtra. SÛTRA III. 8. 86. अन्तराभूतभामवत् स्वात्मनः ॥३।३।३६॥ ou Antara, inside, within (that Brahmapura.) Bhâta, elemental, physical. wra Gramavat, like the city or town, ewrom: Svatmanab, to His own, is,, to His devotees. 36. Within (that city of Brahman, things appear) like (physical objects in) a physical city, to the vision of the elects of the Lord-397. COMMENTARY. "In the interior, " that is, in the City called the Great Ether, every thing looks like a city made of elemental matter, in the sight of His own (devotees.) "Of His own," means the devotees who have been elected by the Lord as His own. (These devotees see this Samvyoma as & physical city.) As says the Sruti (Mundaka III. 2. 3.) :- नायमात्मा प्रवचनेन सभ्यो न मेघया न बहुना सुतेन। यमेवैब पुन्धते तेन लभ्यस्तदयेष भात्मा विवुद्ते ततु स्वाम् । This Self cannot be gained by dissertations dovoid of dovotion, nor by more keen intellect, nor by much hearing. It is gained only by him whom the Atman chooses. To him this Atman roveals His form. (Thus this divine city is reachable only by the elects of the Lord.) Though all the objects in that city are pure and simple essence of Brah- man, for every thing there is Brahman, being a manifestation of His power, yet they look to His devotees, as if made of material objects, like earth, etc. The word "vat " or "like," in the word Bhutagrama-vat, shows that it looks like a physical city, but is not actually so. Every thing there is Brahman, as has already been mentioned before in the Muņdaka Up. II. 2. 11. "This veriiy is Brahman the immortal (who appears there) in the east and in the west, in the north and the south, in the zenith and the nadir. The Brabman alone is it who pervades all directions. This Brahman alone is the Full (that exists in all time, the Eternity). This Brahman is the best."

564 VEDANTA-SUTRAS. III ADHYÂYA. [Govinda

To His devotees, the Lord, the Supreme Self, who essentially consists of knowledge and bliss, appears variously, as having hands, feet, nails, hair, etc. Similarly, this Brahmapura, though consisting of pure Brabman Itself, appears to His devotees like earth, water, ete., and though it is all of one essence, yet it scintillates with many colours, like the feather of the peacock. SÛTRA III. 8. 87. ध्न्यथा भेदानुपपत्तिरिति चेन्नोपदेशान्तरवत् ॥३।३।२७॥ qqur Anyatha, otherwise. If there be no difference. r Bheda, of the difterence. wgvufer: Anupapattib, not obtaining. rfir Iti, so. rT. Chet, if. 4 Na, no. atu-wreq Upadega-antara-vat, as will be seen from other teach- ings. 37. If it be objected that without admitting difference (between Brahman and the city of Brahman), there would otherwise be no possibility of predicating difference at all, we say it is not so, because it is like other teachings regard- ing Brahman-398. COMMENTARY. "Otherwise," that is to say, if there was want of difference between Brahman and the objects in the Brahmapura, then there would not arise any difference between the supported and the support, the location and the thing located. This is the objection raised by the opposite party. He says, " if Brahman and the city of Brahmnan be identical, then there would be no difference between the location and the thing located, and it would be absurd to say the Brahman LIVES IN Brahmapura. For it would then mean that Brahman lives in Brahman." This. objection is raised in the first half of the sûtra, which says, if we do not admit difference between Brahman and his residence, then the very possibility of difference would vanish. The objection is answered by saying, "it is not so, because it is reasonable (or unreasonable) like other teachings." As in other texts, it has been declared that there is no difference between the quality and the qualified, in the case of Brahman, yet such difference does appear on account of specific texts, similarly is the case bere. Thus the Tait. Up. declares Brahman to be bliss, and it also declares Brahman as possessing bliss, by knowing the bliss of Brahman one does not fear. Thus Brahman is both bliss and blissful-the quality and the substrate of quality. Similarly, Brahman is both the tenant and the tenement-the dweller and the re- sidence, for everything is possible in the case of Brahman.

Bhårya.] III PÂDA, XVI ADHIKARAŅA, 8a. 38. 565

As there is no difference between the Loka (world) and the Lord of tbe Loka, between the dweller and the residence, it follows that both are the objects of worship equally. This is shown in the next sûtra. Note .- This is trae only of Goloka and Vaikuntha and not of lower lokas. The Lord constitutes His Heaven. Bvery object there is the Lord, though appearing to the Elects as separate from the Lord. Logically, therofore, every such object may be worshipped, for it is the Lord. SUTRA III. 8. 88. व्यतिहारोविशिंषन्ति हीतरवत् ॥३।३।३८।। afaer: Vyatibarab, mutually changeable. faforofow Vidimganti, they , they distinguish, fr Hi, because. roro Itaravat, as the other (utterances.) 38. The Srutis describe the Lord and His World as identical and mutually interchangeable, like other texts, (where the Lord and His body are shown as identical)-399. COMMENTARY. In the Brihad. Up. 14. 15., it is said :- तदेतट् बह सनरं विट्शदस्तदपिनैव देवेयु परसामवद् म्राहया मनुष्येदु क्षत्रियेव कत्रियो वैश्येन वैश्य: शुद्रेव श्रस्तस्मादभ्ावेव देवेधु लोकमिच्डसे म्राह्यये मनुष्येष्ये- ताभ्याथ हि रपार्भ्या हाभवद्य यो ह या ग्रस्माल्लोकार्त्स्व लोकमटृषा प्रैति स पनम- विदिता न भुनकि यथा वेदो वाडननूकोज्यद्ा कर्म्माकृतं यदिह वा अप्यनेर्वविद् महत्वुण्यं कर्म्म करोति तद्दास्यां ततः सीयत पवात्मानमेव लोकमुपासीत स य चात्मानमेव लोक. मुपास्ते न हास्य कर्म्म सीयते भस्मान्य वात्मनो यद्यत्कामयते तत्तत्वृजते।। १५। There are then this Brahman, Kghatra, Vis, and Sudra. Among the Devas that Brahmaa existed as Agni (are) only, among men as Brahmana, as Kgatriya throvgh the (divine) Kqstriya, as Valaya through the (divine) Vaisya, as Sudra throngh the (divine) Sadra. Therefore, people wish for their future state among the Devas, through Agni (the sacrifcial fre) only ; and among men through the Brahmana, for in these two forms did Brahman oxist. Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been road, or as if a good work had not been done. Nay, even if one who does not know that (Self) should perform here on earth some great and holy work, it will perish for him in the end. Let a man worship the Atman only, as the World (Lokam) or (Brahmapura.) If a man worships the Atman as the Lokam (the city of Brahman) his work does not perish, for whatever he desires that he gets from that Atman. This text clearly shows that the Lord is the Lokam. Texts like these desoribe the Supreme Self as the Loka, and the Loka as the Supreme Self. Thus it proves that the Loka and the Âtman are interchangeable. The Supreme Self is the heavenly region called Cokula, Vaikuntha, Sam- vyoma, Mahim&, etc., and the heavenly region is the Supreme Self. This is like other descriptions of Brahman. As in the Gopâla Tâp. Up., the Lord is

566 VEDANTA-SOTRAS. 'III ADBYAYA. [Govinda

described as having eyes like full-grown lotus, etc., as being above Prakriti, ehowing that the body is the Lord and the Lord is the body, so here also the Lord is the Heavenly World and the Heavenly World is the Lord ; both are equally adorable. So it follows that Hari, whose form is blies and knowledge, through His inconceivable power, Himself appears as the Heavenly World, with all its various objects, as He Himeelf is various in His nature, and this He does to His devotees and not to others. Therefore, the Heaven World should be worshipped equally with the Lord. Note .- The Heaven of the Lord is visible only to the Eleets. Othors cannot see it- they can go up to Svarga only.

Adhikarana XVII. The author now commences the present section in order to strength- en the teaching above given. (Visaya.)-All the texts that describe peculiar attributes of the Lord are Vişaya texts in this Adhikarana. In the preceding sûtras it has been taught that the Lord has the qualities of omniscience and the rest, that the great ether is His dwelling place, and that He must be meditated upon as such, possessed of these attributes. (Doubt.)- Admitted that the Lord Hari has all these attributes, yet it does not follow that these are the real attributes of Brahman, but that they are phenomenal and do not constitute His essential nature; because the texts say that Brahman is nirguna or without any qualities. The doubt, therefore, arises, are these qualities of Brahman phenomenal (Mâyic) or the essential attributes of Brahman .? (Parca-pakşa.)-The texts like those of the Brib. Up. IV. 4. 19. (By the Mind alone it is to be perceived there is in it no diversity. He who perceives therein any diveisity, goes from death to death.) and II. 3. 6. [Next follows the teaching (of Brahman by it is not so, it is not so ! for there is nothing else higher than this, if one says): 'It is not so.' Then comes the name ' the True of the True,' the senses being the true, and He, the Brahman, the True of them], show that Brahman has no attributes, and that the so-called qualities of Brahman are phenomenal only. (Siddhanta.) This view is set aside in the next sutra, which shows that the attributes of Brahman are not unreal. SŪTRA III. 8. 39. सेव हि सत्याकय:।।३।३।३६।। anr-qr, Saeva, she verily. ft, Hi, because. au-wrra:, Satya-adayah, Satya (truth) and others.

Bhârya.] III PADA, XVII ADHIKARAŅA, SA. 39. 567

39. Because she Herself (the Para Sakti of the Lord) is the Truth and the rest (these attributes are real) 400. COMMENTARY. In the Svet. Up. VI. 8., it is declared that the power of the Lord is inherent in Him and is known as Paråsakti, and is different from the Maytsakti of the Lord. म तस्य कार्य करवं का वियते न सत्समस्धाम्यधिकमम हरयते। दरास्य राकिषिविधेव स्यते स्वामानिकी नानवळकरिया था । ८ । There is no effect and no cause known of Him, no one is seen like anto Him or better; His High Power (Part Cakti) is revesied as manifold, as inherent, acting as force and knowledgo. This and texts like Visnu daktih para, etc., show that the Lord has this High Power, different from Maya and that this is an attribute which constitutes the essential nature of Brahman, as heat is the essential quality of Fire. This is called the Parasakti or the Svarupadakti of the Lord. Because this very power becomes modified as truth, omniscience etc., hence they are not måyic or phenomenal attributes, but on the other hand, they belong to the essential Self of the Lord. These attributes of truth, omniscience, etc., are modifications of the Paradakti, and the two reasons for it will be mentioned in the next sutra. Therefore, the Sruti snys, "there is no diversity here;" meaning thereby that all these attri- butes are modifications of the Paradakti and Paradakti Herself. The text "Neti neti," quoted by the Pûrvapaksin, has already been explained in sûtra III. 2. 22, and those arguments need not be repeated here. The word ' adi," " and the rest," in the Sutra implies that attributes like purity, compassion, forgiveness, etc., as well as omniscience, omni- potence, all-blissfulness, all-beauty, etc., are also to be included. Therefore Sri Parâdara has explained the word Bhagavat as the Supreme Self having the attributes of Isolation, as well as of great glory (Mah&vibhuti.) Having mentioned this, he goes on to say that the Lord possesses also the attributes of complete Lordliness, supporting every one and the rest, both collectively and separately. Note .- In the Bhagarata Puraga, I. 16. 27, the Goddess of earth, in addressing Dharra, the king of justice, enumerates certain attributec, such as truthfulness, purity, com- passion, forgiveness, generosity, contentment, rectitude, control of mind, control of senses, sasterity, impartiality, forbesrance, indiference, learning, knowledge, dispassion, govern- ment, prowems, energy, strength, memory, independence, dexterity, besuty, patience, softness, magnanimity, humility, good-naturedness, mental clarity, intuition, perfection of senses, physical, othical and mental enjoyment, depth, steadiness, faith, adorableness, glory, non-solfshness. She says that these and other grest attributes must be prayed for by the strivers after greatness, from the Lord, for they all exist in Him.

568 VEDÂNTA-SÚTRAS. III ADHYÂYA. [Govinda

Since these qualities are inherent in the Lord, therefore, the Risi Paradara has defined the word Bhagavat as meaning the Supreme Self, who though pure (isolated from- all attributes) yet is possessed of all glorious attributes and powers (see Visnu Purâna, VI. 5. 72.) शुद्धे महाविभूत्याव्ये परे प्धायि शब्दते। मैत्रेय भगवच्छम्द: सर्वकारयकारये। "O Maitreya, the word Bhagavat is applied to the Cause of all causes, to the pure Supreme Brahman, possessing Mighty power and Glory." संभर्तेति तथा भर्ता भकारोऽर्यद्वयान्वित:। नेता गमयिता स्रष्टा गकारार्थस्तथा मुनेः ॥ पश्वर्यस्य समग्रस्य वीर्यस्य यशसः भ्रियः। ज्ञानवैराव्ययोश्चापि पण्या भग इतीक्षना। वसन्ति यत्र भूतानि भूतात्मन्यखिलात्मनि। स च भूतेष्वशेषेषु वकारार्थस्तताऽ्व्ययः। -(Vișņu Puráņa, vi. 5. 73-75.) He is the supporter of all, and the protector of the universe. This is the two-fold meaning of the syllable "bha" (Bhartt and Sambhartta.) The syllable " ga " " denotes the saviour (he who brings the pure souls to himself, gamayita) the leader, (he who causes his devotees to attain purity of Self) and creator (he who unfolds manifold bliss to his devo- tees.) Therefore, the word " bhaga " means the collection of the six attributes, Aisvarya (lordliness), Virya (energy), Yasas (fame), Sri (fortune), Jñâna (knowledge), and Vairâgya (dispassion.) The syllable "Va" a means that in whom all elements and living beings dwell (Vasanti), the Great Self of all, possessing all energy, and who dwells (vassti) in all beings, Himself unchangeable and immutable. Thus the word "bhagava," consisting of three syllables, means knowledge (omniscience), energy, power (to create the universe), strength (to support the universe), Lordliness (to control all), and the rest. Therefore, these specific attributes like truthfulness, etc., exist in the Supreme Lord, and are not different from Him and must be meditated upon by the devotees.

Adhikarana XVIII.

Now the author commences a new subject, in order to indicate that the Lord must be meditated upon as having Sri or Fortune as His constant companion. (Vişuya.)-In the White Yajur-veda, Chap. XXXI, verse 22, we find the following :- श्रीश्च ते लक्ष्मीश्च पल्या महोराते पाश्वें नक्षत्राबि रपमश्यिनी व्यात्तम्। Beauty (sri) and Fortune (Lakami), are thy wives : each side of thee are Day and Night. The constellations are thy form : the Asvins are thine opon jaws. Some say that Sri means here Rama Devi, and Laksmi means Divine Fortune (Bhagavati Sampat.) Others say Sri means the Goddess of speech

Bhåpya.] III PÂDA, XVIII ADHIKARAŅA, SA. 40. .569

and Lakşmi means Rama Devi. In the Atharva Širas (Gopala Tapani) also we find the Lord addressed as the husband of Kamala, in the follow- ing verse :- नम: कमलनेत्राय नमः कमलमालिने। नमः कमलनाभाय कमलापतये नमः ॥ वर्दापीडामिरामाय रामायाकुण्ठमेधसे। रमामानसहंसाय गोविन्दाय नमो नमः ॥ "Salutation to thee whose eyes are like lotus, who has garland of lotus, from whose navel grows the lotus, and who is the husband of Laksmi. Salutetion to Govinda, the be- loved of Rama, he who is adorned with the crown of peacock feathers, and who possesses nnobstructed intelligence." Similarly in the Rama Purva Tapani Up., the Lord is called Ramadhara, the supporter of Rama. नमो वेदादिरूपाय ग्रोंकाराय नमो नमः। रमाधाराय रामाय श्रीरामायाऽत्ममूर्तये । (Doubt.)-Here arises the doubt. Is Sri a phenomenal Being, made of Prâkritic matter and therefore non-eternal, or is she eternal, represent- ing the Parasakti of the Lord ? In other words, does Sri represent here the Prakriti-the non-eternal energy of the Lord, or does she represent here the Higher Energy, called the Parâdakti? (Pârva-pakşa.)-The Pûrvapaksin says, Šrî is a non-eternal attribute of the Lord, and she consists of pure SAttvic Prakriti, and is the Mâya energy of the Lord. The Supreme Self has not Bri and Lakymi for his wives in the literal sense of the term, for the Upanisad texts repeatedly prohibit all such attributes with regard to Him, by the words Neti neti, "He is not so, He is not so." Moreover to think of the Lord as having a- wife constantly near Him, is a degrading idea of Godhood, for it makes Him subject to passions, etc. (Siddhânta.)-The above objection is answered in the next sûtra, where it is shown that Sri is the Parâsakti of the Lord. SUTRA III. 3. 40. कामादीतरत्र तत्र चायतनादिभ्यः ॥३।३।४०॥। nranfa-tatw Kamadi, desires and the rest. Itaratra, in places other than Samvyoman : elsewhere. a Tatra, there. In the Samvyoman. Cha, and. amarfas: Ayatanadibhyah, the word wra means all-pervading. means spreading out of bliss and relcase for the Bhaktas. The word wrf means the statement ot the unity of the Paragakti with the Lord applies to Śri also. The whole word means "because of being All-pervading, All-spreading and the rest."

570 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

40. (Sri is verily the Parâsakti and) there (in the highest Heaven), and elsewhere (in the Prakritic world she creates all) objects of desire and the rest (for the Lord), (and this is so) because she is all-pervading, the giver of Mukti and the rest-401. The words "Sa eva," " she even," are understood in this sûtra from the last. "She even, " namely, the Parasakti even is she. "In that, " namely, in the Supreme Ether, called the Samvyoman, which is untouched by Prakriti, and "in the other," that is, in the world of Prakriti whenerer the light of the Lord manifests, she is ever ready to create all objects of desire, for her Lord, the Supreme Self (in the shape of various modifica- tions of her own self.) Therefore, Śri is ever attendant upon the Lord, and hence He is called the eternal consort of Sri. The word " desire" he.e means a wish for all objects of beauty aud erotic sentiment. The words "and the rest" mean all the sentiments subordinate to the sentiment of k&ma: such as the service of the Lord. Tlerefore, Sri is verily-the para- dakti. Why? Because she is all-pervading, and she gives release and bliss to the worshippers of the Lord. The word " âya " means all-pervad- ing ; and "tana" means spreading out of bliss and release for the Bhaktas. Because of these two-fold reasons (all-pervading and bliss-spreading), Srf is just like the Paradakti and has the attributes of truth, etc. And as the Lord is not different from His attributes, though His attributes in conven- tional usage are described to be separate from Him, s0 Sri is not separate from the Lord, thougl we talk of Her as if she was separate. By the word "adi," "and the rest," is meant unity with the Parasakti, namely, the statement of the unity of the Paradakti with the Lord applies to Śri also. Thus the text of the Sevt. Up., "His Paradakti is inherent in Him," shows that she is non-different from the Lord. Therefore Sri is the Paradakti and all-pervading. And as the Parâdakti is described as the giver of knowledge and release and whose essential nature is all-compassion, Śrt also possesses all these attributes, and is not different from her. And s0 it is mentioned in the Vișnu Purâna :- Šri, the eternal, is the mother of the universe and as Vienu is all-per- vading, she is also like Him imperishable and undecaying, O Brâhmanas ! In another place it is said :- O Goddess, thou art the science of the Self which gives release. If Śri and Vienu were not identical, and if there existed any differ- ence between them, then these tw, attributes, namely, all-pervadingness

Bhårya.] III PÅDA, XVIII ADHIKARAŅA, SA. 41. 571

and giver of salvation, could not have been attributed to Her, because those are the essential attributes of the Lord. And if it be admitted that there are two all-pervading substances and two givers of salvation, then we are landed at Apasiddhânta or a conclusion unwelcome to all parties. Srt is identical with the Paradakti and this is mentioned in the same Vışņu Purâņa :- He who is called Parameda, who is pure (without difference), is so called (Parameda means husband of the Parasakti) figuratively; may that Vişnu be gracious to us who is the Self (the motive power) of all embodied being. The word Paramesa is a compound of three words, namely, para (Supreme), må (Laksmi or Sakti) and îda (Lord or husband.) The whole word means the Lord or husband of the Parasakti. The qualities of all-pervadingness and the rest do not belong to Prakriti and are not possible in the case of the latter, therefore it is clear that Śri is different from Prakriti. The conclusion, therefore, is that Sr is the Parâsakti indeed, and consequently she is eternal. If Sri be the Paradakti, then Her devotion to the Lord would be impossible, because Parâdakti is identical with the Lord and none can be devoted to His own Self (not even an egotist.) This objection is answered in the next sûtra. SÛTRA III. 8. 41.

भादरादलोपः ॥। ३।३।४१।। ru Âdarât, because (of her) intense love. The word Ådara of the text must be translated here as love. wary: Alopab, non-omission, non-cessation. 41. The devotion of Sri to the Lord does not cease to exist because of her intense love for Him-402. COMMENTARY. Though there is no difference between Śri and the Paradakti, which in her turn is identical with the Lord, yet the devotion of Śrt to the Lord does not vanish, because of Her great love for the Supreme Lord, Who is Her root of existence, and Who is an ocean of wonderful attributes. The branch cannot but love the tree, nor the rays of the moon their lord, the moon. So Sri cannot but love the Lord Visnu, who is her very ex- istence. Her devotion to the Lord is established by the Srutis (of the Yajur-veda) quoted above. That Sruti shows that she is the most devoted

572 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

of all wives, and possesses all the attributes of a loving spouse. In the Bhagavata Puraga also the Gopinis, addressing the Lord Kriena, say :- He whose service is constantly craved by Sri, who is ever anxious to obtain the dust of His lotus feet, he whom Tulast though ever resting on his breast, is ever anxious to serve, etc. The erotic sentiment is possible only where there is difference be- tween the two, the lover and the object of love. But Sri being identical with the Lord, such a sentiment is out of question in the case of the Lord, for no one is self-enamoured. Therefore, Kâma cannot exist in the Lord and Sri cannot give rise to that sentiment in Him. This objection is met in the next sûtra. SÛTRA III. 8. 42. उपस्थितेऽतस्तद्चनात् ॥ ३। ३।४२।। ifua Upasthite, being present, being near. qa: Atah, hence it is proved. arvtq Tad-vachanat, from the statements about Him. 42. (The erotic sentiment arises in the Lord), when they are near to each other. Hence this sentiment exists, because there is the statement (to that effect in the Sruti) -403. COMMENTARY. The word Upastbita is a past participle, with the force of condition. It means that though the Sakti and her support (the Lord) are identical, there being no difference between them, yet the Support of Sakti being the best of the males (Purusottama) and Sakti being the best among all females, when these two are present (Upasthita) near to each other, the erotic sentiment and the rest arise between them; and thus is fulfilled the saying that the Lord is Self-enjoying, Self-enamoured. Therefore, the existence of that sentiment is possible in the Lord. But have you any authority for this statement? Yes, the text of the Gopala Uttara Tapani :- यो हि वै कामेन कामानू कामयते स कामी भवति। यो ह वै त्वकामेन कामान् (न) कामयते सोडकामी भवति इति। "He who, through Kâma (lust) desires the objects of desire, he is called kâmi. He who, without Kama (but through love), desires the objects of desire, he is called akâmi." "He who, through Kama (lust) desires the objects of desire, he is called kami. He who, without Kima (but through love), desires not the objects of desire, he is called aksmi." Note :- The reading in the printed text of the Ananddérama series, is ara in the sooond sentence : which, however does not appear to be appropriate,

Bhåpya.] III PÅDA, XVILI ADHIKARAŅA, SJ. 42. 573

This text shows that the Lord has enjoyments of the objects of desire, though not moved thereto by kåma or sensual desire. The word akåms means something like kåma, but not kâma. The force of the nega- tive particle is to indicate similarity, and not absolute negation. A- kâma, therefore, is emotion like kama, but on a higher level. When lust is transmuted into love, kâma becomes akâma. The Lord, therefore, enjoys the objects of desire through akama or love, not through kâma or lust. Such desiring of the object of desire, namely of Sri, who is His ownself, and in whom He realises the completion of Himself, is not in conflict with the Lord's being Self-enjoying and full. The intense bliss resulting from contact with Śri, who is His own Self, must be understood like unto the joy which one feels at looking on his own beauty in a mirror. Therefore the sense of the above is this. The Lord is qualified as possessing two Saktis called Par& and Svarûpa. The highest substance is thus described in the Śrutis. When He manifeets Himself in His Svarûpa Sakti or essential nature He is called Purușottama or the highest male. But when His aspect of Parâdakti predominates then such manifestation gets the name of Dharma and the rest. This Parâdakti verily manifests in the shape of sweetness, lordliness, compassion, joy and knowledge and is called Dharma or virute. Sri in the shape of sound is called the word. Si in the shape of earth and other planets is called the abode and when manifesting as giver of gladness, joy, expansion of consciousness, she is called Sri, Radh& and the rest, the highest of all women. All these are various manifestations of the Paradakti of the Lord. Therefore, though there is no difference between the Lord and His Paradakti or Svarûpa Sakti, yet for purposes of conven- tional usage they are spoken of as different. And Paradakti is said to satisfy the emotional desires of the Lord. These manifestations of the Parâdakti, like Dharma and the rest, must not be thought of as temporal and transient, but they exist from beginningless time, though they come into play with the coming of man on the earth. Thus there is no objec- tion from any consideration. Therefore, the followers of the Lord Srt Krisna must meditate upon the highest truthi, namely, the Lord as always accompanied by Sri.

574 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

Adhikarana XIX. In the Gopala Tapani it is further stated at the end :- तस्मात् कच्य एव परो देवस्तं व्यायेत् वं रसेत् तं मजेल् तं मजेदिति मों तत् सदिति । Therefore Krigna alone is the highest God ; one should meditate on Him, rocite His namo, adore Him and worship Him. (Doubt.)-Here arises the doubt. Is it necessary that the worship of the Lord Hari must be done in the form of the worship of Srt Kriena or may He be worshipped in any other form ? (Purva-pakşa.)-As the above verse ends the whole Upanișad, it is more harmonious to interpret it as laying down a restrictive rule that the worship of Śri Hari must be always in the form of Sri Krişna. (Siddhânta.)-This view is set aside in the next sûtra, where it will be shown that there is no such restrictive rule. SUTRA III. 8. 48. तन्निर्द्धारणानियमस्तद्द्ृष्टेः पृथग्द्यप्रतिबन्धः फलम् ॥३।३।४३॥ ar Tad, of Him. Prufer Nirddharana, of decision, determining. wr: Aniyamab, there is no rule, or restriction. ag Tad, that. d: Dristain, through the statements seen, qoq Prithag, separate. R Hi, because. fdrer: Apratibandbab, non-obstruction. wq Phalam, fruit. 43. There is no restrictive rule, determining the worship of the form of Sri Krisna alone. Because this is seen; for there is a separate fruit, namely, non-obstruction- 404. COMMENTARY. There is no such restriction that the Lord God should be worshipped with the attributes of Srt Krisna only, and with no other attributes like those of Śri Rama and the rest. The form of Sri Krişna is generally under- stood to be that of the infant suckling at the breast of Jasoda. That is no doubt a form of the Lord, who is all-pervading, omniscient and all-bliss. But there are other forms also. Why do we say so ? Because we see so in the Scripture (Gopâla Uttara TApant) :-- यत्रासा संस्थित: कम्बल्रिमि: शकया समाहितः। रामानिकदप्थुममे: ठकमिव्यासहिता विभु:। बतुमशब्दो सवेदेको धोंकारस्यांशके: कतः।। (धोंका: समुदाहतः) The Lord Krigna resides there surrounded by the three, namely, by Balardms, Aniruddha, and Pradyumna. And He has His Energy also Rakmini. The one syllable Om manifests in these above-mentioned four forms. (Vasudevs=balf mitri, z- aniruddha, 8- Pradyumns, - Ssákargapa).

Bhârya.] III PÂDA, XX ADHIKARAŅA, S1. 44. 575

This text shows that Sri Kriena has these forms also, and therefore, Baladeva and the rest are to be worshipped equally as Sri Krigna, for they are not different from Him. But then the word eva or "alone " occurring in the above text (Krisna alone is the highest God) would become uselees! The word eva is not a redundancy, and the sutra auswers this objection by saying "the result is separate." What is that separate result? The removal of the obstruction which is caused by worshipping any other deity as the Highest. The worship of Krisna is the unobstructed means of salvation. The worship of other deities is the indirect means. The word eva, therefore, serves a useful purpose, by removing this obstruction or mediatenees, which is the natural consequence of worshipping other deities, without the idea of their being Sri Kriena. Therefore, this being so, a person who has a love for the worship of Baladeva and others, may do so, provided he combines in his meditation all the attributes of Srt Krięna, if he is capable of doing so. Such worship is the direct cause of Mukti, but if he is not so capable, then he must worhip Sri Kriena alone, and not any other manifestation of Him, like Balarâma, etc.

Adhikarana XX. Now the author commences a new topic, in order to teach that the sspirant must possess also the attribute of devotion to his guru, for one of the attributes of the Lord is that He is reached through the Guru. In the description of various Vidyâs or methods of Bhakti, it is said that Guru Bhakti is one of the conditions of success. In the Svet. Up. VI. 23, it is said :- यस्य देवे पराभकिरयया देवे तथा गुरी। तस्येते कयिता सर्था: प्रकाशन्ते महालन:। प्रकाशन्ते महात्मन इति। "If these traths have been told to a high-minded man, who feels the highost dovo- tion for God, AND FOR HIS GURU AS FOR GOD, then they will shine forth, then thoy will shine forth indoed." Bimilarly, in the Chhand. Up. (VI. 14. 2.) it is said :- WI Joit 4 " a man who Ands the tenchera, obtains knowledge." So also in Mundaka Up (L. 2. 12.) it is said :- परीस्य लोकान्कर्मचितान्तासख निर्षेदमायाभास्त्यकता कतेम। सदवियानाथं स गुरमेवामिगण्हेर्समित्यायि: भोतियं प्रयनिष्ठम्ं। Lot a seeker of Brabman, after he bas examined (and thoroughly mastered the forces of the worlds, that are reached by the occult) works, acquire freedom from desires for them. For the uncreate world of Brahman, cannot be gained through the created worlds. Therefore to know this, let him approach with folded hands, the Guru, who is inspirelt and dwells constantly in the eternal.

578 VEDANTA-SUTRAS 'III ADHYAYA. [Govinde

(Doubt.) Here arises the doubt. Does the fruit accrue by merely studying the Scriptures with the Gnru, or does it result from such know- ledgo accompanied with the grace of the Guru. (Parva-pakja.)-The fruit results from the mere knowledge from the study of Scriptures. What is the use of the grace of the Guru ? (Siddhanta.)The grace of the Guru is necessary, as is shown in the next sftra. SUTRA III. 8. 44. प्रदानवदेव तटुक्म् ॥।३। ३।४४।। WI Pradanavad, just as the gift of learning given by a teacher, through favour to his disciple. w Eva, exactly. W Tad, that. rwy Uktam, it is said. 44. It is said that the attainment of Brahman is exactly as much the gift of the Guru, as the attainment of learning Scriptures from him-405. COMMBNTARY. According to the extent of the favour of the Guru in imparting the means of obtaining Brabman, namely in imparting teaching which is the cause of attaining Brabman, to that extent depends the fruit of such attainment. It is not by mere study that Brahman is reached, but the kindly glance of the Guru is absolutely necessary for that purpose. The word Pra in the sutra indicates this grace of the Guru. The Lord Srt Krişna himself has said so in the Gita (XIII. 7). Humility unprotentiousness, harmlessness, forgiveneme, reotitudo, SEaVIOR OF TEt TRACHER, purity, steadfastness, self-control. Therefore the attainment of'the Brahman is the result of that stady which is accompained by the grace of the Guru.

Adhikarana XXI.

(Doubt.)-Is one's own exertion stronger or the grace of the Guru ? (Purva-pakşa.)-Without exertion the grace of the Guru will not be able to accomplish anything, hence one's own exertion is stronger. (Siddhânta.)-The above view is controverted in the next sûtra. SÛTRA III. 8. 45. लिङ्भूयस्त्वात्तद्धि बलीयस्तदपि ॥ २। २।४४॥ fey Linga, of indicatory marks. queer Bhûyastvat, on account of the plurality. a Tad, that (proof). R Hi, because. roft: Baliyah, stronger. ur Tad, that or this. f Api, also,

Bhåpya.] III PÂDA, XXI ADHIKARAŅA, S1. 45. 577

45. Owing to plurality of indicatory marks, the Grace of Guru is the strongest, but the others also (study, medi- tation, etc.) should be continued to be performed-406.

COMMENTARY. In the Chhandogya Upanigad there is the story of a disciple of Gautama, called Satyakama. Satyakama was taught Brahma-vidya by certain Devas, ho had assumed the forms of a bull, the fire, a flamingo, and a water-bird. Though he was taught by these Devas, he still prays to his Guru to teach him Brahma-vidy& (Chhar. Up. IV. 9. 1-3.) "Thas he reschel the house of his teacher. The tescher said to him :' Satyakrama !' He roplied ' Lord.' "The teachor said: 'Friond, thou :hinest vorily like one who knows Brahman. Now who has tanght thee, a man or a Devs?' He replied 'Beings othor than men, (have taught mo.) But, Lord, for my good, you should teach me.' "Bocsuse even I have heard from exalted ones like you, that only such knowledge as is loarnt from a rogularly accepted Teacher leads to the highest good.' Then Se tanght him the very same thing, and Satyakima saffered no harm, (though he had learnt from beings other than a tescher), yea, he suffered no harm." Similarly in the story of Upakosala, who was & disciple of this Satyakama, we find the same fact reiterated. Upakodala was taught by the sacred fires, the mysteries of Brahman, but still he prays to his teacher to explain to him the doctrine of Brahman. (Chhandogya IV. 10. 1., the end.) "Upakosala, the son of Kimalsyana, dweltas a religious student in the house of 8at- yakams Jibila. He tended his ares for twelve yesrs. But thongh the teachor allowed the other pupils to depart, he did not allow Uparrośsla to depart." "Then his wife said to him, 'This student is quite axhausted with sustorities, becsase he has diligently tended your ares. (But you have not taught him), and your fres even thoagh so well tended have not taught him. Now (at least) teach him,' But Satyakima, however, went away on a journey without having taught Upakoisls. "Then Upakoiala, from sorrow took into his head to lesve of esting. Then the wife of the teacher said to him, 'student, eat. Why do you not eat ?' He said, 'There aro many dosires in this man here, which go in different directions. I am full of sorrowa, (and so have no room for food), so I do not take food." "Thereupon the fires said among themselves, 'This student has become ox- hausted throngh austerities in serving us properly. Now let us toach him.' Then they said to him. "'Prâpa (power) is (lower) Brahman. KA (Infnite Power and Joy) is (higher) Brab- man; KHA (Infnite Power and wisdom) is (also higher) Brahman." "He said, 'I understand that Prins is Brahman; but I do not underatand KA or KHA. "They said, ' That which is KA is indeed KEA: that which is KHA is indeed KA. They, thorefore, taught him that the (lower) Brabman was Prana, and that (the higher) Brahman was the All-laminous (Vignu)."

578 VEDANTA-SOTRAS. 'III ADBYÂYA. [Govinda

ELEVENTH KRAŅPA. After that the Girhapatys Fire taught him, "Brahman is Vast, the World-Gwae, the Destroyer and the Eternal. As subjective Antaryimin (He is) the SPIRIT who is soon in the Solar Logon (by the illumined sage.) He is the 'SUPREME I AM,' He indeed is the ' SUPREME I AM.'" He, who knowing this, thus meditates on Him, has his sins destroyed, becomes a dweller of the world of God, obtains life eternal, lives resplendont, and his depondants do not perish, because we guard him in this world and in the other, whonoever knowing this thua, meditates on Him. TWELFTH KHANDA. Then the Anvihirys Fire taught him, " Brahman is the Protector of all, the Guide, the Supreme Raler, the Joy Eternal. (As Belf He is) the Spirit who is seen (by the illamined sage) in the Lunar Logos. He is verily the 'SUPREMB I AM." Ho indeed is the ' Supreme I am.' " He who knowing Him thus, meditates on Him, has his sins destroyed, becomes a dweller of the world of God, obtains life eternal, lives resplendent, and his dependanta do not perish, because we guard him in this world and in the other, whoover knowing Eim thus meditates on Him. THIRTEENTH KHANDA Then the Abavaniya Fire taught him, "Brahman is All-powerful, All-pervading, the Laminous, the Sentioney." (As Self, He is) the Spirit who is seon (by the illumined sage) in the Deva of lightning. He is the 'I am.' He indeed is the 'I am.' " He who knowing bim thus, meditates on Him, has his sins destroyed, becomes a dweller of the world of God, obtains life eternal, lives resplendent. His dopendante do not perish, because we guard him in this world, and in the other, whosoever knowing Him thus, meditates cn Him. FOURTEENTH KHAŅDA. Then they said, "Friend Upakosala, (thus have wo taught thee theoretically) the two doctrines about God, namely, that God is the 'I'(the inner ruler of all souls) and that God is the ' Atman '(the All-pervading cosmic agent.) But thy teacher alone will tell thee the (practical) mode (of realising this teaching.)" In time his teacher came back, and said to him " Upakosala !" He answered "Lord." The teacher said, "Friend, thy countenance looks bright as that of a person inspired. Now who has taught thee (a Deva or any lower entity) ?" Upakoiala said: "What (lower entity) can dare teach me, Sir? Men and asuras hide themselves before thee. The (presiding Devas of) these (fres) verily taught me. They were (rufulgent) like these, but unlike these (as they had hands, feet, &c.)" Upakoiala spoke about the Fires befure his teacher. The teacher said. "What, my friend, have these Fires told you ? Upakosala answered, "This (repeating all that the Fires had told him.)" The teacher said, "My friend, they have taught thee the knowledge about the World-suppor- ters, but I shall tell thee (the goal, the path and the method of meditation). As wator does not cliag to a lotus leaf, so no sinful act clings to one who knows Him thas." "He said : "Lord, tell me." He said then to him. FIFTEENTH KHAŅDA. (He said). This person who is seen in the eye is the Self (called VAmana.) This is the Immortal, the Fearless. This is Brahman. Nothing clings to this. Because (such a Person resides in the eye) therefore, if any one drops melted butter or water ou it, it runs away on both sides (and does not cling to the eye.)

Bhârya.] III PADA, XXII ADHIKARAŅA, SA. 45. 579

The wise call Him the Samyadvima (the Most Besutiful) because all objecte of besuty onter into Him. All beantiful objects enter into Him who knows Him thus. He verily is called Vamani (the Girer of besuty), because He alone gives benuty to all. He who knows Him thus gives besuty to all (beings inferior to bimself.) He is also Bhimani (the Resplendent), for Ho shines in all worlds. Ro who fnows this thas, shines in all worlds. Now when such persons dio, whether (their rolations) perform their death ceremo- nies or not, they go to the plane of the Ray, from the Ray-plane to the Day-plane, from tho Day-plane to the Bright-fortnightly plane, from the Bright-fortnightly plane to tho Northern six-monthly' plane, from the Six-monthiy plane to the Annual plane, from the Annual plane to the Solar plane, from the Solar plane to the Lunar plane, from the Lunar plane to the plane of Sarasvati, (from that they reach to the plane of the chief Viyu) who is hor Lord and beloved of God. He leads thom to Brahman. This is the path guarded by the Dovas, the path that leads to Brabman. Those who procced on that path, do not return to this round of humanity, yei, they do not rotura. These texts show that there are many authorities to prove that the Grace of the Guru is the strongest element, in bringing about Mukti. "But if this be so why should a man exert at all ? The grace of the Guru is all-sufficient." One should, however, not fall into thjs mistake. For the texts also say that a man should have supreme devotion to God, (Yasya deve parabhaktib) and that he should study and meditate (Śrota- vyab, mantavyab) and the rest. All these are necessary for attaining perfection. Hence says a Smriti text :- गुक्मसादो मळबानू न तल्ादू मसबसरम्। तथापि भववादिस कर्तेष्यो मोससिदये। The grace of the Guru is the strongest. There is nothing strongerthan that. Still study, mediation and the rest must also be porformed in order to accomplish that (Release.)

Adhikarana XXII. It has been established that the fruit is obtained by worshipping the Lord as qualified with attributes accompanied with the Grace of the teacher. Now the author reconciles those texts which are an apparent conflict with the statement above made. In the Gopala Tapani the sages asked Brahmâ, the lotus-born, about that being who is the object of adora- tion to all, from whom death is even afraid, etc. In reply to their queetion Brahma teaches that Sri Kriena possesses those all attributes and that the method of reaching Him is devotion to Him, which Brahm& teaches to the sages. In the Uttar Gopala Tapani he further says :- तस्मादेव परो रजल इति सोअमित्यवचार्य गोपालाशमिति भावपेत्। स मोसमस्तुते स मयत्वमधिगम्ृति सहाबिद्रिवति स मोसमिति॥

580 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

Since this is so, let him meditate on Him who is beyond Rajas with the ides " I am he," "I am Gopila." He obtains Mokşa, he gets the state of Brahman, he becomes & knower of Brahma. (Doubt.)-Here meditation with non-difference is apparently taught by the phrase " I am he." Therefore arises the doubt. I this meditation "I am he" based upon the teaching that the supreme Self and the indi- vidual Self are identical in essence, or is it only a particular kind of meditation, a particular manifestation of devotion taught above and in which state the Bhakta identifies himself with the object of his devotion ? (Pârva-pakşa.)-The opponent holds the view that the first alterna- tive is the right one, for the words of the Upanisad naturally lend them- selves to that view, and that Mokea is caused by meditating on the Great truth, that the individual Self is identical with the supreme Self. (Siddhånta.)-The view is set aside by the next sûtra, where it will be shown that Soham is a form of Bhakti only, and is not to be taken literally. SÛTRA III. 8. 46. पूर्वेविकल्पः प्रकरणात्स्यात्क्रियामानसवत् ॥३।३ ४६।। d Parva, of the former (i.e., devotion.) Rawy: Vikalpab, an optional form. womg Prakaranat, on account of the subject matter. e Syat, there may be. fin Kriya, the acts of offering in pûja. anrer Manasavat, like the act of meditation. 46. This "Soham" meditation is a form of the former (i.e.r it is a kind of Bhakti), because of the context, just like the mental forms of meditation and the physical acts (offer- ings in Pûja and the rest, are but modes of Bhakti)-407. COMMENTARY. This mental idea " I am He" is an optional form, and nothing more than that, of the " former," namely, of Bhakti. Why do we say so ? Because of the context. The opening sentences of the Gopâla Tâpani, after describing meditation and japa of Srt Krisna, thus defines Bhakti or Bhajana : Bhajans or worsbip means Bhakti or devotion to the Lord. It consists in having no desire, or rather in-renouncing all desires of enjoying the fruits of good work, either in this world or in the next: and in Axing the mind'In That (Sri Krigna.) This is indeed true Naigkarmaya or Sennyåss. This Bhakti being mentioned in the previous portion of the Upanisad, and being also mentioned in the concluding portion of it also (Sachchi- danand-aikarase bhaktiyoge tisthati) the middle portion " Soham" cannot but refer to this Bhakti. Hence this text must be interpreted in con- sonance with the opening and the concluding portions of the whole

Bhårga.J III PADA, XXII ADHIKARAŅA, 84. 46. 581

Upaniçad ; and when so interpreted, it is found to be a peculiar mode of Bhakti, and not a different statement altogether, teaching the idontity of the human soul with God. The Sutrakara illustrates this by an example, "Kriyt-manasa-vat." It is like acts of services and pûjas, and montal meditation. As these acts of Puja and meditation are but modes of Bhakti, so also the cry of the devotee " I am He," is also a particular mode of that very Bhakti previously taught. This mental condition "I am Ho" ariscs from the intensity of love, as well as from the extremity of fear. (As the Goptnis from the intensity of love cried out " I am Krigna.") Or as a man attacked by a lion, from the extremity. of his fear says " I am the lion." The sense, therefore, is this. In the Parva Tapani the question asked is " Kab paramodevab, etc.," Who is the highest God, etc. ? The sages asked Brahma about the nature of that transcendental subetance, who possessed the attribute of being the object of adoration to all, who destroys the cycle of birth and death for His devotee, who is the refuge of all and the cause of all. Brahma being thus asked, replies by saying Srt Krisna is the bighest God, who possesses all these attributes, which the sages have enquired after ; and then he further teaches that he who medi. tates on Śri Krigna, recites His mantra and worships him, becomes immortal, and by such Bhakti the man loses the fear of the world. On being so taught, the sages again asked Brahms what is the form in which Śri Krigna should be meditated, what is the particular mantra which should be recited, 'and what was the mode of worshipping Him ? Hero the question evidently relates to an object of devotion and the method of that devotion. Being thus questioned Brahma teacbes the form of Sri Krigna which the devotee must meditate upon in the verses beginning with "The cow-herd of the colour of cloud standing under the kalpa troo, etc." Having thus described His form and essential nature together with His companions (the cow-herd, the cow-mates and the cow) Brahma next describes the mantra that one must constantly recito in his japa, and then he says that the worship of Krisna consists in dovotion to Him, by which a man discards the fruit of all works to be enjoyed here or in the next world, and which consists in renunciation of all such fruits; and snch fixing of the mind on the Lord is true Sannyasa. In other words, Brahmå teaches three things to the sages in answer to their three questions. (1) The form which must be meditated upon, (2) the Mantra which must be recited in the japa and (3) the most important of all, he gives the definition of Bhajana, as Bhakti in these memorable words :- मकिरस्य भजर्न तदिहामुनोपाभिमरारये।

582 VEDANTA-SÔTRAS. III ADHYAYA. Govinda

Bhajans or worship means Bhakti or devotion to the Lord. It consists in having no dosire or rather in renouncing all desire of onjoying the fruite of good work, oither in this world or in the next. And in Axing the mind in That (Sri Krigs.) This is indeed true Naişkatmya or Sennyasa. This deanes Bhakti and describes its nature. After thus defning the nature of Bhakti, the Upanigad teaches the silent recitation of the Mantra with the syllable Om predzed to it, and statos that the result of such Japa is Mukti, in the shape of attaining Krigna. शोंकारेबान्तरितं यो अपति गोविन्दस्य पञ्चपद्ंमणुं तम्। तस्येवासी दरोयेदान्मकर्प तजान्मुमुसुरभ्यसेभित्य शान्त्ये। He who recites this Mantra, consisting of five words, profxed with the ayllable Om, is shown by the Lord His own form ; therefore let the person desiring Muiti recite it always. Note .- With the syllable Om, the mantra would become Om Klim Krignfya, Om Gov- indiya, Om Gopijanavallabhya, Om svha Om. Having thus shown the result of this japa, the Upanisad goes on to . say :- समेके गोविन्दं सचिदानन्दृविभ्हं पत्च- पदं वृन्दाबने सुरमूकहतलासीन सततं समकद्र बनं परमयास्तुत्या तोषयामि। " I worship with the highest praise that one Govinda, whose form is oxistence, knowledge and bliss; whose mantra consists of five words; who is sestod andor the heavenly tree in Brindaben, along with the Maruts." Having thus shown that a man by meditating on Krisna gets knowledge and happiness, the first part of Gopala Tapani ends with the statement " Therefore Krişna is the highest God, let one meditate upon Him, let one recite His mantra, let one love Him, yea love Him. Om tat sat." Thus an analysis of the whole of Gopala Pârva Tapani Upanişad shows that it begins with declaring that Krigna is the highest God, and ends with that declaration. The whole thesis of this Upanigad is to teach the greatness of Krigna, and His worship, as the only means of getting Mukti. It does not show that the Jivas who have to worship Krigna aro identical with Him. An analysis of the second part (i.e., of) Gopâla Uttara Tapani. (in which occurs the phrase " I am He"), would lead any reasonable man to the same conclusion as above, in spite of this stumbling block of Sobam Asmi, I am He. We now proceed to analyse this Upanişad. Once the cow-maids of Brindaban asked Sri Kriena, Who was the fittest person whom they should feed with aluns? Kriena replied that Durvasas was such a person, who lived on the other side of the Yamuna. They ssked Him "How are we to croes it?" Kriena said " you will walk over it by saying to it, "Krigps is a celibate." The cow-maids

III PÂDA, XXII ADHIKARAŅA, SA. 46. 583

did so, and erossing the river, went to the hermitage of Durvasas, and pre sented all the delicious dainties that they had brought for Him. And the sage did full juatice to the viands. Being highly pleased, he blessed them, and then they asked him " How are we to return?" He said, " walk over the waters of the river saying that Durrasa is a fasting sage." The cow-maids perplexed, making Radha their spokesman, enquired from him the meaning of these dark sayings-how Kriena was a celibate, and how Durvâsas was a fasting sage. Then Durvasa explained to them the mystery of the Great Self of Sri Krisna, beginning with the following words :- "This verily is Sri Krisna, about whom you have asked, who is the cause of the subtle and the gross body, etc." He taught them, that Śri Krispa was the cause of all, that His nature was to willingly submit to those who loved Him with sincere and disinterested affection; and that He is the eternal beloved of such souls. Then the cow-maids asked him about the birth, deeds, the Mantra and the various places of manifestation of Śri Krisna. And the sage tells them these, commencing with the following words :- "In the beginning was God Nariyana blone, in Whom these worlds are interwoven. From the lotus of his heart arose Brahmi, the Creator of the world. Brahmi aaked Bim who is the highest and best of all avatiras with whom all the worlds and the Devas are satisfied, by remembering whom they cross the cycle of births and deaths, and how is this avatåra, the Brahmin? To him replied the God Nariyana, " As there are soven cities on the summit of the Meru hill where dwell those who have performed good deeds, with the desire of getting roward ; so there are seven other cities sbove these where dwell those who perform works withont any desire of roward. Among them the best is the city of Gopala, the manifested Brahman. This city is Madhura. Then Nariyana describes this sacred Madhura, surrounded by various groves and gardens, forests and bowers and protected by the Chakra of the Lord. And then he says, "Śri Krisna dwells in this city, accom- panied by His three powers, and four glories (Balarâma, Aniruddha, Pradyumna, and Rukmint) who represent the four letters of the syllable Aum. Then He adds :- तत्ादेव परोरजस इति सोडहमि- सचमार्य गोपालोश्मिति भावयेत्। Since He is so, salutation to Him, who is above Rajas. Let a man thinking that "I am He," meditate " I am Gopâls." This teaches a form of meditation-the meditation of unity between the worshipper and the worshipped, and shows that such prayer of union is also a canse of Mukti. Thus this teaching ".Soham, Gop&loham " does not declare the absolute identity of the individual soul with the Supreme Self, but that a more reasonable interpretation of this text is that it teaches

584 VEDANTA-SÚTRAS. III ADHYÂYA. [Govinds

& particular kind of devotion, similar to those taught in the preceding portions of this Upanisad. As in the state of ecstasy, a man weeps, rolls about, becomes catalyptic, etc., so also there comes a stage in devotion, when the saint cries out " I am He," "1 am Brahman." All these expres- sions are occurrences of God-intoxicated souls, and are not to be taken in their literal sense. Expressions like these, found in other Upanişads, like the Taittirlya and the rest, declaring non-difference, must be understood in this sense, namely, as expressions of persons saturated with Brahman and possessed by Him. This is possible only where there is difference, and not where there is absolute identity. This has been explained before also. The author now gives another reason for holding that statements like "I am He, " are merely expressions of particular mental modes of the devotees, and they should be so understood ; and that they do not teach the absolute identity of the human soul with the supreme Lord. SUTRA III. 8. 47. अ्रतिदेशाक्च ॥३।३।४७॥ efaeur Atidesat. on account of comparison. Cha, and. 47. And on account of comparison (made in the Gopâla Uttara Tâpani between the Lord and His Bhaktas, as that of a father and his sons, the human soul is not identi- cal with the Supreme Self)-408. COMMENTARY. In the same Upanisad (Gopala Uttara Tapani) the Lord addressing Brahmâ, says :- यथा त्वे सह पुन्रेस्तु यथा वद्रो गये: सह। यथा त्रियाऽमियुक्तोषं तथा भक्को मम प्रिया। As thou art surrounded by Thy sons (Narada and the rest, and art happy in their com- pany), as Radra is surrounded by his hosts, as I am constantly accompanied by Sri, so verily My Bhaktas are desr to me. This verse may also be translated thus :- As Thou with Thy sons art dear to Me, as Rudra with His hosts is a constant object of My solicitude, as Sri is ever impartible from Me, so is My devotee dear to Mo. This shows that as the lotus-born Brahma and the rest are accom- panied by their sons, etc., so the Lord is always accompanied by His Bhaktas and He loves them very dearly. The word "and" implies that the next verse also should be considered in this connection. कूटलस्य स्वकर्प थ किरीटं प्रवदन्ति माम्। प्रसरोप प्रस्फुरतत्कुण्डलं युगलं स्मृतम्। व्यायेम्सम पिया मित्यें स मोसमंधिगमति। स मुको मवति तस्मे य सात्मार्न दद़ामीति ।

Bhåsya.] III PÂDA, XXIII ADHIKARAŅA, S0. 47. 585

"Let My beloved meditate constantly on the esoteric meaning of My form as described above, such as My crown is kutastha, etc. Thus he attains release, becomes free and I give myself to Him." Thus this Upanişad shows that the devotee is the eternally beloved of the Lord and that as he has entirely given himself to Him, the Lord has also given Himself to him. Now this eternal loving and reciprocal gift is impossible if the devotee were identical with the Lord. Therefore expressions like "1 am He," " I am Gopâla " (Analhaq), "I am the true " indicate that they are different modes of Bhakti. Thus should be explained the "Soham" expressions found in other Upanişads like Rama Tâpani, etc. Thus it has been established that release is to be obtained from the worship of the Lord accompanied by the Grace of the Guru. There can be no objection to this proposition.

Adhikarana XXIII. Vidya of meditation preceded by the study of Scriptures. The author now tries to show more clearly that the release is to be obtained by such Vidya. Expressions like " Knowing Him verily one goes beyond death," "There is no other path to walk upon"-(Svet. Up. III. 8). Similarly, in Purûşa sukta, "knowing Him verily one be- comes immortal here." Such expressions show that it is by knowledge that one gets immortality. (Doubt.)-Here arises the doubt, What is the direct cause of Mukti ? Is it the performance of the ritualistic acts which lead to Mukti? Or is it the performance of such acts accompanied by Vidya as defined above? Or does it depend on Vidy& alone, independently of Karma or ritualistic acts ? (Pirra-pakşa.)-The Pûrvapakşin maintains that Mukti depends upon the due performance of the ritualistic Karmas, and he refers to the six aphorisms commencing with III. 4. 2-7. On the strength of these aphorisms, he maintains that Vidy& is secondary or rather it stands to Karma in a supplementary relation. The Pûrvapakșio further says, if Karmas alone are not the cause of Mukti, then Karmas plus Vidya lead to Mukti, and that none of them singly has the power of giving release. Thus he takes his stand on the first two alternatives. In support of his proposi- tion that the combination of Vidy& and Karma is the cause of Mukti, he refers to the following dloka :- उमाम्यामेव पशार्म्या यथा के पकिके गति:। तयैन कर्मवानाम्यां झुको भवति मानव।

586 VEDANTA-SUTRAS. III ADHYAYA. [Gmpinda

As the birds move in the sky with the help of both their wings, so a man becomes Mukta by the conjoint help of Karma and Jitna. The Pârvapakin further says that Mukti may depend upon Vidya alone, because of the text above quoted. For all these reasons he affirms that the true cause of Mukti is indeterminate. It may be Vidya, it may be Karma or it may be a combination of both. (Siddhanta.)-The following sutra refutes this view. SÛTRA III. 8. 48. विद्येव तु तन्निर्धारणात् ॥३।३।४८।। fra Vidya, the devotion accompanied by knowledge. Q Eva, indeed. Tu, verily, undoubtedly. m Tat, about. frvirum Nirdharanat, being asserted. 48. Vidyâ alone is verily the cause of Mukti, because Scripture mentions it exclusively -- 409. COMMENTARY. The word tu is used in the sutra in order to remore the doubt Above raised. The Vidya alone is the cause of salvation and neither Karma nor the combination of Karma and Vidya. Why do we say so? Because of the assertion in the Scriptures :--- (Svet. Up. III. 8.) a Afonfaerrafa, By knowing Him alone one gets Mukti. In the above, the particle eva "alone " indicates that the Vidya and Vidya only leads to Mukti. By the word Vidya is meant here devotion preceded by knowledge. The word ViditvA of the above text, there- fore, means " by being devoted to Him, having fully known His essence." That this is the true meaning of the root Vid, to know, when nsed in the Scriptures, we find from other passages also. Thus the well-known passage of Brib. Up., Vijñaya prajnam kurvita "after knowing, let him practise wisdom," where the word wisdom means the same thing as Vidya, and the sentence means after knowing Him "let one practise devotion." The Smriti also uses the word Vidya in both these senses of knowledge and devotion. Thus in the sentence, Vidy& kuthArena sitena dhirah "the wise one with the sharpened axe of Vidya." Here the word Vidy evi- dently means knowledge. Similarly in the Gita IX. 2, the word Vidyå is used in the sense of devotion. (RAja vidya, raja guhyam, etc.) In fact the word Vidya, when used as a general term, denotes both knowledge and devotion, but when used in a restricted sense, it means devotion only. It is like the words Kaurava and MimAmsaka. When used in a generic sense, Kaurava includes the sons of Dhritarastra and of Påndu, but when usod in a restricted sense, it means only the first class

Bhâsya.] III PADA, XXIII ADHIKARAŅA, 82. 50. 587

and not the Pandavas. Similarly, a Mimamsaka in a general way means one who knows the Mimamsa, whether it be the Purvamimamsn of Jaimini, or the Uttara Mimamsa of Badarayana. In this generic sense a Vedantin knowing the Vedanta sutra is also a Mimâmsaka; but in the reatricted sense, the followers of Jaimini, who study the Karma Mimamsa are only called Mimamsaka and not the Vedantins who study the Brahma Mimams&. This Moksa, moreover, is brought about by the direct perception of the Lord as an external object, namely, by the perception of the Lord in the same way as one sees an object which is exterior to himeelf. So long as this external visual perception does not take place, there is no salvation. Therefore, the author says in the next sûtra :- SÛTRA III. 8. 49. दर्शनाज्ञ ॥ ३।३। ४६ ॥ ur Darganat, it being seen in the scriptures. Cha, and. 49. And this Mukti takes place by seeing the Lord -410. COMMENTARY. In the Mundaka Up. II. 2. 8, we read as follow :- मियते हृदयभन्यिश्छ्यन्ते सर्वसशया। सीयन्ते चास्य कर्मानि तस्मिम्हृष्टे परावरे।८। The fetters of the Jiva are cut asunder, the ties of Lingadeha and Prakriti are removed, (the effects of all) his works perish, vhen Re is seen who is Supremely High : (or when the Supremely High looks at the Jiva.) This clearly shows that Mukti is the result of the direct vision of the Lord. The word "seeing" is not used here in a figurative sense, but means seeing the Lord like any other object of perception. If this be so, then it contradicts those Scriptural teachings which declare that release is from Karma; or those teachings which assert that Mukti is obtained from the conjunction of knowledge and action, Jñana and Karma. This objection is answered in the next sûtra. SŪTRA III. 8. 50. भ्रुत्यादिबलीयस्त्वाञ्च न बाघ: ॥ ३ ।३।५० ॥ yfa-eft Sruti-adi, of the Vedas and others. fraewry Baltyastvat, on account of the stronger force. , Cha, and. ", Na, there is no. v:, Badhab, refutation.

588 VEDANTA-SUTRAS. TII ADHYAYA. [Gounda

50. The texts quoted by the Pûrvapaksin are not competent to set aside the texts which declare that Mukti is by Vidyâ alone, because the direct texts of the Sruti to- gether with those passages which are indicatory or which give some reason, are more powerful than the texts of the Pûrvapakşin-411. COMMENTARY. By the two texts quoted by the Pûrvapaksin, it is not possible to set aside the operation of the texts which declare that it is by Vidyâ alone that Mukti is obtained. (The two texts of the Pûrvapakşin are given in sûtra III. 3. 48.) Why do we say so? Because the texts of the Vedas are stronger in force than the Smriti texts quoted by the Pûrvapakşin. Such weaker texts cannot set aside the stronger texts of the Sruti. The Śruti uses the exclusive particle eva, (tam eva viditvâ) to indicate that it is by Viditva or Vidya alone that Mukti is obtained. This strong text of the Sruti overpowers the weaker texts. This text is the strongest by reason of the word 'eva' in it. The word ' adi' in the sûtra indicates that reason and characteristic marks are also in favour of Vidya being the cause of Mukti. The scriptures give characteristic marks or suggestions indicating that Vidy& alone is efficacious. Thus the follow- ing text :- इन्द्रोश्यमेघाच्छतमिष्टापि राजा पमाबमीझ समुवाधपसभ्न:। न कर्ममिर्न धने- रनापि चान्यैः । "The king Indra though He had offered one hundred Advamedha sacrifices, yet he was not satisfied with himself and approaching the ador- able Brahma, said to Him -- "Neither by sacrificial works nor by riches, nor by any other means like these can oue see the highest joy, there- fore tell Thou unto me the great truth." ( This shows by suggestion that Vidya alone is efficacious and not Karma.) Another text says, Nasty akritah kritena, the eternal is never to be obtained by the transient means. This gives the reason why Vidya alone is efficacious. Mukti is an akritab or non-manufactured or eternal thing. And, therefore, Karmas which are kritas or products cannot give Mukti. As regards the six sûtras lII. 4. 2-7, quoted by the Pûrvapak- șin, they do not represent the view of Bâdarâyana but of Jaimini; and the Sutrakara himself refutes the opinion of Jamini in his subsequent sûtras beginning with III. 4. 8-14.

Bhårya.] III PÅDA, XXIV ADHIKARAŅA, Su. 51. 589

The word ' cha' in the nutra indicates that all those paseages which express that Vidya destroys all Karmas must also be included hore. The text quoted by the Pârvapakçin, namely, Tam vidya karmaņi "by Vidya and Karma conjointly Mukti is obtained" is explained by the Stra- kâra in III. 4. 11. Therefore, it is proved that Vidy& alono is the cause of Mukti.

Adhikarana XXIV

Now the author shows that Mukti is to be obtained with the suxi- liary help of holy men. In the Tait. Up. I. 11. 2., it is said- प्तिथिदेयो मन Let the guest be a God to Thee. (Doubt.)-Is the worship of the holy men a cause of gotting Makti or not ?. (Puroa-pakşa.)-The opponent's view is, What is the use of worship- ping the holy men when Mukti is to be obtained by the Grace of the Guru added to the worship of God? The good men or Sat are not means of Mukti. (Siddhanta.)-This view is set aside in the next sûtra. SÛTRA III. 8. 51. अनुबन्धादिभ्यः ।। ३।३।५१।। WyTw wfr: Anubandha-Âdibhyab, from the corresponding injunction (to worship the great souls) and from others. 51. From the express injunctions (for worshipping the great souls it follows that that also is an auxiliary to Mukti)-412. COMMENTARY. The word " anubandha " means the injunction about the worship of the 'Great Ones. That is to say, worshipping them as if they were Devas. By such worship also they become gracious and Mukti is obtained. If the worship of the Holy Ones was not an auxiliary to Mukti, then the Sruti would not have said "Worship the guest as a God," Atithi devo bhava. The word "guest " here means the Holy and the Great One. In the Bhagavata Purâna also we find the same teaching given by Jadabha- rata to Rahûgaņa V. 12. 12. खुगळैतत् तपसा न याति न बेज्यया निर्यपजाद् गुहाद् था। न छन्दसा नैव जलापिस्यर्मिना महत् पादरजोs्रमिषेकम्।

590 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

This attainment of Makti cannot be had without the service of the Grost Ones (lit., without anointing one's solf with the dust of the feot of the holy ones) for this knowledge is not to be obtained by austerity, O Rahtgana! Nor by sacrifcial offerings, nor by gift of food or houses, nor by the study of the Vodas, nor by the worahip of water, fre or the San. The Lord has Himself said so to Uddhava in the same (XI. 12. 1-2): नं रोषयति मां योगो न सकयं धर्म्म पव भ। न स्वाध्यायस्तपरतागो मेापूर्स न दसषिया। मतानि यवस्थन्दासि तीर्यानि नियमा यमा:। यथावळन्धे सत्सक्: सर्वसङ्तापहो दि माम्। I am not constrained so much by the practices of Yoga or the study of Stakhys, or by the recitation of the Vedas, or by the performance of penances or by ronunciation, or by acts of sacrifces, charity and pablic utility, or by alms, or by fasts or worship of devas, or recitation of secret mantras, or by visiting sacred pilgrimages, or by the rules of restraint and religious observancen; so much as I am constrairad by the company of the Good which destroys all other evil companionship. Here the Lord, even after revealing His own mystery to Uddhava, ends by saying that the company of the Good (Satsanga) is the highest means of constraining God, namely, of reaching Him easily. Therefore, Satsanga is one of the secrets of sadhana or practice by which a man may reach God. The word " adi," " and the rest," means that going to sacred pilgrim- ages and not abusing worshippers of Gods other than Hari, are also to be iucluded, in the meaning of the word Satsanga, as we find from the following Smritis :- शुभ्षो: भ्द्धानस्य वासुदेवकथारचि:। स्यात् महत्सेवया विश्रा पुण्यतीर्यनिषेवयाल्। (Bhagavata PurAna.) हरिरेबसदाराध्य: सर्वदेवेश्रेत्रार:। इतरे पहावदाद्या नावशया कदाचत । (Padma.) A person who serves (the Masters) and has faith gets a taste for the narrations of the life-history of Vasudeva. . This taste is acquired, O Brahmanas ! by serving the Great, by visiting sacred places of pilgrimages. Hari should be worshipped alone as the Highest God, Sapreme over all Devas and Rulers of Devas. Nor must such a one look with contempt upon gods like Brahmi and Rudra, etc. Note .- See Nirada Bhakti Satra S. B. H., Vol. VII, p. 18 and 19. The Pûrvapaksin says, it is through the grace of God that one gets a Guru and the companionship of the Good; therefore, why not say that the grace of God alone is the cause of Mukti. Even the good luck (Adrista) is also caused by the Lord, and cannot be said to be the cause of getting the Lord. In fact, all human motives and inclinations are caused by the Lord, as has been proved in the previous Sâtra II. 3. 39. Therefore, to imagine that the grace of the Guru and of the good men is also a cause

Bhâpya.] III PÅDA, XXV ADHIKARAŅA. 591

of Mukti is a redundancy, for when the grace of God is obtained, there is no necessity of any other person. To this objection we reply, it is perfectly right that God Himself is the cause of the grace shown by the Guru and the Great Ones still these persons must also be considered as causes, though mediate ones. This has been explained in Sûtra II. 3. 40 and the rest. The fact is that the Lord Hari, who is a slave to His devotees, confers His power of granting grace to such persons; therefore, such persons (the Guru and the Great Ones) may be considered as independent agents in showing grace to others. When a man has the good fortune of obtaining the grace of these Holy Ones, then the Lord also shows grace on such a person. Thus all texts are barmonised and conflict removed. Note .- The following satras of Narada show the same :- But love of God is possible on the abandonment of all sensible objects and af every attachment to them-85. (That arises also) from its cultivation without remiss, or from unfinching adoration of God-86. (That springs also) from listening to and singing of the virtues and attribntes of the Great God in society-87. But that is obtained, principally and surely, by the grace of the Great Ones, or, iu other words, from the touch of divine compassion-88. Companionship of the Grest is, again, dificult of attainment. It is hardly possible to assign how and when men may be taken into the society of the Great. But once obtained, association with the Grest Ones is infallible in its operation-89. And companionship of the Great is gained by the grace of God alone-40. Because there is no distinction between Him and His maa-11.

Adhikarana XXV.

(Doubt.)-Now arises the doubt with regard to the text of the Chhând. Up. III. 14. 1. सय बलु कतुमया पुरुष:, यथा कतुरस्मिंलोके पुरुषो भवति, तथेतः प्रेलय भवति सकतु कुर्वीत । Because a man is a cresture of faith, as is his faith in this lifo, so will be his condition in the next after death. So let him generate full faith (in the Lord.) This worship of Brahman is of different modes, according as it is pure worship of Brahman, or is accompanied with meditation on the Guru and the Great Ones. The question is, do these different modes of meuitation lead to the same fruit or are their results different? Is it the cause of the different perception of Brahman in Mukti, by the devotees who had come through different paths ? (Purvapakşa.)-The Pûrvapakşin says, there is no difference in the perception of Brahman, by the devotees, in Mukti. Though they had come

592 VEDANTA-SOTRAS. III ADHYĀYA. [Govinda

by different paths, their perception of Brahman is uniform, just like the perception of travellers coming to the same city, through different direc- tions. Though they come by different roads, they see the same city. They do not see different cities, merely because they had come through different roads. That their conception is uniform, is proved by the Sruti also. We have in the Mundaka Up. (III. 1.3.) that on attaining Mukti all the Jivas get similarity. When the Jiva sees the golden coloured Crestor and Lord, as the Person from whom Brahms comes out, then the wise, shaking off virtue and vice and becoming free from Avidyt, attains the highest similarity. Therefore, you cannot say that Mukti is different for different people, according to the paths on which they have come up. (Siddhânta.)-This view is set aside in the next sûtra, which shows that the vision of the Lord, obtained by the devotees in Mukti, differs according to the paths on which they have come up. SÛTRA III. 8. 52. प्रज्ञान्तरपृथक्त्ववद्दृष्टिश्च तदुक्कम ।।३।३।४२।। q Prajna, cognition, perception. wom Antara, the other, the different. quw Prithaktvavat, according to the variety of, or the difference in. de: Drisțib, the direct seeing of Him, by the devotees. Cha and. ar Tad, that. ag Uktam, is stated. 52. Like the difference between the two sorts of knowledge mentioned in Brihad. Up. IV. 4. 21, there is difference in the perception of the Lord, by the different devotees, in the state of Mukti. And this has been expressly mentioned in the Chhandogya texts-413. COMMENTARY. In the sentence Vijnaya prajnam kurvita (after knowing Him let him practise wisdom, Brihad Up. IV. 4. 21), we find two sorts of know- ledge, one called Vijpana or knowledge and the other is called Prajn& or wisdom. The first is intellectual knowledge obtained from the study of the words of the Scriptures But the other called Prajna or wisdom means devotion. This differs from the first. for the one is a mere intellec- tual conception, the other is an intuitional realisation. As there is this difference between the intellect and the intuition, so there are different kinds of intuitions also,-beatific vision obtained by the worshippers of the Lord is not same for all. Visions differ, according to the attitude of the worshipping souls. This has been asserted in the text of the Chhând. Up. mentined above; namely, there is a difference in the state of Mukti,

Bhâpya.] III PADA, XXV ADHIRARAŅA, SA. 53. 593

according to the Kratu or faith of the devotee. Thus it follows that the vision of the Lord differs according to the nature of meditation on Him. And that, after such vision, there comes final. Mukti. The similarity spoken of in the Mundaka Up. consists in this, that all have the vision of the same Lord, though He appears in different aspects to different devotees. In other words, all see the Lord called Niranjana, free from all veils of Maya, but that does not mean that Lord does not appear in different aspects, to the different devotees. (Objection.)-Admitted that this is so, your argument is still faulty. You say that without Vidya or devotion, there is no vision of the Lord; and without such vision, there is no final emancipation. Both these pro- positions are untenable, because during the time of the manifestation of the .Lord on earth, as an Avatara, He is seen by persons who have no devotion; and even after such seeing, all who see Him do not get Mukti. All who saw Krigna or Rama did not get Mukti. This objection is next answered. SŪTRA III. 8. 58. न सामान्गादप्युपलब्धेर्मृत्युवन्नहि लोकापतिः ॥३३।५३॥ Na, there is not (the power of liberating.) anmurg Samanyat, due to similarity. ff Api, even. wucr: Upalabdheh, of the seeing, or perception. wgrg Mrityuvat, just as in the case of every kind of death. « Na, not. f Hi, because. ara-wrTie: Loka-apattih, the reaching to the other worlds. 53. As death, common to all, (does not mean Mukti) but only attainment of any particular region of enjoyment, so Mukti is not attained by an ordinary or common vision of the Lord, obtained by every being (when the Lord incar- nates on earth as an Avatâra)-414. COMMENTARY. The word "also" has the force of exclusion. That vision which is obtained in a general way, namely, which is common to all, at the time when the Lord descends on the earth and assumes a physical form, is not the cause of Mukti. As death, which is common to all, is not the cause of Mukti, though to the Jivanmukta, death means Mukti. But is then there no good result even in this ordinary seeing of the Lord, when He comes as an Avatâra? Do those persons who see the Avatâra get no fruit at all? Yes, they do. It is not Mukti, but attainment of higher spheres of heavenly joy. Thus as the Vidyadhara Sudarsana saw the Lord in a general way and got heaven, or just as the king Nirga also got heaven

594 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

by such seeing. If you say that getting heaven is Mukti, then the sûtra replies "Na hi," not so. Getting of higher spheres is not Mukti. The Smriti is also to the same effect. In the Narayana Tantra, we also find the following :- सामान्यदशनाल् लोकामुकिर्यो्यात्मदशनाल्। "From the ordinary perception of some one form, different celestial regions are reached, but fnal relosse comes from the perception to which he is specially entitled; and there is no doubt as to this, that the soul attains Mukti (release) on obtaining the perception of Brahman, for which he is eligible." The sense is this, the vision is of two sorts-the vision of the Lord as enveloped in Maya, and vision free from such May&. The first sort of vision arises when there is great merit of Punyam. Through such vision a man reaches heavenly regions: but the second sort of vision, which is obtained only through theosophic knowledge or Brahma-Vidya, the subtle body called the Linga deha is destroyed, the man becomes the beloved of the Lord, has His vision and sees Him as consisting of intelli- gence and bliss, free from all Maya. It is this vision, so produced, which causes the final Mukti. Thus every thing is reconciled. It is said, that even the enemies of the Lord, killed by the Lord, get Mukti at the very moment of their death, when they are just killed by Him. How is this? Such persons get final Mukti, because their Linga deha even is destroyed, by the mysterious toucli of the sacred weapons of the Lord, as they strike at Him. When the Linga deha is once destroyed thus, at the very moment of death, his attitude of mind instantly changes from hostility to Him to love for Him, and be at his last moment sees the Lord, as the object of greatest endearment and love, and because he sees Him so, he gets Mukti. (The Mukti is not obtained, because he is killed by the Lord, but because his Linga deha even is destroyed, and he sees the Lord in His true glory, with unclouded vision, full of love.) If this were not so, it would contradict many texts (declaring that love of God and not hatred of Him leads to Mukti.)

Adhikarana-XXVI. This section is commenced, in order to strengthen the view, that Mukti is obtained by the vision of the Lord, through devotion. In the Mundaka and Katha Up. we find (Muņd. III. 2. 3.): - नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना भुतेन। यमेवैब बुछुते तेन लभ्यस्तस्यैष भ्रात्मा विवृसुते ततु' स्वाम्। This Self cannot be gained by dissertations (devoid of devotion), nor by (mere keen) intollect, nor by much hearing. It is gained only by him whom the Self chooses. To him this Self reveals His form.

Bhârya.] III PÂDA, XXVI ADHIKARAŅA, 90. 54. 595

(Doubt.)Here arises the doubt, does the beatific vision depend upon the choosing of the Lord, or is it the effect of devotion joined with dis- passion and knowledge? (Pârva-pakşa.)-The opponent maintains that it depends merely upon the choosing of the Lord, as the above text shows. This is set aside in the next sûtra. SÛTRA III. 8.54.

परेख च शब्दस्य ताद्विध्यं भूयस्त्वात्वनुबन्धः ।३।३।५४।। qtw Parena, by the statements immediately following. Cha, and. e Sabdasya, of the word. afrg Tadvidhyam, being in reference to it, having the same import, namely, denoting the attainableness of the Lord through Bhakti. quonr Bhayastvat, due to pre-eminence. g Tu, also. wgy: Anu- bandhah, the corresponding injunctions : the exclusive mention. 54. When read with the verse immediately following, the words here also denote the same. The exclusive men- tion of choice is because of its pre-eminence-415. (The words expressing that the Lord can be seen only by him whom He chooses, when read with the verse) immediately following it, (mean one and the same thing, namely, He is obtained by Bhakti preceded by knowledge.) The choice is given pre-eminence, because it is the last in the chain of causation, and is the predominating factor. COMMENTARY. The words of the above texts, though apparently meaning that Lord is to be obtained only by him whom the. Lord chooses, yet they really mean to teach that He is obtained through devotion, and this is shown by the next verse immediately following it, and by other texts also. The above verse, therefore, does not mean that the vision of the Lord depends upon the arbitrary choice of the Lord. In the immediately following verse it is said :-- नायमात्मा बलहीनेन लभ्यो न व प्रमादास्तपसो वाप्यलिद्गात्। पतैरपायैयनते यस्तु विर्द्वास्तस्यैष भात्मा विशते मसधाम । This Self is not to be gained by one who is destitute of power, nor by the heedless, nor by one who performs penances not countenanced by scriptures. But the wise, who strives after Him by those means (by iravana, manana, etc., coupled with Bhakti, while praying always for grace) obtains Him and then for him (these become helpful.) To Him this Supreme Self manifests in the home of Brahman (reveals Himself through Vayu.) This shows that the methods or upayas or seeing Brahman are power, heedlessness, etc., mentioned here. Bala or power here means Bhakti or devotion. As is said in ahother sverse :- "They control me by

590 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

devotion as faithful wives control their husbands." Similarly, in the Gita, (VIII. 22.) :- पुर्षः स पर: पार्थ भकस्या लभ्यस्तवनम्यया। यस्यान्तस्ानि भूतानि येन सर्वमिदं ततम्। He, the highest Spirit, O Pirtha, may be roached by unswerving devotion to Him alone, in whom all beings abide, by whom all This is pervaded. Similarly, in Katha Up. II. 23 and 24 :- नायमात्मा प्रवचनेन लम्यो न मेघया न बहुना सुतेन। यमेवैष वृद्डते तेन लभ्यस्तस्यैष स्रास्मा विवृसते तनूथ स्वाम्। The Atmå is not to be obtained by many explanations, nor by the intellect, nor by much learning. He whom alone this Atma elects, by him is He obtained : for him this Àtma reveais His own nature. नाविरता दुश्रितान्ाशान्तो न समाहित:। नाशान्तमानसो वापि प्रश्ञानेनैनमाप्तुयात् । २४ ।. He who has ceased from evil deeds and is controlled (in senses), concentrated (in intellect) and controlled (in mind) obtains this Àtmå through the knowledge (of Brahman.) Note .- This shows that sama, dama samidhina, &c., are also means of knowing the Lord : for His grace would naturally fall on such s person. This second verse of the Katha, immediately following the first, qualifies it, and shows that practices of devotion are not ueeless. It lays down a graduated series of practices for obtaining Brahman, or rather for obtaining His choice. They are (1) cessation from evil deeds, (2) control of the senses, (3) concentration of thought, (4) control of mind. Thus the verse about choice, which occurs both in the Mundaka and tho Katha Upanisads, must be read with the immediately succeeding verses in each of these Upanisads; and when so read, it will appear, that the choice of the Lord is not an arbitrary and capricious thing, but a well regulated selection of Jivas, having regard to their devotion, etc. Therefore, the choice bere means selection made by the Lord, owing to the devotion of the elected, for thus can the two verses of this Upanisad be harmonised. Moreover, the first verse means that the Lord is to be obtained by election alone, no one can get Him whom He does not elect. And He does not elect any one who does not love Him, but only those who are His beloved, and who love Him in return. Those are the beloved of the Lord, who have devotion to the Lord, and not those who have no such devotion. Thus ultimately devotion is the cause of Lord's election. The Lord Himself has said so in the Gita, VII. 17 :- सोषां शानी नित्ययुक् एकमक्तिविशिष्यते। ज्रियो दि शानिनाअत्यर्थमईं स व मम प्रिय:। Of these, the wise constantly harmonised, worshipping the One, is tho best; I am upremely desr to the wise, and he dear to Me.

Bhasya.] III PÂDA, XXVII ADRIKARAŅA, SA. 54. 597

So also in the Kaivalya Up., verse 2, Brahma says to Aévalyana :- Sraddha-bhakti-dhyana yogad avehi, " try to know Him by the combined practice of meditation, devotion and faith." The texts like these show that the knowledge of Brahman is obtain- able by Bhakti. If this were not so, and if only those could know Him whom Brahman chose to reveal Himself, then the Lord would be open to the charge of partiality and favouritism. If this is so, why does the text say "the Lord reveals Himself to those only wbom He chooses so to reveal"? The answer to this is given in the last words of the Sutra, bhuyastvat tvanubandhab. The exclusive mention of choice is to indicate its greatness. The choice is the immediate cause of Divine vision. It is the last in the link of causes that lead to Divine vision, and it is the greatest of such causes, and therefore, it is mentioned as the exclusive cause of the Divine vision. The gradation of causes is as follow: first comes keeping the company of the righteous and good men, and serving them. By such company and service, there dawns the knowledge of the essential nature of one's own Self and of the Divine or Supreme Self. Then comes Vairagyam or a total disgust for every thing of this world, and of the next ; with a yearning to reach the Lord. This is Bhakti. When the Bhakti becomes strong, the man becomes the beloved of the Lord, and because of such dearness to Him, he is chosen by Him. Then comes the direct vision of the Lord. Thus choice comes as the last in this chain of causations, and hence the Sruti says "He only sees the Lord, whom the Lord chooses to seo."

Adhikarana XXVII. It has been determined before that the devotees, who worship tho Lord with the attitude of a servant or a friend, from the very beginning of their worship, meditate on Him in the highest ether and see Him there. But there are some who do not see the Lord in this aspect, but whose attitude is one of quietness, and who worship the Lord not in the supreme ether, but in the various parts of their body, such as stomach, etc. Thus in the Aitareya Up. it is said that the Sarkaraksas worship Brahman in the stomach, that the Arunayas worship Brahman in the heart, etc. Here these words, stomach, heart, etc., give rise to doubt. (Doubt.)-Is Hari to be worshipped in the stomach, heart, etc., or not ?

598 VEDANTA-SOTRAS. III ADHYAYA. [Govinaa

(Pârva-pakşa.)-The Pârvapakşin says, Brahman is not material, and so should not be worshipped as stomach, heart, etc. He does not manifest His glory in these transitory objects, but He exists in the non- material highest ether, which is itself eternal, and in which the Lord is eternally manifested. (Siddhânta.)-This view is set aside in the next sûtra. SOTRA III. 8. 55. एक भात्मनः शरीरे भावात् ॥३। ३/५५।। T* Eke, some. monr: Åtmanah, (the worship of and the meditation on) the Lord. fit Sartre, in the body, or in the heart, or in the Brahmanic hole. wrty Bhavat, because He is (there.) 55. Some Sakhins hold that the Âtman (Visnu) should be meditated upon as various members of the body, because He exists there also-416.

COMMENTARY. Some Sakhas hold the view that the worship of Visnu, the Supreme Self, should be done in the body, namely, in the stomach, heart and top of the head, etc. Why ? Because the Lord exists in these places also. They say, that if a thing is to be obtained near at hand, why one should search for it in a distant place, if honey is to be found in house-tree, why should one go to the hills in search of it. They mean to say, when the Lord is so worshipped in stomach, etc., He being pleased with His devotees, must necessarily give them the highest region or Mukti. In the Bhêgavata Purâna (X. 87.18) also it is said :- The Strkarikgss worship the Lord as stomach, following the paths of the Risis. The Arunayas worsbip Him as the ether of the heart, as the easiest road of reaching Him. Bat higher than these two, O endless One ! is Thy abode in the head. Those who worship Thee in the bead, rising thereto by Susumni from the heart, they never fall into the jaws of death again : (for head is the Vallruntha.) Thus in the Aitareya Aranyaka, II. 4. 1 :- उदरं परप्रोति शार्करास्या उपासते, हडयं सत्याककयो पयाहैब ता ३६, इति। कर्भ्ब त्वेवोदसर्पत् तष्ठिरोश्यत यच्किरोजायत तष्छियेभवत् तच्छिरसा शिरस्वम्ं। "The Sarkartigas worship the stomach as Brahman, the Arunayas meditate on the heart as Brabman, &c."

Bhâşya.] III PADA, XXVIII ADHIKARAŅA, SA. 56. 599

Adhikaraņa XXVIII. In the text of the Chhand. Up, III. 14. 1, it has been said "as is the faith of a man in this life, so will be his condition in the next." And in the succeeding verses of the same Khanda, it has been taught that Brahman should be meditated upon as possessing the attributes of Lordliness and as well as those of Beauty and Sweetness. It has also been shown above, that there is no conflict in these two forms of meditation, the Lord as Majestic and the Lord as All-beautiful. The Jivas follow one or other of these modes of meditation, according to the will of the Lord, and the training obtained by them in the company of the Good and Holy men belonging to that particular order of devotion. By any one of these two methods the Lord is reached, as has been shown in the Sûtra III. 3. 29. (Doubt.)-Now arises the doubt, does the man reach that particular aspect of the Lord, possessing those particular qualities, which he has been meditating upon, or does he reach the Lord as possessing every quali- ty, over and above that so meditated upon? In other words, will the devotee of the Lord, the Beautiful, see the Lord in Mukti as Beautiful alone, or as Majestic also and vice-versa ? (Purva-pakşa.)-The object of meditation being one, the devotee, when he reaches that object, will see It in the fulness of all Its qualities, and not only possessing those qualities which he had meditated upon. It is something analogous to meditating on the Lord with a few qualities or with a combination of all qualities. (Siddhânta.)-This view is set aside in the next sûtra. SÛTRA III. 8. 56. व्यतिरेकस्तन्द्रावभावित्वान्न तूपलब्धिवत् ।।३।३। ५६ ।। sufaia: Vyatirekab, difference. ar Tad, of the meditation. IT Bhava, of the qualities. ewa Bhavitvat, because of the existence. Na, not. Tu, surely. avafiw Upalabdhivat, as in the case of knowledge. 56. There is not the perception of the Lord having other attributes than those with which He was meditated upon in life. It is like the realisation of the Lord, accord- ing to the nature of one's conception or knowledge-417. COMMENTARY. The word 'tu' is employed in order to remove the doubt. The sûtra declares that in release there is not perception of qualities other

600 VEDANTA-SUTRAS. UII ADHYAYA. [Govinda

than those meditated upon, because the devotee baving meditated with certain qualities as belonging to the Lord, the Lord appears to him as possessing those qualities only. For in Heaven, one sees the Lord as baving those qualities only, with which he had invested Him in His meditation. It is like knowledge. When a person meditates with a particular kind of knowledge, in obtaining that object he obtains it with that particular knowledge. Namely, in the state of Mukti, his conception of the Lord is realised in the particular form of knowledge with which he had conceived Him on earth. Though the knowers of the Lord are fully conscious, that the object of their devotion has attributes other than those with which they meditate, but as they do not wish to see their Lord with those attributes, so when they reach the Lord in Mukti, they see Him only as they had meditated upon Him, and not otherwise, because they had hot so meditated upon. And thus the above Sruti of the Chhând. Up. is justified, for as is the-faith of the man in this life, so will be his realisa- tion in the next, otherwise this text would become invalid. In the next sûtra, the author shows by an illustration that people have different kinds of faith, and reach the Lord in his different aspects, because the Lord so wills it. The illustration is taken from that of the Yajamâna and his officiating Ritviks or priests. SÛTRA III. 8. 57. घ्रङ्ावबद्धास्तु न शाखासु हि प्रतिवेदम् ॥ ३।३५७॥ f Anga, parts. wruan: Avabaddhab, appointed to, connected with. a Tu, but. Na, not. erg Sakhasu, in all the Sakhas or branches. f Hi, because. sftrrag Prativedam, according to the Veda. 57. But they are appointed (or restricted to) parti- cular parts, and not to all branches of a sacrifice, because of the Veda-418. Note .- Like the priests to whom separate functions have been allotted by naming them to certain posts, so Jivas follow one or the other path of devotion, because it has been so determined by the Lord. And as the priests when holding a particular ofice can- not perform any other function but what is appropriate to them, and cannot perform the other parts, because the Vedas are defnitely prescribed for each priest, so the Bhaktas do not follow the paths other than their own, in their devotion to the Lord. COMMENTARY. The Yajamana, when performing a sacrifice, chooses several priests to perform it. Every one of these priests knows all the parts which constitute the full sacrifice. But the Yajamana allots to each priest, the particular part which he must perform in sacrifice. Thus he binds them

Bhâ ya.] III PADA, XXVIII ADHIKARAŅA, Su. 58. 601

down, as it were, by giving them particular names, such as :- " I select you to do the part of the Adhvaryu priest, I choose you to take the seat of the Hotar priest, I ask you to do the duty of the Udgatar priest in this sacrifice. And so on." According to the particular office assigned by the Master to each of these priests, they are restricted to that particular office. Thus, one elected to the office of the Hotar, though equally dexterous in performing the duties of other offices also, is yet confined to the work of the Hotar alone, and has no right to do the work of any other priest. That being so, he cannot perform all the other acts, taught in the various sakhas, because the parts are .egulated according to each Veda. Thus the Hotar performs his part with the verses of the Rig Veda, the Adhvar- yu with the sentences of the Yajur Veda, the Udgata with Sâma Veda, and the Brahma with the Atharva Veda. Here the particular office which any priest has to fill, is determined by the will of the Master alone. No priest has a right to say that he will do all the work, or any other work than that to which the Master appoints.him. According to the nature of the office filled by the priest, is the nature of the fee also (Dakşina) received by him. Similarly, it is the will of the Lord which determines the particular mode, in which particular Jivas must worship Him, whether they worship. Him as Lord the Beautiful, or Lord the Majestic. The author gives another illustration showing how Uddhava and the rest worshipped the Lord with mixed sentiments of love and fear, worship- ped Him both as Majestic and Beautiful. And though this mixed sentiment is not so pleasing to the author, yet he tries to explain it. SÛTRA III, 8. 58. मन्सादिवद्वाSविरोः ॥। ३।३।५८।। T-wrfrs Mantra-adivat, as in the case of Vedic verses and others. « Va, or. ufti: Avirodhah, there is no contradiction. 58. Or there is no conflict, as in the case of certain mantras and the rest-419. COMMENTARY. The Lord willed that men like Uddhava and the rest should have this mixed form of devotion, in order to evolve their Bhakti on both these lines. It is like the mantras of the Vedas. As sometimes one and the same mantra is employed in many ceremonial acts, and as other man- tras are employed in two acts, while there are others which are confined to one act unly, according to the directions given in the ritual, so some men are employed to worship the Lord in one way only, others in several

602 VEDANTA-SÛTRAS. III ADHYAYA. [Gorinda

ways. The word "adi," "and the rest," is employed in the sûtra in order to include time and action. Just as one and the same time is the cause of producing in one tree, leaves and flowers; in another it is the cause of the tree shedding all its leaves; in one person it produces youth, in another infancy and so on: so there is no contradiction, if the Lord inspires different sentiments, in different people, at one and the same time. Therefore, with whaterer attributes, and with whatever essential form, the Lord is meditated upon, with that attribute and form, He appears to the sight of His devotee in release. Thus it is demonstrated, that the Lord does not appear in Mukti, with attributes more than those meditated upon by the devotees.

Adhikarana XXIX. Now we shall discuss the following texts of the Gopala Tapani :- Eko'pi san bahudh& yo'vabhati. Though one he who appears as many. Ekam santam bahudhå dridyamånam. Being ore who is seen as many. Atha kasmad uchyate brahma. Why is he called Brahma? Like the Vaidurya gem (lapis lazuli) there exist many forms in the Lord. Though possessing all these, He is still one, though called by many names. Similarly, though the Lord has many qualities and has manifold modes of manifestation yet His essential attribute and form is one (Doubt.)-Now arises the doubt. Should this manifoldness, taught in the Sruti, and depending upon the manifoldness of His attribute and of His essential forms, be an object of meditation or not? The question arises, should a person meditate on the manifoldness (bahutva) of the Lord or not ? (Purca-paksa.)-This Bahutva or manifoldness should not be meditated upon in every devotional exercise, that is to say, that the attribute of the Lord as appearing manifold (His Babutva attribute) should not be medi- tated upon in every upâsanâ, because there is conflict in such meditation, as has been explained in Sûtra !lI. 3. 12. Attributes like bliss, etc., may be well combined in all meditations on the Lord, but the attribute of mul- tiety is incongruous with the idea of unity. When meditating on the Lord as one, it is impossible to think of Him as many. Unity and plurality cannot co-exist in the same substance. The Lord should not, therefore, be meditated upon with the attribute of plurality. (Siddhânta.)-This view is set aside in the next sûtra.

Bhårya.] III PÂDA, XXIX ADBIKARAŅA, SA. 59. 603

SŪTRA III. 8. 50. भून्न: कतुवज्यायस्त्वम् तथा हि दर्शयति ॥३। ३। ५६।। qor: Bhomnab, of the plentiful : the multiety, manifoldness ; infinity. ngn Kratuvat, as in the case of sacrifice. wwera Jyayastvam, pre-eminence. rur Tatha, thus. fr Hi, because. roufa Dargayati, the scriptures show. 59. The universality (bhûma) of the Lord must be meditated upon in every upâsanâ, because of its pre-emi- nence, like the Kratu sacrifice. The text also shows this- 420. COMMENTARY. Plurality or manifoldness of conditions, being the highest among all the attributes of the Lord, and like the sacrifice, it being always and everywhere co-existent with God, it must be thought upon in all medita- tions upon Him. As the Kratu like the Jyotistoma sacrifice, is a sacrifice even in the beginning when the sacrificer undertakes it and is initiated into it, and remains a sacrifice when the sacrificer has finished it by taking his final bath, and as this conception of Kratu is the most important ingredient in every sacrifice and is present in every one of them, similarly in all the attributes of the Lord appertaining to His essential nature, this quality of bahutva or much-ness is inherent and every attribute of the Lord has it. It must he meditated upon in every worship of the Lord. In other words, every attribute of the Lord is infinitely great and manifold, thus bahutva or manifoldness runs through every attribute of the Lord; thus as Kratu-ness runs through every sacrifice, beginning from its very inception called Diksa and ending with the final bath called Avabhritha. This is illustrated by the text of the scriptures also. The Sruti shows in the well-known Bhuma passage of the Chhand. Up. that every attribute of the Lord has this quality of Bluma in it; for Bhum& or much-ness is an invariable concomitant of every attribute belonging to the Lord. See Chhând. Up. VII. 23. 1 .:- यो वै भूमा तत् सुच नाल्पे सुजमस्ति भूमैव सुनम्।। "That which is Bhuma that is happiness. There is no happiness in the finite, etc." The text further teaches that Bhûmâ must be medi- tated upon everywhere, for without such meditation, the eternity of Karma could not be established.

604 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

Adhikarana XXX. (Doubt.)-Now arises the doubt. Is meditation on these mauy forms of one nature or of different nature ? (Púrva-pakşa.)-The object of meditation being the same in its essential nature, all meditations must be of one kind. (Siddhânta.)-This view is set aside in the next sûtra. SÛTRA III. 8. 60. नानाशब्दादिभेदात् ॥३।३।६॥ T Nana, of different sorts. uw Sabda-adi, of the terms and others. r Bhedat, due to the variety. 60. The meditation is separate and diverse for each form of the Lord, because of the difference of the words and the rest-421. COMMENTARY. In these forms the meditation is indeed of various kinds. In other words, it is different for every form. Why do we say so? Because there is a difference of words, etc. Thus the meditation on Nrisimha is different from meditation on Sri Krisna, because the words Nrisimha and Krişna are different, because the mantras of Krişna and Nrisimha are different, because these forms are also different, and their ritual of worship is also different. So also we find in the Smriti :- कुतं नेता द्वापरक्च कलिरित्येघु केशवः। नाना वर्णामिधाकारो नानैवविधिनेज्यते।। Keiava is worshipped in different modes, with different rituals, in the Krita, Trot& Dvipara and Kali ages. He assnmes different colours, sccording to the Yngs, and has different forms and names. Therefore, the ritual is not the same in meditating on the different forms of the Lord. The pûjas are diferent.

Adhikarana. XXXI. It has been said above that meditations are of different sorts, according to the nature of forms meditated upon, such as whether it is the form of Nrisimha, etc. (Doubt.)-Now arises the doubt, whether the worshipper of a parti- cular form, should combine with his worship the meditation on other forms also, or is such combination optional to him. (Purva-pakşa.)-There is no reason why meditation on all these forms should be optional. They must be combined. (Siddhânta.)-The next sûtra sets aside this view.

Bhåpya.] III PADA, XXXII ADHIKARAŅA, SO. 61. 605

SÛTRA III. 8. 61. विकल्पोऽविशिष्टफलत्वात् ॥३।३/६१॥ f: Vikalpab, there is an option, i.e., restriction to one particular form, which once chosen must be stuck to. uftfur Avidista, not special, similar. the same. wweng Phalatvat, because the fruit is ...... 61. There is option (to choose one form and stick to it), because there is no greater excellence of fruit obtain- ed by meditating on all-422. COMMENTARY. There is option in their meditation and pûja. There is no such latitude allowed that one should worship Nrisimha for some time, Ram- chandra for a few days after that, and Krigna then. One must make his option and stick to that particular form of upâsana and pûja, which has been taught to him by his Guru, and which belongs to the order of Good Men with whom he is brought up. For Guru and the Good Company are the environments in which the soul is placed by the Lord, and he cannot change the particnlar mode taught to him. Why? Be- cause the fruit of all meditations is the same, namely, all worships lead to the realisation of Moksa. If perfection is obtained through one form of pûjâ, what is the necessity of constantly changing the forms of pûjt? Though in a previous sfitra it has already been mentioned that one must follow one mode of worship, yet the same statement is made here again, in order to show that the Ekantin Bhakta is the highest, and thus there is no tautology here.

Adhikarana XXXII. It has been mentioned just now, that necessary pûjas, as those of Nrisimha and the rest, the fruit of which is Mokea or release, must be performed by the man, during the whole period of his life, for such is the duty of Ekantins. These Nitya pûjas must not be changed, but should remain uniform throughout one's whole life. But there are Kâmya pûjas or worships made with the object of gaining some parti- cular fruit, such as fame, victory, fortune, etc., and such modes of upasanA of Brahman are taught in the Upanisads like the Brihad Âranyaka, etc. In the case of such Kamya pujas there arises the following doubt. (Doult.)-Should the meditation on Brahman vary with the parti- cular desire to be gained, or must one pray to his tutelary Deity (Işta) alone for the acquisition of any particular object.

606 VEDÅNTA-SÚTRAS. III ADHYAYA. [Govinda

(Pârva-pakşa.)-The meditation must be of one particular form in order to obtain all desires : and the form must not change. Because as there is no distinction in the various Nitya meditations on Brahman, all lead to Mukti, there being no necessity of changing from one to another, so the worship of one form can confer all desires also. There is no option to change. (Siddhânta.)-With regard to Kâmya pûjâs, there is no such strict rule and more latitude is allowed. SÛTRA III. 8. 62. काम्यास्तु यथाकामं समुच्चीयेरन्न वा पूर्वहेत्वभावात् ।।३।३।६२।। Kr: Kamyab, aiming at objects of desire. a Tu, but. nurarg Yatha- kamam, according to one's liking. anim Samuchchlyeran, may cumu- late. Na, not. Va, or. q Purva, the former. ig Hetu, reason. ane Abhavat, on account of the absence of. 62. But in the case of Kâmya devotion, one may, according to his wish, worship any other deity for the fulfilment of that particular desire, or he may worship even his Ista deity for getting it. Because there is absence here of the reason which existed in the case of the first- 423. COMMENTARY. In Kâmya meditations, where the object to be gained is not the realisation of Brahman but the attainment of fruits, like fame, etc., one is at liberty to worship any form, or one form, from which he can gain his object. That is to say, a worshipper of Nrisimha mnay worship other forms of the L.ord in order to obtain some particular fruit, like fame, etc., or may worship the Nrisimha form itself, even for the purposes of getting Kamya fruits. Why? Because the- reason of the last aphorism does not hold good here. As the fruits to be obtained are different here, different forms may be worshipped in order to gain those fruits. So long as there exists a desire to get the particular fruit, all thoee medita- tions and pûjAs must be perfcrmed which are calculated to give that fruit more expeditiously. But if a man has no such desire, he need not perform any other worship, but that of his particular pûj. The sense of the whole is this. A person striving after release, a Mumukşu, must always stick to the worship and meditation of one particular form, but if he is ever in need of getting some lower object, even then also he must ask his God for that object. He must never worship any lower deities

Bhânya.] III PÅDA, XXXIII ADBIKARAŅA, S1. 61. 607

in order to get any lower object, for Hari can give overy object to His. worshipper. As says the Smriti :- चकाम स्मकाम या मासकाम मदारबीर। सोमेय मस्ियोगेन बजेस पुक्न परम् । The wise, brond-minded aspirant after rolesse, must always worship the Higheet Peron alone, wità the intense yoga of Bhakti, whether he desires nothing or desires overy thing. Thus has been oxplained the meditation on the various forms of the Lord, with various mantras consisting of ten syllables, etc. All KAmys pûjas may be performed either optionally or collectirely. (See Gopils Pirra Tipani for the various mantras deduoed from the 18-syllabled mantra, Kllm Krigniya Gopijansvalabhiys Srihi. The 10-syllabled mantra is Gopijane -. vallabhiys Srihs. This is the favourito mantra which Indra recites. The 16-aylla- bled maatra is Om namej Krigpiya Dovakiputrsys huņ phat svihi, &e.

Adhikarana XXXIII. In the provious part there has been explained meditation on the spiritual attributes of the Lord. Now is commenced the topic teaching meditation on the various members of the body of the Lord. In the Gopala Purva Tapani Up. towards the end, Brahma says :- "I propitiate with highest praise that one Govinda whoee form is existence, intelligence and bliss, whose mantra consists of flve words, who is seated always under the Kalpa tree in Brindabana and is sur- rounded by forty-nine Maruts. " (Then follow twelve verses of praiso) reciting the various attributes, mostly bodily, of the Lord. चकाम: सर्वकामो वा मोसकाम: उदारधी। सीम व भकियो्मेन यजेत पुरषं परम्। नमो विश्वरूपाय विश्वास्त्यन्तहेतवे। विश्वेश्वराय विश्वाय गोविन्दाय नमो नमः ॥१॥ नमो विज्ञानकपाय परमानन्दरूपिये। कप्बाय गोपीनाथाय गोविन्दाय नमो नमः ॥२॥ नमो कमलनेत्राय नमः कमलमालिने। नम: कमलनााय कमळापतये नमः ॥३ । वर्हापीडामिरामाय रामायाकुष्ठमेघसे। रमामानसहंसाय गोविन्दाय नमो नमः ॥४। कसवंशविनाशाय फेशिचानूरधातिने। वृषम्यजवन्थाय पार्थसारयये नमः ॥५॥ बेडुवादनशीळाय गोपालायाहिमदि नै।

बल्वीनयनाम्मोजमालिने नृस्यशालिने। नमः प्रकतपालाय श्रीकष्याय नमो नमः ।७। नमः पापम्रवाशाय गोवधनघराय भ। पूतनाजीवितान्ताय तुबवर्तासुदारिये। ८ । निष्कलाय विमोहाय शुद्धायाशुखबैरिये। अद्वितीयाय महते श्रीकृष्णाय नमो नमः ॥९॥ प्रसीद परमानन्द प्रसीद परमेश्वर। साधिव्याधिमुजंगेन दष्टम् मामुदर प्रभो ॥ १० ॥ श्रीरुष्च दनिनजीकान्त गोपीजनमनोहर। संसारसागरे म्ग्न मामुदर जगद्गुरो । ११ । केशव के शहरय नारायम अनादन। गोविन्द परमानन्द मां समुमर माधव।। १२। 1. All hail to Him whose form is the universe, and who is the cause of the sustenance and dissolution of tbe universo : who is the Lord of the universe and who is the universe. hail, hail to Govinda ! 2. All bail to Him whose form is Intelligence, and consists of highest Bliss ! Hail to Krigns, the Lord of Gopi, hail, hail to Govinda ! 8. All hail to Him whose eyes are like lotus, who has a garland of lotas; hail to Him from whose navel grows the world-lotus, hail to the Lord of the Lotus-born (Kamala)! 4. All hail to Him who is adorned with the diadem of peacock feathers, to Rama of the unobstructed Intelligenco; hail to the Heart's delight of Rams (Sri), hail, hail to Govinda ! 5. All hail to the Destroyer of the brood of Kamss, to the Slayer of Kesin and Chanura; hail to the Adored one of the Bnll-bannered Siva : hail to the Charioteer of Pirtha (Arjuna.) 6. All hail to the Player on the flute, to the Cow-herd, the Bruiser of the head of the snake, to the Sporter on the banks of the Kalindi (Jumna), hail to the Wearer of the dancing ear-rings ! 7. All hail to the Beloved of the cow-maids (of Brindabana), the Master-Dancer: hail to the Protector of His devotees, hail, hail to Lord Krigna! 8. All hail to the Destroyer of sin, to the Uplifter of the Govardhana, to the Ender of tho life of Putani, to the Killer of Trinavarta ! 9. All hail to the Partless, to the Delusion-less, to the Pure, the Enemy of the impure; to the Secondless, to the Great, hail, hail to Lord Kriana ! 10. Be gracious, O Snpreme Bliss! be gracions, O Supreme Lord ! Save me, O Master ! me, bitten by the serpent of Desire and Digeasc. 11. O Sri Kriana! O Beloved of Rukmini ! O Stealer of the hearts of the cow-maids' O World Teacher ! save me from being drowned in the ocean of Samsara (world). 12. O Kesava! O Remover of pain! O Narayana! O Janardana! O Govinda! O Bupreme Bliss ! O Madhava : save me In the above verses, the various members of the body of the Lord are described as having certain attributes; such as His eyes are like lotus with a compassionate gaze in them, the mouth is smiling and sounding a fute, His head is adorned with a crown of peacock feathers, His

Bhârya.] III PADA, XXXIII ADHIKARAŅA, S1: 64. 609

movements are slow and dignified, His intelligence is uninterrupted, and He is an expert in singing and dancing. (Doubt.)-Here arises the doubt, are these attributes of smiling face, ompassionate gaze, etc., to be separately meditated upon or not ? (Pârva-pakşa.)-They should not be meditated upon separately, because there is no higher reward in such meditation, and because the bigbest end of man (namely, Mukti) is obtained by meditating on the universal attributes of the Lord, such as His omniscience, omnipotence and the rest; and so the charms of His personal appearance, costume, gestures, movements, etc., need not be meditated upon. (Siddhânta.)-This view is set aside in the next sûtra. SÛTRA III. 3. 68. श्रद्गेषु यथाश्रयभाव: ॥।३।३६३॥ hy Angesu, in the limbs of the Lord. wuraa Yathagraya, according to the fitness of the place, or the limb. : Bhavah, the assuming of the mood, the meditation on the aspects. 63. Meditation appropriate to each member of the body should also be performed-424. COMMENTARY. In the various members, such as the mouth, the eyes, etc., the quali- ties and gestures appropriate to them, must be thought of or meditated upon The particular member, described as having a particular quality, must always be meditated upon with that quality. In forming the mental image of the Lord, the face must be thought of as smiling and speaking sweet words; the eyes as having a compassionate and benevolent gaze, and so on. SUTRA III. 3. 64. शिषैश्ष ॥३। ३। ६४ ॥। fot: Sistaih, by those who are taught. Cha, and. 64. And because Brahmâ taught such meditation to His disciples in the Gopâla Tâpani Upanişad-425. COMMENTARY. At the end of His verses of praise in the Gopala Pûrva Tapani, Brahma says " with these verses I praise and worship the Lord " :- ग्रथ हैव स्तुतिमिरागधयामि। ते यूयं तथा पञचपदं जपन्तः ध्यायम्त: संसुति तरिष्यथ" इति स होषाय हैरव्य:। "I propitiate even now Krigna, with these verses. You also follow my advice, and as l always recite the fve-worded mantr, so you also reciting that five-worded mantra

610 VEDANTA-SOTRAS. III ADRYAYA. [Govinda

and meditating on dri Krigna, will verily crons over this ocesn of worldly existence, the oyale of births and desths." Thas caid Brahms to the nges. Thus Brahmå Himself teaches the sages to meditate on the attributes of the various mensbers of the Lord's body. Therefore, the personal charms of the Lord must also be meditated upon. (Objection.)-In the Chhand. Up., 1. 6. 7., only the compassionate gaze of the Lord is described, no other members are specified therein :- तस्य यथा कप्बास पुंडरीकमेवमसिबी तस्योदिति नाम स एव स्व्वेम्य: पाप्मम्य उदित उद्देति ह ने सर्ह भ्यर पाप्मम्यो य एर्वं भेद ।। । । Eis two oyes are like fresh lotus. His (mystic) name is Ut a for he has rison (adita) above all sins. Ho also, who knows this, rises verily above all sins: This description of the Chband. Up. is defective, because. it men- tions only the eyes of the Lord, and is silent upon other parts. The objection so raised is answered in the next sûtra. SŪTRA III. 8. 65. समाहारात् ॥ ३।३। ६५ ।। arerag Samaharat, on account of expressing collectively ; all-comprehen- sive. 65. (There is no discrepancy in the statement of the Chhând. Up.) because the description there (is collective and) all-comprehensive, (meant to include other members also)- 426 COMMENTARY. The word Na, "Not" is to be drawn into this sûtra from III. 3. 67. namely, from the third sutra from this. It is to be read not only in this sûtra, but in the next also. Since the description of other members of the body of the Lord must be supposed to have been described in a siagle description of the eyes in the Chhand. Up., there is no defectiveness in that Upani ad. The compassionate gaze mentioned in this Chhand. Up. is illustrative of all the other attributes, such as, sweet speaking, etc. A kindly look is an all-comprehensive attribute, including the rest. In the next sûtra, the Pûrvapakșin raises an objection to the effect, why should a particular member be thought of with a particular attribute, and why not every member be imagined as having every attribute. The next sûtra, therefore, is a Pârvapaksa sutra, and will be refuted later on.

Bhârya.] III PADA, XXXIII ADHIKARAŅA, S4. 67 61]

SÛTRA III. 8. 00. गुणसाधारयभ्ुतेश्च ॥ ३। ३६६ ॥ Guna, of the qualities. mmrraa Sadharanaya, about the common-ness. Ta: Sruteh, from the statement of the Vedas. « Cha, and. It includes the combination ot all gunas. 66. (Every member of the Lord's body must be medi- tated upon as possessing the attribute of the other member), because of the text which says that there is a common-ness of attributes, (with regard to the members of the Lord's body) -427. COMMENTARY. The texts like " everywhere THAT hath hands and feet, otc."-(Gita, XIII. 14.) show that every member of the body of the Lord can discharge the function of every other member. So every member may be meditated upon with the attribute of any other momber. (Such as His eyes may be meditated upon as grasping the whole world, and His hands as seeing the whole universe.) The Smriti texts, like the following, also declare that every member of the body of the Lord has the power of discharging all the functions of all the senses :-

पश्यक्ति यान्ति कलयन्ति तथा जगन्ति । Whose overy member of the body possossos the lanction of all the sensos such as seoing, irinking, hearing, moving, holding, etc. Therefore, there is no restrictive rule that any particular member of the Lord's body should be meditated upon with any particular attribute. The word " cha" indicates that all gunas may also be so inclnded. (Siddhânta.)-The objection raised in this sutra is answered in the next. SÛTRA III. 8. 67. न वा तत्सहभावाभुतेः ।।३।३।६७।। Na, not. « Va, rather, surely, only. ag Tat, their. err Sahabhava, about being together. wya: Agruteb, there being no declaration of this Sruti. 67. It is not so. (A particular member should be meditated upon with its own peculiar attribute), because there is no text declaring that it may be meditated upon with (the attributes belonging to the other members)-428.

612 VEDANTA-SÛTRAS. III ADHYAYA. [Govinda

COMMENTARY. The force of va in the sutra is to indicate exclusion. The univer sality of attributes must not be meditated upon in any particular member. Why? Because there is not any text describing attributes other than those appropriate to those particular members. Therefore, qualities be- longing to other members not being described with regard to any parti- cular member, must not be meditated upon when meditating on tha particular member. The text like " every part of His body is a hand, every part a foot and eye and ear, etc." only declare the omnipotence of the Lord, and that all the powers of the Lord exist in every portion of His body. It is not meant to teach incongruous meditation. SiITRA III. 8. 68. दर्शनाच् ॥३।३६८॥ roma Darganat, because it is so seen in the world. Cha, and. 68. And because it is so seen (and it is more natural meditating in this way)-429. COMMENTARY. It is more natural to think that the eyes see, ears hear, hands grasp, and so on. (It is not natural to conceive that the eyes are hearing, the ears are seeing and the feet are talking. Though in the case of the Lord all these things are possible, yet there need not be any unnatural medi- tation even in the case of the Lord.)

FOURTH PADA.

Adhikarana I. श्रद्धावेशमन्यास्तृते सच्छमाधेर

धर्मप्राकारब्विते सर्वदात्री प्रेष्ठा विष्णर्मति विद्येश्वरीयम्। In the temple of faith, carpeted with good conduct and good thoughts, adorned with the throne of knowledge, produced by Vairagya, surrounded by the rampart of religion, behold there shines this Divine Goddess called Vidys, the best beloved of Vignu and the giver of all desires. In the previous pada, Vidya and her concomitants appertaining to Brahman and denoted by the words like meditation and worship, have been described. In the present chapter it will be shown, that Vidya is independent of Karman; and that the latter is subordinate to her, and that the followers of Vidya are of three kinds and so on. According to the difference of determination (Kratu). the seekers of Vidya are of three sorts. The first kind is called Sanistha, namely, those who discharge with faith, the duties of their stage of life (adrama) and class (varna) with the desire of seeing the varieties of different worlds (such as those belonging to Indra and other higher Devas). The second class is called Parinisthitas. They also perform, with equal devotion and faith, the duties of their varna and adrama; not with the object of going to the different worlds in order to see the wonderful working of the Lord therein, but merely for the sake of the society in which they live, and to uphold its traditions, and to maintain its continuity. Both these classes of devotees belong to the order of householders. The third class are called Nirapeksahs or Sannyâ- sis. Their minds have been purified by truth, austerity, prayers, etc., performed in their past life; and hence in the present life, they do not belong to any order (asrama). Such are those who are totally indifferent to worldly life. Thus devotees of Vidya are classified into these three divisions. The author first establishes the independence of Vidya from Karman or formal religion. (Vigaya.)-We find in the Upanisads texts like the following :- तरति शोकमालवित् (Chh. Up. VII. 1.3). अहविदाप्रोति परम् (Taitt. Up. II. 1.1). "The knower of Atman crosses over all griefs." "The knower of Brabman obtajns the highest."

614 VEDANTA-SÚTRAS. 'III ADBYAYA. [Govinda

So also in the Katha Up., II. 16 :- पतट् ज्येबाहर शात्ना यो यदिकति सस्य तद्। "Knowing this Argara verily one obtains whatover he dosires." (Doubt.) "Here arises the doubt. Is Vidy the cause of release alone ? Or of heavenly worlds also ? (Parva-pakşa.)-The wise, free from all desires, do not wish for hearen-worlds, and consequently Vidya is the cause of release alone. (Siddhanta.)-In the next sutra it will be shown that through Vidys one can get Swarga also, if he so desires. SÛTRA III. 4. 1. पुरुषार्थोऽतः शब्दादिति च बादरायय: ॥३।४।:।। Je -: Purusa-arthah, the object of man's attainment, a man's beneht, i.e., knowledge of God. wa: Atab, from this, from this Vidya. uwrt Sabdat, because the scriptures state so. ait Iti, so. mruw: Badarayanab, Badara- yaņa holda. 1. Bâdarâyana holds the view that from this Vidyâ, a man obtains all the objects of his desire, because there are words to that effect in the Scriptures-430. COMMENTARY. All the objects of man's desire, namely, Dharma (religious morit), Arths (worldly prosperity), Kima (enjoyment), Moksa (release), are obtained from this Vidya alone. This is the view of Badarkyana. Why ? Sabdat. ecause of the word. Because of the texts like those quoted above, which show that through Vidy& (Yo yad ichchhati tasya tat) whatever one desires that he gets. The Lord Hari, being pleased with the devotion (Vidyt) of His Bhaktas, gives even his ownself to his devotees. Like Kardama or otbers, though havirg desire for other fruits, the Lord gives them that fruit, on account of Vidya alone, which serves the same purpree as if it was a formal religious karma. Bere Jaimini comes forward with bis following objections.

Adhikarana II. SÛTRA III. 4. 2. शेषत्वा पुरुषार्थवादो यथान्येष्वितिजैमिनिः ॥। ३।४।२।। dvwrE Sesatvat, because of the remaining of the Karma, i.e., the per- formance of the duties. gEr Purusa, about a man. dur: Arthavadab, an arthavada. aur Yatha, as. wog Anyesu, in the case of others. pfr Iti, so. anf: Jaiminib, Jaimini holds.

IV PÅDA, II ADHIKARAŅA, 80. 2. 615

2. On account of Vidyâ standing in the supplement- ary relation to Karma, the statements as to the fruits of Vidya are glorificatory only, regarding the person performing Karma. They are like other glorificatory passages. This is the opinion of Jaimini-431. COMMENTARY. The Jiva himself enters on the performance of Karmas in the shape of worshipping the Lord, as taught by the Lord, after be has understood the eesential nature of Visnu, the object of worship ; and of Hie individual self, the worshipper. Through these works he becomes purified of all sins, and obtains the fruits in the shape of Swarga or Moksa, the enjoyment of heavenly pleasures or the attainment of release, through the unseen prin- ciple callod Adriota. Vidy& being, therefore, subordinate to Karma, standing to it in the relation of & complement, the fruits mentioned regarding the results of Vidyt in the Scriptures are to be considered as mere descriptive passages, glorifying Karma, and showing its relation to Puruga. Such texts, therefore, which teach special results of Vidya, aro mere arthavadas, like other arthavâdas relating to the substance, (dravya), or to the purification of the substance (samskara) or to subordinate acts themselves (Karma.) These arthavâdas or glorificatory passages are not to be takon in their litoral sense. Jaimini in his sûtras (IV. 3. 1) thus pro- pounds this doctrine. Dravya-samskāra-karmaşu parirthatvat phaladrutir arthavadab syāt, IV. 3. 1. Boosuse materisis, the operations performed upon them, and subordinate acts, subserve other aots, the description of a fruit in connection with any of them is a moro arthavids or glorifcation. Note .- In performing a sacrifice materials are used, their purpose being described. The merifoial materials are operated u. n, and the purpose or the fruit of this is desoribed Subordinate aote are performed in the course of a sacrifice -- s main aot; and their frait is also described. The descriptions of such fraits are mere re-statemonts; becsuse the materials, the way in which they are operated upon, and sabordinate sote subeerve the main sot. Thas, the following are arthavidas relating to sacrifcial materials. "He whose saori -. toial ladle is made of the wood of Acacis cutechu takes for his offerings the juice of metres. His oferings are juloy. He, whose sacrincial ladie (Jubu) is made of the wood of Butes Frondosa, never hears bad tidings. Ho, whone sscrifcial ladle (Upabhrit) is made of the wood of Ficus Religions, secures frait by means of knowledge. He, whose sacrifcial vonsol for elarifed batter is made of the wood of Vaikankata-his offerings are stable then he ob- tains ohildren. These are the forms of a sacrifcial ladle (Srucha.) Ho, who has a ladle of this form, obtains osttle of this kind, and his children are not born ugly."-Taittiriya Sapiitd, III. 5.7.8.) The following extracts show the glorifications or Samskara.

616 VEDANTA-SÛTRAS. III ADHYAYA. [Govinda

He covers the eye of his enemies by means of that collyrium which he puts in his eyes (Ibid. VI. 1. 1. 5.) "He cleans his teeth. He gets his "beard and head shaved. He gets his nails pared. The hair on the head "and the beard, being dead skin, are unfit for sacrifice. Then removing "this dead skin unfit for sacrifice and being qualified to perfom it, he "begins it. He bathes." (Ibid, VI. 1. 1. 2.) The following extract shows gloritication of Karma :- " When he makes the offerings called Prayaja and Anuyaja, he makes a coat of mail for sacrifice. He makes this coat for the sacrificer to overcome his enemies."-(Ibid, II. 6. 1. 5). Thus a person performing throughout his whole life the duties of a householder, such as sacrifices and the rest, and who is endowed with the moral virtues of the control or conduct or thought, etc., is mentioned in the scriptures as attaining Brahman, in the texts like the following :- भाचार्य्यकुलाव्ेदमधीत्य यथाविधान गुरो: कम्मातिशेषेयाभिसमावृत्य फुट्ुम्ये शुचा देशे स्वाध्यायमधीयाना धामिकान्विद्धदत्मिनि सव्वेन्द्रियाि सम्मरतिष्ठाप्याहिथ सन्त्सर्व्वभूतान्यन्यत्र तीर्थेभ्यः स जल्वेवं वर्तयन्यावदायुवं हालोकममिसम्पयते न च पुनरावर्तते न च पुनरावर्तते ॥ १ ॥ "Oue should learn the Veda in the family of his teachers and making presents to his Guru, according to law, and doing his works fully, one should return home and enter into household life. In a sacred spot he should recite the holy scriptures, and perform good deeds concentrating all his senses on the Suprem. Self, he should not injure any living creature except in sacrifces. He verily thus passing his life attains on death the world

15. 1.) of Brahman and never returns therefrom,. never r'.urns therefrom."-(Chhand. Up., VIII.

So also in. the Visņu Purana, III. 8. 9, we find :- (See III. 4.35. below) :- वर्याभ्रमाचारवता पुरुषेय पर: पुमान्। विष्युराराभ्यते पन्था नान्यत् तत् तोचकारकम्॥ "Vignu, the highest Person, should be worshipped by a man who is devoted to the duties of his castes and stage of life. There is no other way which can causo his satisfaction." These passages show that Karma or puja of the Lord is a lifelong duty, and should never be renounced. Karma being thus the main duty of humanity, all passages describing the fruits of Vidya must be under- stood as glorificatory only in the sense that Vidya only fits a man to perform these works better and hence it is subordinate to Karma. There are other passages like those quoted above, showing the pre-eminence of Karma. No doubt, there are texts teaching the renunciation of Karma, but they must be explained as applying to blind and cripple, and such like persons, who are not entitled by law to perform pûjas and sacrifices. For such persons renunciation is the best means of reaching heaven.

Bhâpya.] IV PÅDA, II ADHIKARAŅA, Sa. 3. 617

The next sûtra gives another reason for holding that the knowledge of the Self is a subordinate member of Karma or Pûja. SŪTRA III. 4. 8. श्राचारदर्शनात् ॥३।४।३। wramedr Âchara-darganat, such conduct being seen. 3. Because the practice of the best of the wise men shows that Vidya is subordinate to Karma-432. COMMENTARY. The following texts show that great men like Janaka and the rest, used to perform sacrifices, though they had acquired Âtma Vidya. For example, Janaka is described in Brih. Up., III. 1.1 as performing a sacrifice :- *ँ। जनको वैदेहो बहुदसिखेन यझ नेजे तत्र ह कुरुपम्चालानां म्ाहाबा धमि- समेता बभूयुस्तस्य ह जनकस्य वैदेहस्य विजिज्ञास्र बभूय क: स्विदेषा ब्रझयानामनूचा- नतम इति स ह गवाथ सहस्रमवरुरोध दश दश पादा एकेकस्या: ऋुमयोराबद्ा ममूड़ु: "Janaka Vaideha (the king of the Videhas) sacrificed with a sacrifice at which maay presents were offered to the priests of (the Asvamedha.) Brihmanas of the Kurus and the Panchalas had come thither, and Janaka Vaideha wished to know, iwhich of those Brahmanas was the best read. So he enclosed a thousand cows and ten padas (of gold) were fastened to each pair of horns." Similarly in the Chhand. Up., we find Asvapati, the king of the Kekaya, performing sacrifices, though he was a master of Brahma Vidya and taught Brahmanas, who had gone to him to learn the Brahma Vidya (Chhând. Up., V. 11. 5.) तेम्यो ह प्राप्ेभ्यः पृथगहाधि कारयांचकार स ह प्रातः संजिहान उवाय न मे स्तेना जनपदे न कदयों न मद्पो नानादितामिर्नाविद्वान स्वैरी स्वैरिजी कुता यश्यमाना वै भगवन्तोऽहमस्मि यावदेकेकस्मा ऋत्विजे धर्न दास्यामि तावदगवद्भ्यो दास्यामि वसन्तु मे भगवन्त इति ॥ ५ ।॥ "When they arrived, the King caused proper honors to be paid to each of them separately. In the morning, after leaving his bed, he said to them : (What makes you come here ? Are you troubled by bad men ? But there are no such people in this land.) In my Kingdom there is no thiet, no miser, no drunkard, no irreligious, no illiterato person, no adulterer, much less an adulteress. (But if you have come to get wealth, then stay for) I am going to perform a sacrifice, Sirs ; and I shall give you, Sirs, as muoh weaith as I give to each Ritvij priest. So stay here please." This shows that the best among the learned and wise men of old used to perform Karma, in spite of their possessing the knowledge of the Self. Had mere knowledge been sufficient for acquiring the final end of man, namely Release, they would not have exerted themselves uselessly

618 VEDANTA-SOTRAS. III ADHYÂYA. [Govinda

in the performance of Karma. They would have acted on the maxim "when honey is to be found in the tree of one's own court-yard, why should one go in search of it to difficult places like mountains ?" SÛTRA IIL 4. 4. à: 031818n m Tat, about that. Ta: Sruteh, there being a direct scriptural state- ment. 4. Because of the scriptural statement that Vidyâ is a subordinate member of Karma-433. COMMENTARY. In the Chhand. Up., there is a direct statement to the effect that Vidy& is subordinate to Karma (I. 1. 8.) तेनोमो कुकता यश्येतदेवं वेद यम न वेद नाना तु विद्या भाविधा क यदेब विद्यया करोति अद्योपनिषदा सदेव वीर्थवसरं भवतीति सस्वेतस्येवासरस्येपण्याकयान मबति । "By the command of that Full and Supremely High Lord called Om, perform JO both His worship, whether ye understand Him thus or ye do not." " But the knowledge and ignorance are different (and opposed to each other).' The man who worships the Lord, with knowledge, faith and propriety (to the utmost of his capacity) verily, his worship alono is conducive to endless reward, (not so the worship of the ignorant, whose roward is limited.) This is the full explanation of this Ever-present Imperishable Om." In the above the word Vidyaya (with Vidya) shows that Vidy& is only a subordinate member of Karma, because it is used in the instru- mental case, and an instrumental case always denotes something secondary, just as the words draddhaya and Upaniçadâ. SÛTRA III. 4.5. समन्वारम्भणात् ॥३।४। ५ ।। a-wy.wnwrm Sam-anu-arambhanat, on account of their taking hold to- gether or being together. 5. Because the Upanisad also declares that both Vidyâ and Karma take hold of the man after death, and carry him to heavenly regions ; therefore, Vidyâ is not in- dependent of Karma-434. COMMENTARY. In the Brihad. Up., IV. 4. 2. we find that when a man dies, his Vidya and his Karma take hold of him and carry him forward :- पायमनूल्ामन्तथ सर्मे प्राया अनूरप्रमन्ति स विशञानी समति स विजञानमेना- न्यबकामति सं विद्याकरमकी समन्यारमेते पूर्व्वमत्ा थ।

Bhåsya.] IV PÅDA, II ADHIKARAŅA, SA. 7. 619

"And when he thns departs, llfe (the chief prina) departa after him, and when life thus departa, all the other vital spirita (prinas) depart after it. Ho is conscions, and being conscious he follows sod doparts. "Then both his knowledge and his work take hold of bim, and his'acquaintance with former things" This shows that Vidyt and Karma both co-operate in producing the results, and, therefore, Vidya is subordinate to Karma. SÛTRA III. 4. 6. तद्तो विधानात् ॥३।४।६।। arw: Tad-vatab, of such a one. frem Vidhanat, there being an injunc- tion. 6. Because there is the command that a person hav- ing Vidyâ must be appointed to perform Karma, therefore Vidya is subordinate to Karma-435. COMMENTARY. In the Tait. Samhita we find :-- अहिटो मधा दर्श पार्यमासयोस्तं वुटते। He chooses as His Brahma priost, to perform the full moon and new moon ceromonies, one who knows Brahman. This shows that performance of the sacrifices requires Brahma Jñana. Otherwise the Sruti would not have insisted upon the condition that the Brahma priest must be a Brahmajna. Therefore, the knowledge of Brahman is subordinate to Karma, for such knowledge only entitles a man to become a priest. SUTRA III. 4. 7. नियमाच्च॥३।४७॥ frerq Niyamat, there being a rule. Cha, and. 7. Because there is the restrictive rule, that Karma should be performed throughout one's whole life, therefore, Vidya is subordinate to Karma-436. COMMENTARY. In the Isavasya Up., verse 2, we find :- कुर्बन बेह कर्मानि जिजीविषेष्छतथ समा:। एवं त्वयि नान्ययेतास्ति न कर्म लिंप्यते नरे।२ । Performing works even here, lot a man live his allotted hundred years; thus is it right for thee, not otherwise than this; karma will not bind that man.

620 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

This rule lays down an injunction of lifelong performance of karma with regard even to that man, who has obtained the knowledge of Âtman. Some hold that conflicting texts,-(some insisting upon the perfor- mance of karmas, others enjoining their abandonment)-can be reconciled by the view that the performance of karma is optional for one who has got knowledge of the Self. But this view also is set aside by the above Sruti. The texts, therefore, which teach the abandonment of karma, have for their scope those persons, who from some bodily defect or other canse, such as blindness, lameness, etc., are not entitled to perform karma. In fact, abandonment of karma is strongly denounced in the scriptures. Thus in the Taitt. Brahmana we have :- He who stops sacrifces to the gods by not maintaining the sacred fres, verily becomes a killer of his children. Therefore, karma must always be performed even by the wise. Thus Vidyâ being complementary to karma, is not independent in its action in producing the fruit. In other words, Vidya alone cannot produce Release. In the preceding six stras, Jaimini has advanced his reason for maintaining that Vidy& is subordinate to karma. All these sûtras form the purva-paksa. The author now advances his reasons for differing from Jaimini.

Adhikarana III. SÛTRA III. 4. 8. श्रधिकोपदेशान्तु बादरायणस्यैवं तददर्शनात् ॥३।४।८॥ afr Adhika, more, different. auug Upadesat, owing to the teach- ing about. a Tu, but. meumaa Badarayaņasya, of Badarayaņa. vou Evam, thus. a Tad, about that. wham Darganat, because of the Sastric tezt. 8. Vidyâ is greater than karma, for such is the teach- ing of Bâdarâyana, and because such is to be seen in the scriptures-437. COMMENTARY. The word " tu " (but) sets aside the pûrvapaksa. It must be under- stood that vidya is greater than karma, because all karmas are performed in order to acquire vidyâ; and vidyâ is the principal, and karma is sub- ordinate to it. Why? Because such is the reching of Bâdarâyana.

Bhårya.] IV PÅDA, IIT ADHIKARAŅA, SA. 9. 62

Nor is his teaching without authority, because we see scriptural texts as authority for the same. For example, in Brihad. Up., IV. 4. 22., we read :- समेतं वेदातुवचनेन प्राहथा विविदियन्ति यजंन दानेन तपसाउमाशफेनेसमेव विदित्वा मुनिभंवति एतमेव प्रमाजिना लोकमिष्न्त: प्रमजन्ति पतद स। Brahmanås seek to know him by the study of the Veda, by sacrifice. by gifte, by penance, by fasting, and he who knows him, bocomes a Muni. Wishing for that world (of Brahman) only, mendicants leave their homes. The above texts show that vidya is the result of karma; and they enjoin karma not for its own sake, but because karmas lead to vidyâ. When once the vidy& arises by the strenuous performance of karmas, then these karmas themselves are abandoned, because no longer necessary, after the vidy& has been obtained; and because it is a well-known fact that the end is greater than the means. When once the end is accom- plished, the means become no longer necessary. It has been said that excellent men possessing Brahma-vidyå have been seen performing karmas, men like King Janaka and Advapati-and that, therefore, vidy& is complementary to karma. This argument is next being refuted in the following sûtra. SŪTRA III. 4. 9. तुल्यं तु दर्शनम् ॥ ३।४। ६ ।। gemz Tulyam, the same, similar, equal. a Tu, but, or entirely. ram, Dardanam, the Sastric texts. 9. But there is equal authority against the view that Vidyâ is subordinate to karma in the lives of other eminent men-438. COMMENTARY. The word "tu" is used in order to remove the idea that vidya is subordinate to karma. There is equal authority in the scriptures for the proposition that vidy& is not subordinate to karma. Thus there are scriptural passages, such as "knowing this the rishis descended from Kavaşa said: "For what purpose should we study the Vedas, for what purpose should we sacrifice? Knowing this indeed the Ancient ones did not offer the Agnihotra," and " when Brahmanas know that Self and have risen above the desire for sons, wealth, and worlds, they wander about as mendicants."-(Bri. Up. III. 5.) Thus the sages called Kavaseyas did not care for karmas, nor did Yajñavalkya, who abandoning all karmas, went to forest. Thus we find 10

622 VEDANTA-SOTRAS, III ADHYĀYA. [Gooinda

exaples of eminent men devoted to vidya, renouncing all ceremonial karmas. Therefore, scriptural texts are not all one-sided in favour of karmas, but there are texts to the contrary also. The examples of porsons like Janaka and others show, that theee mon followed karma, oithor for the sake of purifying their self or as an example to mankind, and that the social order may be preserved. The author next answers the objection raised iu the sâtra 4. SÛTRA III. 4. 10. भ्रसार्वत्रिकी ॥ ३।४।१० ।। wardfrat Asarvatriki, (the Vedic text) is not applicable to all (the Vidyas). 10. The scriptural declaration, Chhând. Up., I. 1. 8., is not of universal application, as supposed by the opponent -439. COMMENTARY. The above text of the Chhand. Up. (I. 1. 8), is non-comprebensive. It does not refer to all knowledge, but to the vidy& connected with the subject-matter of the text. The subject-matter there is the Udgitha- vidy& and the text says that if this Udgitha-vidyâ is recited by a person with knowledge, then it is more fruitful than if it was recited without such vidyd, Therefore, vidy& is not an auxiliary to work in every in- stance. The author next answers the objection raised in IIl. 4. 5. SÛTRA III. 4. 11. विभाग: शतवत् ॥३।४।११॥। Rrn: Vibhagab, there is a division (of the fruits of Vidya and Karma; wvg Satavat, just as in the case of a bundred (coins.) 11. The distribution of Vidya and Karma is to be made in the above passage of the Bri. Up. (IV. 4. 2.) like the distribution of a hundred coins-440. COMMENTARY. The fruits of Vidyt and of Karma are different and the above pas- sage of the Bri. Up. must.be taken in a distributive sense. Vidya produces one fruit, while Karma produces another fruit. This is like the distri- bution of a hundred coins. A man by selling a cow and a goat obtains hundred coins. It does not mean that both sold for equal amounts of 50 coins each, but we must distribute the hundred coins according to the natural value of these animals; namely, that the cow fetched 90 coins,

Bhårya.] IV PÂDA, III ADHIKARAŅA, S4. 12. 623

and the goat 10 coins. Therefore, when the scriptnre says that both Vidya and Karma take hold of the man ; it means that both produce their results according to their innate qualities: but the fruits of both are not equal. The author next answers the objection raised in sâtra III. 4. 6. SOTRA III. 4. 12. अध्ययनमात्रवतः ॥३।४।१२।। T-IT-w: Adhyayana-matra-vatab, of him who has mercly studied the Vedas. 12. The word Brahmistha " devoted to Brahman," as used in the passage quoted by the Pûrvapaksin, does not mean one who has realised Brahman, but one who has merely read the Brahman (the Veda)-441. COMMENTARY. When the Taittirlya Sruti says that a Brahmistha is to be chosen as & priest to fill tlie office of Brahma, it does not mean that the one who knows Brahman must be chosen for that office, but it means that one who has read the Vedas and studied them well, must be selected for the office of Brahma. In other words, it says that Brahina's office must be held by a learned Brahman, and not merely by one who is dexteroas in doing the ritual or chanting the hymns. That text, therefore, is not in favour of the proposition that Vidya is subordinate to Karma. In fact, the word "Brahmiştha " in the above passage, is to be translated as "one who is well-versed in Brahman, " where the word Brahman means the " Vedas, " and not the highest Self. Because a person who has realised Brahman, the Supreme Self, is described repeatedly in the scriptures as being above all karmas (Naişkarmya.) Therefore, one who has mastered the Vedas; namely, knows the words of the Vedas exactly as they are and who constantly recites them without any selfish object, not wishing to gain money or wealth by such learning, is called a Brahmitha. The force of the affix "istha" in Brahmistha, has this significance bere. Othera explain the above passage as merely glorifying karına. Karmas are so important, they say, that for its due performance one must be a knower of Brahman. According to this explanation, it is merely a glori- ficatory passage, and must not be taken in its literal sense. It has been said above that a person who has merely read the Vedas is entitled to perform karmas, and not one who has got the knowledge of the Supreme. A man who has no knowledge of the Vedas cannot

624 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

possibly perform karmas; and studying the Vedas does not mean to commit them to memory by rote, but to understand its purport also. The Upanipade are part of the Vedas; a man who has read the Vedas, must be supposed to have read the Upanisads also. And by reading we mean the intelligent understanding of the text. The man who has read the Upanigads in this way, must necessarily have realised the Atman, for the study of the Upanisads produces the knowledge of the Self. Thus Vidyå becomes subordinate to Karma. This objection may be answered thus. Merely mastering the mean- ing of the words, merely becoming a Sabda-jñánin, does not make a per- son a knower of Brahman. A man may know the meaning of all the Upanișad texts, but he would not become thereby a Brahmavit, a knower of Brahman. He alone is called a Brahmavit who has experienced the Brahman, felt the Eternal. The mere utterance of the words, "the honey is sweet, " "the honey is sweet, " will not give a man a taste of the sweetneas of honey, but a man must actually taste it in order to know how sweet is honey. If-the mere recitation of the words " the honey is sweet" were enough, then no man would taste honey, and every one would get the exhilaration of spirits by merely such utterance .. But we do not see any such results. Therefore, the mere intellectual know- ledge produced by the words of the Upanisads, is not Brahma knowledge, and such a person is not a Brahmvit. Therefore, when Nârada goes to Sanatkumara and asks him to be taught Brahma Vidya, he is asked to recite all that he already knows, in these words. "Tell me first what thou knowest already, then come to Me and I shall tell thee what is beyond that." Then Narada answers "I know, Sir, the Rigveda, the Yajurveda, the Samaveda, and the Atharvaveda, the fourth, the Itihdsa- purâna, which is a fifth book among the Vedas; the science of ancestors, the science of numbers, the science of Devatâs, the science of treasure- finding, the undivided original Veda and its twenty-four branches, the superhuman Deva-sciences, the science of Brahman, the science of ghosts, the science of politics, the science of stars, the science of serpents and Deva-officials (Gandharvas) ; all this I know, () venerable Sir." Therefore, upasana is different from verbal knowledge. Mukti, the highest end of man, is obtained by Vidya, which means knowledge, direct and intuitive, resulting from devotion. And this we find in the Taitt. Ar. (Mahânarayana Up., X. 6., Muņdaka Up., III. 2. 6.) वेदान्तवि्ञानसुनिश्वितार्था: संन्यासयोगाद्यतय: शुदधसत्वा:। ते मरसलोकेषु पराम्तकाले परामृतात् परिमुष्यन्ति सर्वें। ६।

Bhårya.] IV PÂDA, III ADHIKARAŅA, SA. 12. 625

Having well ascertsined the true object, throngh the knowledgo obtained from tho study of the Veda, and haring purifed their natare by renuncistion of fruits of sotion and due performance of duties, the pious dwell in the worids of Brahmi. And when the period of Brahmi's life approsches to its close, they abandon those loias (like Mahar, &c., and crossing the tattra-sphere, at the end of Brahmi's life) throw away the bondag. of Prakriti and attain all the Highest Mukti The verbal knowledge, on the contrary, is, like Vairtgya or indiffer- ence, a handmaid of Vidya or enlightened devotion. As we find in the Bhagavata Purâņa :-

पश्यन्तास्मनि चात्मान मनत्या भुतयदीतया। The sages having Arm faith in the Lord and being endowed with wisdom and dis- passion, see the Self in the Self, throngh the devotion arising from studies of the mored seriptures. Says an objector : devotion or Bhakti has the form of activity pro- duced by body, speech or mind. With regard to mental activity, namely, meditation, it is possible to have experiences; or intuitive perception. In other words, dhyana may be said to be an immediate cognition or anubhara. But how can the activity of the body and speech, such as puja or the silent repetition of the sacred mantras be called an anubhava, or experiencing of truth. To this objection, we reply, that Bhakti or devotion has the form of consciousness of a collection of the essence of the light-giving energy of the Lord (Hladini dakti or gladdening power.) In other words, Bhakti means consciousness of intense joy. As it has been said in the Gopala Tâpani :- Sach-chid-Anand-aika-rase bhaktiyoge tişthati. "Bhakti consists in the union through love, with the Lord, who is one mass of existence, intelligence and bliss." If it were not so, it conld not be the cause of bringing the Lord under the control of His devotees. This being so, the activities of the bodily functions of the devotee, who is united in identity with the Lord, is a cause of intense joy, just like the hair and figure of the Lord causes joy. Every bodily activity of the devotee-His pûja and Archanâ, etc., becomes a source of intense joy, and hence these also become anubhava or immediate experience or perception of the Lord. Thus it follows that it is not only in meditation alone, that spiritual anubhava takes place, but bhakti being anubhava, pure and simple, arises from puja and silent repetition of mantras also, for they also give rise to intense joy. Note .- As the body of the Lord, whose essence consists of pure bliss and intelligence, is all joy, throughont; His nails, His feet, His hair, etc., are made up all of joy, so every activity of the Bhakta, his dancing, his singing, his puja, his japa, is all an anubbava or immediate perception of the Lord; because the Srati declares it so. There is no scope for

VEDANTA-SOTRAS. III ADHYAYA. [Govinda

ag hers, we cannot my how physioni sotivity can become anubhara? But the faot i, that it la co, in the case of the bhakta, and the maxim to be applied is that contained in IL. 1. 27. of the Vedinta Satras. In matters of Brati or direet statements of the seriptares, there is no room for rosson. Beosuse these are matters which are transcendental and inconosi rable. The suthor next rofutes the sttra III. 4. 7. BOTRA III. 4. 18. नाविशेषात् ॥३।४।१३।। Na, not so. itdvIT Avidesat, on account of non-specification. 13. There is no specification that a man should per- form karma throughout his whole life, even though he has got enlightenment through anubhava-442. COMMENTARY. The Sruti of the Idavasya does not lay down any such restrictive rule that even the illumined sage must perforin karma throughout his life. Why so? Avideyat. Because there is no specification. The verse 2 of the lisvagya is very general. It does not particularly specify that even an illumined sage must perform karma. All that it says is "Let one perform karmas throughout his life." There is nothing to show to what clasa of people that particular rule is addressed. On the contrary, there are express texts of the Srutis, which show that immortality is not to be obtained by Karma, but by knowledge alone. Such as the follow- ing :- (Mahânârâyana Up. of the Taitt. Ar. X. 5.) न कर्मका न प्रजया चनेन स्यागेनैके स्मुतत्वमानधु:। Not by karmas (sacrifces) nor by children, nor by wealth can one obtain immortallty. It ie by renunciation slone that some great-souled beings have obtained immortallty. Thus we have two drutis, IsAvAsya says "Perform karmas through- out your life"; the Taittirlyaka says "Karma does not lead to immortality." Their apparent conflict is to be reconciled by giving them different scopes. One is addressed to the Sanigtha devotees, the other to the Nirapeksa devotees. Now the suthor gives the real meaning of the Isivasya verse. SUTRA III. 4. 14. स्तुतयेऽनुमतिर्वा ।।३।४। १४।। gaa,Stutaye, for the purpese of glorification or praise wyufar:, Anumatib permission, « Va, or, indeed. 14. Or the permission to do work throughout one's life, is for the sake of glorifying Vidyâ-443. COMMENTARY. The force of "v&" is to denote exclusion, namely, it means "only." The permission given by Isavagya to perform karmas throughout one's

IV PÅDA, IV ADBIKARAŅA, 8A. 15. 627

life has the object of glorifying Vidyt. The context of the Upanigad ahows this. Vidya has such a great power, that if a man were to perform karmas always throughout his life, he would not be tainted by them, beosuse his Vidys counteracts the evil effects of Karma. Thus instead of enjoining karma throughout one's life, it merely praises vidya. Even the seoond line of that verse also shows the same. It says "thus working, karma will not bind "; which shows that karma always has a binding effect. Bat vidyå nullifies that effect. Thus it follows that the theory of Jaimini that vidya is subordinate to karma, has no legs to stand upon, and has been refuted.

Adhikarana IV. Having established in the previous aphorisms the independence of Vidy& from Karma, the author now describes further the supreme great- ness of vidya itself. In the Vajasaneyaka Sruti it is thus declared (Brib. Up. IV. 4. 23.) तवेतहचाम्युकम्। एव नित्यो महिमा नहावस्य न सर्मते कर्मकर नो कनीयान्। सस्यैव स्यास्पदबिसं विदित्ना न लिप्यते कर्मका पाफ्केमेति । This has been told by a verse (Rik), "This eternal greatness of the illumined devotes of Brahman does not grow larger by work, nor doos it grow smaller. Let a man try to And (know) its trace, for having found (known) it he is not sullied by any ovil deed." (Doubt.)-Such being the glory of Vidyå that one having it neither grows great by the performance of Karmas, nor is lessened by its non-por- formance, there arises the doubt, must such a person act as he likes, or must he conforin still to the conventionalities of ordinary life? (Pirva-pakşa.) -- If he acts as he likes, and abandons the performance of the duties enjoined on all men, it is possible that there may be some sin arising from such abandonment; and so it is not desirable that a Brahmavit should be a Yathestacharin, or one acting as he likes. (Siddhinta.)-The next sûtra refutes this view, and shows that a Brahmavit may become a Yathestachariu, for he has risen above all social and religious bondage. SÛTRA III. 4. 15. कामकारेयवैके । ३।४।१५॥। arat Kamakarena with the action according to one's desire. « Va or. R Eke, some declare or hold. 15. Some hold that a Brahmavit may act as he desires-444.

628 VEDANTA-SUTRAS. III ADAYAYA. [Govinda

COMMENTARY. According to one text of the Brihad. Up. rescension, a Brahmavit is not touched by the good fruits of the good acts, or the evil consequences of a bad act. He may perform karma, if he likes, only with the object of giving the rewards of such karmas to the world in which he lives, for he does not require any karma for himself. This is how they explain the text "So great is the glory of this Brahma-devoted sage," etc. Therefore, a Brahmavit may act as he likes, for no sin can taint him. The word Brahiana used in the above text means " one who has realised Brahman." It follows, therefore, that if a Brahmavit performs a karma, ordained by Sastra, he does not get the reward of that karma, and if he omits to do any such karma, he does not get the sin of omission of such karmas. In fact, he has cut off all relation between him and Karma. So that, the effects of karmna do not touch him. Like the lotus leaf in water, he is not wetted by karma. And in the burning fire of his Vidya, all evil effects of the non-performance of karma are reduced to ashes instantaneously, as a handful of grass thrown into fire. Therefore, this power of acting as he likes, is the great glory of Vidy&. This sense is further enlarged in the next sûtra. SÛTRA III. 4. 16. उपमर्वञ्च ।।३।४।१६।। atq Upamardam, destruction. Cha, and. 16. And there is destruction (of all karmas through Vidya), (therefore Vidyâ is pre-eminent)-445. COMMENTARY. The following texts of the Mundaka Up., and of the Gita show that Vidy& is only not subordinate to karma, but the destroyer of it. मिदते हृदयम्रन्यिरिकियन्ते सर्व्पसशयाः। सीयन्ते बास्य कम्मावि तब्सिन्टृच्टे परावरे । ८। The fetter of the heart is broken, all doubts are solved, all his works (and their offcots) perish, when He has been beheld who is high and low (cause and cffeot). (II. 8).

शर्नासि: सर्वकमाधि मस्मलात्कुकते तथा । ३७ । As the burning fre reduces fuel to asbes, O Arjuna so doth the fre of wisdom reduce all actions to ashes (Git& IV. 87.) These texts show that Vidya destroys all karmas; therefore the majesty of Vidyå is pre-eminent. When she can destroy the effects of the half-enjoyed prårabdha karmas even, then where is the wonder that after

Bhågya.] IV PÂDA, IV ADHIKARAŅA, Sů. 17. 629

acquisition of vidya, a man may renounce all karmas ordained by the scriptures, and yet incur no guilt. How do you say, (objects the Pûrvapakgin), that vidy& destroys Prarabdha karmas even, for all authors of Sastras are agreed in the view, that Prarabdha karmas are destroyed only by saffering, and there is no other method of their destruction admitted by the Theologians. To this we reply, that though the Vidya has the power of burning to ashes all karmas, yet the illumined sage, who has harmonised his will with that of the Supreme Lord, allows the Prarabdha karmas to continue to proruce their effects, in order to carry on the will of the Lord, and to spread His glory in this world. The sage allows the Vidy& to singe the Prarabdha karmas, but not to reduce them to ashes. The Prarabdba karmas of such a sage are like a half-burnt cloth, which retains its texture, and looks like a cloth; but which at the slightest touch, falls into pieces. The wise sage is dressed in such a Prarabdha karma, and carries on the activities generated by such karma. This is what is meant by the phrase that the Prarabdha karma is destroyed only by enjoyment. The author of the sutra will himself explain this further in IV. 1. 15. SUTRA III. 4. 17. ऊद्ध्वरेतःसु च शब्दे हि ।। ३ । ४१७॥ reRr:s Urddhva-retahsu, of those who observe perpetual celibacy. Cha, and. mi Sabde, in the Upanisat text. ft Hi, because. 17. In the case of the celibates, the scripture itself describes their freedom from all karmas, when they get Vidyâ. Therefore, vidya is superior to karma-446. COMMENTARY. In the case of those particular kind of parinisthita devotees, who observe the vow of perpetual celebacy, and who are possessed of mighty Vidy&, the scriptures mention that they are above the bondage of karma, and may perform actions or renounce them at their will. That also shows that we must admit that Vidya is independent of karma. The scriptural text referred to in this sutra is the Brihad. Ar. Up., III. 5. 1. चथ हैने कहोल: कोपीसकेय: पम्रच्क यातवस्स्पेति दोवाच यदेब सालषादपरो- सादहा य भातमा स्व्यान्तरस्सं मे व्यायस्वेत्येय त आात्मा सर्वान्तर: कतमो याज्ञयदश्य सर्वान्तरो योऽशनायापिपाले शोर्क मोहं अर्रा मुत्युमत्पेत्पेत के तमात्मान विदित्ा म्ायका: पुनेव्कायास दिस पबायास लोकेवजायास म्युरयायाय मिक्षाचर्य सरन्ति या सेव पुत्रे- पकन सा विशैषक या जिसवषणा सा लोफेपकमे हे वे एवये एव भवतस्तसाठ ब्राहाय: 11

630 VEDANTA-SUTRAS. III ADBYAYA. [Govinda

पाब्डित्वं निर्विच माटपेन विठ्ासेद् वाल्यनस पाष्डिस्यकन निभिंद्याथ मुनिरमानटल मौनळ निर्षिद्याऽय नासक स प्रासक: ग्रेन स्याचेन स्यासेनेडय एवाताम्यदासे ततर कडोक: कानीतफ्ेंय उपरयाम । १ । पम्धर्म आ्हाजम् ।५। Then Kahola Kaugitalreya asired, "Yijsavalkys," he said, "toll me the Brahman whioh is visible, yet invisible, the Belt (itmsa) who is within all!" YAjaavalkys replied : "This, thy Self who is withia all." "Which Solf, O Yajaavalkya is within all." Yijsavalirys roplied, "Re who overcomes hunger and thirat, sorrow, passion, old age, aod doath. When Brihmagas know that Self, and have rison above the denire for cons, weaith, and (new) worlds, they wandor abont as mendicants. For a dosire for sons is desire for wosith, a dosire for wealth is desire for worlds. Both theee are indeed desires. " Let a Brihmana renounce learaing, and become as a child, and after ronounoing learning and & childlike mind, let him become a quietist; and when he has made an ond of quietism and non-quietism, he shall become a Brihmana, & Brihmana indeed. "By whaterer means he has bocome a Brahmans he is such indeed. Erorything olso is of evil." After thst Eshola Ksupitakeya held his posce. This shows that crossing the stage of learning and childlike simpli- city, a knower of Brahman goes above all karmas, and remains as he likes. Similarly, in the Gita III. 25 :- सका: कर्मण्यबिद्वांसा यथा कुर्वन्ति भारत। कु्यादिद्ांससतथाऽसकथ्िकीपु लोकसडप्रहम्। २५। As the ignorant act from attachment to action, O Bhtrata, so should the wise act withont attachment, desiring the welfare of the world. This GitA text applies to the housebolder who occupies a position of authority and responsibility in his cominunity, and to whom men lock forward as their ideal. Such a parinisthita devotee, even after acquir- ing vidyå, ought not to renounce karma, for bis example would mislead society. It is only Yatis, or Urdharetas, or the perpetual celibates, who on getting vidyå may safely renounce all karmas; for they, not being in the society, their example is not likely to mislead the ignorant members of the society. Thus such is the glory of vidya that even when one acts as he likes, no sin touches him. The author next shows a different ex- planation of the above text, given by Jaimini. SÔTRA III. 4. 18. परामर्श जेमिनिरचोदनाचापवदति हि॥ ३ ।४॥१८॥ qaviz Parâmardam, (the Śruti has) a favourable reference to (karma.) Nan: Jaiminib, Jaimini holds. wiew Achodana, absence of injunction. Cha, and. wufa Apavadati, forbids. R Hi, because. 18. Jaimini holds that the scripture not only enjoins karma to tne wise, but reproaches those who renounce

Bhårya.] IV PÅDA, IV ADHIKARAŅA, SA. 18. 631

karmas, and does not expressly prohibit karmas (therefore the text about Kamachara refers to injunctive karmas only) -447. COMMENTARY. The meaning of the text quoted in III. 4. 15, is that the wise sage has full liberty of doing as he likes those karmas only which have been ordained as a rule. (The sage is not at liberty to do karmas which have been prohibited.) He has option to do in any way he likes the enjoined karmas. It does not mean that enjoined karmas may be omilted altogether. Thus one of the enjoined karmas is morning prayer or Sandhya. The ordinary men must perform Sandhya strictly, at the proper time, but an illumined sage may perform it at any time he likes. This is the meaning of Kâmâchâra. Because the scripture itself shows that even the wise sage must perform karmas, and it denounces those who have abandoned karmas, therefore, there is no express text enjoining the renunciation of karmas. The reason is this. Because the scriptures have reference to the wise with regard to karma, and because it reproaches those who renounce karmas, therefore, it follows that the true spirit of the scripture is not to teach the renunciation of karmas nor we cannot infer the existence of any such rule "let the wise renounce karmas." The sense is this. The second verse of the IsavAsya. Up. which declares that a man must perform karmas is an authority which enjoins karmas even to the wise. Similarly, the Sruti of the Taittiriyas which declares that " a man who renounces karmas loses his progeny," is an authority reproaching those who have abandoned karınas. Reading these texts together, it is not possible to infer that there should be any text enjoining the abandonment of karmas. Because, enjoining and prohibiting the same act simultaneously, is the contradic- tion not contemplated by the scriptures. Nor can you say that there will be no scope for texts which declare the renunciation of karmas. In our view, those texts will find their scope in the case of cripples, blind men, etc., who through physical or mental infirmity are incapable, of performing karmas. Therefore, the wise sage must undertake the performance of the Srauta and Smarta karmas, the various ceremonial worships taught in the Vedas and Smritis, and in this case latitude is given to him to perform them any- how. This is the meaning of the text kenasyat, yenasyat of the Brihad. Ar. Up. quoted above. That text does not mean that a wise sage can renounce karmas or perform them at his option. This is the opinion of Jaimini.

632 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

Thus according to the opinion of Jaimini, the above text of the Brihad. Ar. Up. is an authority enjoining the performance of karmas and observing the rule of good conduct for all men. The author now shows that in his opinion the above text gives permission to do as one likes. H. gives this meaning in the next sûtra. SÛTRA III. 4. 19. प्रनुष्ठेयं वादरायणः साम्यभुतेः ॥३।४१६॥ wgim Anustheyam, (Karma) should be practised. mrr: Badarayanab, Badarâyana holds. a Samya, of equality. ud: gruteh, account of scriptural statement. 19. (According to) Bâdarâyana (the obligatory duties only) may be performed somehow or other, because there is equality according to authority (between the God-intoxicated devotees, who partially perform karmas, and ordinary men who fully perform karmas)-448. COMMENTARY According to Badarâyana, it is only those karmas which are obliga- tory that a wise man may perform according to his option ; that is, he should perform some part of it and omit other parts. Why do we say so? Because there is statement of equality. The text "kenasyat yenasy&t tenedrisah " shows that the illumined sage performing works in any way, somehow, is equal to him who performs them fully. The above Bribad. Up. text clearly shows that there is an equality between a sage perform- ing actions partially and between any other person performing them fully. How can a partial performer of obligatory karmas be equal to the full performer of them? According to the opinion of Jaimini, this statement of equality is merely glorificatory, for unless a man perform karmas fully, he cannot be said to be equal to one who scrupulously performs them all. If he leaves any one of those karmas unperformed, he cannot be said equal to him who performs them fully. Jaimini explains this equality by saying that both are equal inasmuch as both perform the obligatory karmas, though one performs it partially and the other fully. The full performance of karmas is ordained for svanistha devotee, such a wise man must perform all karmas. The text reproaching the renouncement of karmas applies to those men who have not reached illumination, but have renounced karmas too early. Thus both texts are reconciled. And so far a truly illumined sage, belonging to the order of parinisthita the performance of karmas need not be entire. The law is fulfilled by him by the partial performance even of the obligatory karmas.

Bhårya.] IV PÅDA, IV ADHIKARAŅA, 80. 21. 633

Nor can it be said that the texts teaching the renunciation of karmas are co ifined to physically incapable persons, because there are no such restricive statements in those texts. Those verses declare that releaso is not to be obtained by karmas or by offsprings, etc., but by the aban- donment of all karmas alone. This general statement cannot be res- tricted in the way that Jaimini would have it. SÛTRA III. 4. 20. विधिर्वा धारणवत् ॥ ३। ४। २० ।। Af: Vidhih, an injunction. « Va, or, wrry Dharanavat, as is the case of taking (the Vedas) with, or as in the case of carrying, &c. 20. Or the above text may be an iujunction like the text about the study of the Vedas-449. COMMENTARY. The above text "kena syât yena syât" may be construed as an injunction regarding the illumined sage, just like those injunctions which declare that a Brahmana child must be initiated at the age of eight so that he may be able to study the Vedas. In this view the above text is an injunction teaching that a sage belonging to the order of parinisthita should perform all karmas according to his will, but persons other than parinięthitas should not do so, as says the Bhagavata Purâņa :- शचमाचमन खान न दु बइनयाजरेत्। परन्यास नियमान् नानी यथाहं लीळयेश्रा । "The wise do not perform the purificatory acts, the sipping of water, the bathing and other acts required by the law according to injunctions of the Seriptures. They per- form it according to their will ; as J, the Lord of the universe, perform all acts according to my will, as a mere sport." This view is objected to in the next sûtra in the first part, and then that objection is answered. SUTRA III 4. 21. स्तुतिमात्रमुपादानादितिचेन्नापूर्वरवात् ।। ३।४। २१।। iafearra Stuti-matram, praise merely. orer Upadanat, on account of reference. nfa lt, so. d Chet, if. Na, not so. quder Apûrvatvat, on account of the newness. 21. If it be said that (texts such as the one about the performance of karmas according to one's will are) mere glorifications on account of their reference to the perform- ance of karmas, we deny that because the texts lay down a new injunction (for the performance of karmas according to one's will) 450.

634 VEDANTA-SOTRAS. III ADHYÂYA. [Govinda

COMMENTARY.

An objector says, the above text is not an injunction but a mere glorification of the illumined sage. As a person may tell to one whom he loves "Do as thou likest," and by so saying shows merely his regard and love for that person, so when the Lord says " a wise man may do as he likes," it is not an injunction to the wise man to go and break all the laws of God and social conventions, but it only shows that the Lord has so much confidence in those persons that He tells them to do as they like, knowing full well that they will never do anything against His will. The state- ment, therefore, that a wise man may do as he likes, is a mere glorification. More so, because there are express texts to the effect that a wise man must also perform karmas. To this objection, we reply that the above text is not an arthavada but a vidhi or injunction with regard to the God-intoxicated sage to do as he likes. It teaches something new not already taught before, and is therefore, an apûrva vidhi and not a stuti. Note .- The argument of the objeotor may be thus put. The sentence "Let a Jhanin do as he lilres " is a glorification only, and not an injanction. Because the Jnanin also is roquired to perform karmas by the injunction contained in the verse 'Kurvan eva' etc., of the lstvasys. To this objection the reply given is that there is no other text deciaring the performance of karmas according to one's will for the Jiinin. Therefore, when the Brihad. Ar. Up. says "a Jaanin may perform karmas as he likes," it must be construed as an apurva vidhi. All the vidhis are of three kinds, namely apurva vidhi, niyama vidhi and parissmkhys vidhi as deined in the following vorse :- विभिरत्यन्तमप्रात्ती, नियम: पासिके सति। राज चान्यभ व प्रासी परिसंकयेति गीयते। "An apârva vidhi is one which makes an original statement not to be known by any other means. A niyama vidhi or a restrictive rule enjoins the performance of one of the two alternatives. "A parisamkhyi enumerates cases to which certain rule applies." For example, "let him worship daily with the Sandhys worship" or "let a person desirous of aoquiring heaven, perform the sacrifico called Jyotistoma." These are apurva vidhis, becaase a man would not have found the nocessity of performing Sandhyt or Jyotigtoma, merely by his reasoning or his natural inclination, but for the teaching of the scriptures. By no other means he would have known that the Jyotistoma is a means of procuring hesven. Therefore, these are Apurva vidhis. That which ordains or restricts a man to one of the two alternatives is a Niyama vidhi. Such as, " a person must approach his wife in the season." This restricts a man to a partioular time. A man by natural inclination, woald approach his wife; but if through want of it, he neglects his wife, this rule enjoins him not to do so. Similariy, "let him cleanse the rice of its husk by pounding it," is & Niyams vidhi. For the husks may be removed by processes other than pounding; but the rale conaines one to pounding. . Similarly, "Five-toed animals may be eaten " is a Parisamkhy& vidhi. It does not lay down any injunetion as to the eating of five-toed snimals, but if one wants to cst sucà saimais, he is conaned to sucà of them as are mentioned in Manu, V. 17 and 18.

Bhåpya.] IV PÅDA, IV ADHIKARAŅA, Su. 22. 635

मस्पेश्यपि समुंदिशम्सर्वाम्यकय नर्यस्तथा । १७। श्राबिय शठपरके गोर्भा नङू कूर्मदाशास्तिया।

"Let him not est solitary or unknown beasts and birds, though they may fall undor (the categories of) eatable (creatares), nor any Avo-toed (animala)." "The porcupine, the hedgehog, the igusna, the rhinoceros, the tortolse, and the haro, they declare to be estable; likrewise those (domestic animals) that have teeth in one jaw only, excepting camels." Thus all fve-toed animals, like monkey, do., aro prohibited foods; but an oxception is made in fevour of six. The Parisamkh'ys is a permissive rale, than an injanotion. SÛTRA III. 4. 12.

T Bhava, devotion, love, absorption. m Sabdat, on account of words. 7 Cha, and. 22. And because of the text (of Mund. III. 1. 4) declar- ing that there is absorption in the Lord-451. COMMENTARY. In the Mundaka Up. III. 1. 4., we have the following :- प्राम् सोन व: सवमूतैर्षिमाति विज्ञानन बिदान मनते नातिवादी। भात्मरति: क्रियावानेय प्रहाचिदा परिकि॥४। For the Lord shines forth in all beings and senses, knowing this the wiso from useless controversy. He contemplates on the Lord, enjoys the bliss of His company, (and when out of trance) is active in porforming works of the Lord-snch a Jivan-mukta is also the teachor of those who are seekers of the knowledge of Brahruan. In the above text we find words denoting bhava, such as Atma-krida, &tma-rati, etc. The word bhava means intense love, and words rati and prema are its synonyms. The sense is this, the pariniethita God-absorbed devotee, has not the time to perform karmas, because of his contemplation of the Lord. Therefore, such a person may perform karmas only partially, and somehow or other, for the sake of society, and not because it is neces- sary for him to perform it. This also shows that Brahma-vidy& is inde- pendent of karma. In the next sutra the author himself raises the doubt whether the stories related in the Upanisnds about God-absorbed persons and other seekers of Brahman are not mere pariplavas or episodes to be recited at stated intervals during the year occupied by the Advamedha sacrifice. Having raised the doubt in the first part of the sûtra, he answers it in the latter half.

636 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

SÛTRA IIL 4. 28. पारिल्लवार्था इतिचेन्न विशेषितत्वात् ॥३।४।२३।। qrfawrat: Pariplava-arthab, for the purpose of filling up the time; pas- times. rfa Iti, so. dg Chet, if. .Na, not so. Rafrmewra Visesitatvat, on account of their being specified. 23. If it be said that the stories told in the Upanisads are for the purpose of pariplava, we reply this is not so, because the pariplava stories are certain specified ones-452. COMMENTARY. In the Upanieads like the Bribad Ar. and the rest we find stories like the following :- "Yajnavalkya had two wives, Maitreyt and KAtyayant" (Bri. Up. IV. 5. 1.) "Bhrigu, the son of the Varuna, approached his father Varuna and said, teach me, sir, Brahma-vidyâ."-(Taitt. Up. III. 1.) " Pra- tardana, forsooth, the son of Divodasa came to the beloved abode of Indra. "-(Kau. Up. III. 1.) "There lived once upon a time Janadruti Pautrâyana who was a pious giver, giving much and keeping open house" -(Ch. Up. IV. I. 1). These and similar stories are related in the Upanișads with regard to Brahma-vidya. The doubt arises, are these stories told in the Upanisads for the purpose of pariplava, to fill up the time occupied in the performance of Asvamedha ceremony or are they meant to establish the glory of Brahma-vidy&? The Pârvapaksin says, they are pâriplava stories, because all stories are enjoined for the sake of pâriplava, and in story- telling, the literary skill is the chief point kept in view; the story-tellers attach more importance to the words of the stories and a minor importance to the teaching contained in those stories (in other words, the stories are meant to amuse and not to instruct.) Therefore, the Brahma-vidya taught in these stories, are merely arthavadas, like other mantras which stand in a complementary relation to sacrificial performances. These stories are, therefore, of no importance in themselves, except as complementary to karmas. Therefore, when their intrinsic importance is thus totally set aside, consequently the Brahma-vidy& taught in auch stories becomes much less important. To the above objection, raised by the purvapaksin, the author of the sûtra says, " it is not so, because (Viseșitatvât) certain stories only are specified in the Scriptures as pariplava and the Upanigad stories are not among them." The Scriptures specify certain definite stories as pâriplavas: the Brahma-vidya stories are not included in them. Thus under the heading " He is to recite the pâriplava," the Scripture men- tions "the stories like those of Manu, the son of Vaivasvat, the king." The

Bhårya.] IV PÂDA, IV ADHIKARAŅA, S4. 24. 637

Scripture says, " on the first day the story of Manu Vivasvat's son should be recited ; and on the second day, the story of Indra, the son of Vivasvat the king, should be recited; and on the third day the story of Yama Vivas- vat's son the king, should be recited," and so on (Seo Satapatha Brihmana, XIII. 4. 3. 3). Thas the particular stories which are to be recited in the pariplava are specified in the Scriptures. Every story found in the Brahmanas is not påriplava. Had every story been a pâriplava story, the Scripture would not have specified that on the first day the story of Manu should be recited ; on the second day the story of Indra; and on the third day, that of Yama. Since all tales were alike, the injunction about these particular tales would be useless. Therefore, when the Scripture says ("Sarvany akhyanani pariplave samsanti") "all stories are recited in the pâriplavas," the word " all" does not mean every story in general, but only all those stories which are mentioned in the Chapter of Pariplava. Therefore, the stories mentioned in the Vedanta portion of the Brâhmanas are not pâriplava stories. SUTRA IIL. 4. 24. तथाचेकवाक्यतोपबन्धात् ।। ३।४।२४।। wer Tatha, similarly. Cha, and. VmrFwT Ekavakyata, unity of con- struction or of statements, or that of sense. awwry Upabandhat, because of the connection. 24. Therefore this being so . (the Vedânta stories teach Brahma-vidya) ; because of their coherent connection (with the statements about the Self, and the vidyas)-453. OOMMENTARY. Since the stories of Vedanta are not for the purposes of the pâri- plava, it is therefore, proper to construe them as corroborating the Brahma-vidya, in the immediate connection with which they are recited. Their object is to make it clear to our understanding in a concrete form, the vidyas taught in other portions of the Upanisads, in the abstract. Why do we say so? Ekavakyatopabandhat. Because of their syntacti- cal connection with the vidyas taught in the succeeding passages. Thus in the story beginning with "Yajnavalkya had two wives, etc.," we find immediately following, in that very section, the vidya tanght abont the Atman in these words (Brihad. Ar. IV. 4. 22.) "The Atman is verily to be seen, to be heard of, to be meditated upon." Since these stories are immediately preceded or succeeded by instructions about Brahman, we infer that they are mneant to glorify the vidy& and are not pâriplava stories. Just as the story about "He wept" standing in proximity to karma is 12

638 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

rightly intorpreted as glorifying the injunctions about sacrificial perform- ance in relation to which such stories are related. As those stories, glorifying karmas, are not piriplava stories, so also the Upanișad stories are not påriplava stories but, on the other hand, standing in proxi- mity to injunctions about vidyt, they mnst be interpreted as glorification of the vidy&; because the rule of construction is the same here. The sense is this. The vidy& is verily an independent meaus of producing (or causing the fulfilment or attainment of) the highest end of man, namely, of producing or bringing about the final release. And because it is so great, therefore, great souls like Yajñavalkya and the rest have devoted them- selvea, with great effort.and might, to its cultivation. The stories are told in order to facilitate the understanding of these abstruse subjects, and they aro ominently fitted to subserve that purpose. In fact the Scripture itsolf says, "He who serves his master understands the vidya." The stories, therefore, serve the purpose of teaching reverence for the master. Thus also the vidy& is independent of all karmas. SÛTRA III. 4. 25. भतव चाभीन्धनाधनपेक्षा ।। ३।४। २४।। a: Ataeva, for this reason. Cha, and. ufa Agni, fire. punf Indhanadi, kindling and performing sacrifices, &c. rrdur Anapeksa, no need. 25. And, therefore, there is no need for the lighting of the sacred fire and so on, for the sage who knows Brah- man-454. COMMENTARY. For this reason, namely, becanse it has been established that vidyA is independent, therefore, she does not stand in need of the lighting.of sacrificial fire and other ceremonial works, in order to manifest her fruits. The theory, therefore, that knowledge and work must be combined in order to produce mukti, is hereby set aside. Vidyâ alone is sufficient for that purpose.

Addhiknrana V. Having thus described the power and glory of vidya, the author now begins to specify the marks which are the characteristics of the person who is entitled to get this vidya. Unless a person possesses these quali- fications, he cannot benefit by the study of the vidyas. Thus the Bri. Up. IV. 4. 22. declares :- " Him Brâhmanas seek to know by thé

Bhårya.] IV PÅDA, V ADHIKARAŅA, 84. 26. 639

study of the Vedas, by sacrifice, by gifts, by penance, by fasting." This passage lays down some of the necessary qualifications. In IV. 4. 23 of the same, the following additional qualifications are laid down :- "He, therefore, that knows it, after having ,become quite subdued, satisfied, patient, and collected, sees Self in the Self, sees all as Self. Evil does not overcome him, he overcomes all evil. Evil does not burn him, he burns all evil. Free from evil, free from spots, free from doubt, he becomes a (true) Brahmana ; this is the Brahma-world, O King"-thus spoke Yâjñavalkya. We give the original of these two Bri. Ar.'s texts below :- तमेतं बेदानुपयनेन गझजा विविदियन्ति यशं न दानेन तपसाइनाराकेनैसमेव विदित्वा मुनिर्मवति । तस्ादेवंदिय्कान्तो दान्त उपरतस्तितिभुः समाहिता भूत्याप्रमम्पेवा- हमान पश्यति सर्वमात्मान पश्यति नैने पाप्मा तरति सवेम्। Now the first text shows that sacrifice (yajna), gifts (dana), penance (tapas), and fasting are necessary qualifications together with the study of the Vedas. The second passage shows that Sama (control of thought), dama (control of conauct), uparati (tolerance), titikșa (endurance) and samnadhana are the necessary qualifications, and aro the subordinate members of the Vidya. (Doubt.)-Now arises the doubt. Are both these sets of qualifica- tions necessary for the origination of vidya, or only one of them or none? (Purva-pakşa.)-The Pârvapakşin says that none of these qualifica- tions is absolutely essential for the attainment of vidy&. Getting the right Guru is the only necessary thing. As says the Chhand. Up. (VI. 14. 2.) (Acharyavan purugho veda) "He knows Brahman who has found a teacher." This and similar texts prove that the finding of the teacher is the chief essential in acquiring vidya. (Siddhânta.)-This view is refuted in the next sutra. SŪTRA III. 4. 26. सर्वोपेक्षा च यज्ञादिभ्रुतिरश्चवत् ॥३।४।२६॥ Sarva, of all. oer Apeksa, there is need. Cha, and rf Yajnadi, for sacrifices and others. yla: Srutib, there is the Vedic statement. tTr Agvavat, as in the case of the horse, 26. All these qualifications are necessary, because the Sruti mentions sacrifices, etc., as necessary qualifications. They are like the horse (which is necessary to accomplish a journey; though on finishing it, he is no longer neces- sary)-455.

640 VEDANTA-SUTRAS. III ADHYÂYA. [Govinda

COMMENTARY. Though vidyi is independent of all works in the manifestation of her fruits, yet for her origination she is dependent on all these works, such as sacrifices, gifts, etc. Why ? Because the two texts of the Bri. Ar. Up. given above show expressly that for the origination of vidya these qualifications are abeolutely necessary. The author gives an illustration of this. As in order to accomplish a journey, a horse is necessary, but on its accomplishment it is no longer required, so for the origination of vidy& these works are necessary, but after she has once originated, they . are no longer necessary. If vidy& can be originated by sacrifices, gifts, penance and fasting, what is the necessity of other qualifications like dama (control of thought), dama (control of conduct), etc .? Te this the author replies in the next sâtra. SÛTRA III. 4. 27. शमवमाधुपेतस्तु स्यानथापि तु तद्विधेस्तदङ्गतया तेषामव-

Śama, calmness, peace. « Dama, control, or subjection of the senses. wift Adi, &c., and others. ia. Apetah, possessed of. Tu, verily, certainly. Frg Syat, he should be wur-wi? Tatha-api, still, all the same. & Tu, but, also. Tad, of them (éama, dama, &c.) f: Videh, because of the injunction. R Tad, of that (knowledge.) wrw Angataya, on account of their being a part. irorz Tespam, of them, (sama, dama, &c.). wora Avasya, necessarily. ree Anuștheyatvåt, because they must be practised. 27. But the control of thought and of conduct and the rest, must be acquired (though vidyâ may originate by sacrifice, etc., also), because there are express injunctions for these, stating that they are auxiliaries of vidya, and must on that account necessarily be accomplished-456. COMMENTARY. The two "tu's" mean "verily" and "but," respectively ; and are employed to remore the doubt abovo raised. Though it is true that sacrifice, gift, penance, and fasting purify the heart of man, and fit him to acquire vidyâ, still the seeker of vidya must acquire also the moral qualifications of sama (the control of thought), dama (the control of conduct), etc. Why? Because these also are enjoined as auxiliaries of vidya. The above text of the Bri. Ar. Up. expressly enjoins the

Bhårya.] IV PÅDA, VI ADHIKARAŅA, 84. 28. 641

acquirement of these moral qualifications also. And sinco they aro so enjoined, they must necessarily be accomplished. The result is that both sets of qualifications, the physical, like the sacrifice, gift, penance and fasting, and moral, like the dama (the control of thought), dama (the control of conduct), etc., must be acquired and performed. The first set is Bahiranga or external, the second set is Antaranga or internal qualification. The word adi (and the rest) mentioned in the sutra indicates that qualifications like those of truthfulness, silent repetition of the mantras, etc., mentioned in the Jijn&sa Adhikarana (I. 1.1) as quoted from Mundaka and Manu Smriti at page 7, must also be included among the necessary qualifications. Thus the aspirant after the Brahma-vidy&, must possess all these qualifications of truthfulness, generosity, asceticism, celibacy, indifference to worldly objects, fasting, control of thought, control of conduct, tolerance, endurance, faith, equi- librium, compassion, etc.

Adhikarana VI. The author now teaches that though an illumined sage has full liberty of action, yet he must not commit sins or do prohibited acts. Thus there is a following Sruti :- यदि ह वा अप्येवबिन मिखिलं मकयीत, एवमेव स मवति। "If a knower of Brahman esta any food cooked by anybody he remsins as pure as he was before, his lustre is not diminished." Note .- In the Chhand. Up. V. 2. 1, it is also said " To him who knows this, there is nothing which is not food "; and in the Bri. Up.IV. 1. 14, it is said" by him nothing is eaten that is not food, nothing is received that is not food." (Doubt .-- Here arises the doubt. Are these texts an injunction, ordering the illumined sage to eat all food, or are they merely permissive; allowing him to eat such food, if he likes ? (Purva-pakşa.)-This is an original statement regarding the eating of all kinds of food, a statement not to be inferred by any other proof; hence it is an injunction, ordering the sage to eat all kinds of food. It is an apûrva vidbi and is auxiliary to vidyâ liķe dama, dama, etc. (Siddhânta.)-This view is set aside in the next sfitra. SÚTRA IIL 4. 28. सर्वान्रानुमतिश् प्राखात्यये तदर्शनात् ॥३।४।२८।। ad Sarva, of all. w Anna, food. qgafa: Anumatib, permission for. Cha, and, indeed. are Prana, of life, oomt Atyaye, at the time (where there is risk) of departure or loss. ar Tad, that. qdwrw Darsanat, being stated in the Bastras.

642 VEDANTA-SOTRAS. III ADBYAYA. [Govinda

28. The permission to eat all kinds of food, is given only under the circumstances of danger to life, because the Scripture gives only such examples-457. COMMENTARY. The word "and" has the force of " only" here. The texts like those given above are permissive only. They allow the wise man to eat food, cooked by anybody, when there is danger to his life, from not getting the lawful food. Why do we say so? Because the examples given in the Scriptures show that it is in cases of extreme necessity only that the rule of lawful and unlawful food is set aside. Thus in the Chhând. Up. (I. 10. 1-3) we find the following (see page 49-also). When (the crops in the land of) the Karns were destroyed by hailstones, Usasti Chakrayans lived a-bogging with his young wife at Ibhya-grams. Soeing the Lord of Ibhya osting beans, he begged some from him. (The master of elephants) said to Usasti. "I hare no more except these, which are placed before me for esting." Usasti said "give me then some of these." He gave him some of those, and said "Here is some water to drink, in this bag." Usasti baid "I shall drink impure water, if I drank what has already been drunk by another." The master of elophants said " Are not these beans also impure, as I am eating of them ?" Usasti replied " No, (these besns should not be considered unclean) because without esting them I cannot live; while the drinking of (your) wator (is not an absolute necos- sity and) deponds on my pleasure (for it can be obtained overywhere.) " Usssti having esten himeelf, brought the remainder to his wite. But she had already eaten before, therefore, she took thom and put them away. From seeing how Chakrayana conducted himself in those hard timea, we infer that it is permissive to'every one to take the food, which is otherwise unlawful, in times of distress, when life cannot be other- wise maintained. Chakrayana took the leavings of the food of the elephant-driver, because he could uot bave maintained himself without such food; but he refused to take the water already drunk by the elephant-driver, because thers was no water-famine, and water could have been obtained easily. The story further shows that the next morning he ate the same food whicli was now doubly unlawful, for it was not only the uchchhista food of the elephant-driver, but it was the uchchhista of Chakrayana himself. The sage Châkrayana eating thus the leavings of the food, was still so sacred and holy that he was the head officiating priest in the great sacrifice which the king of that country was per- forming. The other passages of the Upanisad relating to food should be explained in the same way.

Bhåryà.] IV PÅDA, VI ADHIKARAŅA, SA. 80. 643

SÛTRA III. 4. 29.

Chạ, and. IT Abadhat, there being no harm, or on account of non-sublation.

29. And because the heart of the sage is always pure, there is no obstruction to his knowledge by taking such food-458. COMMENTARY. Unlawful food, as a general rule, clogs the understanding and obstructs the clear working of the intellect. But in the case of the sage, whose heart is always pure; and intellect, keen, the taking of such food does not obstruct the working of his brain, and his knowledgo remains as pure as ever. SÛTRA III. 4. 80. अपि स्मर्यते ॥३४३० ॥ f Api, also. cita Smaryate, it is seen in the Smritis. 30. The Smriti also teaches the same (that in times of distress unlawful food may be eaten)-459. COMMENTARY. Manu in X 104. and the subsequent verses gives such permission with illustrations- जीवितास्ययमापजी योआजर्माच्त यतस्तत:। झाकाशमिव पड्ेन न स पापेन लिप्यते। २०४। भजीगर्त: सुतं हम्पुमुपासपंद्बुमुसित:। न चालिप्यत पापेन सुत्यतीकारमाचरन्। २०५।

प्राकानां परिरकारयं बामदेवो न लिसवान्। २०६। मखडाऊ सुमार्तस्तु सपुन्विजने वने। दहीगां: प्रतिजभाह कुणोस्तसक महातपा:। २०७ । सुषार्तवाच मम्यागाहिश्बामिन्र दवाजायनीम्।

He who, when in danger of losing his life, accepts food from any person whatsoever, is no moro tainted by sin than the sky by mud. Ajigarta, who suffered hunger, approsched in order to slay (his owa) con, and was not tainted by sin, since he (only) sought a remedy agsinst famishing. VAmadera, who well knew right and wrong, did not sully himself when tormented (by hunger), he desired to est the fosh of a dog in order to ssve his life. Bharadvija, a performer of great susterities, accepted many cows from the carpenter Bridhu, when he was starving togother with his sons in a lonely forest.

644 VEDANTA-SUTRAS. TII ADHYAYA. [Govinda

Vifrimitra, who well knew what is right or wrong, appronched, whon he was torment- ed by hunger, (to est) the hannch of a dog, recelring it from the hsnde of a Chandâla. Thus the Manu Smriti permits all men, whether learned or ignorant, spiritual-or worldly, to take the food cooked by all men, without regard to their lawfulness or unlawfulness, in times of distress only, and not al- ways. Therefore, when the Upanigad says that the sage may eat all kinds of food, it must be interpreted as meaning that he may eat all kinds of food in times of distress only. The text of the Upanisad should not be construed as an injunction in favour of eating unlawful food. It is no part of the sadhana or spiritual practice, that the sage should go out of his way and eat all sorts of food. Note .- This is in answer to those who say that s Brahmavit being a lover of humanity should taire food cooked by all men, and should not observe the Sastric injanctions against taking such food. A Brahmavit can no doubt counteract evil effects of such food, bat why should he waste his energy on it ? Ho may no doubt drink wino, est mest, tairo all sorts of drugs, and not be the worse for it, but he does so at his own risk. Ho bronks the law unnecosssrily. SOTRA IIL 4 81. शब्दश्रातोऽकामचारे ॥३।४।३१॥ e: Sabdah, there is a scriptural statement. Cha, and. .: Atab, hence. erRt Akamachare, as to non-proceeding according to liking. 31. Therefore, the scripture teaches that a sage should not act. according to his will in matters of food, dis- regarding the Sastric injunctions. There is a text to that effeet-460. COMMENTÁRY. Since permission to take all kinds of food is given only in times of distress, it follows that in ordinary times, the wise man should not act in opposition to the scriptural injunctions. There is a scriptural text or passage to that effect also. In the Chhand. Up. VII. 26. 2, we have the following :- स पकमा मवति निया सवति पकखथा सपवानवधा नैव पुनददेकादर समुत: रात्: दश बैकस सहसानि न विध् शतिराहारशुजी सर्वशुदि: सतत्वशुदी भुवा स्मृति: स्मृतिलम्मे सब म्रन्यीनां बिभ्रमोससतसमे मुदितिकवायाय तमसस्पारं दशेयति

Clenn food leeds to clarity of intellect. The clesrnoms of brain condaces to arm mo- ditation. When meditation is Arm there is vision of the Divine and all ties are unloonened completely .. This text of the Chhand. Up. is a clear prohibition of libertiniem in matters of lood. Therefore, the permission to take all kinds of food being confined to times of distress only, it follows that in ordinary times one must observe the Sastric injanctions.

Bhânya.] IV PÅDA, VII ADHIKARAŅA, S1. 32. 645

Adhikarana VII. In the opening section of this pada, it has been shown that the seek- ers of vidya (Divine wisdom) are of three sorte, Svanistha, Parinigthita and Nirapeksa. Now the author tries to anewer the question, how far these devotees must observe the rules of caste and orders and whether they can observe them or not, after they have attained the Divine know- ledge. He first examines a case of the Svanistha devotee. In the Kauda- rava Sruti we have the following :- पशयश्पीममात्मानम् कुर्यात् कर्मविच्यारयम्। यदात्मन: सुनियतमानन्दोत्कषमाप्तुयात्। Even after the sage has obtained the vision of this Atman, he must perform karmas (ceremonial works), without raising any doubt, because he will get thereby incroase of bliss of the Self, in a well regulated order. (Doubt.)-There arises the following doubt with regard to this Sruti: Should the Svanistha devotee, who has obtained Divine knowledge, per- form ceremonial works or not ? (Purva-paksa) .-- The object of all ritualistic karmas is to obtain vidy& or Divine knowledge; and when that is obtained, where is then the ne- cessity of performing karmas again. It is a general rule that when the result is obtained, the previous acts are discontinued (when the food is cooked, the fire is no longer kept burning.) Therefore, when vidy& is gained, the karmas should not be performed any longer. (Siddhanta.)-The works of the Âsramas must be performed even after the attainment of Vidya, as is shown in the next sutra. SÛTRA III. 4. 52. विहितत्वादाश्रमकर्मापि ॥ ३।४/३२॥ fiftaen Vihitatvat, they being eujoined. wrm Agrama, of the Adramas or the stages. si, Karma, the duties. uft Api, also. 32. The works peculiar to one's stage in life must be performed also, because they have been so enjoined-461. COMMENTARY. The force of the word "also" is to indicate that not only the Âdrama karmas should be performed, but also the Varna karmas, or duties peculiar to one's caste, must also be performed by the perfected sage. It, therefore, follows that both kinds of duties must be performed. Why ? In order to increase the Divine knowledge. Because the scripture enjoins that even after the acquisition of Vidya, the karmas must be por- formed to increase that Vidy&. 13

646 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

Now this injunction for performing karmas even after the origi- nation of Vidy&, shows that Jn&na and karma, knowledge and work, must be always combined, and that VidyA is the combined result of both ; and that release is obtained, not by Vidya alone, but by the com- bination of Vidya and Karma. This doubt is removed in the next sûtra. SÛTRA III. 4. 88. सहकारित्वेन च ।। ३। ४।३३ ।। arwitt Sahakaritvena, on account of co-operativeness. Cha, and. 33. The karmas are to be performed, not as leading to release, but as co-operative towards Vidya-462. COMMENTARY. The Svanistha devotee performs karma after the origination of Vidyà, not because karmas are causes of Mukti, but because they are handmaids of Vidya, and are co-operative towards Vidya. Because we find in the Upanigads that it is after the origination of Vidya that the Karmas are re-ordained. For example, the Upanisad says (tam eva vidi- tva) "haring knoum that" (they get Mukti.) So it is after knowledge that Mukti comes. Thus, what the scripture teaches is this. The Svanis- tha adhikari first performs the special duties of his caste and order with the sole object of gainiug the higher Self. He does not perform these religious duties with any lower motive. After performing works in this spirit, with the Supreme Self as His goal, he gets Vidya or Divine kncwledge. When the Vidya is thus originated by the due performance of these karmas, he still goes on performing them in order to increase that Vidy&. The Karmas performed after the origination of Vidy& are not opposed to Vidya, and the Vidya has no tendency to destroy such karmas, because there is no such conflict between Vidya and Karma. The karmas generally lead to Svarga. When the devotee performs karmas, even after the origination of Vidya, he does so in order to experience the varieties of Svargic delights. Though the result of Vidy& is release, and that of Karma in Svarga, there is however no such conflict between these two, so that the performance of karma after vidya should offace the effect. In the Brihad. Up., I. 4. 15, we have the following text declaring that the karma (or religious worship) done by a man who knows Brabman, produces imperishable result. अथ यो ए या प्रसालोकात्सवं लोकमटटटा प्रति स वनमविदिता न मुनकि बथा वेदो वाननूकोआ्यद्ा कर्माकृतं यदिह या सप्यनेवंबित् महत्युण्यं कर्म करोति

Bhânga.] IV PÅDA, VII ADHIKARAŅA, SA. 33. 647

तत्ाईयां तत: सीयत पवात्मानमेव लाकमुपासीत स य आत्मानमेय काकमुपास्ते न हास्य कर्म सीयते प्रक्ाजय वात्मना यद्यत्कामयते तत्तत्सुजते। १५। Now if a man departs this life without having seen his true future life (in the Self) then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not inow that (Self) woald perform here on carth some great holy work, it will porish for him ia the ond. Let a man worship the Self only as his true state. If a man worahips the Helf only as his true state, his work does not perish, for whatover he desiros that he gets from that Solf. Thus this text of the .Brihad Up. expressly states that the karma of that mnan who has obtained Divine knowledge is never exhausted. Nor can it be said that these karmas are like Kamya karmas, performed by the ordinary worldly men in order to gain heaven. They differ from the KAmya karmas in this, that the wise svanistha dues not perform them with the motive of going to Svarga, but they are all performed as an offering to the Lord, and his going to Svarga and experioncing its varieties is also to serve the Lord and study the works of the Lord, as found in heaven. The Svanistha sage reaches Brahman, and it is only as an incident that he sees Svarga and other things. As a man going to a village may touch the grass on the roadside casually and incidentally, so the Sranistha devotee, while lightly touching the joys of heaven, continually progresses towards Brahman his goal; and Vidya with her handmaid the karma, causes the experiences of heaven and the rest, and by her own power she carries the devotee to the highest abode of Brahman. This is the sense of the Scripture where it says Tamvidya, etc. The determination of the Svanistha also to experience the varieties of Svarga must be understood in this light. Moreover, the seeker of Brahman may not have any desire of going to svarga at all; but Vidya carries even such a person to Svarga, in order to test whether he is really fit for divine knowledge, whether he has got the true Vairagya or not. In such a case, Vidy& herself carries a man to Svarga. The Nirapeksa devotee performs no karmas, and naturally he ought not to go to Svarga; but even he is carried there by Vidy& alone, in order to see whether he is a true Nirapekga or not: and whetber he is fascinuted by the delights of the heaven-world or not. Therefore, the scripture says, "the sage verily sees everything." This power of Vidy& does not contradict the statement that Vidya leads to Mokşa. Note .- The Sranistha bas no real Kimans or worldly desire. He is mumukgu or yearning after liberstion. He prays to his Lord in this way :- " Let the Supreme Self, propitiated with my nigkima karmas (works performed without any selish desire) give to

648 VEDANTA-SÚTRAS. III ADHYAYA. [Govinda

throngt Fs graee, the (Vidyi) knowledge of His Self. And may that Vidyi lead mo to the Sapreme Soll, showing me in tho way, the heavon and its dolights." Thus Vidys is reeily the giver of hesren' to Sranigtha derotees. The heaven not being the goal of the Sranijthe, bat merely an incident of his journey towards God, the karmas done by the Svanişthas cannot be said to be kimya karmas. The Devas ezamine the neophyto. Vidys tells them "O Devas ! examine whether this dovotee is a trae nirapeigs or not." Thus it is at the command of Vidyt, that the Devas place all sorts of temptations in the path of the devotees in order to tost tho strength of their devotion and Vairagya. Vidyå certainly, by herself, neither gives heaven nor examines the devotees ; because these are things below her, and unworthy of her greatness. Vidy1, the supreme lady, whose essence consists of pure oxistence, intelligence, and bliss, does not demean herself by giving to her devotees heaven, etc. She brings about that effect through the medium of hor servant, the karma; and thus the Svanistha devotees enjoy the pleasure of the Svargic regions. But there is a great difference between the Svarga of the svanistha devotees, and that of the ordinary good man. The Svarga of the Svanistha is unperishing. He never falls from it into re- incarnation. Hence it is said Na tasya karma kşlyate-lis work never porishes or gets exhausted. The Svarga is merely a halting stage towards the home of the Lord. But in the case of ordinary good men, the merit gets exhausted by enjoying the pleasures of Svarga and they come back on earth after a certain period. In the case of the Nirapekças, Vidy& herself sometimes gives them Svarga in order to proclaim to all the denizens of heaven, the unseifish love of that devotee, and thus is fulfilled the saying-Sarvam ha pasyalı padyati-the wise sees everything (including heaven also.) The karmas performed by the devotces of the Svanistha class, after the origination of Vidya, together with the Prarabdha karmas of such persons, performed before such origination, carries them to Svarga. It is these karmas, which in their case produce svarga. Thus two things co-operate in the case of the Svanistha in producing Svarga :- namely, the Punyam of the karmas performed after the origination of Vidya, and the Prarabdham or the stored karmnas of the time before such origination. Leaving these two sorts of karmas untouched, Vidya burns up every other karma of the Svanietha devotee. In the case of the Parinithita devotee, however, Vidyâ burns up the Sanchita karmas only, but does not destroy their Prarabdha karmas. In their case, she loosens the effect of the Kriyamana karmas. In the case of the Nirapekga devotees, Vidy& burns up totally all Sanchita karmas, except the Prarabdha. Thus Vidys is independent in producing her results, karma is merely her handmaid and co-operator.

Bhânya.] IV PÅDA, VIII ADHIKARAŅA, SA. 34. 649

Adhikarana VIII. Now we shall examine the parinisthita devotee, just as we did in the case of the svanistha devotee. In the Upanisads (Mundaka III. 1. 4.) we have the following :- झात्मकीर सात्मरति: क्रियावान। The devotee is one who revels in the 8elf, he delights iu the Self, and having PERFORMED HTS WORKs (truthfulness, penance, meditation, &c.) he rosta, armly established in Brabman, the best of those who know Brahman. This shows that the Parinisthita mnst perform the duty of his caste and order (Varna and Âcrama) for the sake of the society; because the text says he is Kriyavan, and he must also perform the duties of devotion to the Lord (Bhagavad Dharma), because the same text says that he must revel in the Self, and delight in the Self; and this he must do out of love for God. Thus be has two functions. One the observance of the rules of caste and order for the sake of the society in which he is born, and secondly, to perform the duties of upasana, out of the love which he bears towards the Lord. (Doubt.)-Here arises the doubt. Must the Parinięthita devotee perform these twofold duties, simultaneously? or successively ? or must he renounce the first, and confine himself to the second set only. (Purva-pakja.)-The simultaneous performance being impossible, and the abandonment of the prescribed duties being also sinful, it follows that there is no certain and definite rule as to the performance of these duties. (Siddhanta.)-The sound conclusion, however, is that the Parinis- thita must always discharge the duties of love, the Bhagavata Dharmas- and do somehow or other, the Varna and Adrama Dharmas, during his spare moments. He may even omit them altogether if he finds no time. This is shown in the next sûtra. SUTRA III. 4. 24 सर्वथाऽपि तत्र वोभयलिद्गात् । ३।४।३४।। fur Sarvatha, under any circumstances. ef Api, indeed. Tatra, in their case. « Va, or. wfuytq Ubhaya-lingat, on account of twofold inferen- tial signs. 34. The Parinitshita devotee must always perform the duties of the Bhâgavata Dharma, (even to the exclusion of his caste and order Dharma), because there are twofold indi- cations, (namely, that of Revelation and of Tradition to that effect)-463.

650 VEDÅNTA-SÛTRAS. III ADHYĀYA. [Govinda

COMMENTARY. Tbe word "api" iu the sûtra has the force of "indeed," " even." The words "Sarvatha api" are equal to "sarvatha eva," meaning :- "Even not regarding the general duties of one's Âdrama and Varna." The parinișthita has the primary duty of performing the Bhâgavata Dharma. That he can never omit. The Dharma of his Adrama may be performed in the interval of leisure moments. Because that is secondary with him. Why do we say so? The Sutra answers it by saying, because there are twofold indications. The Sruti or Rerelation says (Mundaka II.'2. 5.)- यशिन् घौ: पृथिवी सान्तरिक्षमातं मनः सह प्राकेश्व सकें। तमेबैके जनथ आात्मानमम्या वाचा विमु चयामुतस्यैव सेठु:। In Him the heaven, the earth, and the sky are woven, the mind also with all the senses. Know Him alone as the Self, and leave of other words! He is the bridge of the Immortal. This shows that according to the Sruti, the highest duty of man is to know God and leave off all other book-learning and ritualistic religion. The Smriti also says the same. Thus Gita, IX. 13 .- महात्मानस्तु मी पार्थ देवीं प्रकृतिमाभिताः। भजंत्यनन्यमनसो झात्वा भूतादिमव्ययम्। १२। Verily the Mahatmis, O Partha, partaking of My divine nature, worsbip with un- wavering mind, having known Me, the imperishable source of beings. सततं कीर्तयन्तो मां यतम्तबच हठमना। नमस्यम्तदच मां भकस्या नित्ययुक्ता उपासते ।। १४ । Always magnifying Me, stronuous, firm in vows, prostrating themselves before Me, they worahip Mo with devotion, over harmonised. These two verses of the Gita describe the nature of the Bhagavata Dharma, which consists in always singing the praises of the Lord, striving after doing His will, etc. If after discharging these duties, the devotee finds time, he may perform his regular sandhyâ, etc. The author in the next sûtra gives additional reason in support of this view. SUTRA III. 4. 35. भनभिभवञ्च दर्शयति ॥३।४।३४॥ mfirmg Anabhibhavam, not to be overpowered. Cha, and. riva Dardayati, the Sastras declare. 35. And the scripture shows (that a Parinisthita devotee) is not overpowered (by the faults of not performing the acts of his Asrama, when immersed in the meditation of the Lord-464.

Bhârya.] IV PADA, VIII ADBIKARAŅA, 84. 35. 651

COMMENTARY. In the Bribad Up., IV. 4. 23, it is thus said :- मैंन पाष्मा तरति, सर्व पाष्मानं तरति मैनं पाष्मा तपति सर्व पाप्माम तपति दिपापो बिरजो विथिक्कित्सी ग्राह्रन भयत्वेव नहाशोकर सम्राहेग प्रापिताऽ्लीति दोषाथ

Eril does not overcome him, he ovorcomes all evil. Bril does not barn him, he barns all ovil. Freo from ovil, free from spots, free from doubt, he becomes a (trao) Beahmana ; this is the Brahma-world, O King, thus spoko Yajdsvalkya. This text of the Brihad Up. declares that a Parinisthita devotee is not overpowered by the evils caused by the non-performance of the duties appropriate to one's own Adrama, if such omission is due to being absorbed in the hearing the praises of the Lord, etc. Therefore, it follows, that the worship of the Lord, hearing His praises, singing Hymns to His honour, etc., have preference over ritualistic pûjas. In the previous portion under sûtra III. 4. 2., the Pârvapakşin, Jaimini raised an objection to the effect that one should never abandon karmas, and he quoted the Visnu Purana to the offect that Vişnu was the highest person and that the best method of propitiating Him was by the due discharge of the duties of one's own Adrama. That verse is repeated here. बर्बासमाचारवता पुरुषेय पर: पुमान्। विच्युराराज्यते पन्या नान्यत् तत् तोचकारखम्। "Vigpu, the Bighest Porson, shonld be worshipped by a man who is devoted to the duties of his caste and order. Thore is no other way which can causo Bis sstisfaotion." That verse does not mean that the Lord Visnu requires a man to perform the duties of one's own Adrama to the exclusion of worship- ping Him. On the contrary, it means, that a person leading a bousehold hfe and following the rules of good conduct laid down for his caste and Asrama, must worship also the Lord, because such worship is the cause of satisfaction of the Lord. It does not mean that Karma is the. cause of satisfaction,' but worship. The emphasis in that verse is not on the words " the man devoted to the duties of his caste and Adrama," but on the word " Aradhyate" ("should be worshipped.") That this is the proper meaning of that verse, we find from a preceding passage of the same Purana. In II. 13, verses 9-11, we find the following description of the God-immersed King Bharata :- शालम्रामे महाभागो भगवन्-न्यस्त-मानसः। स उवास चिरं कालं मैनरेय पृथिवीपतिः।।७।। सहिंसादिष्वरोषेषु गुगेदु गुगिना घर:। पवाप परमां काष्ठां भनसभ्षापि संयमे।।८ ।।

852 VEDÂNTA-SÛTRAS. III ADHYĀYA. [Govinda

यब शाब्युत गोविन्द माधवानक्त केशव। कप्य विष्यो हषीफेशेस्याइ राजा स केवलम्। ९। नान्यज जगीद मैत्रेय किश्बित् स्वम्ान्तरेरपि थ। तत् पर तदर्थब्य बिना नान्यदचि्तयत्। १० । समित्-पुष्प-कुशादान चके देवक्रियाकते। नाम्यानि चके कममाविनिःसक्को योगतापस:।११। 7. O Maitreya! that mighty King, with mind fxed on the Lord, dwelt for a long cime in Salagrims. 8. That best of all the virtuous men obtained great excellence in virtues like those of harmlessness and the rest, and in controlling his mind. 9. He always used to recite the names of the Lord, such as O Yajneia! (Lord of sacrifce) O Achyuta! (immutable) O Govinda! O Midhava! O Ananta (endless)! O Keiava ! O Krigna ! O Vişnu ! O Hrişikeśs! 10. Maitreys! He did not utter even in his sleep, any name but that of the Lord. He did not think on anything but on the Lord, and the attributes of the Lord, and the meaning of His names. 11. That Yogi and ascetic King, free from attachment, did not perform any ritual- istic karmas oxcept bringing fuel (for sacrifice), plucking flowers and Kuia, for offering to the Lord. These verses of the Visnu Purana show that the King Bharata was so absorbed in the worship of the Lord that he did not perform any ritualistic karmas. Consequently, when in the same Purâna we find a statement in lII. 8. 9, that Visnu is worshipped best by that man who discharges the duties of his caste and order, we must construe that verse in consonance with the preceding verses of the same Pur&na. Thus it is established that a Parinisthita need not perform the duties of his Adrama and Varna, if he cannot find time for them owing to his being omployed in the worship of the Lord. For the Lord Himself says that if His Bhaktas omit to perform ritualistic karmas they incur no guilt. In the Padma and the Adi PurAnas it is thus said :- मत्कर्मकुर्वतां पुंर्सा क्रियालोपो भवेद् यदि। तेषां कर्माणि कुर्वन्ति तित्न्र: कोठ्यो महर्षय:। सर्रान्त मम नामानि ये त्यकत्वा कर्म चासिलम्। तेषां कर्मायि कुर्वन्ति ऋ्थयो भगवत्-पराः। If men devoted to mo and doing my work, omit to do the ritualistic work, that omission is rectifed by the three hundred millions of great Risis. Those who renouncing all other karmas, constantly recite My name, their rituslistio work is done by grest Rigis devoted to the Lord.

Bhârya ] IV PÅDA, IX ADHIRARAŅA, 84. 36. 663

Adhikaraņa IX-The Nirapekşa devotee. Having thus shown the effect of Vidy& with regard to the dovotees who lead a household life, and having also shown that they may, after the rise of Vidyd, perform karmas at their option, the author now shows the saie two facts with regard to those devotees who are not house- holders, who are not in any adrama, and who are called the Nirapokga. In the Brihadaranyaka Upanigad we find the account of a great female sage called Gargi Vachaknavi who was a knower of Brahman, but who was not a householder, for she was an unmarried lady. In the Bri. Up. we find (III. 8. 1.) Gargt asking the following question from Yajoaval- kys :- प्रथ ह.पायकम्युवाय न्ाहज भगवन्तो ह्ताइमिमं दी प्रभ्नी प्रश्यामि तो बेम्मे वस्यति न के जातु युष्माकमिमं कश्विद्रसोयं जैतेति पृष्क गार्गीति ।१ । Then Vachaknavi said: 'Venerable Brahmans, I shall ask him two quostions. If he will answer them, none of you I think will defest him in any argument concerning Brahman,' YAjAsvalkya mid: 'Ask, O Gargi.' (Doubt.)-Now Gargt was a person who was in no Adrama, and still we find her examining Yajnavalkya. The question then arises, can Vidya be acquired without following any particular Adrama? (Puroa-paka.)-Vidya cannot be acquired without following any particular arama, because the due discharge of the duties prescribed for a particular Adrama, is the cause of the origination of Vidy&; and if a person has no adrama, he cannot discharge any duties, and hov can Vidyå arise in such a person ? (Siddhnta.)-The next sûtra answers this doubt. SÛTRA III. 4. 86. भन्तरा चापि तु तपृट्ैः ॥३।४।३६ ॥ wwa Antara, without (doing the duties of the Adramas), standing out- side. Cha, indeed, verily. ft Api, also. a Tu, but. ar Tad, that. dt: Dristaih, from seeing (the Sastric statements about it.) Because it is so seen. 36. (The Vidya originates) verily even in those who stand outside (of all asramas) because it is so seen-465. COMMENTARY. The word ' tu' is employed in order to refnte the Pûrvapakga that karma is necessary for the origination of Vidya. The force of the word 'cha' is to indicate certainty. Antarâs (who stand outside) are those persons who do not belong to any order or asrama, and consequently do 1

654 VEDANTA-SÚTRAS. III ADHYÂYA. [Govinda

not perform the duties of any adrama; but who, owing to the performance of such duties in their previous incarnation, are born in this life with discrimination and dispassion, and whose mind has been purified by truth, austerity, prayers, etc., (performed in their past lives.) In such persons Vidys has its origination, even when they do not perform any karmas in their present life. Why ? Because we see so in the scriptures. Gargt Vachaknav! is a standing example of one not belonging to any order, and yet a Brahmavid. The sense is this. If a person has duly discharged the duties of his Adrama in his previous incarnation, but owing to some reason or other, the origination of Vidyd did not arise in him in that life and he dies before such origination, then in his next incarnation, his mind being already purified hy the due discharge of the adrama duties in the past life, he is born ripe for Vidya, and in the present life, by the mere coming in contact with holy men, he bursts forth into a full Jnanin possessed with all the attributes of discrimina- tion and dispassion, and Vidya manifests in him with all her glory. The spark of the holy sage is enough to lighten up such a soul into a condagration of wisdom and love. Therefore, such a person does not perform, or rather stands in no need of perforining, any asrama dharmas. All that be requires is Satsanga (the company of the Good) in order to recall to his mind all that he had acquired in the past lives. In the next sutra, the author shows that the Vidya originates in those whose faults havo been wasbed away by the mighty force of Satsanga. Satsanga has independent power of destroying all faults and originsting Vidy&. SUTRA III. 4. 87. भ्रपि स्मर्यते ॥ ३। ४।३७॥ wfe Api, also. erha Smaryate. it is mentioned in the Smritis. 37. The Smriti also declares the same-466. COMMENTARY. In the Bhagavata Purana (II. 2. 37.) we find the,following :- पिवन्ति ये भगवत भात्मन: सर्ता, कथामृतं श्रवयपुरेशु सम्मृतम्। पुर्नान्त ते विषयदू चिताशयं मजन्ति तम्तरबसरोव्द्रान्तिकम्। Those who hear the lifo-giving words from the moutus of good men, who areas if the Self of the Lord, and who oll the cups of their ears with the nectar of those words, they purity the hoarts tainted with ovil, and ultimately they reach the lotas feot of the Lord. This shows that the words of the good men have the power of purifying the soul and carrying it to the feet of the Master.

Bhåşya.] IV PÅDA, II ADHIKARAŅA, SA. 38. 655

Similarly in the Bhâgavata Purana (V. 12. 12), we have the following :- रहगकैतल् तपसा न याति, न खेज्यया निर्वपनादू सुहाद् था। न छन्दसा नैव जलाभिसूयें, विना महत् पादरजाअमिपेकम्। O Rahugana ! this state is not to be obtained through susterity, nor through pujas, nor through feeding the poor or honsing the homeless, nor throngh the study of the Vedas, nor by the worship of the Devas of water, fre or the sun, but throngh the anointing of the body with the dust of the feet of the Holy Ones, the Mahstmis. This also shows that the dust of the feet of the Mahatmas, the service of the Holy Ones is the unfailing means of acquiring Vidya, and that the company of the good has greater effect than one's own exertion. The word ' api' also indicates that moral qualifications like truthfulness and the rest are also necessary. Stronger than all ritualistic works, aro the moral qualities of truthfulness, prayer, service of the Masters, celi- bacy, etc., as mentioned under (I. 1.1., page 7.) The Nirapeksas, who have the good fortune of getting the company of the Holy Ones, easily acquire Vidya, because on thom there is the special grace of the supreme Lord. The next sûtra mentions this fact. SUTRA III. 4. 88. विशेषानुग्रहश्च ॥३।४।३८॥ Au Videsa, special, wgur: Anugrabab, favour. Cha, and. 38. And on such Nirapeksas there is the special grace of the Lord, and they easily acquire Vidya-467. COMMENTARY. In the Gita, X. 9, we have the following :- मच्ित्ता महूतप्राय्या बोधयन्त: परस्परम्। कथयन्तस् मां नित्यं सुष्यन्ति का र्मान्ति का। ९ । Mindfal of Me, their life hidden in Me, illumining each other, over conversing sbout Me, they are content and joyful. तेषां सततयुकतानां भजतां प्रीतिपूर्षकम्। दद़ामि बुद्धियोग तं येन मासुपयान्ति से । १०। To these, ever in union with Me, worshipping Me in love, I give the yoga of discrimination by which they come unto Me. This shows that Nirapeksas are the special objects of His grace. But how do you say that these verses of the Gita apply to the Nirapekșas, and not to devotees of every description ? The words " Satata- yuktanâm " in the above, which literally mean " those who are in constant union with the Lord," "those who are in constant meditation on the Lord," indicate that these verses apply to these God-absorbed souls, and not to ordinary men.

656 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

Adhikaraņa X. In the preceding aphorisms it has been shown that householders like Yajnavalkya and the rest, and non-householders like GArgi and others, had acquired Vidy&. (Doubt.)-Now arises the doubt, who is higher among these two classes :- Whether the householders or the non-householders ? (Pârva-paka.)-The opponent's view is that the householders are the better of the two; because not only do they discharge all the duties laid down in the Scriptures for the householders, but over and above that, they find time for the worship of the Lord, and are devoted to Brahman. The scripture also shows that their condition is higher than that of the non-householders, for in the Brih. Up., IV. 4. 9, it is said :- वसिम्युरुमुत नीलमाहु: पिकलथ हरितं लोहिसं का । एव पन्था महाजा हातु- वि्स्ोनैति महावित्युण्यकरोजसम। On that path they say that there is white, or blue, or yellow, green, or red ; that path was found by Brahmau, and on it goes whoever knows Brahman, and who has done good, and obtained splendour. The word punya-krit (who has done good) means who has duly discharged the duties of his order and is a good householder. Such men, the Sruti says, reach Brahman very quickly. (Siddhånta.)-This view of the Pârvapakşin is set aside in the next sûtra, which declares that the Nirapeksa devotee is higher than the house- holder. SÛTRA III. 4. 39. भरतस्त्वतरत्, ज्यायो लिम्गान्च ॥ ३। ४। ३६। Va: Atab, from this (from the Agramadharma condition). ₹ Tu, undoubtedly. rar Itarat, the other (the non-agrama condition). sar: Jyayah, superior, better, greater (means to acquire knowledge.) firpre, Lingat from indications, signs, inferences. Cha, indeed. 39. The other (namely, the Nirapeksa) is undoubtedly superior to this (namely, the householder), as there is a mark for the same-468. COMMENTARY. The word "tu" is employed in order to remove the doubt. The word " cha" is used in the sense of exclusion. " From this," namely, from the condition of the householder; "the other," pamely, " the condition of the non-householder" is a " superior" or a better means of acquiring the Vidy&; (because the facilities are greater in the latter con- dition). Why ? Lingât-" because of the mark," because of the scriptural

Bhårya.] IV PÂDA, X ADHIKARAŅA, 8A. 30. 657

indication. In the above passage of the Bribad. Up., we find that Gargi, who is a non-householder, is greater than Yajñavalkya, a house- holder, and she settles the disputes of the Brahmayas by examining Yajnavalkya. This is the indication of the Scripture. The sense is this. The scriptures enjoin various Aéramas or orders of life, in order to contract the current of the outward-going natural propensities (propensities inherited by every man, from his human and animal ancestors). In other words, these are beginningless propensities with which every man is born, and the scriptural injunctions, the legal obligations and duties are meant to contract, slowly and gradually, these animal propensities. The Scriptures, when they lay down these rulea, do not mean thereby that the Adramas are good in themselves, but that they are good only inasmuch as they help to contract this current. But they in thier turn become positive obstacles at a certain stage. Those whose out-going current has become checked, by having passed through the discipline of the Adramas in their previous lives, and who are born in their present lives with no out-going current, but with their hearts turned to God alone, do not stand in need of the disciplino of the Âdramas ; and for such souls, the law is useless. Thus it followe, that the condition of a Niradrami or a non-householder is superior. Therefore, in the JâvAla Up., it has been said- सथ हैने जनको वैदेहो याजवलयमुपसमेश्योवाज मगवन् सन्यास शहीति। स होबाच याव्वल्नप:। महाचर्यं परिसमाप्य गुही भषेत्।। गुह्ी मूत्ा वनी भवेल् में नी भूता प्रमजेत् ॥। यदि वेतरया अ्हाचर्यादेव प्रमजेद् गहाडनाडा । सरथ पुनरमती ना भती था खातका बाखातको ना उत्सचासिको वा यद्हरेव विरजेत्तद्हरेव प्रमजेत्। Then Janaka, the king of the Videhas, approaching Yajuavalkya, said " Lord, teach me Sannyiss." To him replied Yijñavalkya :- " Having completed his studentship, he is to become a householder; having been a householder, he is to become a dweller in the forest ; having been a dweller in the forest, he is to wander forth ; or else he may wander forth from the student's state; or from the house ; or from the forest." "May he have taken vows upon himself or not, may he be a Snataka or not, may he be one whose fire bas gone out or one who has no fire, etc., the moment that he gets dispassion, lot him at that very moment wander forth as a Sannyasi." This text lays down, in its due order, first the three Âsramas, namely, that of the student (Brahmacharya), that of the householder (Grihastha), and that of the hermit (VAnaprastha). It enjoins Sannyasa for any one of these stages, but as an exception to this general rule, and for persons who are born as Sannyâsis, like Samvartaka and the rest, who are solely devoted to Brahman, it enjoins Sannyasa at once without passing through the various grades. In other words, the taking of Sannyasa depends upon the evolution of the soul ; and for a fully evolved soul, the Âdramas are not at all necessary.

658 VEDANTA-SOTRAS. III ADHYAYA. [Govinda

As regards the text "Let not a twice-born remain for a single day without being in the household order or in some Âdrama," and texts similar to this, they are meant for ordinary men, and not for the revolved souls. Note -- The other passages are like these :- " A murderer of the gods is he who removes the fre. After having brought to the teacher his proper reward do not cut off the line of children ; (Taitt. Up., I. 11. 1). Tohim who is without a son the world does not belong ; all beasts even know that." (Objection) .- Let it be admitted for argument's sake that the Nira- peksa, belonging to no Ârama, is superior to the other two who belong to an Adrama. But there is this danger in these non-Adramas (Nirapeksas, that in course of time they may fall down from their higl position, and enter into family life : and thus lose their condition of Nirapeksatva. That being so, when such Nirapeksas, once having renonnced the (household life, according to the rules laid down in the Sastras, when they again take it up, they become blameworthy, accord- ing to that very Sastra ; and their condition becomes lower than that of the other. If such Nirapeksas, who before were not in the household order, and who properly renounced that order, come to get faith in the household order, because the life of the householders is praised in Scriptures as being Vaidic life, if out of these considerations they accept the conditions of a household life, then in their case it would not be possible to keep up that one-pointed immersion in the Lord, because the household duties would be a hindrance thereto and thus the superiority of the Nirapeksas would be lost. The Nirapeksas, therefore, cannot be said to be absolutely superior to the other, because in the case of the Svanisthas and the rest there is no such danger of fall, but, on the contrary) they by the due discharge of the obligatory duties of their Asrama, get their hearts, purified and rise higher and higher in the path of righteousness and have an unbroken line of love stretching from their heart to the feet of their Lord, a line which constantly grows smaller and smaller till they are drawn to the very feet of their master. For this reason also Nirapeksas cannot be said to be superior to the others for their condition is that of most dangerons, unstable equilibrium. The objection above raised is answered in the next Sûtra. SÛTRA III. 4. 40. तद्भूतस्य तु नातन्भावो जैमिनेरपि नियमातद्रूपाभावेभ्यः॥ ३।४।४० ॥ Wr-HHeR Tad-bhûtasya, of one who has become That, who has realised Brabman through desirelessness or nirapeksa. g Tu, but. Na, not; ot it is

Bhårya ] IV PÅDA, X ADHIKARAŅA, Sů. 40. 659

not. Wwre: Atad-bhavah, the absence of that condition: the falling away from concentrated devotion to Him. Naa: Jaimineb, of Jaimini. f Api, even, PraT Niyama (niyamât) because of the rule (that their senses do not go to other objęcts), by restraining (the senses by the intense desire for Brahman). WaT T4 Atad-rupa (atadrüpat) because of the destruction of the desire for other than Brahman by not desiring anything else than Brahman (Râps, desire). w: Abhavebhyah, and because of the absence of that, and from the absence of any other (Ågrama dharma). 40. But of him who has become that (that is, who has become a Nirapekșa devotee) there is no becoming not that (there is no falling from that state) according to Jaimini also. For three reasons: (1) Because of the rule that their senses are restrained to thirst of God only; (2) Because of the destruction of desires for any objects other than God; (3) Because of the absence of household life in the case of persons like Gargi and the rest-469. COMMENTARY. The word "tu " is used in the above sutra to remove the doubt. Of that person who has become that, namely, who has realized Brahman through the meditation of a Nirapeksa, there is not falling away from that state, namely, such a Nirapeksa never is in danger and actually never does lose his concentrated devotion to the Lord. There is no fear of such a person being attracted to household life again. For Jaimini also holds the same opinion on this point as I, Badarâyana, do. On this point there is no difference of opinion between us two, Because of the rule that the senses of such persons are devoted towards Brahman and do not go to anything else than Brahman. And because all desires other than that of Brahman are destroyed in them such as we find in the case of Gargi and the rest who always were God-devoted and never accepted the household life. In the Bhagavata Purana (VII. 15. 35.) we also find the same :- कामादिमिरनाविद्ं प्रशान्तासिलवृत्ति यत्। चिर्त महासुबस्पृष्ट नैवत्तिष्ठेत कहिचित्। "That hoart which is once touched by the love of Brahman (and has onee enjoyed that bliss) never can leave that Brahman and be pierced by lusts and desiros, for it is always calm and all such desires have become fually quiet in them." Though Jaimini lays stress on Karma kanda, yet he also is forced, by the strength of those texts which describe the Nirapeksa devotee, to admit that such a devotee never falis into the world again. He admits

660 VEDANTA-SOTRAS. III ADBYAYA. [Govinda

that such a person need not perform Karma, because he has already per- formed it in his past life and is born a perfect being. The next sûtra shows that the Nirapeksa devotee is superior to the Svanistha devotees. The Svanistha devotee is in danger of falling, not so a Nirapekşa. The texts like " the Seer sees everything," etc., show that Vidyt can lead the Nirapeksa to Svarga and other higher regions, and there such Nirapekaas may enjoy the delights of Indra's Heaven, etc. Is there no danger of their losing their love for Brahman in the midst of such delights ? The next sûtra answers that. SÛTRA III. 4. 41. न चाधिकारिकमपि पतनानुमानाशदयोगाठ्।।३।४।४१।। Na, not. Cha, and: only. frf Adhikarikam, the rulership, the position of the status of Indra, &c., the authority such as that of Indra, &c. wft, Api, also : It includes the worldly pleasures also. qaT Patana, of fall. wywrar Anumanat, from the inference. ar-wirm Tad-ayogat, by not thinking of that : by not desiring that. 41. The Nirapeksa devotee does not desire even the cosmic offices; because there is fear of fall in it ; and because they have no wish for those posts-470. COMMENTARY. The word "and " in the sutra has the force of " only." The word "also" means the inclusion of the worldly happiness also. The word Adhikarikam means the office of world-rulers like Indra and the rest. The Nirapekșu devotees do not desire even such high offices. Why ? Because there is danger of fall from such offices ; as we find stated in the Gita (VIII. 16).

मामुपेल तु कोन्तीय पुनर्जन्म न विद्यते । १६ । All the worlds, below the world of Brahmi, come and go, O Arjuna; but ho who cometh unto Me, O Kaanteya, he knoweth, birth no more. The reason of their not falling from the heavon-world is that they had even in the beginning of their entering in the heaven-world no strong desire for enjoying that world. The Puranic authority tbe reader can find out for himself. Note .- Sach, for example, as we ind in the Bhigavata Parana. XI. 14. 14 .:- न पारमेहय न महेद्द्ुभिष्थाम् न सार्वभामं न रसाधिपल्म्। न योगसिदधीरपुनमर्व पा । महिनाश्पत्।।

Bharya.] IV PÅDA, I ADHIKARAŅA, SA. 42. 661

Re who has resigned himself to Me does not wish to get anything other than Mysoll, not even the Supreme rale of a Brahma or the pomp and glory of an Indra or the status of the sole monaroh of the whole world, or the ralership of the ocean or the spiritual powors of an Occultist, nay, not even the Makti consisting in non-re-birth. The only Mukti that he wants is the oternal freedom to serve the Lord of Btornity. Thus though through the glory of Vidy& a Bhakta may get these heavenly enjoyments, yet since these enjoyments come to him unsolicited, they do not cause any cessation in the one-pointed current of His love to- wards the Lord. Therefore, there is no danger of fall in the case of such a devotee. The next sûtra shows that he is superior to the Parinis- thita also. ȘŪTRA IIL 4. 42. उपपूर्वकमपि त्वेके भावमशनवरदुक्त्म् ॥ ३।४।१२।। wgtwy Upa-purvakam, that which begins with "Upa," i ... , " Upasanam," worship. af Api, also, only. Has the force of exclusion. & Tu, but, un- doubtedly. Sets aside the opposite view. T Eke, some: ramely, the Athar- vanikas. w Bhavam, devotion, faith, quum Aganavat, just as food. mr Tad, that, am Uktam, is explained. 42. Some Sâkhins declare that Upâsana alone is the object of desire for the Nirapeksas, and this faith of theirs is like food to them, as has been declared in the Srutis-471. COMMENTARY. The word " Api " has the force of exclusion here, the word "Tu" removes the contrary thought of the opposite view, the word "Eke" refers to the Atharvanikas. The Nirapeksa devotees wish only to worship alone and nothing else, and their faith is the only enjoyment which they crave, as the starving man craves for food. This is mentioned in the Gopala Uttara Tapini in the verse. "Bhaktirasya bhajanam, etc., sachchidândaikarase bhakti yoge tisthati, etc." These verses show that love of the Lord or Bhakti is the only enjoyment which these devotees seek; this is the only rasa which they crave. Some Bhagavatas say that it means that a devotee of the Lord may be in any place (in heaven or in hell, on earth or in the nether world). He, by worshipping the Lord Hari there, gets all the enjoyments that he desiree, according to his capacities, to the brimful; because the Sruti says so- adnute sarvân kfmån, etc.,-he enjoys all objects of desire, etc. As the Lord enjoys all the objects, encompassed within the three worlds, by His three feet, so do His Bhaktas also,

662 VEDANTA-SUTRAS. III ADHYAYA. [Gorinda

The appropriate Puranic texts must be found out by the reader. Note .- The following text of & Purans is to the above effect. पकान्तिनो यस्य न कंचनाथं वाध्कन्ति ये मे भगवत्म्रपजा। पत्यभ्ुवं तचरितं सुमंगलं

"His Ekântin devotees do not desire anything other than Him, for they are solely resigned to the Lord. They are immersed in the ocean of bliss singing constantly the auspicious and the extremely wonderful deeds and glory of the Lord." The next sutra shows by giving another reason that the Mukti called Salokya and Samipya is achieved by the Nirapeksas, without any effort on their part. SÛTRA III. 4. 43.

If: Bahih, outside a Tu, but, indeed. mar Ubhayatha, both ways, in either case. Fi: Smriteh, on account of the statement of the Smriti. mrvra Âcharat, because of custom or conduct. Cha, and. 43. The Nirapeksas are indeed outside the world, for two-fold reasons given by the Smritis and the conduct of the Lord-472. COMMENTARY. The word " Tu " has the force of exclusion. The Nirapeksas though living in the midst of the five-fold distractions of the world of sense, yet are, as a matter of fact, outside its entanglements. Why do we say so? Because of the two-fold reasons, namely, the Lord being attached to His devotees and the devotees being attached to the Lord. As says the Bhâgavata Pnrâņa :- विसुजति हदयं न यस्य सालात्।

प्रक्य रसनया धुवाकत्ि पद्म्य: स भवति भागवतः प्रधान:।। "Hari, the Supreme Lord, never leavos the heart of His devotees because He is at- tracted to it as if by an unconquerable force as the bee to the fowor; and though He is destroyor of all sins, He is boand with the chains of love to His devotees. Similarly, He is the best of the Bhagavatas who is bound to the lotus feet of the Lord, by a similar chain of love." This verse shows that he is the best of the devotees who has bound the lotus feet of the Lord with the rope of His love, and whose heart is like a flower in full bloom attracting constantly the Lord to live in it. This

Bhåpya.] IV PÅDA, XI ADHIKARAŅA, S. 43. 663

verse further shows, that as a precious stone gets its glory enhanced by boing inlaid in a golden setting, or as a master gets his glory enhanced by being surrounded by faithful servants; so is the mutual relation of the Lord and His devotees. Such is the teaching of the Smritis and the practice of the good men. So also the Lord has said in the Bhagavata Purana, XI. 14. 16 :- निरपेसं मुनिं शान्तं निरवेर समदर्शनम्। सतुमजाम्यहं नित्यं प्येयेत्यकमिरेन्मि:। I constantly follow My devotee who is a Nirapekya, a meditative saint, pescoful, hating none and hated by none, who treats all equally, sanctifying with the dust of My feet the places that he treads upon. These two-fold reasons show that the union of the Lord with His devotees is both internal and external, that the Lord is in the heart of the devotees, as well as constantly follows the footsteps of His lovers. These verses also show that the cause of worldly bondage consists in turning one's face away from the Lord and Mukti is the constant state of having the Lord before one's eyes both in his heart and outside of it.

Adhikarana XI. God is the purveyor of the Nirapeksa Bhaktas. In the preceding Sutras it has been mentioned that the Nirapeksas are superior to other devotees, because they are constantly devoted to Hari and have no desire for the joys of heaven, even though that heaven may be the highest heaven of Brahma. Now the author describes that these Nirapeksas have not only no desire for heavenly joys, but that they have no anxieties for their wordly wants, etc. In the Tait. Aranyaka (III. 14. 1), we find the Lord described as the purveyor of His devotees. भर्ता सन् प्रियमान विमर्ति। पको देवो बहुषा निविह:। Being the supporter (of all) He specially supports His devotees who wornhip Bim with love. Ho, the one God, exists in manifold forms. (Doubt) .- Here arises the doubt, are the worldly wants of the Nira- pekgs devotees supplied by the self-exertion of the devotees themselves or by the Lord Himself. (PArvapaksa) .- The opponent maintains the view that the devotees must supply their worldly wants by self-exertion, because they lore their Lord so much that they do not wish to put Him to the trouble of exert- ing to supply their wants. (Siddhanta) .- The next sutra shows that the Lord Himeelf supplies the wants of His Nirapokga devotees.

664 VEDÅNTA-SOTRAS. III ADHYAYA. [Govinda

SÛTRA IIL. 4. 44. स्वामिनः फलभुतेरित्यात्रेयः ॥३। ४। ४४ ॥ wif: Svaminah, from the Lord. w Phala, about the fruit. Śruteh, because of hearing. rfa Iti, so. mra: Åtreyab, Atreya holds. T:

44. From the Lord come all supplies of the wants of the Nirapeksa devotees, because of the Sruti texts about fruit quoted above. This is the opinion of Dattâtreya-473. COMMENTARY. The bodily and worldly wants of the Nirapekgas are fulfilled by the Supreme Lord Himself. Why do we say so? Because of the Sruti texts-Bhartasan bhriyamano bibharti-being the supporter of all, He supports His devotees who worship Him with love. Because the text calls him Bharta or supplier, Dattatreya is of opinion that the Lord supplies all wants. We find this in the Gita also (IX. 22.)- सनन्याश्यिम्तयन्तो मां ये जना: पर्युपासते। वेषां नित्यामियुकानां योगसेमं वहाम्यहम् ॥ २२। I purvey all objects of worldly livelihood and their preservation for those Bhaktas of Mine who are always thinking of Me and who worship Me alone, thinking of no other. So also in the Padma Purana, it is said :- दर्शनध्यानसस्परो मेल्सकूर्मविहङुमाः। स्वान्यपस्यानि पुष्बन्ति तथाहमपि पराजः ।। O lotus-born Brahma I maintain my children (devotees) as the birds, tortuisos and Ash nourish their young ones, by looking after them, by thinking of them and by touching thom, respectively. Note .- The fshes nourish their young by looking after them. The tortoises do so by thinking on their young ones and the birds actually feed their young ones by physical contact. The Lord nourishes His devotees by all these threefold processes. To say that the devotees do not wish to put their Lord to the trouble of supplying their trivial worldly wants is a wrong conception of the relation between the Lord and His devotees. The devotees never entertain any such notion as "May the Lord Hari nourish us by supply- ing our worldly wants." So they cannot be said to put the Lord to trouble. Moreover the Lord being Satyasankalpa, true-willed one, His very thought supplies all the wauts of His devotees ; and so it is no exertion to Him to supply the wants of His devotees. The fruit describ- ed in the Srutis consists in getting all one's wants supplied by meroly worshipping the Lord, without praying Him to supply such wants (with- out asking Him "Giva us this day our daily bread"). In fact, the Sruti says "bhriyamana," by being worshipped. He supplies. It does not say

Bhågya.] IV PÅDA, XI ADHIKARAŅA, Su. 46. 665

"by being prayed to He supplies,"for the maxim is "Worship the Lord and ask for nothing, and you will have everything." The author in the next sutra shows by an illustration the invariable nature of the Lord's providence and purveyership in regard to these Nirapekșa devotees. SÛTRA III. 4. 45.

wffaw Artvijyam, the priest's work. nfa Iti, just like. ganfa: Audulomib, Audulomi thinks. atk Tasmai, for that. f Hi, because. vftfraa Parikrtyate, he is employed. He is purchased. 45. According to Audulomi, the Lord sells himself to His devotees like the sacrificial priest to. his Yajamânas. -474. COMMENTARY. The word "iti " in the sutra has the meaning of " like." The supporting of His Nirapeksa devotees by the Lord, is like the supporting of his Yajamanas by the sacrificial priest called Ritvij. Because the Lord is purchased by those Bhaktas, in order that He may supply all their worldly wants. As says the Vişnu Dharma :- तुलसीदलमान्रेय असस्य बुलुकेन न। विकीळीते स्वमात्मान मकेम्यो भकवत्तला। The Lover of His devotees sells His very self to those Bhaktas of His in exchango of a mere.Tulasi losf or a handful of wator. The sacrificial priests are as if purchased or engaged by the Yaja- mana to perform all his sacrifices in their detail in lieu of the fee which he gives them. Audulomi being a believer in impersonal God, his Bhakti is a sort of barter, and is wanting in that higber element of Bhakti which consists in doing all acts in order to please the Lord and not from a spirit of exchange. But the Nirapekyas are higher than Audulomi Bhaktas becsuse they do not cherish even the desire that the Lord should supply their worldly wants. SÛTRA III. 4. 46. भ्रुतेश्च ।। ३। ४। ४६ ।। Ta: Bruteh, because of the Vedic statement Cha, and. 46. And from the Vedic text also the same is learnt. -475.

666 VEDANTA-SOTRAS. III ADBYAYA. [Govinda

COMMENTARY. In the Chhandogya Upanişad it is taught that the prayers of the sacrificial priests are potent enough to procure all the desires of the Yajamåna who engages the priest. Thus in Chhand., 1.7.9., it is said :- प्रयामेनैय ये वैतमादर्वाम्या लोकास्ताथश्यामोति मनुष्यकामाथेक्ष तसाडु हैवैबिदुद्ाता प्यात् । ८ ॥ के से काममागायानीत्येय होंव कामगानस्येष्टे य पर्व बिहान् साम गायति साम गायति । ९। Now through this alone (i.e., through the grace of the Lord dwelling in the oye) be obtaias all the lower worlds and the desi es of human beings. Therefore, the Udgitri who knows this should say (to his Yajamina) " To accomplish what particular dosiro of yours, shall I sing out." For ho, who knowing this, sings out the Siman, is able to aocom- plish the desires (of his Yajamina) through his song, yoa, through his song. This text of the Upanigad clearly shows that the fruit of the work performed by the priest accrues to the client and not to him. Thus it has been demonstrated that the Lord supplies the wants of His Nirapeksa devotees, because he is purchased by them, in the same way as the priest supplies all the wants of his Yajamanas by his prayers.

Adhikarana XII. The author now shows the duties of these Bhaktas after their having acquired the Vidys. In the Brihad Ar. Upanişad (I. 4. 23.) it is said :- तम्ादेवंविष्न्तोदान्त उपरतस्तितिक्: समाहिता भूत्वापमन्येनात्मान पइयति सर्वमात्मान पशयति नैमे पाष्मा तरति सर्व पाष्मान तरति नैने पाप्मा तपति सर्व पाप्मान तपति विपापो विरजो विचिकित्सो माहाजो सवत्येव शहांलोक: सम्राडेम प्रापिता- पसीति होवास यात्रवल्क्य: सोधं भगवते विदेहान ददामि मां याषि सह दास्यायेति। २३ । भरात्म नस्तु कामाय सर्व प्रियं भवत्यात्मा वा घरे द्रहष्य: भोतन्यो मन्तव्यो निविभ्या- सितव्यो मैनेव्यास्मनो वा घरे दर्शनेन भवबेन मत्या विज्ञानेनेवय सर्व विदितम् ॥५॥ "He, therefore, that knows it, after having become quite subdued, sstisfed, patient and collected, sees Self in the Self, sees all as Self. Evil does not overcome him, he overcomes all evil. Evil does not burn him, he burns all evil. Free from evil, free from spote, freo from doubt, he becomes a (true) Brihmans; this is the Brahma-world, O King - thus spoke Yajnavalkya." In the same Upanigad (II. 4. 5.) it is said " Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyi." Whon we see, hear, perceive, and know the Self, then all this is known. (Doubt) .- Here the attributes beginning with Sama and ending with Dhyâna have been mentioned as the qualifications which the seeker of Brahman must build into his life (namely, the qualifications of Sama, Dama, Uparati, Titiksa, Samadhana, Śravaņa, Dardana, Manana and Dhyâna). Must all thése qualifications and the actions denoted by them be performed by the Nirapeksa devotees or must they simply meditate on the essential nature, qualities and actions of the Lord ?

Bhårya.] IV PÅDA, XII ADHIKARAŅA, SO. 47. 667

(Pârvapakşa). -In answer to this doubt the opponent maintains that though Vidy& might have originated, yet it does not become stable without the above attributes of Sama, Dama, etc. Therefore, these must be per formed. (Siddhânta) .- The next sutra answers this. SUTRAS III. 4. 47. सहकार्य्यन्तरविधि: पच्तेष तृतीयं तद्वतोविध्यादिवत्।३।४/४७।। arurd Sahakâri, auxiliary. war Antara, the other. Rf: Vidhih, the in- junction about. q Paksena, in one sense. rtm Trittyam, the third, i.e. the mental. aTa: Tadvatab, of him who has that. ffr-erfto Vidhi-adivat, just as in the case of injunction, &c. 47. For the Nirapeksa devotee who desires only the grace of the Lord, the mental meditation or Dhyâna is the third injunction as an alternative to Sravana, Manana which are enjoined as helps to the acquisition of Vidya with regard to the other kind of devotees. It is an injunction similar to the injunction of Sandhyâ, etc .- 476. COMMENTARY. The attributes of Sama, Dama, etc., were shown in the sūtra III. 4. 26 (page 639) as being necessary in the origination of Vidyâ along with the attributes of sacrifice, alms, etc. In the present Adhikarana these qualifications are looked upon from another aspect, namely, not as a Šahakâri cause in originating Vidya but as necessary even after the origination of Vidyâ. The Upanigad text is in the form of a Vidhi or command, and therefore these acts of Sama, Dama must be performed. They are Vidhis or injunctions, with regard to those devotees, who are leading a household life, namely, the Savaniqtha and the Parinisthita, because the text above quoted makes an original statement (Apûrva) with regard to thede Sadrama devotees. But with regard to Nirapeksa devotees the above texts are no Vidhis, because with regard to these NirAdrama devotees, these qualifications are naturally found in them, and so there is no use of their being ordained with regard to them. Therefore the Nirapeksa devotees need not waste their time after Sama, Dama, etc., which are their natural qualities but they must constantly remember the form of the Lord, His essential attributes and deeds. Therefore the Stra says : Trittyam tadvatab. This is a third alternative to the two alternatives already mentioned before. To the Nirapeksa devotee, who has the desire simply to get the grace of the Lord (and has no other desires), these Sama, Dama,

668 VEDANTA-SOTRAS. III ADHYAYA. [Govjnda

etc., form a third method. He must perform these mentally, because the Sruti says he is to be reached by mind alone. Or the word third method may mean the mental meditation as contrasted with Sravana or hearing, which is a bodily act; and Manana or the recitation of mantras, which is a vocal act. Compared with these bodily and vocal acts, this mental Dhyâna is the third. In order to show, that this mental Dhyâna is also necessary, the author gives an illustration by saying Vidhi adivat "just as in the case of the injunctions and the rest." As a Sâdrama devotee must necessari- ly perform his Sandhy& prayers, etc., for the performance of Sandhya, etc., is a compulsory duty (Vidhi) on him, so with regard to the non-house- holder, the Nirapekșa devotee, the performance of Sama, Dama, etc., is not a necessary duty. On the other hand, the Nirapekya devotee, in whom Vidya has originated, has the duty of constantly meditating on the form and qualities of the Lord. Note .- As the Sandhys Upisani is the duty of the householder devotee, so the Dhyâna on the Lord is a duty, or rather may be considered as a duty, enjoined on the non-house holder devotoe. This does not mean that the non-bouseholder devotee is prohibited from performing Japa (silent prayers) and Archana (or worship of the Lord) with flowers, incense, etc. Because the word Dhyana includes Japa, Archana, etc. Or Dhyâna is specifically enjoined on the Nirapeksa devotee because Dhyana must be the predominant note of His worship, while Japa, etc., should occupy a secondary position. Thus has been deecribed the three kinds of seekers of knowledge (Vidya); and the particular form of Pûja, meditation, etc., fitted for them.

Adhikarana XIII. It has been taught before, how the acquisition of Vidya takes place in the case of the three kinds of devotees called the Svaniętha, etc. Now are described the methods of making this Vidya a stable quality of the mind. (Vişaya) .- In the Chhand. Upanisad at the end (VIII. 15-1.) we find the following :- त्व्यत इसा प्रजापतय डवाच प्रजापतिर्मनवे मतुः प्रजाम्य प्राचार्य्यकुलादेदमचीत्य यथाविधान गुरो: कम्मातिशेषेवाभिसमावृत्य कुटुम्बे गुया देशे स्वाध्यायमधीयानो धार्मिकान्मिद मदात्मनि सव्पेन्द्रियायि सम्पतिद्ठाप्याहिध सन् त्सर्व्वभूताम्यन्यत् तीयॅम्प: स सशवेषे वर्तयम्पायदायु्ण गहालोकमिसम्पथते न य पुनरावर्तते न या पुनरावर्तते ।१॥ "Verily this doctrine Vignu taught to the lour-faced Brahma. Brahmi taught to Svayambhura Manu, Mana to his people. One should learn the Veda in the family of hie tenchers, and making presenta to his Gurt according to law and doing his works fully,

Bhârya.] IV PÅDA, XIII ADHIKARAŅA, SA. 48. 669

one should retarn home and enter into household life. In a sacred spot, he should recito the holy scriptares, and perform good deeds, concentrating all his sensos on the Supreme Self. He should not injure any living cresture except in sacrifices. He, verily, thus passing his life, attains on death the world of Brahman and never returns therefrom, never returas therofrom." Here the Upanisad concludes by describing the householder condi- tion as the highest. (Doubt) .- Since the Upanigad winds up with the householder, it appears that persons other than householders connot get Vidya. The doubt is: Does Vidya originate in Adramas other than that of a householder. (Pirvapakşa) .- Since the Upanisad ends with the householder, it follows that Vidya does not originate in any other stage of life. No doubt there are certain passages in the Upanisad which praise renuncia- tion. They are merely Arthavâdas or glorificatory passages and must not be interpreted as ordaining Sannyasa. They mean that the Brahman is such a great object that one must renounce everything for His sake. The Upanigads teach however that Brahman is acquired only by the householder who follows strictly the rules of the Upanisads. This is the proper interpretation of the concluding passage of the Chhand. Up. If the Upanisad did not mean to teach this, then why should it conclude in glorifying the householder ? (Siddhânta) .- This objection raised by the Purvapakşin is answered in the next sutra. SUTRA IIL 4. 48. कृत्लभावासुएटियोपसहार: ।। ३।४।४८।। Ta Kritsna, of all (duties). wr Bhavat owing to the existence. & Tu, but, indeed. pfknr Grihina, by a householder. aoeer: Upasamharab, the conclusion, the goal, salvation. 48. The Chhandogya Upanisad concludes with the householder's stage, because of the fact that this stage includes all the others .- 477. COMMENTARY. The word "tu " is used in order to remove the doubt. The object of the Chhand. Upanisad in concluding by describing the Grihastha Âdrama is not to teach, that the Grihasthas alone attain Mukti, by the due discharge of the duties of their Adrama; but it means to inculcate that the Gribastha Adrama includes all other Âdramas, and the duties prescribed for the Grihasthas include the duties prescribed for other Âdramas also. The Seriptures teach several duties as incumbent on the householders, and which are to be performed with great effort and exertion. They bave

670 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

to perform the duties (Dharmas) of other Âdramas also, according to their power, such for example, non-injury, (harmlessness, control of senses, etc). Though these latter are the specific Dharmas of a Sannyast, yet & house- holder is also required to perform them, according to his power. Since the Grihastha Adrama includes the Dharmas of all the other Âdramas; therefore the Upanisad properly winds up with the household order, So also we find in the Vișnu Purana :- All who eat the food of begging, whether they be Sannyasins or Brahmacharins, all of these are established in the Grihastha Ârama, therefore, the stage of the householder is the best of all. Note .- Manu also praises the Grihastha order (VI. 89 & 90) :- "And in accordance with the precepts of the Veda and of the Smriti, the house- keoper is declared to be superior to all of them ; for he snpports the other three." "As all rivors, both great and sinall, find a resting-place in the ocean, oven so, men of all orders fnd protection with householders." Because the Upanisads mention other Adramas also (and because they teach that those who perform properly the duties of their Adramas get Mukti), it follows that when a particular Upanisad winds up with the household order, it must be understood to mean that the household order contains Dharmas of all other orders and hence it has been men- tioned in the epilogue. This fact is mentioned in the next Sûtra. SÛTRA III. 4. 49. मौनवदितरेषामप्युपदेशात् ।। ३।४।४६।। Arm Maunavat, just as silence. roduru Itaresam, of others. Api, also, weum Upadegat, because they are taught, or enjoined, पपि

49. In the Upanisad other Asramas have also been taught as leading to Mukti, just like the condition of a (Maunt) who keeps the vow of silence-478. COMMENTARY. The last passage of the Chhand. Upanisad follows the passage in which the Mauna has been taught. In Chhand. Up. (VIII. 5.1-2) we find all the three orders described as leading to Mukti. "Now, that which the wise call Yajña (sacrifice, the characterstie mark of house- hold ordor) is verily the Divine Wisdom ; through Divine Wisdom the knower obtains the Lord. Similarly, that which the wise call Igtam is also the Divine Wisdom. For having desired the Self, he obtains the Self. "Now what the wise call Sattrayana is also Divine Wisdom, for through Divine Windom alone, he obtains from the True, the salvation of his self. Similarly, what the wine call (Mauna) the vow of silence is really Divine Wisdom, for through Divine Wisdom alone, one after knowing the Lord, becomes sbsorbed in meditation and becomes silent." Note .- These two vorses show tha' Yajda, Sattrayana and Mauna are all equally means of salvation,

Bhárya.] IV PÅDA, XIII ADHIKARAŅA, 8A. 49. 671

This fact is referred to in a preceding passage also of the same Upanişad (Ch. Up., II. 23. 1). "There are three branches of (the tree called) Dharma. Sacrifice, study and oharity constitute one branch. Austerity is another, and to dwell as a Brahmacharin in the house of one's preceptor, always mortifying the body while so dwelling, is the third. All these are bleesed and obtain the worlds of the blessed. : But the God-ebsorbed alone obtains immortality (Release)." Similarly in the Bri. Up. (IV. 4. 22. See page 621 of the Vedanta Sûtra.) we find :- "Brihmanss seok to know him by the study of the Veda, by sacrifico, by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (of Brabman) only, mendicants leave thoir homes." The above texts show that the Upanisads teach that the highest end of man (namely, Release) can be realised in any of the fonr Âdramas, if the man discharges rightly the duties of his Âdama The Chli. Up., therefore, when it winds up with the Grihastha Asrama, refers to this particular Âdrama because it includes all the others. (Objection) .- The sûtra uses the word Itaresam in the plural number, while it ought to have used the word Itarayob in the dual number : because two other Asramas are only left and not more than two. This objection is answered by the fact that as these two Adramas contain many sub-divisions, so they are spoken of in the plural. Note .- Thas the Brahmachari Asrama has four sub-divisions, called Sivitra, Brahma, Prajapatya aod Brihad. The Vanaprasthas have also four sub-divisions, vis., Phenapa, Udambara, Vaikhanasa, and Valakhilya. The Sannyasa has also four sub-divisions, vis., Kotichaka, Bahudaka, Hamss and Nişkriya. The Chhandogya and other Upanisads mention the Bralımacharya and the Vanaprastha Âsramas also, in the same way as they mention the Sannyasa (Mauna) and the Grihastha Adramas. A man can attain Mukti in any one of these four Âsramas. He may be a Naisthika Brahmachari who never marries. Or he may be a Svanistha Grihastha or he may be a Vanaprastha or a Sannyasin, and get Mukti. Mukti is not the special privilege of any particular Âdrama. Thus in the Jabala Upanisad the four Âéramas are ordained (and it is expressly taught therein that Mukti is attainable in any one of those stages). स होवाज याहवल्नव: ।। अ्हचर्यं परिसमाप्य गुही भवेत् ।। गुहीभूत्वा वनी भवेत्।। बनी भूत्वा पमजेद् । यदि वेतरया गरहाचर्यादेव प्रमजेद हाइनाद्रा।। ग्रथ पुनरमरती का मतीया खातका माखातको वा उत्सभासिको वा यद्हरेव विरजेसतद्हरेब "Let s porson after fnishing studentship (Brahmacharya) become a householder; aftor Anishing the householder stage lot bim become a hermit or forest-dweller, and after finishing the hormit's stage, lot him wander forth (bocome & Sannyisin). Or he may he- vome a wanderor after fnishing studentship (Brahmacharya) or after the houscholder's

672 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

life or after the forest-life (if he has excons of Vairagya). Or again whethor he has teken a degree or not tairen a degree, whether he is an unarried graduate, or a solitary widower graduste, whether his household sacred fre has beer oxtinguis bed, or he has never lit aty saored fre, the day he gets the world-weariness, let him on that very day waader forth renouncing the world." This shows that all men of all Adramas are entitled to onter the Sannyâsa Adrama. In a later passage of the same Jabala Upanisad, the Nirapeksas are also described in the sentonce beginning with "Tatra paramahamsanam," &c., as given below :-- तबेके तब परमहंसानामसंव संकाडविरवेत केतुर्वासकमुदु मिदायजडमरतदसा- जेयरेबतकम्रभूतयोऽय कलिद् धन्यकाचारा प्रतुम्मता सम्मरवदाबरन्तशिदण्धं कमण्डलु शिष्यं पानं अलपवित्र शिर्का यदोपवीतं सा हत्येतत्सर्व भू-्स्वाहेल्यन्सु परिस्ज्यात्मानम न्विच्येत्। यथा जतकपमरो निग्रन्या निभ्परिभहस्ततत्रह्यमाने सम्मासम्पत: शुड्म जिस: प्रावसन्पारखाथं यथोककाले विमुको मैसमाचरज हरपानेय जामालामयो: समो मूत्ा शूल्यागारदेयगहतुस्कूटवल्मीक मूसम्सकुसालशाला सिहोन्रगुह नडीपुलिनगिरिकुए- रकन्दर फोटरनिर्जरसन्टिलेपु तैव्यनिकेतवास्यभ्रयशी निर्मम: नाम परमहंसो शाप्रम्यान परायबाडप्यात्ममिहोऽयुमकमनिमू छनपर: सम्म्यासेन देहत्यागं करोति स परमहंस। नामेति । ९ " Among the Paramhamsss aro Samvartaka, (Prajipati), Aruni, Evetaketo, Durvasa, Ribbu, Nidagha, Jadabharata, Dattitreys, Raivataka and others who had no extornal marks of caste or Asrama, who had no particular mode of conduct or discipline, whose conduct was opposed to caste rules, and who thongh not insane, acted as if they woro insane, Let a man, therofore, uttering the words Bhu Sviht, throw into the water his stai, the Kamandalu, his vessels, his water-strainer, his sling for carrying the lond, his sacred tuft of hair and his sacred thread. Having thrown all these caste-marka, let him go out in search of His-Self. Wearing the form in which he was born (namely, perfectly nude), sbove all pairs of opposite (such as heat and cold, etc.), renouncing all books, studics, ronouncing acceptance of alms, having obtained full knowledge of the true Brahman, pare in beart, begging alms only to maintain his life, oniy on fixed hours of the day in the vensel of his stomach (that is, keoping the food into no vessel but putting it into his stomach), constantly thinking: " I am God," free from gain and loss, dwelling in ompty temples or huts or an anthill or under a tree or where the cooking earthen vemsels are thrown, or where the sacred are is kept, on the hank of a river or in a mountain, forest or cave or in the hollow of a tree, or near a watorfall or on an open piatesu. Without any house, or Axed residonce, without any effort to collect anything, without the idos of proprietorship about anything, always meditating on the pure Brahman with his gase tarned inward, constantly trying to destroy ,past ovil Karmas, he ends his Iife in San- ayiss,-such a man is called Paramuhamss. Therefore the Chh. Upanicad very rightly concludes with the house- hold order, because in that Âérama the duties to be performed are many : and it has been well said : -" the day he gets the world-weariness, on that very day lot him wander forth." The above passage clearly shows that the moment one gets the world-weariness, he should ronounce the world. The condition precedent

Bharya.] IV PÅDA, XIV ADHIKARAŅA, 84. 50. 673

for entering into the order of the Sannyasins is such world-weariness. The argument based upon the last mantra of the Chh. Upanisad where it winds up with the household order, namely, that the condition precedent to entering the Sannyasa Adrama is the passing through the household Adrama, therefore, falls to the ground. The reason why a man enters into the housohold life is because he has unexhausted worldly propensities : the reason why he renounces the world is because such proclivities no longer exist in him and the world- weariness takes their place. This is the only criterion to judge whether a person is ready to take SannyAss or not. Thus this also is eatablished that, when a man is endowed with the qualitications of Sama (mind-control), Dama (sense-control), Uparati (tolerance), &c., whether he bein any Âérama or in no Âdraina, Knowledge (Vidya) is sure to originate in him.

Adhikarana XIV.

The author now teaches that Vidya or Divine Wisdom is a mystery, and should be kept secret. In the Śwetâdvatara it is written -- बेदान्ो परमं छुछ पुराकरपे प्रधोदितम्। मभशान्ताय दातन्ं नायुनायाशिभ्याय

This highost mystery in the Vedinta, delivered in a former age, should not be given to one whose passions have not been subdued, nor to one who is not a son, or who in not a pupil. (Doubt) .- Now arises the doubt, should this Vidya be imparted to every one or to a select few only? (Pârvapakşa) .- The Masters of Wisdom are also Masters of Compas- sion. To impart knowledge to the fit and withold it from the unfit, to discriminate who is fit and who is unfit goes against their compassionato nature which loves all; and consequently, the Vidya must be revealed to all indiscriminately. (Siddhånta) .- This view is set aside in the next sûtra. SÛTRA III. 4. 80.

wfiz Anavigkurvan, not making it manifest. woer Anvayat, be- cause of the connection. 50. Let the Master teach the disciple not to reveal the doctrine, for such is the ancient usage-479.

674 VEDANTA-SUTRAS. III ADHYAYA. [Govinda

COMMENTARY. Let him instruct the pupil not to reveal the teaching. Why ? An- vayåt Because in the above text of the Svetâdvatara, the instruction is expressly to that effect. So also says the Lotus-eyed Lord Kriena in the Gità (XVIII. 67). इदं से नातपस्काय नामकाय कदाचन। न वाशुसपवे वार्ष्यं न या मां यध्यसूयति। ६७ ।। Never is this to be apoken by thee to anyone who is without asceticism, nor without devotion, nor to one who desireth not to listen, nor yet to him who speaketh ovil of Me. The teaching becomes fruitful when given to the worthy, and bears no fruit, when it falls on unworthy soil. For the Sruti says (Svet. VI. 23) :- यस्य देवे पर भकतियंया देवे तथा गुरी। तस्येते कयिता हर्था: प्रकाशन्ते महात्मन:। प्रकाशन्ते महात्मन हति ॥ २३ ॥ If theme truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth,-then they will sbine forth indeed. So also in the story of the two pupils of Prajapati, given in the Chhandogya Up. we find the same thing. The Asura king. Virochana and the Deva king, Indra, both heerd a voice proclaiming. (Chh. Up. VIII. 7-1.) य सात्माऽपहतपाप्मा विजयो विमृत्युविशोकोऽविजिघत्सोपिपास सत्यकाम: सल्सबुरप सोश्वेषव्य: सविजिन् सतव्य: स सर्वाथ क् लोकानामोति सर्वाथ कवा कामा- प्पस्तमात्मानमनुविच विज्ानातीति ह प्रजापतियवाच। १॥ Prajspati prociaimed :- "The Atman, who is free from sins, free from old age, frco from, donth, free from grief, free from hunger, free from thirst, he whose desires are true, whose will is true, he onght to be searched out, he ought to be understood. Re who has kown that Atman indirectly and has also realised Him, sttains all worlds and all desires." Both went to Prajapati to learn the meaning of this parable. Both were taught equally in the same words. But Virochana, deduced from those words, through his perverse intellect the doctrine of materialiem, and Indra the doctrine of life eternal. Virochana failed to get the realisation of the truth. Therefore, Vidy& must be taught to the fit only and not to the unworthy. The fit are those who are devoted to the Lord as reveal- ed and established in the world-scriptures, and who are endowed with faith.

Bhajyu.] IV PÅDA, XV ADBIKARAŅA, 80. 51. 675

Adhikarana XV. [The time of the origination of Vidya.] Now the author discusses the question what is the proper time when Vidyà becomes ripe and originates in man. (Vişaya) .- The stories of Nachiketas, Javala, etc., as well as of Vamadeva are the topics which constitute the subject of discussion here. (Doubt) .- Here arises the doubt : Does the Vidya, as the result of the above-mentioned practices, arise in this very life or in the next lifo ? (Proapaksa) .- When those practices are rightly performed, Vidys originates in this very life, because a man under takes anygieat object with the desire "let me accompliah this in this very life." The enthusiasm is liable to flag, if one were told that his efforts will bear fruit in the next life. (Siddhanta) .- It is not an invariable sule, that Vidya originatos in one life, as is shown in the next sûtra. SUTRA IIL 4. 51. पेहिकमप्रस्तुतप्रतिबन्धे तहर्शनात् ॥३।४। ५१। Mfaz Aihikam, the present life or birth (in which we obtain knowledge) ww Aprastuta, not being present sa Pratibandhe, obstruction. ar Tad, that. rum Darsanat, being declared by the scriptures. 51. Vidy& originates in this very life, provided there are no obstructions at hand; as this is seen (in the case of some)-480. COMMENTARY. When there is no obstruction to the rise.of Vidya then she originates in this very life; but when there is any such obstruction then she mani- fests in the next life. Why do we say so? Because we find it so described in the case of Nachiketas, who got Vidya in one life, while there are others who did not get it but in the next life. As in the Kath. Up. VI. 18. मृत्युपोकां मधिकता्य कबबा विद्यामेतां योगविभिं व कुत्डम्।

Nachiketas baving then obtained all this knowledge and practice impartod by Yama attained Brahman, became free from Rajas and beyond death; another who thns knows the Spirit certainly becomes so. The above and the texts like these indicate that Vidyâ can originate in one life also. But there are texts which show that she originates sometimes in the next life, As thus Vamadeva got Vidya while he was in the womb of

676 VEDANTA-SOTRAS. III ADHYAYA. [Govinde

his mother. (See Bri. Up., I. 4. 10). The fraition is not always in the same life in which the effort is commenced. If the obetruction is small and the energy put into the practice for the acquisition of Vidya is great, then Vidya is acquired in that very life. The effort is sufficiontly strong to overcome the weak resistance, as we soe in the case of Nachiketas and the King of the Sauviras called Rahugana. But if the obetruction is strong, then though Vidya originates owing to the performance of saorifice, charity, austerity, thought-control, etc., she romains latent, covered up by the obstructions (as the chicken inside the aholl), and she awakes the next birth, for the breaking of the shell and for her coming out in all her glory. It is thus said in the Gtta (VI. 37 and forward up to 45) :- प्रयति: भयोपेता योगाचसितमानस । समाप्य योगरसंसिम्धिं का गर्तति कुच्य गयति। २७ ।

चरमतिष्ठी महावाडो चिमूदो प्रहक्क पथि। ३८ ।

खवदम्प संदायस्यास्व केचा नमुपपथते । ३९।

पार्थ नैनेर मामुन विनाशसास्य बियते। नहि कस्याककत्कव्विष्गेति तात गण्यति। ४०॥ प्राप्य पुण्यकताल्रोकानुनित्वा श्ाम्मती: समा। शुचीनां श्रीमता गेहे यागभ्ररोश्मिजपते। ४१ । सचवा योगिनामेव कुले मवति भीमताम्। पर्ताद दुर्डमतर लोके जन्म यदीह रम्। V२।। तन् सें बुक्धिसयोग कमते प्बदेदिकम्। यसते व सता मूय: संसिका कुवर्गदन। V३ । पूर्वाम्यासेन तैनैन दियते सबशाजि सा: जिवासुरपि यागस्य शन्दभातिवर्तते। ५४। प्रयसाय्यतमानस्तु योगी संयुडकिस्मिय। पनेकजमसंसिम् सतो याति परां गतिम्। ४५। He who is unsubdaed bat who possosseth faith, with tho mind wandering sway from Yoga, falling to attala pertoction in Yoga, what path doth he trond, O Krigaa ? Tallen from both, is he destroyed like a rent clod unstendfast, O mighty-srmed, deluded in the path of the Btornal ? Deiga, O Krigpa to completely dispel this douut of mine; for there is none to be found save Thysolf able to destroy this donbt. Sri Krigna mid :- O son of Prithi, nelthor in this world nor in the life to come is there destraction for him : uover dotà any who worketh righteoueness, O beloved, tread the path of woo,

Bhårya.] IV PÅDA, XVI ADHIKARAŅA, 80. 51. 677

Having attained to the worlds of the pare-doing, and having dwelt thoro for im momorial yesrs, he who fell from Yogs is ro-bora in a pure and bleased house. Or he may oron be bora into a family of wise Yogis, but suoà a birth as thas is most dimsoult to obtain ia this world. There he rocoverth the charaoteristios belonging to this former body, and with these he again laboureth for pericotion, O joy of tho Kurus. By that former practice he is irresistibly swept away. Only wishing to kaow Yoga, even the soeker after Yoga goeth boyond the Brahmio world. But the Yogi, labouring with asiduity, parined from sin, fully perfeoted through manifold births, he rencheth the saprome goal. The above texts of the Gita clearly show that Vidya sometimes does originate in the next life. Nor is it an invariable rule, as is asserted by the Pârvapakpin that no man will undertake a thing the fruition of which will not take place in one and the same life. There are men (wiser and more modest) who say " let me do the effort and leave the success to come, either in this life or in the next." Thus it is proved that success in the acquisition of Vidy& and her manifestation depends primarily on the removal of the obstractions, whether this takes place in this life or in the next.

Adhikarana XV.I. The acquisition of Vidy invariably leads to release. Now the author shows that when Vidya is acquired, Mokga invariably and neces- sarily follows such acquisition. In the Upanisad (Bri. Up., IV. 4.17 and Svet. III. 8) we find it clearly mentioned that the knowledge of God is immortality. यकिम्पकण पम्बजना प्ाकाराम प्रतिडित: समेब मन्य सासमशन विद्ानासामतऽ्मुतम्। १७। मेदाहमेतं पुक्नं महान्तमादि्यचय तमस परस्स्। समेन विदित्वातियस्युमेति

"He in whom the fve bolngs and the other rost, him alone I bellove to be the Belf,

(BrL, IV 4. 17.). -I who know, believe him to be Brahman; I who am immortal, bellove him to bo immortal.

"I know that grest person (parngs) of sunilkte lastre beyond the darknom. A maa who knowa him traly, passos over destà ; thoro is no other path to go."-(Svot. III. &.) (Doubt)-Here arises the doubt. Does the Mokga take place on the falling off of the body in which the Vidys was soquired, or does it tako place in the next life ? (Parvapakşa) .- Vidys being the cause of Mukti, there is no reason, why tho man, who has got Vidya, should take another birth to got Mukti, For a cause is invariably followed by the offoct. (Siddhanta) .- This view is sot asido in the noxt sutra,

678 VEDÂNTA-SOTRAS. III ADHYÂYA. [Govinda

SÛTRA III. 4. 52. एवं मुक्तिफलानियमस्तदवस्थावधृतेस्तदवस्थावधृतेः ॥३।४।५२॥ Evam, thus. sfir Mukti, of salvation. wa Phala, about the time of obtaining the fruit. ufram: Aniyamah, there is no rule. a Tad, of that (i. c., salvation.) TeUT Avastha, the condition. waa: Avadhriteh, being detemined. a Tad, of that (i.c., of salvation.) WeuT Avastha, condition. rya: Avadb- riteh, being determined. 52. Similar is the case with the Mukti. There is no invariable rule of the time of its fruition, because it depends upon well ascertained conditions, because it depends upon well ascertained conditions-481. COMMENTARY. As in the case of the time for the origination of Vidya, there was no invariable rule, whether it should originate in one life or in the next, though the man had acquired all the necessary qualifications for its origination, and as its manifestation. is delayed owing to obstructions which require to be removed and which are removed in the next life ; 80 also is the case that a man may have acquired Vidya, yet Moksa which is the characteristic fruit of Vidya is delayed till the next life because the Prarabdha Karmas require to be worked out. Of course, if there are no Prarabdha Karmas which require to be worked out, then the Mukti takes place in that very life. But if there are Prarabdha Karmas which are not exhausted in one life, then the man must take another birth in order to get Mukti ; for Mukti can never be partial. Why do we say so ? Tad avasthâ avadhriteb, because the condition of Mukti is a definite con- dition, fully ascertained in the Sastras. Thus in the Chh. Up. (VI. 14. 2) it is laid down that a man who finds the teacher obtains the knowledge ; but there is delay in his getting Mukti so long as his Prarabdha Karmas are not exhausted. एव मेवेहाचार्य्यवान् पुरुषो वेद तस्य तावदेव चिरं यावल विमोस्वेज्य सम्परस्य इति । २ ॥ In the same way does a man who fnds the Teacher, obtains the knowledge. For him

the perfect. there is delay only so long as his Prarabha Karmas are not exhausted. Then he reaches

This text of the Chhandogya shows as a well determined rule of Mukti that the man who has got Vidyd, obtains Mukti, not immediately, but on the exhaustion of his Prârabdha Karmas. A similar rule is laid down in the Spriti called the Narayana Adhyatma :- The man who bas acquired Vidya gets immortality, there is no doubt in it he goes to Mukti at once, when his Prarabdha Karmas are exhausted,

Bhâpya.] IV PÅDA, XVI ADBICARAŅA, Sů. 52. 679

but if his Karmas are not exhausted then he has to take many births, and on the exhaustion of such Karmas he goes to that world of Hari. No doubt it is a rule that Vidya exhausts all Karmas, yet tha force of the Prârabdha Karmas is not exhausted but remains active because the Lord has so willed it. This has been mentioned before also. This will be further treated of in the latter part of this book. The re- petition is to indicate the end of the Adhyâya. जनयित्वा वैराग्यं गुवेनिवभ्नाति मोदयन् मक्तान्। यस्तैवद्धोपपि गुफेरतुरज्यते सोsस्तु मे हरिः प्रेयान। May that Hari who produces dispassion (in the hearts of His worshippers towards all transitory objects of the world) but who binds them with the ropes of His suspicious qualities of comparicon, friendliness, beaaty, love, etc., his devotoos to his feet), and makes them take pleasure in such bondage; and who in his turn, though bound by the ropes of love by His devotees, still takes pleasure in such bondage, may that Hari be my beloved. Here ends the Fourth Pada of the Third Adhyaya of the Vedanta Sutras with the commentary of Baladeva called the Govinda Bhigya.

FOURTH ADHYAYA.

FIRST PADA. दर्वा विद्योपयं भकान् निरबयान् करोति य:। हकूपयंभजतु श्रीमानू प्रीत्यात्मा स हरिः स्वयम्। He who giving the medicine of Vidya to His devotees, makes them free from disease, may that Self of Joy, Hari Himself, come within the scope of my vision. This Adhyaya deals with a discussion as to the fruits of Vidy& or Divine Wisdom. Though in some of the sutras in the beginning, the subject dealt with is Sadhana or means of knowledge or practice, yet as the main topic is that of the Results of Vidya, it is called the Phala Adhyâya. (Vişaya) .- In the Brih. Up. (IV. 5. 6.) it is said :- आात्मा या घरे द्रहव्य: ओोवव्यो मन्तव्यो निदिध्यासितव्यो मैन्रेय्यात्मनि सरबरे हण्टे भुते मते विज्ञात इदथ सर्व विदितम्। ६। " Verily, the Self is to be seen, to be heard, to be constantly thought over, to be meditated upon, O Maitreyi ! When the Self has been seen, hoard, thought ovor, and medi- tated upon, then all this is known." (Doubt) .- Now arises the doubt. should the practices called here Sravana (hearing), Manana (thinking), etc., be performed once only, or must they be repeated. (Purvapakşa) .- The opponent says they must be performed once only. For as the sacrifices, called Agnistoma, eto., performed once only, lead to heaven (svarga), &c., so the performance of Sravana, Manana, &c., once only gives the vision of the Self. Therefore, these spiritual exercises need not be repeated. (Siddhanta) .- The right view, however, is given in the next sûtra. SÙTRA IV. 1. 1. आवृशिरसकृदुपदेशात् ।।४।१।१।। agfn: Âvrittih, repetition. denr Asakrit, not once, many times, repeat- edly. mtum Upadegat, the iustructions being given. 1. (The Sadhanas called Sravana, Manana and the rest require) repetition, because the Scripture itself repeats the instruction more than once .- 482.

I PÅDA, I ADHIKARAŅA, S0. 2. 681

COMMENTARY. The practices known as "hearing, meditating," &c., require repetition in order to produce any fruit. Why ? Because the Scripture by constart repetition of the same teaching, suggests that these practices should be re- peated also. Thus in the Chh.Up., VI. 8. 7., and the following, the teacher repeats nine times the saying, "that is the essence and ruler of all, the desired of all, and known only through the subtlest intellect." सय पवोअनिमैतदात््यमिद्थ सर्व तत्सत्यथ स भ्ात्मा तत्वमसि इवेतफेता इति भूय एव मा भगवान् विज्यापयत्विति तथा सम्येति होवाच । ३ ॥ Here Svetaketu is taught the mystery about Brahman nine times before he understands it. The maxim of the Ritualistic Philosophy is that the dignity of the Scripture is sufficiently vindicated if its commands are carried out once only. (Scriptures suy " Perform pilgrimage." The man fulfils the law if he makes pilgrimage once only). Why should then Sravana, Manana &c., be repeated ? Does not this contradict the above maxim ? No, the maxim applies to those acts only whose fruits are invisible and manifest in the next world : and not to acts whose fruits are to be seen in this very life. Direct intuition of the Self is a visible result to be gained in this very life. The fruit is visible or at least may become visible. Such acts must be repeated, because they subserve a seen purpose. It is like the act of beating the rice, which must be repeated till the rice grains become free from their husks. When the Scripture speaking about the rice for the sacrifice says, " the rice should be beaten;" the sacrificer understands that the injunction means " the rice should be beaten, over and over again, till it is free from husk;" for no sacrifice can be performed with the rice with its busk on. So when the Scripture says: "The Self must be seen through hearing, thinking and reflecting," it means the repetition of these mental processes, so long as the Self is not seen. SUTRA IV. 1. 2. लिम्ातु ॥। ४।१।२ ।। fegrr Lingat, because of the indicatory signs. 2. And there is an indicatory mark (which shows the necessity) of such repetition .- 483. COMMENTARY. In the Taitt. Up. III. 2 we find that Bhrigu goes several times to his father Varuna and asks him again, and again, to be taught the nature of Brahman.

682 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

"Bhrigu VArani went to his father Varuna, saying Sir, teach me Brahman ! He told him this, vis., Food, breath, the eye, the ear, mind, spoech. Then he said again to him: That from whence these beings are born, that by which whon born, they live, that into Which they ontor at thoir death, try to know that. That is Brahman. This injunction about repetition, is meant for those only who have done some such sin, that a single performance of the act is not sufficient to give them the Divine Vision. Note .- This sin is called Nama-aparadha. Those who are such sinnera, and the majo- rity of mankind falls in that category, require to repert the sadhanas before they can soe God.

Adhikarana II. Now the author raises another discussion regarding the same subject. (Doubt) .- Must this worship of God be done by thinking upon Him as the Lord of all Majesty or as the Inner Self of the Worshipper? Medi- tation on the Lord as Idvara is to think Him as Almighty, the All-ordainer, the Terrible, the Unconquerable, &c., while meditation on Him as the Self means to think of Him as all love, as the Highest Man, &c. (Parvapaksa) .- The Lord must be meditated upon as the lsvara. For the Śvet. Up. (IV. 7) says :- समाने पुस्े पुदषो निमनोऽनीशया शोचति मुहमान:। जुर यदा पश्मत्यन्यमीरामस्य महिमानमिति बीतशोक । "On the same tree man sits grieving, immorsed, bewildered, by his own impotence (an-isa). But whon he sees the other Lord (Ìis) contented, and koows his glory, thon his griof passes away." (Siddhanta) .- The Lord must be worshipped as the Self, as shown in the following sutra :- SUTRA IV. 1. 8. भात्मेति तृपगच्छन्ति घाह्यन्ति च ॥४।१३॥ wrar Åtma, Âtma, the supreme Soul, the Lord. ra lti, as a Tu, but, indeed. aymgnr Upagachchhanti, acknolwedge. qreafn Grabayanti, make, apprehend. Cha, and. 3. But the Masters contemplate on Brahman as the self and teach it so to their pupils .- 484. COMMENTARY. The word "tu" has the force of "only." That God is to be worshipped as the Self. The knowers of Truth realise the Cause as the Self : as says the Sruti (Br. Ar. Up., IV. 4. 22.) " Knowing this, the people of old did not wish for offspring they said we, who have this Self and this world of Brahman."

Bhârya.] I PADA, III ADHIKARAŅA, Sa. 4. 685

Not only this, they teach this form of worship to their pupils also. As in the Br. Up. (I. 44. 7) ;- "Let men worship Him as Self, for in the Self all these are one." The word " Self " (Atman) here means the Entity who is all-pervad- ing, whose essential nature is knowledge and bliss and who has the shape of Man. (The God Hari always appears in a human shape before His devotees). Others say that the God is called Self or Atman, because all beings get their existence or I-ness, because He has made them to participate in His substance. He must be contemplated as one's own "Selt" or "l" in the sense that all the functions of one's ego get their life and energy from God ; and thus God is the very Self of one's "I." Those are mistaken who say that the Jiva must meditate upon him- self as identical with Brahman : for when the Jiva is free irom Avidya, it is Brahman pure and simple. The Scriptures do not mean to teach any such identity, as we have already demonstrated in commenting upon Sûtra II. 1. 22, page 251. The contemplation on the Lord as Self has, therefore, a different sense altogether from proving the identity of the creature with the creator.

Adhikarana III. In the Chh. and the other Upanisads (Chh. III. 18. 1.) it is said : Let one meditate on the Brahman as mind.

चाधिदेवतं थ।। १॥ "Let one meditate on the Brahman as (dwelling in the Mind and called) Mind ; this is microcosmic meditation. Next the macrocosmic (let one meditate on) Brahman as (dwelling in Aksaa and called) Aktsa, the All-illumining. By this latter both meditstions have heen taught, the microcosmic and the macrocosmic (because the Aktas inclades the manas). (Doubt) .- Here.arises the doubt " Should one contemplate on manas and the rest as Atmen as one contemplates on Isvara as Âtman." (Purvapakşa) .- The sentence "Mind is Brahman " shows the iden- tity of Mind with Brahmau. Consequently Mind must be contemplated as Self. (Siddhânta) .- This view is set aside in the next sûtra. SÛTRA IV. 1. 4. न प्रतीके न हि ।। ४ । १ ।४।।

ft Hi, because, 7 Na, not. mi Pratike, in the symbols such as the mind &c. " Na, not.

684 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

4. Brahman is not to be contemplated as Self in the symbols like manas, etc., for the symbol is not God .- 485. COMMENTARY. In symbols like mind, ether, etc., one should not put the idea of Self because a symbol can never become God. It is always the seat of God and not God. As in the Bhagavata Purana we find' :- में वायुममिं सलिलं महीम ज्योर्तीपि सत्वानि दिशो दुमादीन्। सरित् समुद्रांभ हरे: शरीरं यत् किश्च भूतं प्रयमेदनम्य: । The ether, air, fre, water, and the earth as well as the celestial lights, creatures, directions, trees, rivers, and seas, all these are the body of the Lord Hari. In fact, all that exists is his body. Let him, therofore, bow down to Him alone as oxisting in thoso. Why does the Sruti then say meditate " Brahman is Mind," meditate "Brahman is Âkâda ?" In these passages the nominative case must be con- strued in the locative. -The sentence must be interpreted as " meditate Brahman is in the Mind," meditate " Brahman is in the Akada."

Adhikarana IV. In the preceding sutras the author prohibits contemplating the symbols as Self and has enjoined that Isvara or the Lord Hari may be con- templated as Self. Now he discusses the question about Isvara and Brahman. (Doubt) .- Should the Lord Hari be contemplated as Brahman ? The texts which show the identity of Iwara with Brahman are the subject- matter of discussion in this connection. Such as Ayam vai Harayah, &c. (Pârvapakşa) .- The Lord (Idvara) should not be contemplated upon as Brahman because in preceding texts it has been said: "He should be meditated upon as Self only and not as Brahman." (Siddhânta) .- This view is set aside in the next sûtra. SÛTRA IV. 1.5. ब्रह्मदृष्टिरुत्कर्षात् ॥४।१।५ ।। mwot: Brahma-dristib, the view of Brahman. mwvia Utkargat, on account of superiority. 5. The Lord (Îsvara) should be meditated upon as Brahman, because such meditation is the most exalted .- 486. OOMMENTARY. Just as the lsvara is contemplated upon as the Self, so must He be always meditated upon as Brahman. (The three torms Atman, Idvara and

Bhårya.] I PÅDA, V ADHIKARANA, 80. 6. 685

Brahmnan are identical). Why should this be so ? Utkarsat. Because of the exalted state, because Lord being the store-house of endless auspicious attributes. Such a contemplation is perfectly justified with regard to Him, and is an exalted sort of meditation. The Sruti also (Brih. Up., UI. 5.19) says the same : तदेतक्द्यापूर्व मनपरमनन्तरमवाहयम यमात्मा म्रहट सर्वांतुभूरित्यतुशासनम् ।।१९।। This Atman is Brahman, Omnipresent and Omnisciont. This is the tenching of the Upanigads. This text shows that the Lord is to be meditated upon as Atman as woll as Brahman. " He (the Lord) became like unto every form, and this meant to reveal the (true) form of him (the Atman). Indra (the Lord) appears multiform through the Miyis (appearancos) for his horses (senses) are yoked, hundreds and ten. "This (Atman) is the horses, this (Atman) is the ten, and the thousands, many and endless. This is the Brahman, with- out cause and without effect, withont anything inside or 'outaide this Solf is Brahman, Omnipresent and Omniscient. This is the teaching (of the Upanigads).' The same fact is reiterated in other places also such as Atha kasmåt uchyate Brahma, etc. Adhikarana V. In the Rig Veda (X. 90), Puruda Sukta we have the following :- बन्दरमा मनसो जातश्चसुष: सूर्योऽजायत। भोतादू वायुश् प्रायध मुजादभिरजायत ।। "From His mind was produced tho Moon, from His eyes was born the San : from His ears, the Air snd Breath, and from His mouth was produced the Fire." Here the eyes, &c., of the Lord are conceived as causes generating the Sun, Air, &c. (Doubt) .- Should one contemplate on the eyes, &c., of the Lord as the cause of Sun, &c., or should one not? 'Purvapakşa) .- Such contemplation should not be made, because His eyes, &c., are very soft and tender as lotus : and the contemplation on them as generators of sun, &c., is against this; and would give rise to the notion of their being very harsh and rough. (Siddhanta) .- This view is set aside in the next sûtra. SÛTRA IV. 1. 6. श्रादित्यादिमतयश्चाङ्क उपपतेः ॥४॥१६॥ rfka-aift Åditya-adi, about the sun and the others. wan: Matayab, ideas. Cha, and. Auge, in the parts, or limbs, or limbs, aqgt: Upapatteb, that being proved. or that being reasonable. 6. The ideas of sun and the rest (originating from his eyes, etc.), should be made with regard to the limbs of the Lord, because of its reasonableness .- 487.

686 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

COMMENTARY. The word " cha " in the sûtra is employed in order to set aside the Parvapaksa. The contemplation on the eyes, &c., of the Lord as the generator of the sun, &c., is a valid contemplation, and such notion does not detract from the mildness of the Lord. Why do we say so? Because it is reasonable. Such a contemplation exalts the glory of the Lord. The Lord is maguified when we think of His eyes, &c., as the producers of the sun, &c. Though they are exceedingly mild and soft, yet they are the generators of such strong and hard objects as the sun, &c .: this must be believed, because the Revelation says so, and because it is a transcend- ental mystery.

Adhikarana VI. In the Svetâdvatara we read as follows (II. 8) :- निरुवतं लाप्य समं शरीरं दृदीक्टियाथि मनसा संनिरम्य । मसोड्पेम प्रतरेत विद्रानमोतासि सर्वाधि भयावहानि ।। ८॥ Let a wise man hold his body with its three erect parts (chest, Leck and head) even, and turn his senses with the mind towards the heart, he will thon in the boat of Brahman oroms all the torrents which canse fear. (Doubt) .- This description of the posture is enjoined by the Reve- lation. The question arises: ls this posture compulsory in every japa or recitation or is it optional ? (Pûrvapakşa) .- The recitation of Om is a mental process. No particular bodily postures are absolutely necessary for the due carrying on of any mental process. Therefore, the Asana (posture) taught in the above Śruti is not compulsory. (Siddhânta) .- This view is set aside in the next sûtra. SÛTRA IV. 1. 7. भासीन: सम्भवात् ॥४॥१७॥ wrdrT: Astnah, sitting. anrr Sambhavat, on account of possibility. 7. (Let him recite the name of the Lord Hari) in a sitting posture, (for prayer is) possible in that posture only. -488. COMMENTARY. The Lord Hari should be meditated upon by the devotee, in a sitting posture. Why ? Because meditation is possible only when one is sitting.

Bhâpya.] I PÂDA, VI ADHIKARAŅA, 80. 9. 687

It is not possible when one is lying down at full longth, or is standing or is walking. Meditation is possible only when one is quietly seated. Moreover in the Svetâdvatara Up. I. 3, we read :- से ध्यानयोगानुगता अपश्यन्देवात्मशकि स्वगुयेनिगुडाम्। या कारयानि निलि- कानि तानि कालात्मयुकान्यमितिव्वत्येका।३.। "The sages, dovoted to meditation and concentration, have seen the power belonging to God Himself, hidden in its own qualitics (guns). He, being oce, superintends all those causes, time, self, and the rost." This declares that those who yearn to know God should perform meditation (Dhyana). Now Dhyana can be performed only by him who is in & sitting posture and not in any other state. The next sûtra makes it still more clear. SŪTRA IV. 1. 8. ध्यानास॥४॥१८॥ arm Dhyanat, because of the concentrated meditation. Cha, and. 8. And because meditation is also possible in a sit- ting posture only .- 489. COMMENTARY. Dhy&na or meditation is thinking on one subject continuously, with- out the inrush of ideas incongruons with the subject of thought. Such meditation is possible in a sitting posture only, and not while lying down or standing, etc. Therefore, a sitting posture should be adopted both for prayers as well as for meditation. SÛTRA IV. 1. 9.

vaw. Achalatvam, motionlessness, steadiness. Cha, and, indeed. on Apeksya, referring to. 9. And because the Sruti has reference to motionless- ness as a condition of Dhyana .- 490. COMMENTARY. The word Cha in the sutra has the force of indeed only. In the Chhândogya Upanisad, the root Dhyâya is employed in the sense of motion- lessness. This shows that Dhyana has the essential quality* of motionless- ness. Thus in Chh. Up., VII. 6. 1, we have the verb Dhyâyati used in the sense of motionlessness. भ्यान धाव चित्ताद्भूयो ध्यायतीव पृथिी ध्यायतीवान्तरिक्षं न्यायतीव धौष्या- यन्तीवापो ध्यायन्तीय पर्वता ध्यायम्तीव वेनमनुष्यास्तसाद्य इह मनुष्यार्णं महदरता

688 VEDANTA-SUTRAS. IV ADBYAYA. [Govinda

मान्नुवन्ति ध्यानापादायशा इवैब से ममन्त्य येडपा: कलहिन: पिशुना उपवादिनस्तेऽ्य ये प्रमवो ध्यानापादथिंशा इवैब से सयन्ति ध्यानमुपास्स्वेति । १ ॥ "Dhyins is better than Chitta. The earth is in meditation, as it were, and thus also the aky, the intertediate region, the Heaven, the Water, the Mountains and Divine Mon. Therefore, those who among men have obtained greatness here, on oarth, seem to have obtained s portion of Dhyina. While small and valgar people are always quarrelling, backbiting and abusing each other, great men seem to have obtained a portion of the gift of Dhytna. Meditste on Brabman in Dhyina." From this indicatory mark also, we learn that meditation should be done in a sitting posture. In secular language also we use the word DhyAyati in the same sense, as in the sentence Dhyâyati kântam proșita- ramaņî the wife thinks deeply or sitting in reverie thinking over her hus- band gone on a distant journey SÛTRA IV. 1. 10. स्मरन्ति च ।। ४ । १।१०।। enfin Smaranti, it is mentioned in the Smritis. Cha, and. 10. And the Smritis also teach the same (that medi- tation must be performed in a sitting posture) .- 491. COMMENTARY. Thus in the Gita, VI. 11. 13, we have the following :- धुची देशे प्रतिष्ठाप्य सिरमासनमात्मन:। मात्युच्छितं नातिनीचं चेलाजिनकुशोत्तरम्।। In a pure place, established on a fxed seat of his own, neither very much raised nor very low, made of a cloth, a black antelope skin, and kua grass, one over the other. तच्ेकामं मन: करवा यतचिरेन्द्रियक्रिय:। उपविश्यासने युम्ज्याद्योगमात्मविशुद्धये। १२।। There, having made the mind one-pointed, with thought and the functions of the senses sabdued, steady on his seat, he should practise Yoga for the purification of the self. समं कायशिरोभीष घारयन्रचलं सिर:। सम्मरेक्ष्य नासिकामं स्वं दिशव्धानवलोकयन् ।। १३। Holding the body, head, and neck erect, immoveably steady, looking fzedly at the point of the nose, with unseeing gaze. The above verses of the Gita also teach that the persons meditating should practise the motionlessness of their bodily limbs and sense-organs. Such a motionlessness cannot take place without the sitting posture. Therefore, the meditation must be performed in a sitting posture. And the above verses specifically mention this posture by using the words Upavidya asane, sitting on a seat, &c.

Bhârya.] I PÅDA, VII ADRIKARAŅA, Sū. 11. 689

Adhikarana VII. With regard to the Bri. Ar. Upanișad (IV. 5. 6. and other texts to the same effect) which declare that "the Self is to be seen, to be heard, to be constantly throught over and to be meditated upon," which have already been mentioned before, here arises anotber point for discussion. (Doubt) .- In this form of meditation and prayer, is there any con- dition of direction, locality and time or is there no such condition ? (Purvapakşa.)- In all Vaidic ritual and upasana we find particular direction, etc., mentioned. Such as the Sandhyâ facing east, just before the sunrise on the bank of a river, etc. Since Vaidic rituals lay down these conditions of prayers, and the Vedantic meditation and prayers being in no way different from the Vaidic Sandhya, the conditions of direction, time and locality must apply to it also. (Siddhanta) .- This view is set aside in the next sûtra. SOTRA IV. 1. 11. यत्रकाग्रतातत्राविशेषात् ॥४।१।११।। Yatra, where. gesraar, Ekagrata, the concentration of mind. av Tatra, there. uftdum Avigesat, it not being specially mentioned. 11. Whenever there takes place one-pointedness of the mind, there let the meditation be performed ; because there are no such conditions laid down with regard to this meditation, as there are laid down with regard to the Vaidic Sandhyâ .- 492. COMMENTARY. In whatever direction, place or time there takes place the concentra- tion of the mind, then and there let the man meditate on the Lord Hari, for there is no restrictive rule regarding it. Why? Avidesât, because no specific coadition is laid down with regard to such meditation, contrary to what is laid down with regard to Sandhya. In the Varaha Purâna also we find :- तमेव देशं सेवेत तं कालं तामवस्पितिम्। तानेव भोगान् सेवेत मनो यत्र प्रसीदति। नदि देशादिभि: कश्िद् विशेष: समुदीरितः । मनः प्रसादनाथं हि देशकालादिचिन्तनम्। "That place, time and condition one must resort to which are favourable for mental concentration. He should resort to that place only, seize that hour only, place himself in that condition only, see those comforts only, which are favourable to securing serenity of mind. For by time, place, etc., there is no peculiarity said to be wrought in meditation, but all enquiry about time, place, eta, is maant for making the mind serone.'

690 VEDANTA-SOTRAS. IV ADBYAYA. [Govjnda

Says an objector-but the Upanigads themselves record such specific rules. How can you say that that there are no such rules? For example, the Svet. Up. II. 10. lays down the following rules :- समे धुर्धे शर्कराबहिवालुकाविवजिते शब्दजलाभयादिमिः। मनोड्लकूछे न ठु बधुपीडने गुहानिवाताअयके प्रयोजयेत्। १०॥ "Let him perform his oxercises in a place, lovel, pure, free from pobbles, fro, and dust, delightfal by its sounds, its water and bowers, not painful to the eye, and fall of shelters and caves." The Scriptures, moreover, say that sacred places of pligrimages are causes of release. True. Places are of great help in concentration, provided there be no distracting elements there; but those very sacred places of pligrimages become obstructions to meditation, if there are distractions there. Hence the best test of the place is that which the mind finds favourable; and hence the Sruti says " Mano'nukule," where the mind feels favourable.

Adhikarana VIII. In the Pradna Upanisad, V. 1, we have the following :- स यो हैतदू भगवन् मनुष्येपु प्रायबान्तमोंकारममिष्यायीत Next Saibya Satyakama asked him: "O Master, what world does he conquer by such (meditation) who amongst men unceasingly meditates on Onkâra, up to his death." So also in the Nrisimha Tapani Upanisad (II. 4) we have :- यं सर्वें देवा नमन्ति मुमुसवो प्रवादिनद् "Whom all the devas bow down to and all the Would-be-Free and the Free (Brahman-established)." In another passage (Tatt. Up. III. 10-5) :- एतत् साम गायभास्ते। "They sit down, and sing this Sama." So also तद्विष्ण: परमं पदं सदा पश्यन्ति सूरयः -(Rig Veda.) "The Wise ones always see that highest abode of Vişnu." Here we find a mention of the worship made to the Lord Hari, not only up to one's attaining Mukti, but even after getting freedom. (Doubt) .- Must the worship of the Lord be done only up to Mukti, or continued even after getting Freedom ? Parvapakşa .- The opponent says that since the object of all prayers and worship is to get freedom, there is no necessity of continuing the worship of the Lord, after one has obtained freedoin. (Siddhânta) .- This view is rebutted in the next sûtra.

Bhårya.] I PÂDA, VITI ADHIKARAŅA, Su. 12. 691

SÛTRA IV. 1. 12. श्राप्रायणात्तत्रापि हि दष्टम् ॥४।११२॥ raTer Âprayanât, till the salvation (Moksa). ww Tatra, there, in salvation. aff Api, even. f Hi, because. qru Dristam, is seen in 'he .Śruti. 12. (The worship of the Lord should be done) up to the time of getting salvation and also thereafter; because it is so seen in the Revelation .- 493. COMMENTARY. The worship of the Lord should be done up to Prayana or Mukti: and "thereafter also," i.e., after getting Moksa also. Why? Because it is so seen in the Srutis. The Sruti texts have already been quoted above. Note-Thus the Nrisimha Tapani Text given above says "the Mumukyus (seekers of Moksa) and the Brahma-radins (who are establisbed already in Brahman, namely, who have become free) worship the Lord." The has the sense of "being established." Thus the Free as well as the Would-be-Free both worship the Lord. In addition to the texts already quoted, we have the following text. of the Sauparna Śruti: - सर्वदेनमुपासीत याबद्विमुकि। मुक्ता धपि होनमुपासते। " Let one worship Him always till he gets freedom. Verily the Free ones also worship Him." This shows that the Lord must be worshipped both before getting Freedoi and after getting it. As regards the objection, that the Muktas need not worship because there is no injunction to that effect, and because there is no fruit in such worship, we say: true. There is no injunction to the effect "Let the Freed Souls also worship the Lord." Yet, such souls are irresistibly drawn to worship the Lord, because He is so beautiful and attractive. The force of His beauty compels adoration. Just as a person 'suffering from biliousness is cured by eating sugar; but he continues eating sugar even after such cure, not because he has any disease, but because the sugar is sweet, so is the case with the Muktas. Thus it is demonstrated that the worshipping the Lord is an everlast- ing act of the souls both free and bound.

692 VEDANTA-SUTRAS. IV ADHYÂYA. [ Govinda

Adhikarana IX. Having thus discussed in the preceding sections, the various means of acquiring Divine Wisdom (Vidyâ), the author now enters into a discus- sion as to the fruits of knowledge. (Viaya) .- In the Chhândogya Up., IV. 14. 3, we have the following: यथा पुष्करपलाश सापो न सिध्यन्त एवमेवविदि पा्प कर्म न निलिष्यत इति श्रवीतु मे भगवानिति तस्मै होषाय ।। " As water does not cling to a lotus leaf, so no sinful act clings to one who knows Him thus! He said: "Sir, tell me" He said then to him. So also in the same (V. 24. 8) it is said :- तथथेषीकातूलमभी प्रोतं प्रदूयेतैवथ हास्य सर्वे पोप्मानः प्रदूयन्ते य पतदेष विद्ानसिदोनं जुहोति ॥ ३॥। "As the tuft of the Igika reed entering into the fro is quickly reduced to ashos, thns indeed are burnt all his sins, who knowing the Lord, thus offers an Agnihotra." {Doubt) .- Now arises the doubt, must the consequences of the two kinds of evil deeds, namely, those called the Sañchita (the stored up) and the Kriyamana (the deeds in the course of doingi be exhausted by suffering their results, or do these two become destroyed and non-adhering respect- ively, through the majesty of the Divine Wisdom? Note-The Kriyamanas become loosened, i.e., their effects do not cling to the man : the man passes through these Karmas as the lotus leaf through water unentangled by them. The Saachita Karmas are burnt up. Such has been said to be the power of Vidya. (Purvapakşa) .- Neither the Kriyamana Karmas are loosened, nor the Sanchita Karmas burnt up by Vidya. The law of causation is inexorable : as says the well-known verse :-- नामुक सीयते कर्म कल्पकोटिशतैर्रापि। सवश्यमेव भोकव्यं कतं कर्म युभाशुभम्।। "The Karma is never exhausted or weakened in its force even after a lapse of hun- dreds of millions of cons. It is exhausted only when its consequences are suffered. Vorily one must suffer the consequences of his acts, whether they be good or bad. Therefore, these two kinds of Karmas (Kriyamana and the Sanchita) are to be exhausted by suffering only. This being the law, the texts that say that the Divine Wisdom des- troys all Karmas, must be understood to glorify the wise and should not be taken to be literally ture. They are arthavadas or glorificatory passages. (Siddhanta)-The next satra refutes this view. SUTRA IV. 1. 18. तदधिगमउसरपूर्वाघयोरश्लेषविनाशो तवव्यपदेशात्। a Tad, of him. ufirr Adhigame, knowledge being attained. nn Uttara, of the latter i.c., of what is being done. If Parva, of the former,

Bhåsya.] I PÂDA X ADHIKARAŅA, SA. 13. 893

i.c., or what is stored up. wur: Aghayoh, of the sins. Adlema, non-cling- ing. firrdr Vinagau, and destruction. ar Tad, that. ordurg, Vyapadedat, being declared. 13. On obtaining that (Vidyâ) there take place the non-clinging of the works done in the present life, and destruction of the works stored up which were done in the past life. Because this is so declared (in the Upanisads) -494. COMMENTARY. The word "tad adhigame" means the attainment of that, namely, of Brahman which here means Brahma Vidya. When this Brahma Vidya is attained, then there result two-fold effects :-- All sins which are committed in the present life lose their power of clinging to the man ; while all sins which were committed in the past life and which constitute the Sanchita Karmas are totally destroyed. Why ? Because it is so declared in the Scriptures. The two texts declaring these have already boen quoted above. They clearly show that no sins done in the present life cling to the man, because he is like a lotus leaf in water, while his all past sins are burnt up like Istka reed. We cannot explain away or restrict the plain meaning of Sruti texts like these. As regards the verses which say that no Karma is destroyed, but by producing its effects, that holds good in the case of ordinary men who have not obtained Brahma Vidya, and who are in ignorauce.

Adhikarana X. In the Bri. Ar. Up. (IV. 4. 22) it is said :- उहै वैते न तरत इत्यत: पापमकरवमित्यतः कल्यायमकरवतित्युमे व हैवैप पते तरति नैम कताकदे तपत: । "Him (who knows), these two do not overcome, whether he says that for some roason he has done evil, or for some reason he has done good, he overcomes both, and noither what he has done, nor what he has omitted to do, burns (affeots) him." (Doubt) .- Here arises the doubt. The above text mentions that good and bad deeds are both crossed over. The question arises, does the same law hold good with regard to the virtuous deeds as it does with regard to the evil deeds of sin. In other words : Are the Sauchita good deeds totally burnt up, like reeds, and the good deeds done in the present life cease to cling to the man. Just as it was the case with regard to past and present sins.

694 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

(Pâroapakşa) .- The Pûrvapaksin maintains that the good deeds (who- ther Kriyamana or Sañchita) are not destroyed on the origination of Vidya, because they being works done in accordance with the scriptural com- mands, do not conflict with the Divine Wisdom or Vidya, and therefore, they co-exist to the Vidy& and are to be exhausted by enjoying their re wards in higher worlds. Therefore, it is not a correct saying that as soon as Vidy& originates the man gets Mukti. For, if he has unexhausted good works ; he must pass through heaven worlds, &c. (Siddhânta) .- This view is set aside in the next sûtra. SUTRA IV. 1. 14. इतरस्याप्येवमश्चेषः पाते तु ॥४।११४ ॥ fmt Itarasya, of the other, i.e., of good deeds. f Api, also. e Evam, thus. a: Aslesah, non-clinging (and destruction). qrar Pate, after the destruction, fall, or death. a Tu, but, indeed. 14. The same is the case with the other (namely, the good deeds); the stored-up good deeds are destroyed and the good deeds done in the present life do not cling to the man. He verily gets Mukti on the falling off of his Prârabdha Karmas .- 495. OOMMENTARY. With regard to the other, namely, the good works whether they be Sanchita or stored-up, or whether they be Kriyamana being done in the pre- sent life, the rule is the same as with regard to sinful works. Vidya produces her two-fold effects with regard to good works also. She burns up the store of good works and does not allow the good deeds done in the present life to cling to the man. No doubt, good deeds are works done in con- formity with the law of the Vedas; but it cannot be said that, therefore, they are not in conflict with Vidya. They are opposed to Vidya, in this much that their result is to produce heaveuly joy and Svargic bliss; while the fruit of Vidy& is release ; and as Svarga and Mukti can not co-exist to- gether ; therefore Punya, though Vaidic, is opposed to Vidya. And as a matter of fact, the so-called Punyam is after all not so pure as people think it to be. In the Scriptures, the Punyam accruing from Vaidic works is considered as sin after all. In the eye of a Vedantin, all good works are Påpam. In fact, in the Chhâudogya Upanisad (VIII. 4.1) the term Pâpam is applied to good deeds (Sukritam) in the same way as it is applied to evil deeds (Duskritam). Both Sukrita and Duskrita are evils, which are left behind when the man gets Mukti.

Bhârya.] I PÂDA, XI ADHIKARAŅA, 8a. 14. 695

अथ य भात्मा स सेतुर्षियृतिरेषां लोकानामसमेदाय नैतथ सेतुमहोराजे तरता म जरा न मृत्युर्न शोको न सुरतं न दुष्कतथ सर्वे पाप्मानोश्ता निवर्तन्सेपहतपाप्मा "This Self is a Bridge (refage) and a support, so that these worlds (may bo kopt in their proper places and) may not clash with oach other. Night and day do not pass that Bridge, nor old age, nor death, nor griof, nor the good deeds, nor the evil deeds (of men). All evils turn back from Him, bocause He is frep from all evils. He is Brahman, the Great Refuge." Consequently in the Gita (IV 37) it is stated that all actions, whether good or bad, are destroyed when knowledge is obtained. The word Sarvakarmani used there is a generic term and includes good deeds also. यथैपाति समिखोर प्रपिर्मसासात्कुक्तेजु न। शनाभि: सर्वकर्मायि भससास्कुकते तथा। ३७ । "As the burning fire reduces fuel to ashes, O Arjuna, so doth the fro of wisdom reduce all actions to ashes." Therefore, it has been established thai the two kinds of Punyam also, like the two kinds of sins, are respectively destroyed, and made unclinging. The Sutrakara further adds Pape tu. The word "tu" has the force of verily. Verily on the destruction of the Prarabdha Karmas, the man gets Mukti. Therefore, the saying that on the origination of Vidy& & man gets Mukți is not a void statement. Adhikarana XI. When through Vidya or Divine Wisdom there are destroyed both sorts of Sanchita Karmas, namely, the good as well as the bad Karmas; then at that very moment, it must reasonably follow that the body of the man should fall off from him, because the body is the effect of such Karmas; and when the Karmas are destroyed, the body naturally falls off. If this be so, then anyone who gets the Divine knowledge, must immediately pass out of this world, and so the teaching of the Divine knowledge by the knowers of Brahman becomes an impossibility. The present adhika- rana is commenced in order to remove this doubt. The stored-up good and evil deeds are of two sorts, one which has commenced its fruition in this world, and the other which has not cora- menced to produce its effects. (Doubt) :--- Are both these kinds of Sañchita Karmas, namely, the Ârabdha-phala and the Ânarabdha-phala deatroyed by Vidya, or only the Ânârabdha-phala Karmas are destroyed? (Pârvapakşa) .- In the Bri. Ar. Up. (IV. 4. 22.) already quoted above, it is said that both these are destroyed. There is no exception mentioned

69 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

there in favour of the Karmas whose effect has already commenced; and as the action of Vidya is everywhere uniform (like the action of fire on every kind of dry grass) therefore, both sorts of Sañchita Karmas, mature as well immature, are destroyed by Vidyâ. (Siddhânta) .- This view is set aside in the next sûtra. SÛTRA IV. 1. 15. अ्रनारब्धकार्ये एव तु पूर्वे तदवधे: ॥४॥१॥१५ ॥ anav-w Anarabdha-karye, the effects of which have not yet begun. q Eva, only. g Tu, but. q Porve, in the case of the former or stored good deeds and sins. w Tad, that. ww: Avadheh, being the duration of time. 15. But only the immature Karmas of the former lives, namely, those Karmas whose effect has not yet begun, are destroyed by knowledge; because that is the limit of the life of the Jñânin ; (namely) the limit of the life of the wise is the period over which his former Karmas which have begun to produce their effects extend .- 496. COMMENTARY. The word "tu" in the sutra is used in order to remove the doubt raised by the Purvapaksin. The word "purve" or " former works" mean accumu- lated good and evil works of the time prior to the present life. The word anârabdha-karye" means those works whose fruit hac not commenced to originate. Only this latter kind of Sanchita work is destroyed and not that kind of Sañchita work whose effects have already begun to manifest. Why so? Tad avadheh, becanse that is the limit. In the Chh. Up. (VI. 14. 2) it has been said that the man lives on even after the acquiring of the knowledge, if his Prarabdha Karmas are not exhausted. The Sruti says :- "For him there is delay only as long as he is not delivered from the body." In the Bhâgavata Purâna, in the address of the Śrutis to the Lord, we find the following (Bhag., X. 87. 40): स्वद्वगमी न वे्ति भवदुत्यशुभाशयुभयोर गुयविगुदान्वयास्तर्हि देहभृताउ्त गिर:। "He who has realised Thee, does not perceive that good and bad effects are produced by Thee, on account of the virtue and vice generated by the man in his past, because he is not conscious of the commands and prohibitions of Scripture regarding good and bad deed affecting all embodied beings. (Because thou willest it so.) This shows that it is the will of the Lord, that the man who has obtained the Divine Wisdom, should go on living in this body, so long as his Prårabdha Karmas are not exhausted.

Bhâşya.] I PÂDA, XII ADHIKARAŅA, Sn. 15. 697

Note .- But the great difference in his life before the origination of Vidys and in his life after the origination of such Vidys consists in this; that before such origination, he feels the good and bad effect of his Karmas, but after the origination of such Vidya, his centre of consciousness being fixed in the Lord, he is so much absorbed ic the Lord, that he never perceives the effects of these Karmas. To summarise. Vidys is verily supremely powerful. She destroys effectually, with- out leaving any remainder, all Karmas just as a well-lit fre reduces to ashes all sorts of fuel. Though this we learn from the books and must believe it also, yet we see on the other hand, that divinely illumined sages, full masters of Divine Wisdom, are living on this earth and their bodies do nct fall down as soon as they get Divine Wisdom. We further see that they teach others and are not inactive, consequently, we must admit that it is the will of the Lord that such men should continue to live, in order to spread his know. ledge and the knowledge of Theosophy (Brahma-vidya) among mankind. This does uot detract from the glory of Vidys (Divine Wisdom). The Vidya has the power of burning up all Karmas including the Prarabdha, but she does not do so, because ber power with regard to the Prarabdha is countermanded by the will of the Lord, just as the power of the fire to burn everything, may be suspended by the stronger power of mantras and jewels. Thos there is no harm if Vidya, under the command of the Lord, does not burn up the Prårabdha Karmas. "Some raise another objection. They say Vidya cannot originate but through tho body which is the result of the Prarabdha Karmas. Their argument is :- 'The arigination of knowledge cannot take place without dependence on an aggregate of works whosn effects have already begun to operate, and when this dependence has once been entered into, we must, as in the case of the potter's wheel, wait until the motion of that which once has begun to move, comes to an end, there being nothing to obstruct it in the interim. As when the force which moves the wheel is exhansted, the wheel stops moving of itself, so also when the fruit is fully manifested, the Karmas that produce the fruit are destroyed and not before that." To this objection we reply that this is not so. Knowledge is the most powerful of all forces. She destroys all Karmas from their very root. She can destroy even the energy that moves the potter's wheel, namely, the Prarabdha Karmas that makes this body to live; but she does not do so through the will of the Lord. Nothing can resist her irresist- ible course, but the will of the Lord. As a potter's wheel in motion may be instantly put to rest, by placing upon it a heavier stone than the wheel with its momentum, and the wheel would cease to move, so Vidyâ is like that heavy stone, which can stop the motion of the wheel of Prarabdha Karma even. That she does not do so, is in deference to the will of the Lord, and not becanse she has not the power. Therefore, the statement that Divine knowledge (VidyA) can destroy all Karmas is absolutely correct.

Adhikarana XII. The statement that the past good deeds of a Wise One are destroyed by Vidya, logically leads to the conclusion that the effects of all the obligatory duties (Nitya Karmas) are also destroyed, just a3 the effects

698 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

of Kâmya Karmas (religious rites performed for the sake of getting some desired object). This deduction is not, however, correct; and the present section is commenced to establish this fact. The proposition of the Br. Ar., IV. 4. 22,-" both the good and evil works are destroyed " -- leads to a fresh doubt. (Doubt) .- Does the Vidy& destroy the etfects of Nitya Karmas like fire sacrifice, &c., in the same way as she destroys the effects of Kâmya karmas? (Pârvapakşa) .- She destroys the Nitya-Karmas also, because it is the attribute inherent in Vidya to destroy all Karmas: for the essential power of a substance can never be lost. (Siddhanta) .- This view is refnted in the next sutra. BUTRA. IV. 1. 16. श्रभिहोत्रादि तु तस्कार्यायैव तदर्शनात् ॥१।११६॥ fartr-wift Agnihotra-adi, the daily fire-offering. &c. g Tu, but, indeed. ag Tat, in the form of that (i.e., knowledge). wrafu Karyaya, to the effect of getting the fruit. q Eva, even. ag Tat, That. urg Darganat, because of being seen. 16. But the daily fire sacrifice and the rest, produce Vidya as their effect ; because it is so seen .- 497. COMMENTARY. The word "tu" is employed in the sutra to remove the doubt. The daily fire sacrifice and the rest, performed prior to the origination of VidyA, produce their fruit in the shape of Vidya herself. Why ? "because it is so seen." Namely, the Scripture states that the Vidy& is pro- duced by these Nitya Karmas. Such as, Br. Ar. ( iv. 4.22 ) mrad dur- auda etc. "Him they know through the study of the Vedas, through sacri- fices, almns, austerities," &c. The right meaning, therefore, of the sûtra iv. 1. 14, is that Vidya distroys all past good works, done prior to her origination, provided such works are not Nitya Karmas or obligatory works. The scriptures do not contemplate the destruction of the Nitya works, for Vidya herself is their fruit. The word "destruction" is not employed in connection with the scorching up of the paddy grains, etc., when a house is burnt and which thus become incapable of being sown. When a house is burnt down, the seed-grains kept in it may be scorched and incapable of any fruit, but we do not say that the grains are destroyed. So that Nitya Karmas cannot be said to be destroyed. No doubt, there are some Nitya Karmas, which are quesi-k&mya : that is to say, which produce not only Vidy, but lead the performer

Bhâsya.] I PADA, XIII ADHIKARANA, Su. 16. 699

to Svarga, etc., also. Thus the Br. Ar text haur fugens " by the per- formance of Nitya works, one goes to the region of the Pitris," shows that the Nitya Karmas have the heaven-producing power also. This heaven- Jeading puwer of the Nitya Karmas is however destroyed, as soon as the Vidyâ originates.

Adhikarana XII1. [The vicarious atonemont] It has been shown above that the Prarabdha good and bad Karmas of the illumined sage, remain in their force, through the mere will of the Lord, who wishes that such illumined sages should remain on earth, in order to teach mankind, by spreading knowledge and instruction. Though this is a general rule, yet there is an exception to it in the case of sotue nirapekşa devotees who, as soon as they get Vidya, enter into Mukti; because their prarabdha good and bad deeds are immediately destroyed, without causing them to experience their fruit. ( This is an exception, and the Lord in their case does not wish that they should remain behind on earth to teach mankind. ) ( Vişaya ) .- In the Kauşitakî Upanişad ( 1. 4. ; in describing the passage of the soul it is written :-- तं पशसशतान्यप्सरसा प्रतिघावन्ति शतं मालाहस्ता: शतमाञ्जनहस्ता: शतं पूर्षदस्ता: शतं वासोहस्ता: शतं काहस्तास्तं म्रहालंकारेयालंकुर्वप्ति स पझालंकारे- मालंकतो नह विद्वान् महोवाभिप्नैति स आ्गच्छत्यारं हदं तन्मनसात्येति तमृत्वा संप्रतिविदा मञ्जन्ति स आ्रागच्छति मुहर्तान्येष्टिहास्तेऽस्मादपद्रवन्ति स भ्ागष्छति विरर्जा नदों ता मनसैवात्येति तत्सुकृतदुष्कते धूनुते तस्य प्रिया शातयः सुकृतमुपयम्स्यप्रिया दुष्कतम् ॥४ ॥ Him approach five hundred celestial damsels, one hundred carrying scented powders like saffron, turmeric, etc., in their hands, one hundred carrying dresses in their hands, one hundred carrying fruits, one hundred carrying various ornaments, and a hundred carrying garlands. They adorn him with ornaments befitting Brabma himself. The soul thus adorned with Brahms-ornaments and knowing Brahman, sees everywhere Brahman. He approaches the lake called, Ara, which he crosses with the boat of Mind. (But those who do not know Brahman cannot cross this lake and are drowned in it, like the voyagers in the sea when their ship is wrecked). The knower of Brahman then approaches the Hours, called the sacrificial destroying. They run away from him, as soon as he reaches them. Then he comes to the river called Vijava and crosses it by mind alone. He shakes off his good and evil deeds. His beloved relatives obtain the good, his unbelovcd relatives the evil he has done. Similarly the Satyayanins read .- तस्य पुत्रा दायमुपयन्ति, सुदद: साधुकृत्यां, द्विषन्तः पापकृत्याम्। "His sons obtain inheritance, his friends the good, his enemies the evil he has done."

700 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

(Doubt) .- The above shows that the good and evil deeds, which constitute the Prarabdha of the Brahmavit, are also destroyed, without experiencing their fruit. But the question arises, Is it possible that the Prârabdha Karmas may be destroyed in the case of any person ? ( Purvapakşa) .- The Purvapaksin maintains that the Prarabdha Karmas are never destroyed, in the case of any person, unless the man suffers their consequences. They are destroyed, only by the man under- going the suffering for the evil he has done, and enjoying the fruits of the good deeds, he has performed. Vidy& cannot destroy Prârabdha. (Siddhânta) .- This view is set aside in the next sûtra. SÛTRA. IV. 1. 17. श्रतोन्यापि होकेषामुभयोः ॥४।११७॥ Atah, than this (declaration of the Sruti), than this (text which de- clares that the Prarabdha remains active through the Will of the Lord. Anya, (the declaration of the Sruti) other than that, namely, the Brutis like the "lotus leaf in water," "burning of Isika reeds." f Hi, because. qarur Ekesam, (in the branch) of some : in some Sakhas. arar: Ubhayoh, of both (the good and the evil deed that is commenced), the Prarabdha of good and evil. 17. (In the case of some Nirapeksa devotees, there takes place a non-clinging) of both (sorts of Prârabdhas, whether good or evil), because in some (Sâkhâs, like those of the Kausitakins and Sâtyâyanins), there is also a declara- tion other than (that of the Chhândogya, VI. 14. 2.)-498. COMMENTARY. In the case of some Nirapeksas, however, who are extremely ardent lovers of God and are solely devoted to Brahman, there takes place the separation of both kinds of Prarabdha Karmnas, namely, the Prarabdha of good and the Prarabdha of evil deeds ; and they have not to suffer the consequences of their Prarabdha. In other words, in the case of some Nirapekşas, the Prarabdha is shaken off without their undergoing the en- joyinent of that Prarabdha. The reason for this is that the declaration "the Prarabdha remains aetive in the case of the Jnanin because it is the wish of the Lord that it should so remain " is modified by the counter de- claration, as we find it in certain Sakhas, such as those of the Kausitakins and the Satyayenins. Thus the two Śritis " His beloved relatives obtain the good, his unbeloved relatives the evil he has done," and "His sons obtain inheritance, his friends the good, his enemies the evil that he has done"- show that the Prarabdha is detached in the case of some. The sense is this, there are certain Sruti texts which declare that Karmas are destroyed

Bhâsya.] I PÅDA, XIII ADHIKARAŅA, Sů. 17. 701

either by knowledge or by suffering. While the texts above given show that the karma is not destroyed by knowledge, but that it goes to the friends or foes of the knower of Brahman. The confict of Srutis, therefore, must be reconciled by giving them different scopes. This Sruti regarding the Karmas going to friend or foe, does not relate to Kâmya Karmas. Because in the Sutras ( IV. 1. 13 and IV. 1. 14) it has been shown that all Karmas except the Prarabdha, all good and evil deeds are destroyed by knowledge, while in the case of evil deeds there is no element of Kamyatva. [No one enunciates such a desire (Kâma) "Let me do such and such evil deed, with the desire of suffering such and such hell-fire." Evil deeds, therefore, can never be said to be Kâmya.] Note .- The confict of Srutis arises thus. Two texts declare that the knower of Brahman performs works without the work clinging to him like a lotus leaf in water (Chh. Up., IV. 14. 3.) and all stored up works are destroyed as the fire burns up Isikå reeds (Chh., V. 24. 8). These two texts of the Chh. Up. declare that Karma is destroyed by know- ledge; while the text," there is delay for him so long as he does not die," (Chb. VI. 14.2.) shows that Karma is destroyed by suffering. These three texts, two showing that Karma is destroyed by knowledge, and the third showing that it is destroyed by suffering only, must be reconciled with this fourth text which declares vicarious sufferings and enjoy- ments. How the karmas of one man can be suffered or enjoyed by another man ? How can the good or evil deeds of a Jhanin be suffered or enjoyed by his friends and foes ? This is the problem propounded for solution. This special Adhikarana teaches that the Lord bestows the good results of the good Prarabdha deeds of the Jñanin on the friends of such Jnanin, and puts the evil results of the evil Prarabdha deeds on the enemies of such Jnanin, and bring such Jnanin at once towards him, because he is impatient to see the Lord, the supremely beloved ; and he is not able to suffer the pangs of separation from Him any longer. Thus the rule made by the Lord that the Prarabdha Karmas are destroyed only by enjoyment is not broken, for the Prârabdha Karmas of the Jnanin are enjoyed by his friends and foes. This vicarious enjoyment thus upholds the justice of the Lord and the unchanging nature of His laws. But, says an objector, good and evil deeds are formless, and are not like physical ornaments, etc., that they may be given away to anybody, it is not, therefore, proper to say that a friend gets the good deeds, and the enemy gets the bad deeds. Moreover it is open to another objection, namely, why should another man enjoy the fruit of deeds not done by nim ? To this objection, we reply, that the Lord is omnipotent, and has full power to do against the law. Therefore, in the case of some extremely yearning souls, there takes place detachment from Pravabdha 7

702 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

Karmas, and such Karmas are attracted by other persons: and exhaust their force on them. In the next sûtra, the doubt how the Prarabdha Karmas of the Nira- pekșa devotees can go to another person is answered. SÛTRA IV. 1. 18. यदेव विद्ययेतिहि ॥ ४॥ १॥ १८ ॥ I-Vr Yad-eva, whatever. fraw Vidyaya, by knowledge. rfar Iti, so. R Hi, because. 18. The text "whatever he does with knowledge" intimates that the Prarabdha Karmas may go to another .- 499. COMMENTARY. The text of the Chh. Up. "Yadeva vidyay& (I. 1. 10)" shows that works done with Vidy& are very potent, even when such Vidy& is not the highest Brahma Vidyâ, but is only knowledge related to Jiva (human soul). Since the power of Vidya, whether of Brahman or of Human soul, is divine in her nature, and irresistible in her energy, it follows that through the grace of this Vidya, even the Prarabdha Karmas may be destroyed, without undergoing their suffering, through the command of the Lord Nothing is too wonderful in the case of Vidya. What does then follow from this? The conclusion is mentioned in the last sûtra. SÛTRA IV. 1. 19. भोगेन स्वितरेक्षपयित्वाऽथ सम्पयते ॥४।१॥१६॥ ti Bhogena, with the enjoyments (all heavenly joys). a Tu, but. rt Itare, the other two (the gross and the subtle bodies). fnr Ksapayitva, giving up. qu Atha, then. atqut Sampadyate, obtains, joins. 19. Having given up (the gross and subtle bodies), he joins in the enjoyment (of all divine bliss along with the Lord) .- 500. COMMENTARY. The Nirapeksa devotee having obtained Vidyâ, transcends the other two, Itare, namely, he throws off the other two bodies called the Sthula (gross) and Sûkşma (subtle). He gets the body of the companions of the Lord, namely, the divine body called the Pârsada-vapub. Having obtain- ed this body, he gets the power of enjoying, along with the Lord, all the bliss which the Lord enjoys. Then is realised in him literally and truly, the meaning of the Sruti (Tait Up., II. 1. 1) " He enjoys all blessing, at one with the omniscient Brahman." This is the highest stage reached by the soul.

SECOND PADA. मन्चादू यस्य पराभूता: पराभूतादयो ग्रहाः। नश्यन्ति स्वलसत् तृप्ण स कष्णः शरयं मम ।। May that Krigna, the Lover of His devotees, be my refuge, by reciting whoso sacred name are vanquished and totally destroyed the mighty obsessing elements of the senses and vitality.

Adhikarana I. In the present PAda, the author discusses the method of the soul's leaving the body, at the time of death, in the case of a Jñânin ; as a preli- minary to his describing the devayana path in the next chapter. In the Chh. Up. (VI. 8. 6.) we have the following :- अ्स्य सोम्य पुरषस्य प्रयतो वाङूमनसि संपद्ते मनः प्राये प्रायस्तेजसि तेज: परस्या देवतायाछ स य एषोडगिमा ।। ६ ।। When the soul of this person goes forth, the Speech is merged in Mind, tho Mind in Breath, the Breath in Fire, Fire in the Highest God. (Doubt) .- A doubt arises here; whether the above passage means to teach that only the function of Speech is merged in mind, or whether. the Speech itself, together with its function, is merged in the mind? (Purvapakga) .- The Purvapaksin maintains that the function of Speech only is merged in the mind, because there is not found the nature of Speech in mind, and because the Speech and the other senses function under the control of mind. (Siddhânta) .- This view is set aside in the next sûtra. SUTRA IV. 2. 1.

वाकू Vak, Speech, मनसि Manasi, in the mind. दर्शनात् Dardanat, because of the Sastric declaration. mara Sabdat, because of the word of the Vedas. Cha, and. 1. Speech (itself together with its function is merged) in the mind, because it is so seen, and because there is a Scriptural statement .- 501. COMMENTARY. The speech enters the mind organically as well as functionally. Why? When the Speech ceases, the activity of mind is seen. Note .- When the external Speech is stopped, there goes on the mental Speech. This proves that not only the organ of Speech, but its function also are present in mind. This is a natural fact . of psychology. Moreover it is a matter of observation that while the function of speech comes to an end, the mind still continues to act.

704 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

Moreover there is the express statement of the Chh. Up. "Vah manasi sampadyate," the speech merges in the mind. This also shows that the speech, organically and functionally, enters the mind. Any other explanation would be against the spirit of the above text. The sense is this, that there is no proof by which we can find the Speech in the mind existing merely functionally; we have no proof that the function only merges in mind and not the organ of speech. An objector says, but mind does not possess the nature of speech, and so we cannot say that Speech itself has merged in the mind, but all that we can say is that only the function of speech has entered the mind. It is something like fire and water. The nature of water is not that of fire, but we see that fire does enter water functionally, though not organically. For water can become heated by fire, by the merging of the function of the fire in water, though the fire itself does not enter the water. To this objection we reply, it is not so. The speech only combines with mind (in a mechanical mixture like that of milk and water), and does not become Laya in mind (as water is said to become Laya in air, when its con- stituent parts, oxygen and hydrogen, become separated and enter into air. It is like the water entering into air, in the form of vapour and not that of Laya in air, in the form of separated gases.) The sense is this, that though the mind and speech are intrinsically different (as water and air), yet there is the union of these two at the time of death, like the vaponr entering into the air. SŪTRA IV. 2. 2. अतः एव सर्वायनु ॥४। २॥२॥ wa: Atah, q Eva, for this very reason. auifr Sarvani, all (the senses ). ng Anu, after. 2. And for this very reason, all (the other sense- organs) merge in the mind, after (the merging of speech). -502. COMMENTARY. In the above text of the Chhândogya Upanisad, there is mention of the merger of only speech in the mind. Lest one should fall into the error of thinking that other sense-organs like hearing, &c., do not merge in mind, tho present sûtra declares tbat they also merge in mind, and not in anything else : but subsequent to the merging of speech. It is to be understood that since the speech unites with the mind only, and not with fire (though there are some texts to that effect also such as Br. Up., III. 2. 13.) it follows that all the other sense-organs unite also in

Bhåşya.] II PÂDA, II ADHIKARAŅA, SQ. 3. 705

the mind. But all do not simultaneously enter into the mind, they follow after the entrance of speech. As we find in the Pradna Upanişad (III. 9.): - तेजो ६ वाब उदानस्तस्मादुपशान्ततेजा। पुनर्भेवमिन्दियर्मनसि संपद्यमानैः ॥९। यंचित्तस्तेनेय प्रायमायाति The Cosmic Fire verily is Udana. (It helps the Udina in man), therefore, when a person becomes exhausted of energy, he goes to another birth, with his sense-facultics merged in the mind. Similarly, in the same Upanisad (IV. 2) we find :-- तस्मै स होवाय। यथा गार्व्य मरीचयोऽर्कस्यास्तं गध्कतः सर्वा पतस्मिंस्तेजो- मण्डल एकीमवन्ति॥ ता: पुनःपुनरुदयतः प्रसरन्तयेव ह वै तत्सर्वं परे देवे मनस्येकी- मवति। He said to him "As, O Girgya ! all the rays of the sun when going to set, become one in that orb of light, and on his rising again they again spread out in all directions, so verily these all Devas become one in that High Divinity, the mind." These two texts clearly show that all the sense-organs enter into the mind and not into anything else.

Adhikarana II. Now the author considers the same text of the Chh. Up. (VI. 6. 1.) which says that the Manas enters the Prana (the Mind enters the Breath). (Doubt) .- After the sense-organs have entered the Mind, at the time of death, does the Mind go to the Prana or to the Moon. (Purvapakşa) .- The opponent says the mind enters the Moon, for the Bri. Ar. text (III. 2. 13 already given at page 429 unte), shows that Mind entera the Moon. (Siddhânta) .- This view is controverted in the next sûtra. SÛTRA IV. 2. 8. तन्मनः प्राणउसरातू ॥ ४।२।३॥ Tad, that. :, Manah, mind. mra Prane, in the Prana, breath. nr Uttarât, from the subsequent clause. 3. That mind (in which all the sense-organs have entered, merges) in Breath (Prâna) because of the subse- quent clause (of the Chh. Up., VI. 6. 1) .- 503. COMMENTARY. The word " that" means that in which all the sense-organs have entered. The mind, along with all the sense-organs, enters into the Prâna. Why ? Because the Chhandogya text (VI. 6. 1.) says " Manah prâne" (the mind enters the Breath). And this sentence immediately follows the elause "the speech merges in the mind."

706 VEDÅNTA-SUTRAS. IV ADHYAYA. [Govinda

But, says an objector, How do you then explain the text of the Bri. Up. (III. 2. 13.), which says that the mind of the person dying enters the Moon! If the mind enters the Breath, ther this text of the Bri. Upanișad see p. 429) will find no scope. To this we reply that the venerable author of the sutras, Lord Badarayana Himself has reconciled this apparent conflict, in his sûtra, III. 1. 4 :- "If it be said that the scriptural text mentions also the going of the varioas senses into various elements, like fire, eto., and therefore, the senses do not accompany the Soul, when it goes out of the body, to this we reply, that the going of the senses to the elements is metaphorical only. Therefore, when the Bri Ar. Up. says that the mind enters the Moon, it is to be taken in a metaphorical sense. Adhikarana III. Now the author considers the statement of the same passage of the Chh. Upanișad (VI. 6. 1.) " Prânas tejasi " (the breath enters the fire.) (Doubt) .- Here arises the doubt, whether this Prana in which has entered mind with all the sense-organs, merges into Tejas (cosmic fire), or does this Prâna merge into the Jiva (individual soul). (Purvapakşa) .- The opponent maintains the view that Prâna merges in Tejas, because the text of the Chh. Up. is definite on that point. Where there is a definite statement, it is wrong to assume anything else. (Siddhânta) .- This view is controverted in the next sûtra. SÛTRA IV. 2. 4. सोऽध्यन्ते तदुपगमादिभ्यः ॥४।२।४। a: Sab, that (Prana, life, or breath). woi Adhyakse, in the president, the Jiva, the individual soul. a-amn-wifr: Tad-upagama-adibhyah, be- cause of the statements about the going of the life to the individual soul, with all the senses. 4. He (Prâna) enters the ruler (the individual Soul); because of the statements as to his coming to the soul, (found in Bri. Ar. Up., IV. 3. 38) .- 504. COMMENTARY. That Prâna merges into the Adhyaksa or the presiding deity of the body and the senses, namely, the human soul itself. Why do we say 8o ? Because of the following statement of the Bri. Ar. Up. (IV. 3. 38). तथथा राजान प्रयियासन्तमुभा: प्रत्येनस: सृतभ्राम ब्योऽमिसमायन्त्येवमेवेममास्मा- नमन्तकाले सर्पे प्राया भमिसमायन्ति यत्रैतदूर्म्वोच्छासी भवति। ३८ ।।

Bhâşya.] II PÂDA, IV ADHIKARAŅA, Su. 5. 707

" And as bodyguards, warriors, charioteers, and commanders of armies gather round a king who intends to go out on a march, thus do all the Pranas gather round the Soul, at the time of death (and march along with it), when a man is thus going to expire." This shows that the Prana, along with all the sense-organs, goes to the Jiva. Nor is there any conflict in this view with the statement of the Chh. Up. (VI 6. 1.) that the Prâna merges in Tejas. Prâna, after having joined with the Jiva goes into the Tejas and thus that statement also becomes valid. It is just like saying "the river Yamuna goes into the Sea," meaning thereby that the Yamuna, uniting with the Ganges, goes into the sea.

Adhikarana IV. Now is to be considered the statement of the entrance into the Tejas by the Soul. (Doubt) .- Here arises the doubt, does the individval Soul, joined by the Prâna, take up its abode in the Tejas or in the collective elements ? (Purvapaksa) .- The opponent maintains the view that the Prâna, having entered into the individual soul, merges into the Tejas, because of the definite statement "Prânas tejasi," "the Jiva enters in Tejas." The word Prana here should be explained as meaning the Jiva in which the Prana has entered. (Siddhânta) .- This view is set aside in the next sûtra. SÛTRA IV. 2. 5. भूतेषु तच्छ्रतेः ॥४।२॥ ५॥ qirg, Bhutesu, in the elements. ar Tad, about that. a: Sruteh, there being a Vedic statement. 5. (The individual Soul, with Prâna, merges into) the elements, because there is a scriptural statement to that effect .- 505. COMMENTARY. The individual soul enters into the five elements and not merely in the tejas. Because in the Bri. Ar. Up. the Jiva is described as entering into all the elements, Ether Air, Tejas, Water, &c., (Bri. Ar. Up., IV. 4. 5). स वा अयमात्मा शह विज्ञानमयो मनेमय: प्रायमयम्सुर्मय: भोत्रमय: पृथिषी- मय सापोमयो वायुमय भाकाशमयस्ते जोमयोतेजमय: काममये।Sकाममय: कोधमयोSको- धमयो धर्मममयोधर्ममयः सर्वमयस्तददेतविदम्मयोऽामय इति यथाकारी यथाचारी तथा भवति साधुकारी साधुमवति फपकारी पापो भवति पुष्यः पुण्येन कर्ममका सवति पाप:

708 VEDÅNTA-SOTRAS. IV ADHYĀYA. [Govinda

पापेन । धरथो बल्वाडु: काममय पवायं पुरुष इति स यथाकामो भवति तत्कतुमवति यत्नतुभवति तत्कर्म कुरते यत्कर्म कुकते तद्मिसम्पयते।५॥ "That Self is indeed Brahman, consisting of knowledge, mind, life, sight, hearing, earth, water, wind, <ther, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that, according as he acts and according as he behaves, so will he be :- a man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds." "And here they say that a person consists of desires, and as is his desire, so is his will ; and "s is his will, so is his deed ; and whatever deed he does, that he will reap." The above Sruti clearly declares that the Jiva is not only Tejomaya (consisting of light), but Âkâsamaya, Vâyumaya, &c. In fact, it consists of all elements. Moreover the next sûtra strengthens this argument. SÛTRA IV. 2. 6. नैकस्मिन्दर्शयतोहि ॥ ४॥२॥६॥ T, Na, not. vafin, Ekasmin, in one. wowa :. Dardayatab, they both (the question and the answer) show. R, Hi, because. 6. The individual soul does not enter in one element only, because the question and the answer both declare it to the contrary .- 506. COMMENTARY. It should not be considered that the Jiva is merged in the single element of Tejas only. Because the contrary is mentioned in the question and answer between Svetaketu and Pravahana in the Chh. Up. (Adhyâya V, Khandas 3-10, see pages 422-425 ante). This fact has been established by the author of the sûtras in his previous sûtra, III. 1. 1 (page 426). Similarly, the merging of the Prana into various elements, like Tejas and the rest, is not directly, but in conjunction with the individual soul, and this is the fact established by the previous sutras.

Adhikarana V. Now another question arises with regard to the above text of the Chb. Up. (VI. 8. 6) which was the subject of consideration in the preceding six sûtras. (Doubt) .- The doubt that arises here is the following :- Does the soul of the wise, as well as that of the person who does not know Brahman, follow this particular method of going out of the body, or is it confined only to the soul of the man who does not know Brabman. (Pûrrapakşa) .- The Pûrvapakșin maintains that the ignorant only go out by the method previously described, for the wise do not follow this

Bhârya.] II PÂDA, V ADRIKARAŅA, Sa. 7. 709

method of departure, as is shown in the following Sruti of the Bri. Ar. Up. (IV. 4. 7.) यदा सर्वें प्रमुख्यन्ते कामा येऽस्य हदि भिता: । अ्रथ मर्तयोक्मृता भवस्यन प्रा्दा समश्तुत इति। When all those worldly desires that cling to the Antabkarana are entirely given up (and spiritual desires sprin; up) then the mortal becomes immortal, then he enjoys here Brahmaņ. [This verse describes the state attained through the special grace of God. It looks very much like a state of physical immortality or Jivan-mukti]. The word Atra in the above verse shows, that the wise man enjoys the immortality here, in this very life; and does not require to go out of the body, in order to enjoy the bliss of Mukti. (Siddhanta) .- This view is set aside in the next sûtra. SÛTRA IV. 1.7. समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य ।।४।२।७।। AHIT Samana, common. Cha, indeed. efa Asriti, proceeding further, up to the way. aymara Upakramat, before beginning. ae Amritatvam, immortality. Cha, and. ir Anuposya, without burning, without dissolution. 7. Indeed common (to him who knows and him who does not know) (is the departure) up to the beginning of the way ; and the immortality (of Br. Up., IV. 4. 7) is (a meta- phorical one) without having burned (the connection with the body) .- 507 COMMENTARY. Of the two "Cha's" to be found in the above sutra the first has the force of indeed. He who does not know aud he who knows, have both this in common, that their method of going out is the same, upto the point from which the path commences. In other words, up to the soul's entering into the arteries through which it has to go out. Of course, there is difference at the time of entering and onward, when they have once entered these arteries. He who does not know (Ajña) has to enter one of the hundred arteries that proceed from the heart downwards. But he who knows (Vijña) goes out by that artery which is one hundred and first and which rises from the heart and pierces the crown of the head. Thus the Chh. Up. declares (VIII. 6. 6) :- शतं बैका व हदयस्य नाझस्तासां मूर्यानममिनि:सुतैका। तयोथ्थमायन्नमृतत्व- मेति विध्यडकन्या उत्क्मये भवन्तयुरकमये भवन्ति । ६ । 6. There are a hundred and one vessels of the heart, and the chief of them (proceeding from the heart) pierces through the head. By that one

710 VEDÂNTA-SÛTRAS. IV ADAYÂYA. [Gorinda

going upwards, he obtains deathlessness. The others are for the purpose of carrying the soul to diverse other lokas. [It is only when the soul passes out of the Brahma Nadi that there is Release]. It is about this passage of the soul through the coronal artery that the mention is made also in the Bri. Ar. Up. (IV 4. 2.) तस्य हैतस्य हृद्यस्याम्रं प्रद्योतते तेन प्रदोतेनैप भात्मा निष्कामति वक्षुष्टो वा मूत्रों वाऽ्म्येभ्यो वा शरीरदेशेम्यः।। "The point of his heart becomes lighted up, and by that light the Self departs, eithor throngh the eye, or through the skull or through other places of the body." This going out through the skull, mentioned in the above passage, contemplates the case of the one who knows (Vi;ña), while he who does not know (Vijña) goes out through other passages, such as eyes, ears etc. As regards the Bri Ar. text (IV. 4. 7.) declaring that he who knows gets the immortality even here ; that applies to the wise man (Vijña) who has still connection with the body, and whose such connection bas not been burnt up and dissolved. The immortality referred to in the Bri. Ar. (IV. 4. 7.) denotes, therefore, the destruction of earlier sins and the non-clinging of later acts, which come to him who knows the Lord. The above is further explained in the next sûtra. SÛTRA IV. 2. 8. तदापीतेः संसारव्यपदेशात् ॥४।२।८।। aT Tad, that (immortality). wrdla: Apiteb till he has acquired direct knowledge or union with Brahman. erer Samsara, as Samsara. aur Vyapadegat, the state being named. 8. That (immortality mentioned in Bri. Ar., IV. 4. 7., refers to this sinlessness of the saint) because the Scripture teaches that the condition of the Samsâra lasts (up to the time of the realisation of Brahman) .- 508. COMMENTARY. The "immortality " mentioned above refers to this condition of sinlessness, belonging to him who knows (Vijña), but whose connection with the body bas not yet been dissolved. Why dq we say so? Because up to attaining Brahman, the texts describe Samsara state. Up to the time of the realisation of Brahman, tho man is in SamsAra, the characteristic of which is connection with the body. The realisation or direct vision of Brahman takes place only when the man reaches, through Devâyana path, the higbest heaven of Brahman called the Samvyoma. And this never takes place before the dissolution of the soul's connection with the body.

Bhâşya.] II PÅDA, V ADHIKARAŅA, Su. 11. 711

SÛTRA IV. 2. 9. सूक्ष्मप्रमाणतश्च तथोपलब्धेः ॥ ४।२॥६॥ En Suks.na, of the subtle body sarww: Pramanatah, from the authority or the means of knowledge. Cha, and. ur Tatha, thus. rymr: Upalab- dheh, it being observed. 9. And the subtle body still persists, because of an authority of the Scripture, and because the existence of the body is actually observed even in the higher planes .- 509. COMMENTARY. The connection with a body (whether gross or subtle) is not dissolv- ed, so long as the Vidvan (the man who knows) exists in this world (whe- ther the world be physical or any higher and subtler plaue). That which constitutes his subtle body still persists and goes with the man, after his throwing off his physical body. Why ? Because there is an authority to that effect in the scriptures. In the Kausitaki Upanisad (I. 3.) there is a colloquy with the Moon and others held by the departed soul of the Vidvan. From this conversation we infer that some sort of body must persist, at that stage, to enable the soul to hold conversation with the Moon and others. For it is a matter of observation, that no conversation can be held without a body. Therefore, when the Bri. Âr. (IV. 4-7) states that he becomes im- mortal even here, it means that sort of immortality which every sinless man enjoys, even without the dissolution of his connection with a body. SÔTRA IV. 2. 10. नोपमर्देनातः॥ ४। २। १० ।। Na, not. aqut Upamardena, in the way of destruction of bondage. Na: Atab, berause of this reason. 10. Hence the text of the Bri. Ar. Up. should not be taken to teach the destruction of the connection of the physical body .-- 510. COMMENTARY. It thus appears that the text of the Bri. Ar. (IV. 4. 7) cannot teach that sort of immortality which consists in the destruction of connections with a body. It teaches immortality of mental peace, enjoyed by all good men. SŪTRA IV. 2. 11. तस्यैवचोपपत्तेरुष्मा ॥ ४। २।११ Te Tasya, of that very (subtle body.) q Eva, verily. Cha, and. rov: Upapatteb, it being possible. son Osma, the heat.

712 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

11. And to that very subtle body belongs the warmth (which is perceived on touch), because that is reasonable. -511. COMMENTARY. The warmth which is observed on touching the gross body, before the man dies, belongs really to the subtle body, and is an attribute of the subtle body, and not of the gross body. Why ? Because it is only reason- able. So long as the subtle body is in the physical body, we perceive that the latter is hot, but when there takes place the separation of the subtle from the gross, we do not perceive this warmth in the gross body. Therefore, the presence or the absence of the warmth of the gross body, depends on its connection or disconnection with the subtle body. There- fore, it is reasonable to hold that the warmnth belongs to the subtle body, and not to the gross body. The word cha, in the sûtra, indicates that this is an additional reason for holding that the Vidvân also goes out of the body, at the time of death. Because in the case of the Vidvan also, we find that at the time of death, his body becomes cold, indicating that he also goes out of the body, accompanied by the subtle body. In the next sutra the author himself raises a doubt and then answers it. SÛTRA IV. 2. 12. प्रतिषेधादिति चेन्न शारीरात् ॥ ४। २। १२ ।। sfatura Pratisedhat, on account of the denial. tfa Iti, so. a Chet, if. " Na, not. arfha Sarirat, because departure from the embodied soul (is prohibited.) 12. If it be said that he who knows does not go out of the body, on account of the prohibition, then we reply, that it is not so; because the prohibition refers to the going out of the Pranas from the embodied soul .- 512. COMMENTARY. It is objected that the Vidvan does not go out of the body, because there is a prohibition to that effect in Bri. Ât. (IV. 4. 6) :- अ्रथाकामयमानो योऽकामो निष्काम आपकाम आ्त्मकामो न तस्य प्राण उत्का- मन्ति म्रहाष सन् म्रझमाप्येति। " But as to the man who does not desire, who, not desiring, free from desires, is satis- fed in his desires, or desires the Self only, his vital spirits do not depart elsowhere, being like Brahman, he goes to Brahman." The above verse shows, by using the word Tasya Prânah that the life- braath of him, who knows, do not go out. To this objection we reply that

Bhårya.] II PÅDA. V ADRIKARAŅA, SA. 13. 713

the above sentence does not say, "Na tasya Prana dehat utkramanti," [his life-breatbs do not go out of the body (deh4t)] but it really means, "Na tasya Prâņâ sârirât utkrâmanti " (his life-breaths do not go out from the soul). (Sarirât means soul, or that which has a body.) Therefore, the prohibi- tion is to the going out from the soul, and not from the body. For as a matter of fact, it is observed, that the lif-ebreaths of the Vidvân even go out of the body. SÛTRA. IV. 2. 18. स्पष्टोहेकेषाम् ॥४।२।१३॥ F9t: Spastah, clear. ft Hi, because varvr Ekesam, of some (Sakhas). 13. And because it is clear according to some recen- sions .- 513. COMMENTARY. There is no scope for controversy in this matter. Because "Na tasya Prana utkramanti " is the reading in the Kanva recension of the Bri. Ar. Upanigad; but in another recension, namely, those of the MAdhyandinas, the reading is " Na tasmat Prana utkramanti," "from him the life-breats do not go out." The word Tasmât, meaning " from him," is a very clear term, and leaves no room for doubt that the prohibition applies to the going out of the Prana from the soul. The Bri. Ar. text means that the Pranas of the wise man never leave the soul. It does not mean that they never leave the body. The next sentence "Atraiva samavaliyante" means "these Praņâs merge indeed in that." The word Atra, " in that," means in Brahman, the object of attainment. (Objectiun) .- In the previous section of the Bri. Âr. in the dialogue between Ârtabhâga and Yâjñavalkya, there is also a statement that the Pranas do not pass out of the body. The objector says, how do you expiain that statement? We give the passage here below :- (Bri. Ar., IIl. 2,10 & 11). व्ाश्वल्येति होवाच यदिदध सर्वं मृत्योरम का स्कि्सा देवता यस्या मृत्युर- मित्यप्ियैं मृत्यु: सोपामभ्रमप पुनमृ त्यु जयति॥ १०। याज्रवल्क्येति होवाच यत्रा्यं पुरुषो ब्रियत उदसात्म्राण: कामनस्याह ३ नेति नेति होबाच याज्ञवल्योऽनैष समवनी- पन्ते स उच्छयत्याध्मायत्याध्मातो मृतः शेते । ११॥ "Yajnavalkya," he said "everything is the food of death. What then is the deity to whom death is food ?" "Fire (Agni) is death, and that is tho food of water. Death is conquored again." " Yájňavalkya" he said, " whon such a person (a sage) dies, do the vital breaths (Pranas) move out of him or No?" ".No," replied Yajavalkya, " they are gathered up in him, he swells, he is infated, and thus infated, the dead lies at rest."

714 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

The above is the Kanva reading. The sense of the question is this. Artabuaga asked Yajoavalkya, "when this God-knowing man dies, then do his life-breaths (Pranas) go out from this (Asmat), namely, from this body." In other words, " does he go out along with the Prinas from the coronal artery, from the crown of the head, or does he remain in the body so long as it does not fall off and then goes away." To this question, Yajuavalkya replies, that the Pranas of such a sage remain in the body, so long as the body does not fall of. Such a sage remains in the body, and his body swells up, being infated with the external air. Thus infated, the dead man lies at rest. Thus experi- encing the Prrabdha fruit in the shape of the swollen, infated body, the sage leaves such body to his sons and kinsmen and gets Mukti at once. This is the diffcult text propounded for solution to those who maintain the view that the Pranas of the sage always leave the body. The reply to this is that the above text mentions a very exceptional case, the case of those ardent, impatient, lovers of God. Such persons do not pass through the above process of death, the Lord Hari himself stands near them at the time of death, and freeing them from the body, takes them at once with him to his home. The pranas, of course, in such a case do not follow the soul. They remain behind in the body. The followers of Advaitam explain the above text in the following way :- This non-departure of the Prâna from the body refers to the case of those who worship the unqualified Brahman. But that explanation is wrong. Because there are no such words in the above text to indicate that it applies to those who meditate on unqualifi- ed Brahman. Secondly we have already demonstrated that unqualified Brahman is a fietion. The whole argument of the Advaitins is thus given by Sankartcharya in his commen- tary on (IV. 2. 18) :- "The assertion that also the soul of him who knows Brahman departs from the body, because the denial states the soul (not che body) to be the point of departure, cannot be upheld. For we observe that in the sacred text of some there is a clear denial' of a deps r- ture, the starting-point of which is the body. The text meant at first records the question asked by Artabhaga. "When this man dies, do the vital spirits depart from him or not? " then embraces the alternative of non-departure, in the words, No, replied Yajaavalkya; thereupon anticipating the objection that a man cannot be dead as long as his vital spirits have not departed, teaches the resolution of the pranas in the body " in that very same place they are merged; and finaly, in confirmation thereof, remarks, "be swells, he is infated, infated the dead man lies." This last clause states that swelling, &c., affect the subject under discussion, vis., that from which the departure takes place (the "tasmåt of the former clause," which subject is, in this iast clause, referred to by means of the word "He." Now swelling and so on can belong to the body only, not to the embodied soul. And owing to its equality thereto also the passages "from him the vital spirlt do not depart; "in that very same place they are resolved (have to be taken as denying a departure starting from the body, although the chief subject of the passage is the embudied soul. This may be done by .he embodied soul and the body being viewed as noo-different. In this way we have to explain the passage if read with the ffth case."

Bhåpya.] IT PÂDA, VI ADHIKARAŅA, 80. 14. 715

SÛTRA IV. 2. 14. स्मर्यते च ॥४। २। १४॥ mda Smaryate, it is mentioned in the Smritis. Cha, and. 14. Smriti also declares the same-514. COMMENTARY. In a Smriti (Yajnavalkya Smriti, III. 167) there is a declaration that the soul of the Vidvan departs by means of the coronal artery through the head. ऊदधमेक: खितस्तेषां यो मित्वा सूर्येमण्डलम्। ्हलोकमतिक्रम्य तेन याति परां गतिम्। "Of those, one is situated above, which pierces the disc of the sun and passes beyond the world of Brahman, by way of that, the soul reaches the highest goal." Thus the Sruti and Smriti establish the proposition that the wise also depart from the body, accompanied by the Pranas.

Adhikarana VI. It has been mentioned above that the individual soul accompanied by the Prâna and the group of sense-organs merges into the subtle elements like heat and the rest at the time of departure. It has further Feen established that this is the method of departure even of him who knows. Now a new doubt is raised. (Doubt) .- The Pranas like the speech and the rest together with their vehicles, the subtle elements, belonging to the wise sage, merge in their respective causes like fire, &c., or in the Supreme Self. (Purvapakşa) .- The Purvapaksin maintains that the organs of the Prânas merge in their respective causes and not in the Supreme Self because of the text, "Yatrasya purusasya" shows that the Pranas and the senses merge in their causes. We give the passage below (Bri. Ar., III. 2 13.) :- याज्ञवल्कयेति होवाच यत्रास्य पुरुषस्य मृतस्यामिं वागप्येति वातं प्राबसुरा- दित्यं मनशन्दं दिश: भोतरं पृथिवीथ शरीरमाकाशमात्मोषधीलोंमानि वनस्पतीन्केशा भ्प्स लोहिनं च रेतश निधीयते कायं तदा पुरुषो भवतीत्याहर सोम्य हस्तमार्तमागावा- मेवैतस्य वेदिष्यावो न नावेतत् स जन इति तौ होत्कम्य मन्त्रयाचकाते ता ह यदूचतु: कर्म हैव तंदू सतुरथ यत्प्रशशसतु: कर्म दैव तत्पशशथसतु: पुण्यो वै पुण्येन कर्मबा भवति पापः पापेनेति ततो ह जारत्कारव आर्तमाग उपरराम । १३। "Yajnavalkya," he said, "when the speech of this dead person enters into the fre, breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrube the hairs of the body, into

716 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person ?" Yajaavalkys said " Take my hand, my friend." "We two alone shall know of this; lot this question of ours not be (disoussed) in publio." Then these two went out and argued, and what they said was Karman (work) what they praised was Karman," vis., that a man becomes good by good work, and bad by bad work. Aftor that Jaratkarva Ârtabhiga hold his poace." The above shows distinctly that the senses resolve into their causes, the elements. (Siddhânta) .- This view is set aside in the next sûtra. SÛTRA IV. 2. 15. तानि परे तथासाह ॥ ४।२।१५॥ arfr Tani, those (the Tejas, and the speech, &c., denoted by them.)

Âha, says. Pare, in the highest Brahman. ar Tatha, thus: ft Hi, because,

15. These (fire and the rest together with the senses) merge in the highest, because the Sruti declares it to be so. -- 515. COMMENTARY. In the Chh. Upanisad (VI. 8. 6.) is said " Tejah parasyâm devetayâm," the tejas in the highest divinity. The word Tejas here includes all the ser.se-organs, like speech and the rest, together with the Pranas. These merge in Brahman who is the Atman of all. Because he is the material cause of everything. Why do we say so ? Because the above Chh. text "Tejah parâsyam," is a very distinct declaration that the Tejas and the pranas with the senses and their vehicles merge in the highest. As regard the Bri. Ar. text (III. 2. 13.) it is to be explained in a metaphorical sense, as has already been mentioned by the author in sûtra III. 1. 40), page 429. For as a matter of fact, no one ever sees the bairs of the body entering into the shrubs or the hairs of the head entering into the trees. The whole of the above Bri. Ar. passage is a figurative state- ment.

Adhikarana VII. Now the author raises another doubt regarding the same topic. (Doubt) .- There has been mentioned before that the Prana and other life-elements of the sage merge in the Supreme Self. Is that merging, a combination by juxta-position, as in the preceding instances of the merging of speech in mind, &c .; or is it a merging by nnity of nature, as in the case of the rivers flowing into the sea (Mund., IIL. 2. 8). In other

Bhâşya.] II PÂDA, VII ADHIKARAŅA, SA. 16. 717

words, do these permanent atoms retain their specific characters when they merge in the Supreme Self or do they become resolved into a homo- geneous mass, with the Root of Matter, which constitutes the Achit-Sakti of Brahman. (Purvapakşa) .- The Pûrvapaksin maintains that these permanent atoms retain their specific characters, even when they are merged in Brahman : and that for two reasons. First, because this is in harmony with the preceding cases of merging. When the permanent atoms of speech, sight, hearing, &c., enter Manas, they do not lose their specific nature; similarly, when the mental atom, in company with the five other atoms of speech, &c., merges in Prâna, it retains its separate nature, why should then Praua and the rest when they enter into the Supreme Self, (or rather into that aspect of Brahman which is the Achit-Sakti) lose their identities. Secondly, there is no specific statement in the Śruti that they lose their identity. Therefore, it is a merging by way of combination and not identity. (Siddhânta) .- This view is refuted in the nextsûtra. SÛTRA IV. 2. 16. श्रविभागो वचनात् ॥ २। १६।। afrarn: Avibhagah, there is no division or separation. mrg Vachanat, on account of the statement. 16. (The merging of the permanent atoms of Prana and the rest is by way of identity. for) there is no separation, as is stated by an authoritative text .- 516. COMMENTARY. The merging of the Prana and the rest in the Supreme Self, or rather in that aspect of Him which is Achit-Sakti called Tamas-the Great Darkness, the Root of Matter-is by way of non-separation, that is to say, by way of identity. (The Prana and the permanent atoms are resolved in- to this Root matter, losing their specific molecular nature). How do we know this ? Vachanat-because of a text. In the Pradna Upanișad, VI. 5 we have the following :- स यथेमा नद: स्यन्दमाना: समुद्रायणा: लमुद्र प्राप्यास्तं गच्छन्ति मिदयेते तासा नामरूपे समुद्र इत्येवं प्रोष्यते। एवमेवास्य परिद्रष्टुरिमा: बोडशकला: पुरुषायण: पुरुषं प्राप्यास्त गष्छन्ति भिदयेते तासां नामरूपे पुरुष इत्येवं प्रोष्यते स एषो प्रकलोश्मृतो भवति तदेष श्लोका ।। ५ ।। 5. As these rapid ocean-going rivers, on reaching the ocean, go to rest, lose their name and form, and are said " they are in the ecean;" so indeed of the Great Beholder, these 9

718 VEDANTA-SOTRAS. IV ADHYÂYA. [Govinda

sixteen Puruga-going Principles, on reaching the Puruga, go to rest, losing their name and form, and men say, "They are in the bosom of the Lord,"-He then becomes above all Principles, and the immortal. About it is tbis verse .- The above verse shows that the sixteen Kalas or portions of the body of the soul merge in the Supreme Self, called here the Purusa or the per- son. [The sixteen Kalas (permanent parts) are the eleven sense-organs and the five Tanmatras : or the eleven sense-organs and the five Prânas]. It further mentions that they lose their name and form. Whon these perma- nent atoms (called sixteen Kalâs) are thus merged in the Root-Matter as- pect of Brahman, then the Jiva becomes akalâ or partless, permanent-atom- less, then he becomes immortal. So long as these atoms (Kalâs) retain their name and form, their distinctive nature, the man does not gain immortality. The sense is this. The subtle body of the sage when he leaves the dense body, though no longer having the power to ensnare the sage in its meshes, yet follows him in his journey towards heaven, for it is burnt up by Vidya, like the burnt up piece of coal, which retains the form of coal but is a mass of ashes. But when the sage goes beyond the cosmic Egg, then this semblance of the subtle body, which was following him so long also falls away from him at the last moment. when the eighth covering of the Egg, the covering of the Pure Prakriti (or the Root Matter) is pierced by the soul. Here the subtle body drops down and is resolved into the matter of the Pure Prakriti. This is the meaning of the symbol that the soul bathes in the river called Viraja or Rajas-less. After this bath, the soul leaving behind the subtle body in the river Viraja, (like the Pilgrim in the famous aliegory of Bunyan leaving his burden) proceeds in all its pristine purity, in the Body called Brahma-Vapuh -the Body-Divine created by the mere Will of the Lord, and away from all taints of Prakriti, unites with Brahman, and enjoys the Bliss of Heaven.

Adhikaraņa VIII. Now the author commences a new topic, in order to show the differ- ence in the methods of going ont of body, in the case of the sage and of one who does not know. He had promised to show this difference in a preceding sutra, and he now goes to fulfill that promise. In the Chh. Up. (VIII. 6. 6.) as well as in the Katha (VII. 6.) there was a mention of hun- dred and one arteries by which the soul goes out. The wise go out by the hundred and first artery (the Susumna). (Doubt) .- Now arises the doubt : Is it right to make this restrictive

Bhårya.] II PADA, VIII ADHIKARAŅA, 82. 17. 719

rule that the wise alone go out by the hundred and first artery, while the ignorant leave the body, by any one of the remaining hundred artories. (Purvapaksa) .- The opponent maintains the viow that there can be no such restrictive rule. Because, in the first place, the arteries are very minute ; secondly, they are very numerous; and thirdly, they are very diffi- cult of distinction by the soul of the dying. Therefore, whether the man be a sage or an ordinary ignorant person, at the time of death his soul cannot distinguish the proper artery by which it sbould go out. In fact, the words of the verse "Tayorddham ayan amritatvam eti" show that by going upwards by anyone of these arteries, the man gets immortality. Therefore, it is not necessary that the man should go out by the hundred and first artery only, but that he may go out by anyone of these arteries; provided that he goes upwards, and not horizontally or downwards. (Siddhanta) .- This view is refuted by the author in the next sutra. SŪTRA IV.2. 17. तदोकोऽअज्वलनं तत्प्रकाशितद्वारोविद्या सामर्थ्यात्तच्छेषग- त्यनुस्मृतियोगाच् हार्दानु गृहीतः शताघिकया ॥४।२।१७।। w Tat, of that, of the soul in which have entered the permanent atoms of speech and the rest shan: Okah, abode, the heart. wa-wat Agra-jvala- nam, lighting up of the point, the upper portion of the heart becomes illumined. a lat, by Him, by the Lord dwelling in the heart. gurfua Prakadita, illumined, shown. m: Dvarab, the door, the root from which the hundred and first artery has its origin. Frar-arcafg Vidya-samarthyat, by the power of its knowledge. ww Tat, that, that knowledge. de Sesa, remainder, the element. ma Gati, path, the way, the carrying by the Devas called Ativahika on the various stages of that path. wyerfe rorg Anusmriti-yogat, because of the application of remembrance. Cha, and. at Harda, (the Lord) who abides in the Heart. wagfi: Anugrihitab, being favoured by, being assisted by. an Sata-adhikaya, by the one hundred and first artery. 17. Then there takes place a lighting up of the point of His abode, and by the door so illumined by Him, the soul departs through the hundred and first artery, by virtue of the power of his wisdom and by the application of the memory of the path which results from such wisdom, and through the favour of the Lord in the heart .- 517. COMMENTARY. The wise goes out by the artery called Susumna, which is the hun- dred and first artery. Nor does this artery remain undistinguishable by

720 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

him. Because as soon as the soul, at the time of departing from the body, has withdrawn into itself, all the permanent atoms, beginning with speech up to Prâna, there takes place a sudden lighting up of the whole region of the heart, and the soul can at once see the Susumna artery, by which it has to go out. It does so primarily, through the favour of the Lord of the heart, and secondarily, by the power of the Vidya, that it had acquired, and by vitue of the memory of the path, by which it has to travel, know- ing from his Vidy& (knowledge), that the path of Devayana is one, on which there are various devas, who carry the soul from stage to stage. This memory of the teaching, which was theoretical up to that time, comes to his help at that critical moment. Nor is the word knowledge or "Vidy&" of this sûtra, the dry theoretical knowledge, it is knowledge coupled with devotion. A result or Sesa of this Vidya is the memory of the Ativahi- ka devas, who help the soul, to accomplish this journey. It is through the help of these three, namely, through the favour of the Lord Hari dwelling in the heart, through the might of Vidya (devotional know- ledge), and through the memory of the Âtivahika Devas, that the soul of the wise experiences no difficulty in selecting the proper arterg of the heart by which to go out, specially when the whole heart is glowing with the light of the Lord. Note .- This lighting up of the point of the heart takes place in the case of all souls, whether they be wiso or ignorant, but the wise alone can select the Sugumns artery and not the ignorant. When the wise soul is thus helped by the Lord of the heart and by his devotion and the memory, then in that glowing light, the Lord points out to the soul, as it were, the hundred and first artery, by which it should go out. Thus the soul comes to know that artery, and goes out by it. This is the path by which the wise go out.

Adhikarana IX. In the Chh. Upanisad (VIII. 6. 5) we have the following :- अथ यत्रैतदस्माच्छरीरादुत्कामत्ययैतैरेव राकमभिरूष्य माक्रमते स घोमिति वा होद्ामीयते स यावत्किप्येन्मनस्तावदादित्यं गण्छत्येतव्व बलु लोकदारं विदुर्षा प्रपदर्न निरोधोऽरविदुषाम् ॥ ५॥ तदेष श्ोक: शतञ्वीका च. हृदयस्य नाडयस्तारसा मूर्दानमभिनि:सृतैका तयोष्य- मायभ्रमृतत्वमेति विष्वङङन्या उत्कमये भवन्त्युत्कमये भवन्ति ॥६ । "But wheu he departs from this body, then he departs upwards by those very rays: or he goes out while meditating on Om. And while his mind is failing, he is going to the sun. For the sun is the door of the world. Those who know, walk in; those who

Bhâşya. ] II PADA, XI ADHIKARAŅA, Sa. 19. 721

do not know, are shat out." "There is this verse; There are a hundred and one arto- ries of tbe heart; one of them penetrates the crown of the head, moving upwards by it a man reaches the immortal; the others serve for departing in different directions, yes, in different directions. The above verses show that the soul coming out by the coronal artery, follows the rays of the sun and thus reaches the disk of the sun. The words in the original are " Etair eva radmibhir " .- by these very rays. (Doubt) .- Now arises the doubt, that a man dying in the day time can follow the rays of the sun and go to the solar disk. The question is, does the soul of the wise man, who dies in the night, also follow the ray , when there are no rays to follow ? (Pârvapakşa) .- The Pûrvapaksin maintains, that there being no rays of the sun at the night time; only that wise man who dies in the day time, can follow the rays and not otherwise. The wise, therefore, must die at a time, when the sun is shining. (Siddhânta)-This view is set aside in the next sûtra. SÛTRA IV. 2. 18. रश्म्यनुसारी।।४।२।१८।। रश्मि Rasmi, the rays, बनुसारी Anusari, following. 18. The wise follows the rays of the sun (whether he dies in day or in night)-518. COMMENTARY Whether the wise dies by day or by night, at whatever time he dies, he follows the rays of the sun and goes on those rays to the solar disk. This we say because the Scripture nowhere says that only by dying during the daytime, the soul can follow the rays of the sun and not otherwise. SÛTRA IV. 2. 19. निशिनेति चेन्न संबन्धस्य यावद्ेहभावित्वादर्शयति च।।४।२।१६।। निधि Nisi, at night. Na, not. इति Iti, so. चेह Cher, if. सम्बन्धस्व Samban- dhasya, of the relation. ara Yâvad, as long as. ag Deha, the body exists. भाविस्वात Bhavitvat, because of the existence. दर्शबात Darsayati, the Sastras show Cha, and. 19. If it be objected that one dying in the night cannot follow the rays of the sun, we reply it is not so. Because the connection between the rays and the body persists as long as the body lasts. Scripture also declares this .- 519.

722 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

COMMENTARY. If it be objected that a person dying at night cannot follow the rays of the sun, because there is an absence of such,rays then, we reply it is not so. Why? Because the connection of the solar rays with the human body is a permanent one, so long as the soul remains in the body. The days and nights may revolve, but this connection of the human rays (aura) with the solar rays, continues ; and it is not a fact that the con- nection is cut off during the night. Therefore, at whatever time a man dies, the rays being there, the soul can go by it to the solar disk. The proof of this connection of the rays of the sun with those of the body is furnished by the fact that bodily heat is perceived both in the winter and in the summer, both in the night and in the day. If the connection were cut off, then owing to the coldness of the winter, there should be no heat in the body. But the bodily heat is perceived not only in summer nights but also in the wintry nights. Nor is this a mere inferen- tial proposition, based upon reasoning alone, but there is scriptural autho- rity for it also. Therefore the sûtra says " darsayati cha," " and scrip- ture also declares this." In the Chh. Upanisad we find it stated in VII. 6. 2, the following :- तथथा महापथ भातत उमा प्रामी गच्छतीमश्च्ामुष्खैधमेवैता आदित्यस्य रकमय उमा लोका गच्छन्तीमञ्या मुब्चामुष्मादादित्यात्यतायम्ते ता भासु नाडीवु सत्ता भाम्यो नाडीभ्य: प्रतायन्ते तेऽ्रमुष्मिभ्ादित्ये सप्ताः।२॥ "As a very long highway goes to two places, to onc at the beginning, and to an. other at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun and enter into those arteries; they start from those arteries and enter into the sun." There is another Sruti also to the same effect :- संसष ना पते रकष्मयम् नाड्यस, नैषां विभागो यावदिदं शरीरं, अरत पतैः पशयत्येतैहत्कमते पते: प्रववते। These rays and the arteries are verily connected together, and they are never separated so long as this body is alive. Therefore, through these he sees, through these he goes ont, through these he enters into different undertakings. Therefore, it is an established rule, that the wise follow the rays of the sun, whether they die by night or by day.

Adhikarana X. Now is discussed a new topic. (Doubt) .- Does the man who knows, get the fruit of Vidya if he happens to die during the southern progress of the sun or does he not ? (Pûrvapakşa) .- The opponent maintains the view that the northern progress is the path leading to Brahmaloka, described in both the Sruti

Bhâpya.] II PÅDA, X ADHIKARAŅA, Sa. 20. 723

and the Smhriti. Moreover, we see instances of persons like Bhisma and others, who waited for the northern progress of the sun for leaving their bodies. Therefore, the sage who dies during the southern progress of the sun does not get to the Brahma world. (Siddhânta) .- This view is set aside in the next sûtra. अतश्चायनेऽरपि दक्षिये ॥ ४ २/ २०॥ SÛTRA IV. 2. 20. Ww: Atab, for this very reason. Cha, and. fa Api, also. u Ayane, in the (southern) progress of the sun. afir Daksine, in the southern. 20. For the same reason the sage dying during the southern progress of the sun gets to Brahma world .- 520. COMMENTARY. "For the same reason" namely, there being absence of partial fruition of VidyA and the exhaustion of obstructive acts by her. Vidyâ cannot have partial fruit. It must produce its entire .result Moreover, it has the power of removing the effect of all obstructive works. For these two reasons also, the sage dying during the southern progress of the sun gets verily the fruit of Vidya and the Pûrvapaksa is consequently not valid. Moreover it will be mentioned further on that the words " northern progress of the sun" do not mean any time, but denote the name of the ÂtivAhika Devas, whose function it is to conduct the soul forward. As regards the case of Bhisma, who put off his death until the beginning of the northern progress, it was because he had got the boon from [his father of dying at will, and so he did not die during the southern progress of the sun. Or it may be explained on the ground that Bhisma wanted to promote pious faith and practice and so put off his death until the northern progress of the sun. Therefore, his case is not to the point. Says an objector; but the Gita is against you. It clearly says in (VIII. 23-27) that if a man wants to get Mukti, he must regulate the time of his death, so that he may die during the northern progress of the sun. यत्र काले त्वनावृत्तिमा्वृत्ति श्ैव योगिन: । प्रयाता याम्ति तं कालं वस्यामि भरतषंम ।। २३।। That time wherein going forth Yogis return not, and also that wherein going forth they return, that time shall I declare to thee, O Prince of the Bhâratas. भ्भ्िर्ज्योतिरह: शुङ: षण्मासा उतराययम्। तत्र प्रयाता गध्छन्ति श्रह्मा शहाविदो जना: ।।२४॥

724 VEDANTA-SOTRAS. IV ADHYAYA. [Govinda

Fire, light, day-time, the bright fortnight, the six months of the northern path -- then, going forth, the men who know the ETERNAL go to the ETERNAL. धूमो रात्रिस्तथा कुष्क: वण्मासी दसिखायनम्ं। तत्र चान्दमर्स ज्योतिर्योगी प्राप्य निवर्तते॥ २५॥ Smoke, night-tima, the dark fortnight also, the six months of the southern path- then the Yogi, obtaining the moonlight, returneth. शुकरुप्ये गती होते जगत: शाश्यते मते। पकया यात्यनावृत्तिमन्ययाऽडवर्तते पुमः ॥२६॥ Light and darkness, these are thought to be the world's everlasting paths; by the one he goeth who returneth not, by the other he who returnoth again. नेते सृती पार्थ जानन्योगी मुह्ति कश्धन। तस्मात्सवेषु कालेवु योगयुक्तो भवार्जुन ।।२७ ।। Knowing these paths, O Partha, the Yogi is nowise perplexed. Therofore in all times be frm in yoga, O Arjuna. Here the topic has the subject of time as its commencement, and time being the principal topic which the Lord propounds to teach, we infer that the words day, fortnight, month, etc., are time denoting words and are not the names of Devas and that dying during that time leads to Mukti. The above passage further shows that dying during the night or during the southern porgress of tne sun does not lead to Mukti. This doubt is removed by the author in the next sûtra. SÛTRA IV. 2. 21. योगिनः प्रतिस्मर्यते स्मार्ते चैते ॥४॥ २॥२१ ॥ dfr: Yogmab, those devoted to the Brahman. afar Prati, about. erta Smaryate, is remembered. rd Smarte, the two that are worth remember- ing, dual case. Cha, and. qa Ete, these. 21. The above text mentions with regard to the Yogins, that these two paths ought to be remembered, (it does not say that a Yogî must die in the one path and not in the other) .- 521. COMMENTARY. The above passage of the Gita only proclaims this fact to Yogins, who are pereons devoted to Brahman, that they must remember that the path of the Moon is inferior to the path of the Light. It further tells them that these two paths are worthy of remembrance. It says " knowing these paths, O Pârtha, the Yogi is no wise perplexed." The above passage, therefore, does not state an injunction for the sage to select special time of dea h. Moreover, it is wrong to say that the topic begins with the mention of time, and that since the opening sentence refers to time therefore, thene

Bhåsya.] II ·PÅDA, X ADHIKARAŅA, Sů. 21. 725

words must be taken as meaning time. As a matter of fact the passage opens with the word "fire," and " fire" and "smoke" cannot be called time-names. It is impossible, therefore, to take these words as meaping time. Consequently " fire," "smoke," &c., mean here the Ativahika Devas called " fire," " smoke," etc. That they are Ativahika Devas is mentioned by Badarayana himself in his sûtra, IV. 3. 4. As to the following statement :- दिवा व शुकपसभ उत्तरायबमेव थ। मुमुषता प्रशस्तानि विपरीतम्तु गर्हितम्।। The day time, the bright fortnight, and the northern progress of the sun are stated to be the approved times for a man to dio, while the timos contrary to these are not approved. This refers to the case of those who have not got wisdom. For an ignorant man the day time, &c., is the best. But he who has got Vidy& may verily leave his body at any time, during any season, and surely he will reach the Lord Hari.

THIRD PADA.

य: स्वम्राप्िपथं देव: सेवनाभासत।ऽविशत्। प्राप्य वा स्वपदं प्रेयान ममासा इयामसुन्दर:।। May that Lord Krigna be the object of my love who is satisfied casily even with the show of devotion, and thus satisfed, shows the soul the path to His abode and the gonl it must reach.

Adhikaraņa I.

In this Pâda are going to be determined the Path which leads to the world of Brahman, and the Goal which is Brahman itself. In the Chh. Up. (IV. 15) we have the following :- य पषोजक्षिथि पुरुषो हश्यत एष आत्मेति होषाचैतदमृतममयमेतड्रह्य ति तथ- धर्प्यास्मिन्सपिर्वेदिक वा सिञ्चन्ति वर्त्मनी एव गच्छति॥ १।। एतथ संयदाम इत्यायक्षत पतथ हि सर्वाधि वामान्यभिसयन्ति सर्वाण्येन वामान्यभिसंयन्ति य एवं वेद॥२॥ एष उ एव वामनीरेष हि सर्वागि वामानि नयति सर्वाधि वामानि नयति य एवं वेद ॥३ ॥। एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद॥४॥। अ्रथ यदु चैवास्मिञछव्यं कुर्वन्ति यदि च नाचिषमेवाभिसंभवन्स्यचिषोऽ्रह आ्पूर्यमायपक्षमा-

न्दुमसं चन्दरमसो विद्युतं तत्पुरुषोऽमानवः ॥। ५।। स एनानास गमयत्येष देवपथो ब्रह्मपथ पतेन प्रतिपद्यमाना इमं मानवमावर्त नावर्तन्ते नावर्तन्ते ॥ ६ ॥ इति पञ्चदर:

" (He said : This Person who is seen in the eye is the Self (called Vimana). This ie the Immortal, the Fearless. This is Brahman. Nothing clings to this. Because (such & person resides in the eye) therofore if any one drops melted butter or water on it, it rans away on both sides (and does not cling to the eye). The wise call Him the samyadvama (the Most Beautiful), because all objects of besuty enter into Him. All beautiful objects enter into Him who knows Him thus. He verily is called Vamani (the Giver of beauty) becsuse He alone gives beauty to all. He who knows Him thus gives beauty to all beings inferior to himself. He is also Bhamani (the Resplendent) for He shines in all worlds. He who knowh this thus, shines in all worlds. Now when such persons die, whether (their relations) perform their death ceremonies or not, they go to the plane of the Ray, from the Ray-plane to the Day-plane, from the Day-plane to the Bright-fornightly plane, from the Bright-fornighty plane to the Northern Six-monthly plane, from the Northern six-monthly plane to the Annual plane, then to the sun; from the Solar plane to the Lunar plane, from the Lunar plane to the plane of Lightning. There a Not-human Person approaches them. He leads them to Brahman. This is the path guarded by the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to this round of humanity, yea they do not return.

Bhårya.] III PÅDA, I ADHIKARAŅA, Sů. 1. 727

This shows that "archis" is the first stage on the path. But we have a different account in the Kausitiaki Upanişad (I. 3.) where Agni is mentioned as the first stage- स पतं देवयान पन्थानमापधामनिलोकमागच्छति स वायुलोक स वठक्लेक स आादितयलोकं स इन्द्रलोर्क स प्रजापतिलोक स मझलोके।। He (at the time of death), having reached the path of the gods, comes to the world of Agni, to the world of Vayu, to the world of Varuna, to the world of Indra, to the world of Prajapati, to the world of Brahman. Then there is a third passage in the Bri. Ar. Up. (V. 10) which shows that Vayu is the first stage on the Devayana path :- यदा व पुरषोऽहमालोकास्प्रेति स वायुमागच्छात तस्मै स तत्र विजिहीते यथा रथ चकरस्य के तेन स ऊर््च आक्मते स आदित्यमावष्यति तस्मे स तत्र विजिहीते यथा लम्बरस्य से तेन स ऊम्ब आ्क्रमते स चन्द्रमसमागच्छति तस्मै स तत्र विजिहीते यथा युन्दुमे: सें तेन स उच्च आाक्रमते स लोकमागछत्यशोकमहिमं तस्मिन्वसति शाश्वतीः समाः ॥ १॥ इति दशमं श्रासयम् ॥१०॥ When the person goes away from this world he comes to the wind. Then the wind makes room for him like the hole of a carriage wheel, and through it ho mounts higher. He comes to the sun. Then the sun makes room for him, like the hole of & Lambara, and through it he mounts higher. He comes to the moon. Then the moon makes room for him, like the hole of a drum, and through it he mounts higher, and arrives at the world where there is no sorrow. There he dwells for eternal years. While the Mundaka Upanisad (II. 11.) mentions the sun as the first stage on the path :- तपनश्रद्ध ये हा पवसन्स्यरण्ये शान्ता विद्वांसो भैक्षचर्या चरन्तः ॥ सूयद्वारेय ते विरजा प्रयान्ति यत्रामृतः स पुरुषो हव्ययातमा।।११। 11. But those who practise meditation and contemplation, in a retired place, tran- quil, wise and living on alms, reach through the help of the sun, being free from Rajas, that immortal Person whose essence is unchanging. And there are other accounts also in other scriptures. (Doubt) .- Here arises the doubt, is the road to Brahman world one, or are they many (one of which being the road beginning with Archis as mentioned in the Chb. Up.) (Purvapakşa) .- The opponent maintains the view that since the roads describe different nature, and because every one says this is the only road. therefore the roads must be different. (Siddhânta) .- The next sûtra disposes of this view. BÛTRA IV. 8. 1. अर्चिरादिनातत्प्रथिते: ॥४।३।१॥ ft :- wrfe Archih-adina, by the path of the rays, &c wq Tat, that. mfvi:, Prathiteh, being well-known.

728 VEDANTA-SOTRAS. IV ADHYAYA. [Gorinda

1. The first stage on the Devayâna path is Archis, be- cause that is well-known-522. COMMENTARY. Every sage goes to the world of Brahman by the path in which Archis is the first. Why do we say so? Because it is well known. In other passages of the Upanisad, also, whenever Devâyâna is described, it commences with Archis. Thus in the Chh. Up. (V. 10. 1) we find Archis mentioned as the first stage of the path. तद इत्थं विदुये धेमेऽरण्ये श्रद्धा तप इत्युपासते तेSविषममिसंभवन्त्यचिषोपय भापूर्य मा यपक्ष मापूर्य मायपक्षाद्यान्पहुदककेति मासाथस्तान् ।।१॥ मासेभ्य: संवत्सरथ संवत्सरादादित्य मादित्या न्रान्द्रमस चन्द्रमसो विद्युतं तरपुरुषो मानव: स पनानाहा गमयत्येष देवयान: ।। "Those who know this thus, and those who perform works of faith and hardship (al- truistically) in some secluded pleasant place go (after death) to Archis, from Archis to day, from day to the light half of the moon, from the light half of the moon to the six months when the san goes to the north, from the six months when the sun goes to tho. north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is the person, the servant of God (Mana) be leads them to Brahman. This is the path of the Deras." The above passage occurs in the Vidya of the five fires of the Chh. Up. It, therefore, shows that even the worshippers of other Vidyâs also go by the path beginning with Archis. In the Brahmatarka also we find the same. द्रावेव मा्गो प्रयितावचिरादिविपभ्चिताम्। धूमादि: कमिख्ाम्शैव सर्ववेद्विनिर्ययात्। ' There are only two paths well established and well known ; that which commences with Light for the passage of the wise and that which commences with smoke for the passage of those who perform (sacrifcial) acts. This being so whenever a different path is mentioned, there also we must supply the deficiency from other texts, in the same way as we did in the case of the attributes of the Lord, for though the subject matter may be different, the Vidya is one. Therefore, all texts must be construed as commencing with Archiradi, otherwise there would be split in the sentence.

Adhikarana. Now the author, in order to show that the stages of Vayu, etc. mentioned in other texts, are to be combined with Archis, begins a new sûtra. In the Kausitakt passage given above, we have it stated that

Bhâsya.] III PÅDA, ADHIKARAŅA, Sů. 1. 729

"he comes to the world of Agni, to the world of Vayu &c." The whole passage is repeated below. (Kau. Up. I. 3. ) :- "He (at the time of death) having reached the path of the gods, comes to the world of Agni, to the world of Vayu, to the world of Varuna, to the world of I ndra, to the world of Prajapati, to the world of Brahman." (Doubt.)-Here arises the doubt, should the stages of Vâyu and the rest mentioned above, be inserted in the Archiradi path, or should they not. (Parvapakşa) .- The opponent holds the view that they should not be so inserted, because they are read in certain order, and because no option is allowed to make any such addition. (Siddhanta.)-This view is controverted in the next sutra. Note .- The three texts, one from the Chh. Up., one from the Kauşitaki Up. and the third from the Bri. Up., bogan the description of the path with three different words, " Archis," "Agni " and "Vâyu." In order to harinonise them, it is shown that the path really commences with Archis; and Agni and Sûrya are but different modes of Archis, while Vayu also comes in on the path, but at a later stage. To understand the discussion, we may anticipate matters and say that there are twelve (or according to another calculation) thirteen stages on the path. Aftar the soul has entered the coronal artery it successively passes (or rather is conducted by the Devas of) the following stages :- 1. Archis, the Deva of light. 2. Dinam, the Deva of day. 3. Śuklapaksam, the Deva of the Bright-fortnight. 4. Uttarâyanam, the Deva of the northern progress of the sun. 5. Samvatsaram, the Deva of the year. 6. Devalokam, the world of the Devas: (the same as Vâyuloka, according to some.) 7. Vâyu, the world of Vâyu. 8. Adityam, the world of the sun. 9. Chandram, the world of the moon. 10. Vidyut, the world of lightning. 11. Varuņam, the world of water. 12. Indram, the world of Indra. 13. Praj&pati, the world of Prajapati or of the four-faced Brahma. No single passage of the Upanisad gives all these thirteen stages; but they are arrived at by collating different passages scattered in various Upanigads. This is what the author of the sutras has done.

730 VEDANTA-SUTRAS. IV ADAYAYA. [Govinda

SŪTRA. IV. 8. 2.

ngg Vayum, the Vayu, or the wind. wanr Abdad, before entering into the great Sun. (Abda, a year, hence the Sun and Great Sun, the Lord). ftare Avigesa, owing to non-specification. frdururą Vigesabhyam, and owing to specification. 2. The stage of Vayu comes after the Year, because there are non-specification and specification .- 523. COMMENTARY. In the path beginning with Archis, the stage of Vâyu is to be inserted after the Samvatsaram, and before the Âditya. Why? Because there is no specification in the Kauşitakî Upanişad, it is merely said "he comes to the world of Agni, he comes to the world of Vayu." There is no specification where this VAyu world comes in. The Sruti merely says " He comes to this world, he comes to that world," without mention- ing any "order of succession." But the passage of the Bri Ar. Up. (V. 10) gives specific succession. It shows that the world of Vâyu comes, before the world of the sun, for it says " When a person goes away from this world, he comes to Vâyu. The Vâyu makes room for him, like the hole of a carriage wheel and through it he mounts higher, he comes to the sun." Thus while the Kausitaki Upanisad gives no specification where the Vâyuloka comes in, and the Bri. Ar. gives the specification that it comes in before the sun, so combining the non-specification of the one, with the specification of the other, we place Vayuloka before the world of the sun. This being so, the passage in the Bri. Âr. which says that from the months he goes to the Devaloka and from the Devaloka he goes to the Âdityaloka should be interpreted in accordance with the above. The Devaloka there must be interpreted as meaning the world of Vâyu. The text of the Bri. Ar. Up. is to be found in VI. 2. 15 :- ते य एवमेतद्विदुर्ये धामी अरण्ये श्रद्धाथ सत्यमुपासते तेर्ज्चरमिसंभवन्त्यर्चिषो- डदरह आपूर्य माखापक्षमापूर्य मारापक्षाद्यान्षण्मासानुदऊकादित्य पति मासेम्यो देवलोकं देवलोकादादित्य मादित्याव्वैद्युतं तान्वैद्युतान्पुरुषो मानस एत्य महलोकान गमयति तेषु महलोकेषु पराः परावतो वसन्ति तेर्षा न पुनरावृति: । १५।। "Those who thus know this (even Grihasthas), and those who in the forest wor- ship faith and the True (Brahman Hiranyagarbha), go to light (Archis), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning, a spirit comes near them, and leads them to the worlde of the Brahman. In these worlds of Brahman they dwell exalted for ages. There is no rotarning for them,"

Bhâşya.] III PĀDA, ADHIKARAŅA, SA. 3. 731

The Devaloka mentioned in the above passage of the Bri. Ar. Up. should be understood as meaning the Vayuloka. Because we have a text saying :- "That which is Vayu is indeed the home of the Devas." There- fore Vâyu being the home of the Devas, is Devaloka. But others say that Devaloka itself is a stage on tha path and it comes after the Samvatsara and before the Vâyuloka. This Devaloka is not to be inserted between the six months and the year, because the Uttarâyana naturally leads to the year, and their connection is well-known. Therefore the Devaloka and the Vâyuloka are both to be inserted after the Samvatsaram and before the Aditya. Now the author discusses the following verse of the Kausitaki Upanișad. (I. 3) already given before :- "He comes to the world of Varuna, to the world of Indra, to the world of Prajapati." (Doubt) .- Whether the Varunaloka mentioned in the above, is to be inserted in the Devayâna path beginning with Archis and if it is a stage in this Archirâdi path, where dees it come in ? Is it to be inserted in this series ? If so, where ?' (Púrvapakşa) .- The Pûrvapakşin maintains that Varuņaloka is not to be inserted as a stage cn the Ârchiradi path, because there is nothing in the text to indicate where this is to be inserted. (Siddhânta) .- The right view however. is, that the world of Varuna is to be inserted after the world of Lightning, because Lightning and water are intimately connected. And this is shown in the next sutra. SÛTRA IV. 8. 8. तडितोऽधिवरुणः सम्बन्धात् ॥४।३।३॥ afra: Taditah, of the lightning. wfr Adhi, abuve, vow: Varunah, Varuna. gaurg Sambandhat, this being the relation. 3. The world of Varuna is above that of Lightning, because of the intimate connection between them .- 524. COMMENTARY. In the Chh Up. (IV. 15.5) already quoted before, it was said that from the plane of moon, he goes to the plane of lightning. It is after this plane of lightning mentioned there, that the plane of Varuna is to be inserted. Why so ? Because lightning is connected with water, as we seo that after lightning, it generally rains. There is a Sruti also to the effect that when the quick lightnings play in the bosom of clouds, accompanied by the deep sound of thunder, then the waters fall and people say " it lightens, it thunders, it will rain."

732 VEDANTA-SUTRAS. IV ADHYÂYA. [Govnda

The connection of Varuna, the king of waters, with lightnings is a well-known connection. Above the world of Varuna are to be placed the worlds of Indra and Prajâpati, because there is no other place where to insert them, and because the text of the Kauşitaki Upanişad has read them in that order. Thus on the Archiradi path, beginning with Archis and ending with Prajâpati, there are twelve stages if Devaloka be considered the same as Vâyuloka, or thirteen stages, if it be considered a separate loka. This is the well-known Devayana path.

Adhikarana IV. Having discussed the various names " Archis" and the rest, the author now takes up the question as to what are really these " Archis, etc." (Doubt) .- Are they landmarks on the path, or are they persons standing on the path and watching it, or are they conductors of the wise sage to the heavenly world ? (Purvapakşa) .- The opponent maintains the view that the light (Archis), etc., are landmarks, because the text shows that they are land- marks. As in worldly life, a path is described to a man by certain lavd- marks, such as "in going to such and such a city, you will first come across a river, then a hill, then a village where a large number of cows are kept," &c .; so the descriptions in the Upanișads are mere landmarks, showing what are the various things which the soul comes across, on its way heavenwards. Or the word " light" and the rest,, may mean certain individuals, bearing those names, because the text gives the names expressly. (Siddhânta) .- This view is set aside in the nert sûtra. SÛTRA IV. 8. 4. श्रातिवाहिकास्तलिङ्गात् ॥४।३४॥ famear: Åtivahikah, conductors, ati-best, vah=carry. m Tat, that. fargry Lingat, being indicated. 4. The words Archis and the rest are the names of the Ativahika Devas or conductors of the soul, because of the indicatory mark in the text .- 525. COMMENTARY. The Archis and the rest are divinities, appointed by the Supreme Persop, to conduct the soul along the stages of the path. They are

Bhâşya.] III PÂDA, IV ADHIKARAŅA, Su. 5. 733

neither landmarks, nor individuals. Why? Because of the indications contained in the Chh. Up. itself. That they are conductors, leading the soul, we find from that passage of the Chh. Up. where after describing lightning, it says " There is a person not human, he leads them to Brah- man." Here the last person called the Amânava Purusa is expressly stated as the person who leads or conducts the soul to Brahman. He, therefore, is expressly an Âtivahika or a conducting divinity. Therefore, the others mentioned in the same series with him, are also to be understood to be Ativahikas or couductors each one of them conducting the soul a stage forward. Thus there are thirteen Ativahika Devas or conducting divinities. The next sutra further strengthens the view that these are neither landmarks nor indivduals, but conductors only. Note .- The last person is called "not human," implying thereby that the beings mentioned before are "human." Are they the different grades of human Invisible helpers of the modorn Theosophists ? 8ÛTRA IV. 8. 5. उभय व्यामोहान्तत्सिद्धे: ॥४।३। ५ ॥ Ubhaya, in both. srarrg Vyamohat, owing to the confused, untenable w Tat, that. fark: Siddheb, being established. 5. That they are conductors is established on the ground of both other alternatives being (untenable, since) confused .- 526. COMMENTARY. Those who die in the night time cannot have connection with the day, etc., and consequently they cannot have connection with light or Ar- chis etc. Therefore archis and the rest cannot be the landmarks, more so as they are not fixed. Moreover light and the rest being unintelligent objects and incapable of being guides, cannot be individuals. Since both these views are open to objections, it follows that the third view, namely, that they are conducting divinities, is the right view, as established by the Scriptures. Note .- A man dying in the night time cannot have connection with the day, so if "day" be a landmark, then to such a man it is no landmark. Similarly, if a man dies in the day time of the new-moon day, he can have no connection with the moon, because there is no moon visible then. To such a mau the "moon" cannot be a landmark. Moroover, landmarks are permanent immoveable things, while these are constantly changing, so they cannot be landmarks Nor can they be persons, because they are unintelligent objects. Therefore, they must be taken in the sense of conducting divinities.

11

734 VEDÅNTA-SUTRAS. IV ADHYAYA. [Govinda

Adhikarana V. (Doubt) .- The question next to be answered is, whether the Amanava Purușa, the Not-human Being appointed by the Supreme Person, comes down to the plane of Archis, to carry the soul of the devotees upwards, or does he come down only upto the plane of Vidyut (Lightning,? (Purvapakşa) .- The opponent holds the view, that since there are instances of the messengers of the Lord coming down even up to the Physical plane, to carry the souls of persons like Ajâmila, and the rest, to heaven, it is natural to suppose that the non-human conductor comes down as a rule, up to the plane of Archis. In fact, this messenger of the Lord welcomes the soul at the very entrance, as soon as it goes out of the phy- sical and steps into the non-physical. (Siddhânta) .- This view is refuted in the next sûtra. SÛTRA IV. 8. 6. तस्त Taar, Vaidyutena, by that (not-human person) who has reached the lightning. qr Eva, indeed. w: Tatah, then, after one has reached Lightning. a Tat, for that. ga: Bruteb, because of the Vedic text. 6. (When the soul has reached " Lightning") then (it is carried to Brahman) by the (Amânava Purusa) who comes down to "Lightning" (to receive it). Because such is the Sruti-527. COMMENTARY. "Then" namely, after the soul has reached Lightning, the sage is carried to Brahman by "Vaidyuta," namely, by the messenger of the Lord who has come down to the Lightning. Why do we say so ? Because of the Sruti text. In the Chh. Up., IV. 15. 5, it is expressly said that the souls go from the moon to the lightning: and then a not-human person takes them to Brahman. No doubt, between the plane of lightning and Brahman there are three planes of Varuna, Indra and Prajapati. But these three help this Amanava Purusa, who comes down to Lightning, and thus they also take part, though in a subordinate way, in carrying the soul. Note .- When the soal resohes the plane of Lightning, the messonger of the Lord comes down to conduct the soal. Varuns, Indra and Prajapati also help such messengor. This is the general method. There are exceptions to it, as we tind in the case of Ajâmila, when the messengers of the Lord came down to carth even, to receive the soul of that dead sinner. But that is not the rulo.

Bhârya.] III PÅDA, VI ADHIKARAŅA, 8a. 7-8. 735

Adhikarana VI. Having thus described the road, the author now intends to describe the goal to which the road leads. (Vişaya) .-- The Chh. Up, IV. 15. 5, says "this not-human person car- ries them to Brahman." On this text, the author first gives the opinion of the sage Bâdari. (Doubt) .- Does this not-human person lead the souls to the Supreme Brahman ? Or to the effected Brahman, i.e., the four-faced Brahma. (Pircapaksa) .- The opponent maintains the view that the word "Brahman" principally denotes the Supreme Brahman, and not the effected Brahman. The Scripture also says that the sage who comes by the Susumna artery, gets immortality. Therefore the word Brahman used in the Chh. Up. (V. 15. 5.) must mean the Supreme Brahman, and no infe- rior Being. (Siddhanta) .- This view, however, is not the opinion of the sage Bådari, as is shown in the next sûtra. SUTRA. IV. 8. 7. कार्यं बादरिरस्यगत्युपपच्तेः ॥४।३७॥ marg Karyam, the effect. eft: Badarih, Badari holds. en Asya, of this (effect) mfar Gati, of going ayvi: Upapatteh, being possible. 7. According to the sage Bâdari, the Amânava Purușa leads the souls to the effected Brahman ; because such Brah- man alone can possibly be the goal .- 528. COMMENTARY. The sage Bâdari opines that the Amânava Purusa carries the souls only to the four-faced Brahmâ, the Kârya Brabman, the effected Bralman. Why ? Because this Karya Brahman, being a personal and limited entity, can become very well the goal of a path. The Supreme Brahman being everywhere, in every place, cannot be said to be the goal of anybody. SÛTRA IV. 3. 8. विशेषितत्वाच्च ॥४॥ ३।८॥। fufwer Videsitatvat, being specified. Cha, and. 8. And because there is a specification as regards the Brahman (showing that Brahma) is the goal .- 529. COMMENTARY. In the Chh. Up. (VIII. 14. 1.) it is expressly mentioned that the soul comes to the home of Prajapati, the specific mention of the word

736 VEDANTA-SUTA. IV ADBYAYA. [Govinda

Vedma (hall or home) as well as the name Prajapati shows that the offected Brahman (the four-faced Brabma) is the goal, to which the souls are carried by the not-human messengers of the Lord. SÛTRA IV. 8.9. सामीप्यात् तद्व्यपदेशः ।।४।३।६।। anfrang Samipyat, because of the nearness. a Tu, but. r Tad, that. cyto: Vyapadedah, designation. 9. But that designation of Mukti is given when a man reaches the Brahma-world, because that is a form of Samipya Mukti .- 530. COMMENTARY. In the Bri. Ar. Up. (VI. 2.15), we have :- तान्बैद्युतान्युकवो मानस पत्व शहालोकान् गमयति तेवु शहालोकेपु परा: परावता

"When they have thus reached the place of lightning, a spirit comes near them, and leeds them to the worlds of the (conditioned) Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them." The non-return mentioned here is not absolute Mukti, but release at the time when the four-faced himself gets Mukti. The wise sage goes to the four-faced Brahma and remains in his world till the latter gets Mukti. And thus there is no return, for he enters into the Supreme Brabman when Brahma enters in him. When is that time of the entering of the Brahma into the Supreme? The next sûtra gives an answer to this. SÛTRA IV. 8. 10. कार्यात्यये तदध्यक्षेण सहातः परमभिधानात् ॥४।३॥१०॥ Karya, of the effect (is., the universe). whrt Atyaye, at the end. ar Tad, of that. wurr Adhyaksena, with the ruler president (i.e., the four- faced Brahma). ar Saha, with, wa: Atab, from this, qrg Param, the Highest (i.e., Brahman). ufdwrar Abbhidhanat, on account of scriptural declaration. 10. When the effected world passes away, together with its ruler, the souls go from the four-faced Brahmâ to the Supreme, because the Scripture uses the word Su- preme .- 531. OOMMENTARY. When this effected world, beginning with the pbysical plane up to the world of four-faced Brabma, and called the cosmic egg, passes away; then the souls, which were dwelling in the world of Brahma, go along

Bhårya.] III PÂDA, VII ADHIKARAŅA, 8Q. 11-12. 737

with Brahma, to Him who is beyond the four-faced, namely, to the Supreme Brahman. The reason of this going along with the four-faced is that there is a scriptural declaration to that effect. In the Tait. Up. (III. 1. 1.) it is said that "the knower of Brahman attains the highest," and it is further said therein that such "a knower enjoys all blessings at one with the omniscient Brahman (Saha Brabmana)." The word Brahman of this Tait. Up. (II. 1.) means the four-faced Brahmâ, and it further shows that the liberated spirits get final Mukti, along with the four-faced Brahmâ (Saha Brahmaņâ). BUTRA IV. 8: 11. स्मृतेश्ष ॥ ४३॥ ११॥ Ta: Smriteh, on account of tne statement of the Smriti. Cha, and. 11. From the Smriti also (the same mode of releas is learned)-532. COMMENTARY. Thus the following text of a Smriti also shows the same :- पहण सहते सबे संप्ाप्ते प्रतिसंचरे। परस्याम्ते कृतात्मान: प्रविशन्ति परं पदम्।। "All these (souls who had reached the Satya Leks by being the Sanistha devotees of the Lord), enter, on the expiry of Brahmi, when the period of great dissolution comes near, along with Brahmi, into the Highest Abode of the Supreme-all those devotees whodo minds are fxed on the Lord." Thus the Siddhanta teaching of the sage Badari is that all Sanistha devotees are conducted by the Devas called Archis and the rest, to the abode of the four-faced Brahmâ, namely, to the Satya-Loka, the plane of Hiranyagarbha. The author next gives the opinion of Jaimini.

Adhikarna VII. SÛTRA IV. 8. 12. परं जेमिनिर्मुख्यत्वात् ॥ ४। ३। १२॥ qm Param, the Highest, (is indeed Brabma). Safa: Jaiminih, Jaimini holds. rmeng Mukhyatvat, on account of the primariness of meaning. 12. The sage Jaimini opines (that the Not-human Person leads the souls) (of those only who meditate on the Supreme Brahman) to the Supreme, because the word " Brahman" primarily means the Supreme Brahman .- 533.

738 VEDANTA-SUTRA. IV ADHYAYA. [Govinda

COMMENTARY. The sage Jaimini holds the view that the meseenger of the Lord leads the souls up to the Supreme Brahman and not only up to the region of Hiranyagarbba. Why? Because the neuter word "Brabman" has the primary designation of "Supreme Brabman," and not Brahma (which ia masculine). Nor is this an unanswerahle objection that the Supreme Brahman being all-pervading cannot be the goal of any morement. Reaching the Supreme Brahman really means that the devotees become denuded of all conditioning adjuncts and realise Him. The Lorù Himself has declared such a state to be the meaning of the phrase " reaching the Supreme." Though the Lord is all-pervading yet it is His wish that His devotees must come to Him through the Path of Archis, &c., to His abode called the Great Void. This is a glory of the Lord. SUTRA IV. 8. 18. दशर्नोच ।। ४।३।१३ ।। roura Darganat, because of the statement of the Sastras. Cha, and., 13. . And it is so seen in the Scriptures also-534. COMMENTARY. In the Dahara Vidy of the Chhândogya Upanisad it is stated (VIII. 12. 3) :- अथ य एथ संप्रसादोऽसाचछरीराव् समुत्याय "This serene being having risen from the body, having reached the highest light, manifesta itself in ita own shapo." This also declares that the soul passing through the coronal artery, roaches the Highest Brahman. The goal there also is the Supreme, because all the attributes of immortality, &c., are ascribed to Him. The goal in the Dabara Vidya journey is not doubtful at all. It is the Supreme Brahman. It is made clearer still by the statement that the goer (the soul) "manifests itself in its own shape, baving reached the highest light. " These statements would not be appropriate if the goal were the effected Brahman, i.e., the four-faced Brahm&. Moreover the Pra- karana or the chapter dealing with the journey of the soul is not of effected Brahman but of the Supreme Brahman. The journey of the soul occurs in a contest dealing with the Highest Brahman. The soul's journey is meutioned in the Katha Up. also. There also the object reached is the Higbest Brahman, because of the phrases " like he reaches immortality, " "it is beyond all Dharmas and Adharmas." Further, the next sûtra gives an additional reason.

Bhđarya.] II1 PÂDA, VIII ADHIKARAŅA, 84. 14. 739

SÛTRA IV. 8. 14. न च कार्ये प्रतिपस्यमिसन्धिः ॥४।४।१४। , Na not. Cha, and. rd Karye, in the effected Brahman ; (Brahma). sfiroftr Pratipatti, of knowledge, aim. wfuf:, Abhisandhib, desire. 14. And the sage does not intentionally desire to reach the effected Brahman (and not the Highest)-535. COMMENTARY. No sage puts it as the aim of bis devotion to go to the lower plane of Brabmâ, when he knows that he can go to the higher. Tho Brahma's world is not the Purusartha, the goal of humanity. That goal is the Highest Brahman, and that whatever is the aim, that he reaches, on the maxim of Yatha Kratuh (Chh. andogya Up. III. 14.) The Siddhânta view of Jaimini, therefore, is that the Amanava Purușa leads the worshippers of the Lord to the Lord Himeelf-Him who is the Highest Person. Now the author gives his own opinion.

Adhikarana. VIII. SÛTRA IV. 8. 15. अप्रतीकालम्बनान्नयतीति बादरायय उभयथा च दोषारास्क्रतुश्

« A, those who do not. sdtw Prattka, upon symbols. ram Ålambanan, (those who) depend. All the three taken together mean those who do not depend upon symbols. a Nayati, leads. na Iti, so. mrrerer: Badarayanah, Badarayaņa holds. Ubhayatha, both ways. Cha, and. hrg, Dosat there being defects. a, Tat, about that. wa: Kratuh, thought (i.c., he whose thought is about that). According to the maxim called Tat-kratuh. Cha, and 15. The not-human person leads the souls of all those who are the worshippers of the Supreme without any symbol. This is the opinion of Bâdarayana, because there is defect in both the other views and because the maxim of Tat-kratuh (as is one's thought so is his goal) requires it to be so .-- 536. COMMENTARY. The worshippers of Name and the rest are called the Pratika- alambana or those who depend upen a symbol. Devotees other than

740 VEDANTA-SOTRAS. IV ADHYAYA. [Govinda

the Prattka-alambanas, such as the Sanigtha, Parinisthitas and the Nira- peksas are worshippers of non-symbolic Brahman and are called Aprati- ka-alambana. The Amanava Purușa leads these worshippers of Brahman without any aymbol, to the Supreme Lord. This is the opinion of Badarayana, the author of these sutras. He does not accept the view either of Jaimini or of Badari, namely, (1) that this not-human being leads the souls of those only who worship the Supreme, or (2) who worship the effected Brahman. Because in both these views there arises conflict with the text. In the first view, namely, that of Badari, the conffict arises with the words Paramjyotis (Chh. Up., VIII. 12. 3.) That passage de- clares "that arising from this body it approaches the highest light." Now if the Muktas reach only the effected Brahman (the four-faced Brahma), then it could pot be said that they had reached the highest light. In the second view, namely, that of Jaimini who holds that the worship- pers of Supreme only, are carried by the divinities, last of which is the not-human person, the conflict would be with that text of the Chh. Up. (V. 10.) which declares that the worshippers of the five-fires also go by the Archiradi path. Now those who meditate on Panchagni Vidy& are not meditating on the Supreme. But the text says that they also go by the path of light. Note .- The two passages of tha Chhd. Up. (VIII. 12. 8) and (V. 10.), are givon below for facility of reference :- "Thus does that serene being, arising from this body, appear in its own form, as soon as it has approsched the highest light." "Those who know this (even though they still be Grihasthas, householders) and those who in the forest follow faith and sustoritios (the Vanaprasthas, and of the parivrajakas who do not yot know the Highest Brahman), go to light (Archis), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months to the year, then to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human. Ho loads thom to Brahman (Brahmt). To avoid these two-fold contradictions Badarayaaa takes the middle course, and says that all worshippers of Brahman without any symbol, go by the path of light. His second reason is based upon the famous maxim contained in the Chh. III. 14. "According to what his thought is in this world, so will he be uhen he has departed this life." This is called Tatkratuh maxim. A man who thinks of the Supreme, and meditates on the Supreme must go to the Supreme after death. But the worshippers of Name and the rest, as described in the Chh. Up. (VII. 1. 3) and the remaining Khandas, namely ; those who meditate on Name as Brahman, on Speech as Brahman, on Mind as Brahman, etc., do no not go by the Archirâdi path to the Su- preme, because they do not meditate on the Supreme, but on names, speech

Bhårya.] III PÂDA, IX ADHIKARAŅA, SA. 15. 741

otc. The element of thought (Kratub) which determines the goal of after-life is absent in them. On the other hand, they worship name, etc., namely, science of words, etc., and so reach perfection in words, etc. Their reward is described in the same Upanisad Chh. (VII. 1. 5). 'He who meditates on the name as Brahman, in, as it were, lord and master as far as the name reaches.' And so on with the other worshippers. The case of those who meditate on the Panchâgni (five fires) is how- ever different. They go by the Archiradi path to Satyaloka, because their meditation is primarily connected with the Self, and not with any symbol. The fires there are not symbols of anything, but the Self of the worshipping devotee. Though the worshippers of Pañchâgni have not realised the Supreme Brahman, and cannot at once, therefore, reach the Supreme Brahman on their death, they still go to Satyaloka, and in that Loka they are taught the true doctrine of Brahman, and by such knowledge they reach Brahinan. In sutra, I. 3. 26, lord Badarayana has declared his opinion, that even the denizens of the higher worlds are entitled to meditate on Brahman, and do so meditate. If the worshippers of the five fires did not ultimately reach the Supreme Brahman, then the statement that "they never return" would not be correct with regard to them.

Adhikarana IX. Now the author teaches that as regards certain Nirapeksas the Lord Himself comes to take them to His abode and does not leave that task to any of His messengers. (Vişaya) .- In the Gopala Purva Tapani we have the following :- एतदू विप्या: परमं पदं ये नित्योदुक्ता: संयजन्ते न कामाल्। तेषामसा गोपरूप: प्रयशलात् प्रकाशयेदात्मपदं तदैब।। थोंकारेबान्तरितं यो अपति गोविन्दस्य पंचपदं मर्तु तम्। तस्येवासी दशयेदात्मकर्प तम्मान् मुमुशुरम्यसेन् नित्यशाम्त्ये।। 1. They whoconstantly harmouised and without heedlessnoss fully worship the Bapreme stato of Vişuu, not with the desire of getting rewards, to them that Cow-hord- shaped One vorily then carefully reveals his own state. 2 He who repeats silently this five-syllabled prayer of Govinds with the word Om preceding it, him verily that Lord Himself shows His own Form, therefore, Int the seeker of freedom always recite this mantra in order to got eternal peace. (Doubt) .- Are the Nirapeksa worsbippers of the Lord carried also by the Ativahika divinities to the Lord, or are they carried by the Lord Himself. (Purvapaksa) .- The opponent maintains the view that the Lord 1

742 VEDANTA-SOTRAS. IV ADHYAYA. [Govinda

Himself carries no one. The scriptures mention only two paths, the path of the Devas and the path of the Pitris. All kuowers of Brahinan have to go by the path of light, and are to be carried by the divinities of that path. The scripture also declares that the Lord is the causal agent in everything, for He never directly does anything. H's agents work out His will. (Siddhânta) .- This view is set aside in the next sûtra. SÛTRA IV. 8. 16. विशेषञ्य दर्शयति ॥४।३१६॥ frivg Videsam, difference. Cha, and. rafr Darsayati, the scripture declares. 16. And the Scripture itself shows the special case with regard to some Nirapeksas .- 537. COMMENTARY. Tbe general rule is no doubt that the conducting divinities carry all the knowers of Brahman to Brahman. But with regard to those Nirapeksa devotees who are extremely ardent, and mnuch suffering in their yearning, in their case the Lord Himself comes to fetch them to Himself; because He Himself feels impatient to bring such souls at once to Him. This is & special case only. The scripture also shows this. The two verses of the Gopala Tapani quoted above are an authority for this proposition. In the GitA also (XII. 6. and 7.) we find that the Lord Himself comes to carry His ardent devotees to Himself. ये तु सर्वानि कर्मानि मयि सन्यस्य मत्परा:। सनस्येनैब योगेम मां ध्याय्त उपासते ।। ६ ।। Those vorily who, renouncing all actions in Me and intont on Me, worship meditating on Me, with whole-bearted Yoga. तेवामदं समुखर्ता मृत्युर्ससारसागरात्। भवामि म विरात्पार्थ मय्यावेशितचेतसाम् ।।७।।

being fired on Mo. These I speedily lift up from the ooean of death and existence, O Partha, their minds

The word "Cha" "ana" used in the sutra means by implica- tion that as soon as such devotees die and shake off final hody or Linga Deha, the Lord gives them the celestial or Aprakritic body at once. These devotees get rid of their Linga Deha along with their physical body, at the time of death. Other devotees have to remain in their Linga Deha for some time after death. Nor is it correct to say that there are only two paths and no third, and that all the knowers of Brahman must pass over the road of Archiradi,

Bhâşya.] III PÂDA, IX ADHIKARAŅA, Sů. 16. 743

to the abode of the Lord. For in the Varaha Purana we have the follow- ing :- नयामि परमं खान अर्षिरादिगतिं बिना। गरुडस्कम्धमारोप्य यथेष्ठमनिवारित:।। I.bring him sested on the shoulder of Garuda, without binarance and according to my own will, to my Supreme abode, by a path other tban that of Archiradi. Therefore, what the author has said is perfectly correct. The above passage is to be found at the end of the Varâba Purâna.

FOURTH PANDA. पकेतवे भकिसवेऽ्तुरज्यन स्वमेवय: सेवकसाल् करोति। ततातिमोदं मुदित: स देव:, सदा चिदानन्वृतनुधिनातु।। Let that God, whose body consists of intelligence and bliss, give us always contont- mont. He who is always pleased with the guideless love of his devotees, and in return who offers Himself as the servant of his devotees, and being thus gratifed by their devo- tion, gratifies all their desires.

Adhikarana I .- The form of the Souls in Mukti. In this chapter is determined the enjoyment of lordliness and the rest which the freed souls experience, as well as the nature of such souls. In the Chh. Up. is heard the following (VIII. 12. 3.) :- एवमेवैष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेयामिनिष्प- घते स उच्तम: पुरुषः स तन्र पर्यंति जसन्कीडन्रममाय: स्नीमिर्या यानैर्वा भ्ातिमिर्षा नोपजनध अरनिदध शरीरध स यथा प्रयोग्य झावरये युक्त एवमेवायमसम्सरीरे प्राया युकः।। ३।। "He through whose grace this released soul, arising from his last body, and having approached the Highest Light, is restored to his own form is the Highest Person. The Mukta moves about there laughing, playing, and rejoicing, with women, with carriages, with other Muktas of his own period or of the past Kalpas. (So great is his ecstasy) that ne does not remember even the person standing near him, nor even his own body. And as a charioteer is appointed by his master to drive the carriage, just so is the Prana sp- pointed to drive this chariot of the body. (Doubt) .- Here arises the doubt, does the soul, in getting Mukti, get a shape and body which is a result accomplished, and which is to be brought about then as, for example, the body of a Deva; or that it only manifests its oin natural character. In other words, what is the meaning of the phrase "svena rupena abhinispadyate," "appears in his true form "? Does this "appearance in true form" mean getting a new body, like that of the messengers of Visnu, or manifesting its own nature ? (Pûrvapakşa) .- The opponent maintains the view that the soul as- sumes a new body, to be brought about then. Because the meaning of the word ' abhinispatti' is accomplishment, so the body is one which the soul accomplishes or makes. If it were otherwise, then the above word would have no meaning at all ; and the scriptural texts relating to release would declare what was of no advantage to man. If the word "abhinispatti" meant "manifestation of one s own natural character," then since this natural character already exists in man, it cannot be said to be something

Bhårya.] IV PÂDA, I ADHIKARAŅA, 8a. 1. 745

accomplished, and it can be of no advantage to man. Therefore, the phrase "manifests itself in its own form" means that he assumes a new body, to be brought about then. (Siddhânta) .- This view is set aside in the next sûtra. SÛTRA IV. 4. 1. सम्पव्ाविर्भावः स्वेनशब्दात ॥ ४।४॥१॥॥ erga Sampadya, of the person who has reached Brahman. frrf: Âvirbhavab, manifestation. em Svena, "by one's own," muma Sabdat, in- ferred from the word. 1. The phrase 'accomplishing one's own form,' means manifestation in one's real form, because the word Svena, "in its own," indicates that .- 538. COMMENTARY. When the soul approachee the Highest Light, through the force of its devotion, accompanied by knowledge and dispassion, then there is re- lease for it from the chain of Karma, and there is manifestation in it of the eight-fold superior qualities, which from latency come into manifesta- tion then. It is then said that there has taken place the manifestation of its natural character. This particular condition, characterised by the rise of one's natural condition to the surface is called Svarûpa abhinişpatti. Why ? Because the word Svena in the above text requires this explana- tion. This word is an adjective qualifying the word Rupa in the above. If the soul assumed a new body, then this word would have no force. Be- cause, even without that, it would be clear that the new body belonged to the soul. The other meaning of Svena would be " belonging to it" and Rûpena would mean "in a form belonging to it." This wouid be purely a useless expression, for the body, which the soul takes, must ipso fdcto belong to it. Mereoyer the word Nispatti does not always mean accom- plishment, but manifestation also. As in the phrase "Idam ekam sunię- pannam." To the objection that the soul's own true nature is something eter- nally accompliehed, and hence the manitestation of that nature cannot be the end of man (Purusârtha) we reply ; true, it is the eternal nature of the soul that manifests in Mukti. And yet such manifestation cannot be said to be useless, because the very object and end of all human exertion is to bring about this manifestation. Consequently all such efforts are not useless because they subsorve the purpose of bringing about this manifestation. The School of Patanjali holds the view that the mere cessation of pain

746 VEDANTA-SUTRAS. IV ADHYAYA. [Govinda

which arises through the super-imposition of Prakriti, constitutes the well- being of the soul which has approached the Highest Light, and that Nigpatti is nothing more than this condition of the Self-luminous, pure in- telligence. This however is not the Vedanta view. The "release" of the Vedânta is not a state of negation, not a state in which there is merely an absence of all sufferings caused by Prakriti, but it is a positive state of enjoyment of bliss, as we find in the Tait. Up. (II. 7) "For having tasted a favour of the Supreme, he experiences bliss." This shows that in the state of Mukti there is experiencing of intense bliss and not merely a ces- sation of pain. But, how do we know that approaching the Highest Light is Mukti? To this question the next sutra gives a reply. Note .- To understand the argument fully it is necessary to know the context of the whole passage of the Chhandogya Up. in which the sbove text of "approaching the High- cat Light" occurs. One must read the wholo of the history of the tesching givon by Prajapati to Indra and Virochana as we fnd in the Chh. Upanișad. (VIII. 7 to 12). It is in these Khandas from 7-12 that Prajapati teaches the naturo of the soul in the waking state as well in the drea ning and draamless sleop. When, however, Indra is not satistod with these partial truths, Prajapati fnally promises "I shall explain him further to you, and nothing more than this." In fulflment of this promise, he teaches the condition of the soul in Mukti. SUTRA IV. 4. 2. मुक्तः प्रतिज्ञानात् ॥४।४।१। I: Muktab, the liberated one, saarmg Pratijnanat, on account of the promise. 2. Manifestation in its own form mentioned in Chh. Up. (VIII. 12. 3) is the condition of the Mukta, because that is what Prajâpati has promised to teach in the opening part of the Upanisad .-- 539. COMMENTARY. It is verily the Mukta who manifests itself in its own form. Why ? Because of the promise. In the opening sentence (VIII. 7. 1.) Brahmâ describes the condition of the Mukta Jiva thus :- "The Self which is free from sin, free from old age, free from death and griof, from hunger and thirst, which desires nothing but what it onght to desire, and imagines nothing but what it ougnt to im agine, that it is which we must search ont, that it is which we must try to understand. Re who has searched out that Self and undorstands it, obtains all worlds and all desires." This shows the condition of the Mukta Jiva, and Prajapati promises to teach Indra this Mukta condition, by saying "I shall explain the true Self further to you." This promise is given several times. It is first given when Indra, dissatisfied with the waking Self, comes back to

Bhisya.] IV PÅDA, I ADHIKARAŅA, Sů. 2. 747

Prajâpati. again to be taught, and Prajâpati says (VIII. 9. 3) " I shall oxplain it firther to you. Live with me another thirty-two years" Then he expluins to him the Self in dream, and when Indra is not satis- fied with that, he teaches him the Self in dreamless sleep; and when Indra is not satistied with that even, Prajapati at last describes to him the true Self, free from all the three conditions of waking, etc., and teaches the condition of the Self in the state of Mukti in these terms : "Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body. When in the body (by thinking this body io I and I am this body) the Self is held by pleasure and pain. So long as be is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him. "Tho wind is without body, the cloud, lighting, and thunder are without body, (without hands, feet, &c). Now as those arising from this heavenly ether (spaco), appear in their own form, as soon as they have approached the highest light. "Thus doos that serene being, arising from this body, appear in its own form, as soon as it approaches the Highest Light. He (in that state) is the highest person (Uttama paruşa). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born." This final teaching of Prajapati is in accordance with his final promise given'in (VIII. 11. 3), where he says " I shall explain the true Self further to you and nothing more than this." Thus, because of this promise, the teaching about " the Self appearing in its own form" must relate to the condition of the Muktas. Therefore, Mukti is indeed the manifestation of one's own form, which consists in remaining in one's own natural condition, free from the body, &c., which are produced through the effect of Karmas. This bodiless condition, free from pleasure and pain, is Mukti This condition is described in the text as coming subsequent to the approaching of the soul the Highest Light. After the Highest Light is reached, there appears this manifestation. (Doubt) .- But on this point a further doubt is raised. What is this Highest Light ? Is it the solar orb, for light generally means the sun, or is it the Supreme Brabman ? (Pirvapaksa) .- The opponent maintains the view that the Highest Light refers here to the solar orb. Because in the Mundaka Up. it is said that it is after reaching the sun that one gets Mukti. The present passage also says that it is after reaching the Highest Livht that one manifests his own nature. Therefore, the Highest Light of the Chhândo- gya passsge is the solar orb mentioned by the Mundaka Up., I. 11. And

748 VEDANTA-SOTRAS IV ADBYAYA. [Govinda

it is the same solar orb which comes as the Adityaloka in the Archiradi path already mentioned before. (Siddhânta) .- This view is set aside in the next sûtra. SUTRA IV. 4. 8. भात्मा प्रकरखातू ॥४।४। ३ ॥। wIe Atma, soul. sarang Prakaranat, on account of the subject-matter. 3. The Atman is that " Highest Light; " because of the context .- 540. COMMENTARY. That "Highest Light" mentioned in the Chh. Up. is indeed the Atman (the Supreme Self), and not the Solar sphere, because the topic under discussion, where that passage occurs, refers to the Supremo. Though the word Jyotib is & common term, meaning both the sun and Brahman, yet this word here, on account of the topic under discussion, denotes the Supreme Self. As in the sentence " Devo jênati me manab," the word Deva is used in the sense of "You." The sentence meaus " you know my mind." The word Atman, in this sutra, refers to an All-pervading substance whoee essential form is knowledge and bliss. The word Atman is deriv- ed from the root vat meaning "to go continuously, to obtain and to illumine." Thus Atman means that which illumines, secondly, that which is reached by the free souls, third, that which is all-pervading. So it applies both to the human soul as well as to the Supreme Lord. It has several meanings, like the word " Upanisad." And this entity Atman must be admitted to be a person. Because the description of it, given in the passage under discussion is that of a person, it is called there " Utama Puruşa, " the Supreme. (See Chh. Up., VIII. 12. 3). Therefore, the Highest Light, which the freed soul attains to, is this Uttama Purusa, the Supreme Person, the Lord Hari : and is not the solar sphere.

Adhikarana II .- The soul of the Mukta is united with the Lord. On this very subject, another doubt is raised. (Doubt) .- Does the freed soul, on reaching this Highest Light, which resides in the town called Samvyoma, the great void, dwell in the same plane with the Great Light, or dwell in union with it? In other words, does it romain, in the etate of Mukti, separate from the Lord, though in

Bhâpya.] IV PÅDA, II ADHIKARAŅA, SQ. 4. 749

the same sphere in which the Lord dwells, or is it united with the Lord? Or to use the technical phrase of the books of theology and theosophy, is the Mukti Salokya (residence in the same heaven with the Deity), or Sayujya (intimate union with the Deity), (absorption into the Deity) ? (Purvapaka) .- The pûrvapaksin maintains the view that the Mukti is a Salokya one. As when a person enters the city of a king, he remains in the same place where the king lives, but is not absorbed in the king; so the freed soul, when it enters the city of the Lord, does not get absorbed into the Lord, but remains separate from Him, though in the same locality with Him. (Siddhânta). -This view is refuted in the next sûtra. SÛTRA IV. 4. 4. अ्विभागेन दष्टत्वात् ॥ ४। ४। ४ ॥ frarm Avibhagena, by non division, by union. mrg Dristatvat, being seen in the scriptures. 4. The freed soul exists in a state of non-separation from the Lord, because of a Scriptural text .- 541. COMMENTARY. When the soul has reached the Highest Light, it remains in a state of non-division from that Light, in a state of absorption in that Light. Why? Because it is so seen in the Scripture. In the Mundaka Up. (III. 2. 8) we have the following statement :- "As the flowing rivers disappear in the sea, losing their name and thoir form, than the greut." thus a wise man, freed from name and form, goes to the Divine Person, who is groster The word Syujya means intimate union, as we find it used in the following passage of the Mahanarayana Up. (XXV. 1) :- य परव बिद्वासुदगयने प्रमीयते देवानामेव महिमान गत्वादित्यस्य सायुज्यं गय्य- त्यथ यो दसिये प्रमीयते पितृखामेव महिमानं गत्वा चन्द्रमस: सायुज्यथ सलोक- तामाप्रोत्य ता वे सूर्याचन्द्रमसेरमहिमानी माहया विष्वानभिजयति तसादनमक महिमान- माप्तोति तस्ादुषसक महिमानम् ।।८० ।। "The wise one, who knowing it thus, dios during the northern progress of the sun, attaining to the glory of the gods (i.c., going by the Archiradi Devayana path) gets Styujya with the sun. But he who dies during the southern progress of the sun, attain- ing indeed the glory of the Pitris (going by the Pitriyina path), obtains the Sayujya with the moon, in the world of the moon. The wise knower of Brabman conquers these two paths, that of the Sun and the Moon, and because of this (conquost), he obtains the glory of Brahman, yea the glory of Brahman." But if Sayujya be the only from of Mukti, what becomes then of the other three forms, for the Scriptures describe four kinds of Mukti, i.e., Sâlokya, (residence in the same sphere with the Deity), Sreti,

750 VEDANTA-SOTRA. IV ADHYÀYA. [Govinda

(possossing the same power, station or rank as the Deity), Samipya (proximity to the Deity), and Sayujya ? To this we reply, that the other three kinds of Mukti are but modes of Sâyujya. The Sayujya Mukti includes all those. If Sayujya be the constant state of union with the Lord, then, how is it that soul feeis the sentiment of separation from the Lord, in the state called Viraha. The soul which is in constant union with the Lord, is incapable of feeling this sentiment of Viraha. But the books describe, that in the bighest heaven even, this sentiment is felt ; and the Mukta souls appear, now and then, as if lamenting their separation from the Lord. To this we reply, that even while feeling this sentiment, which though painful is yet pleasant, the freed souls feel their union with the Lord internally, for the Lord is never absent from their hearts; and because they are in the world of the Lord called Mahima, and the world of the Lord has been shown to be identical with the Lord. Therefore, the Mukta Jivas, dwelling in Vaikuntha, are in three-fold union with the Lord, namely, they are in the world of the Lord, which is the Lord Himself; secondly, the Lord is in them, so they can never be uncon- scious of the presence of the Lord; and thirdly, they are in union with an external form of the Lord. It is this separation from the external form of the Lord, that gives rise to the sentiment of Viraha, in the heaven world. The illustration of the rivers entering the sea, cannot be utilised in maintaining the doctrine of absolute identity with the Lord. The Mukta Jivas, though in intimate union with the Lord, are not identical with the Lord. Though we say, in ordinary parlance, when one water enters another water, that it has become one, yet we know all the while, that the two waters are different internally. If they were not so, then there would be no increase in the bulk of water. Note .- When a cup of water is put into a reservoir of water, the water which was in the cap does not cease to exist, does not become identical with the other wator, becsase it adds so mach water to the reservior, and increases its bulk by that quantity. Thus in the Katha Up. (IV. 15) it is said :- "As pare wator poared into pure water becomes like that, O Gautama, so the Atma of the Muni, who knows, becomes like that (with Brahman)." Similarly, in the Skaode Parsas also it is said that the anion of water with water does not mean absolute identity, but intimate connection.

Bhåarya.] JV PÅDA, III ADBIKARAŅA, SA. 5. 751

Adhikarana III .- The attributes of the Mukta Soul. Now the author is going to determine what are the blessings which the freed soul enjoys. But before doing that, it is necessary to determine the divine attributes such as true resolve, (the instantaneous fulfilment of every wish that the soul entertains), and qualities like the same; and the soul's getting a body of celestial texture. For these are the causes, that bring about the enjoyment of blessings. Therefore, the author begins with the determination of the attributes, which the soul shows forth. (Doubt) .- When the soul reaches the Highest Light, does it mani- fest itself with certain group of attributes, or is it merely pure intelligence? Or is it both pure intelligence, plus other attributes, because there is no necessary contradiction between them ? (Purvapakşa) .- As a Purvapaksa, the author gives first the opinion of the sage Jaimini. SÛTRA IV. 4.5. ब्राह्मेषजमिनिरुपन्यासादिभ्यः ।।४।४।५।। rd Brahinena, by what is accomplished by Brahman: the gift of Brahman. Vpf: Jaiminib, Jaimini (holds). ura-mfr Upanyasa-adibhyab, by suggestion, etc., by reference and the rest. 5. According to Jaimini, the freed soul manifests with all the attributes given by Brahman, because of the reference and the rest, (as contained in other passages of the Upanişad) .- 542. COMMENTARY. The word "Brahma" of the Sutra means, accomplished or com- pleted by the Brahman .. [It is a word formed by the affix w An, under Pânini (IV. 2. 68).] The Mukta appears with the divinely given attributes, mentioned in the Chh. Up. (VIII. 7.1) beginning with "who is free from sins," and ending with " whose will is true." These are the eight Gunas or qualities, which he then possesses. Namely, (1) he is free from sins, (2) free from old age, (3) free from death, (4) free from grief, (5) free from hunger, (6) free from thirst, (7) he has desires which are instantly realised, and (8), a will which accomplishes its resolution spontaneously. Why do we say so? Because of the reference and the rest. In the above passage of the Chh. Up. (VIII. 7. 1.) Prajapati suggests that freed souls also come to possess the eight attributes of Atman, wbich

152 VEDANTA-SUTRAS. IV ADRYAYA. [Govinda

be has proclaimed so widely: and which reaches the ears of the Devas in heaven, and the Asuras in the nether world. The words " and the rest" urft of the Sutra indicate that the soul not only possesses these eight attributes, but that it acts in the way men- tioned in the same Upanigad. "The Mukta moves abont there laughing, playing, and rojolcing, with women, with carriagos, with othor Mairtas of his own period or of the past Kalpas. (So grest is his ccstasy) that he does not remember even the person standing near him, nor ovon his own body." Therefore, Jaimini is of opinion that the Mukta soul manifests these eight-fold attributes and acts as mentioned in this Upanişad. In support of his view there is a Smriti passage also :- यथा न हियते ज्योत्सा Yathâ na hriyate jyotsnâ, etc. (?). As a Pûrvapakșa, the author next gives the opinion of Audulomi, who holds the opinion that the Mukta soul possesses only one attribute, namely, that of pure intelligence. SÛTRA IV. 4.16. चितितन्मात्रेय तदात्मक त्वादित्यौडुलोमिः॥४।४।६॥ Arfa Chiti, in Intelligence, in Brahman. aar Tanmatrena, with solely that nature of intelligence). Tad, that (intelligence). earm Atmakatvat, being the essence t Iti, so. drraina: Audulomih Audolomi thinks. 6. The Mukta Jiva, when it has entered into the All- intelligence, manifests merely as that (intelligence); because (of the statement that it is) essentially that alone, thus opines Audulomi .- 543. COMMENTARY. The Mukta, whose nescience has been burnt away by meditatiou on Brahman, when it enters into Brahinan, whose essence is intelligence, manifests as intelligence only. Why? Because there is a statement that intelligence is its essential and only form. In the Bri. Âr. (IV. 5.13) we have the following :- स यथ्प सैन्धवघनोऽनन्तरोऽबाहय: कत्मो रसघन पवैष वा अरेऽयमात्माऽनन्तरोड वाह: कत्म: प्रज्ञानघन पवैतेम्यो भूतेभ्य: समुत्याय तान्येवानुविनश्यति न प्रेत्य संक्ञाS- स्तीस्रे नर्वामीति हावाच यात्रवल्क्य:।। १३। "As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogetber u mass of know- tedge, and having risen out from these elements, vanishes aguin in them. When he has departed, thore is no more knowledge (name), I say, O Maitreyi, thus spoke Yajoavalkya.

Bhâşya.] IV PÅDA, III ADHIKARAŅA, 90. 7. 753

This passage shows that intelligence only constitutes the true being of the soul. Thus we know that the essential nature of the Jiva is intelligence, pure and simple, unqualified by any attributes. Accord- ing to Audulomi, therefore, the Chh. text attributing sinlessness and the rest to the soul is to be interpreted as not meaning to predicate of it further positive qualities, but only to exclude all those qualities which depend on Avidyâ or nescience, such as change, pleasure, pain, and so on. After thus giving the opinion of Jaimini and of Audulomi, the author gives next his own opinion. SÛTRA IV. 4.7. एवमप्युपन्यासात्पूर्वभावादविरोधं बादरायणः ४।४।७।। gvg Evam, thus. wfa Api, even : though the soul be mere intelligence. aqsarar Upanyasat, because of the suggestion, reference: authority of the words of Prajapati. q Purva, of the former (i.e., Jaimini). wrg Bhavat, on account of the existence (of the statement). aftdw Avirodham, non-contra- diction. rru: Badarāyaņab, Badarayaņa, (thinks). 7. Even (though the soul be) thus (pure intelligence), yet on account of the authority (of the words of Prajâpati), there is no contradiction in the existence of the former (eight qualities also in it). Thus thinks Bâdarâyana -. 544. COMMENTARY. Though the essential nature of the soul be pure intelligence, as proved by Audulomi, yet there is no contradiction, if the eight qualities also exist in it. This is the opinion of the Lord Badarayana. Why? Because of the authority. The statement made by Prajâpati is an authority for holding that the former opinion held by Jaimini is right; since those qualities also exist in the soul. The settled conclusion, there- fore, is that since the Śrutis give unqualified both these statements,- the Brihadâranyaka mentioning that the soul is pure intelligence, and the Chhândogya that it has the eight qualities-and since both these statements are of equal authority, the nature of the freed soul consists of both these sets of qualities. Bâdarâyana approves the view that the soul is "even a mass of intelligence"-that is, unqualified intelligence only. For though it be unqualified (Nirguna) intelligence only, yet there is no contradiction, when it is said to possess the eight qualities also. The word eva "only" used in the Bri. Âr. ( sava aa ), " a mass of intelligence only"-does not prevent the soul possessing other

754 VEDANTA-SOTRAS. IV ADHYAYA. [Gooinda

attributes also. For the above passage of Br. Ar. purports to oxclude all and every kind of irrationality (Jadatva) from the soul and to teach that the self is .self-luminons. Though the Jiva be thus solf-luminous, pure intelligence, there is no contradiction if it possomee the oight qualitien, known from another equally authoritative text. Thus though a solid salt-crystal be a mass of mere taate, and nothing but taste, yet it has s form, hardncss, otc., also, and these qualities do not contradict its being a mass of taste. Therefore, it follows, that in Mukti, the Jiva manifests as puro in- telligence, endowed by the Lord with the oight qualities.

Adhikarana V .- The Mukta is a satya-sankalpa. Now the author discusses the question of the Mukta being a Satya- Sankalpa, one whose will spontaneously becomes resolved into the accomplished act. (Vişaya.)-In the Chh. Up. (VIIJ. 12.3) it is stated "He moves about there, laughing, playing, rejoicing, be it with women, or chariots, or relatives." (Doubt) .- Here arises the doubt. Does the soul's meeting witn the relatives and the rest presuppose an effort on its part, or does it come about by its mere willing? (Paroapakşa) .- The opponent maintains the view that there is effort on the part of the soul. For in this world, even such great persons as kings &c., who are said to be Satya-sankalpas (those whose wishes are never frustrated but ever accomplished), have to exert in order to bave their wishes realised. Therefore, the Muktas meet with their relatives by willing, accompanied by some etfort to get the will realised. (Siddhânta) .- This opinion is refuted in the next sûtra. SÛTRA IV. 4. 8. सङ्कल्पादेव तच्छ्रातेः ॥४॥।८॥ dwearg, Sankalpad, by the will 4s, Eva, indeed. ag, Tat, about it. a: Śrutch, there being a scriptural statement. 8. (The Muktas meet their relatives and the rest) by their mere will : because of the text of the Sruti .- 545.

Bhåsya.] IV PÅDA, VI ADHIKARAŅA, BA. 8. 755

COMMENTARY. The Mukta meets his relatives and the rest by his ere will. Why? Because the Revelation says so. For in the same Chb. Up. in a previous passage (VIII. 2. 1) the Scripture says :- स यदि पितृलोककामो अथति संकस्पादेवास्य पितर: समुचिद्वन्ति तेन पितृ- लोफेम संपजो महीयते ॥। १ ॥ "Thus be who desires the world of the fathers, by his mere will, the fathers come to receive him, and having obtained the woild of the fathers ;. be is happy." Thus this previous passage shows that the meeting with relativen, &c., takes place by mere will, and by no other effort. If any other effort was also necesnary,then the particle "Eva," "mere," would become useless. Thongh there was similarly the word ' Eva' in the description of the soul as "mere mass of intelligence" (aasa ga), yet there we added the eight qualities, becavse of the complementary text of the Prajâpati's declaration. But there is no such complementary passage with regard to Satya-sankalpa, which would reguire us to hold. that some other attributes must be added here also; and that the will does not accomplish itself, but requires something élee. But this kind of Mukti, in which one's own expansion of power is the predominant element, is not liked by those who are the true servants of the Lord, and have tasted the sweets of service. They look down upon this sort of Mukti. This explains also those texts which deprecate such Mukti.

Adhikarana VI .- The Mukta is under the control of no one, but the Lord. Now, though the Mukta is one whose wish is ever true (Satya-san-> kalpai, yet he is dependent on te Lord and on the Lord alone. The author shows this fact in the next sûtra. (Doub) .- Is the Mukta under the governance of anyone other than the Supreme Person or not? (Purvapakşa) .- He is under the governance of Beings other than the Supreme Person. Just as the man who goes to the palace of a king comes under the control of the offcials of the king, so also the Mukta who has entered the home of the Lord, comes under the jurisdic- tion of the companions of the Lord. (Siddhånta) .- This view is set aside in the next stra.

756 VEDANTA-SOTRAS. IV ADHYAYA. [Govinda

SÛTRA IV 4. 9. अतएव चानन्याधिपतिः ॥।४।४।६।। da: Atah, for this reason. Eva, indeed. Cna, and. refofa:, Ananya-adhipatih, having no other master (except God). 9. And for this reason, indeed, he has no other Master .- 546. COMMRNTARY. "For this reason," namely, because of the manifestation in the Freed Soul, of the attributes of True-Resolve, &c., through the grace of the Supreme Person, the Mukta has no master over him. That is to say, he has no ruler over him except the Supreme Person Himself. He shines forth and sports about, dependent on the Supreme alone. Were he under the control of apy other person, then his case would not differ from one being in the bondage of the Samsara, though that bondage may be of a different sort. Though the True-Resolve possessed by the Mukta Jiva is the essential nature of the Soul, yet it has become manifest owing to his meditation on the Supreme Person. Hence He out of compassion constantly gives joy to His protege-joy which is endless and infinite. That the Lord gives joy to the Freed will be shown further on under Sutra IV. 4. 20. and the rest. The Mukta also is equally happy in getting the privilege of eternally serving the Lord of eternal bliss and Protector of His proteges. The Jiva being a portion (amda) of the Lord, his agency and enjoyment all depend upon the Lord. This has already been shown previously. The sutra is explained in another way also by some. "For this reason," namely, because he becomes a Satya-Sankalpa, one whose wishes spontaneously realise themselves, the Mukta "has no other master," is not under the law, rises above all commands and prohibitions of Sastras. Were he still under the rule of the law, his trueness of resolve would become obstructed thereby. [No one who is under the law, can be said to have a Free-Will or Satya-Sankalpa].

Adhikarana VII. Now the author shows that the Mukta gets a new Divine body. (Doubt) .- There arises the following doubt. Has the Mukta who has approached the Highest Bight got any body, or has he not ? Or has he a body whenever he desires to have one? Or can he not get any body ? (Parvapaksa) .- On this point, the autbor first gives the opinion of Bâdari.

Bhårya.] IV PÅDA, VII ADBIKARAŅA, Sn. 10. 757

SÛTRA. IV. 4. 10. श्रभावे बादरिराह घोवमू ॥४।१०॥ पमाषे Abhave, as regards the absence. ureft: Badarib, Badari. st Aha, says. ft Hi, because (of the Chhandogya, Vill. 12. 1). wrz Evam, thus. 10. Bâdari (opines that the Mukta Jiva) has no body, because thus the Scripture declares .- 547. COMMENTARY. Bâdari holds that there is an absence of body with regard to the freed. The body is always the outcome of one's good or bad or mixed Karmas. It is Adrișta-made. In the state of Release, all Karmas being destroyed, there exists no Adrista, so there is no possibility of the origination of a body. Why? Because the Scripture declares thus: because the text of the Chhândogya, VIil. 12. 1, says so. मघवन्मत्यं या इदधे शरीरमासं मृत्युना तदस्यामृतस्याशरीरस्यात्मनअ्रबिट्ठानमाच़ो वै सशरीए: प्रियापियार्भ्यां न वे सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं बाव सन्तं न प्रियाप्रिये स्पृशतः ॥। १॥। चशरीरो वायुरधं विद्युत्स्तनयिक्तरशरीराज्येतानि तथ्- यैतान्यमुष्मादाकाशात्समुत्याय परं ज्योतिरुपसंपध स्वेन स्वेन रूपेबामिनिष्पदनते।२॥ एव- मेवैष संप्रसादोऽमाध्करीरात्समुत्याय परं ज्योतिक पर्संपद्यस्वेन रपेज्मिनिष्पयते स उत्तम: पुरुष: स तत्र पर्येति असन्कीडम्रममाय: स्रीमिर्या यानैवा प्ातिमिर्या नोपजनथ अर- सिदध शरीरधं स यथा प्रयोग्य पाचरये युक्त एवमेवायमसित्करीरे प्राय्े युक।।३। "Maghavat, this body is mortal and always held by doath. It is the abode of that Belf wbich is immortal and without body. When in the body the Solf is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasuro and pain. But when he is free of the body, then neither pleasure nor pain touches him. "The wind is without body, the cloud, lightning and thunder are without body. Now as these, arising from this heavenly ether (space), sppear in their own form, as soon as they have approached the Highest Light. "Thus does that serene being, arising from this body, appear in its own form as soon as it bas approached the Highest Light. He is the highest porson (Uttam Parapha.) He moven about there laughing (or esting), playing and rejoicing (in his mind), be it with women, carriages, or relatives, Dever minding that body into which he was born. The above passage in the first verse shows that wherever there is a body, there must be pain. It, therefore, says further on " when the soul goes out of the body," &c., then it is above all pain, &c. Thus the Chhandogya Up. clearly says that the soul in the state of Mukti ie bodiless. The Bhagavata Purina also says :-

"The dwellers of the oity of Valkugtha, devoid of lite-breaths, sensc-organs and body.' This is the opinion of the sage Badari. The author next quotes the opinion of Jaimini.

758 VEDANTA-SUTRAS. IV ADHYĀYA. [Govinda

SUTRA IV. 4. 11. श्राह सोवं जैमिनिर्विकल्पामननात् ।।४।४।११।। I Aha, says. ft Hi, because qug Evam, thus Sfrf : Jaiminip. Jaimini. fraeq: Vikalpa, option. wrmarg Amananat, by thinking abou mentioning. 11. Jaimini holds that, because the Scripture declares thus, therefore the Mukta has a body, as the passage declar- ing the optional possession of many bodies .- 548. COMMENTARY. Jaimini holds the view that the Mukta has a body. Why? Because of the declaration of option in the scripture. In the Chh. Up., VII 26. 2, where the Bhuma Vidya is described, there is the following :- तदेब शोफो न पश्यो मुत्युं पशयति न रोग मात दुग्बताथ सर्वथ ह पश्य: पश्पति सर्वमाम्ोति सर्वश इति स एकमा सवति तिया भवति पब्तमा सपभा नबथा ज्रैव पुन- स्वैकादश स्मुत: शतं न दश बैकस सहसाति य विधंशति॥२॥ "There is this verse, ' The Roleased does not see death, nor illness, nor pain. The Released seos overything and obtains eretything evorywhere. "He is one, he becomes three, he becomes fve, he becomes seven, he becomes nine, then agaln he is called the olovonth, and hundred and ten and one thousand and twenty. The above shows that the soul can assume varioua bodies simul- taneously, and as the soul is atomic in its essential formn, its becoming many can be only by its assuming diverse bodies. Nor can it be said that the above description of the Chh. Up. is not a fact, but an Arthavâda. Because the description comes under the topic of Release, and is a bare statement of truth, not a figurative expres- sion. This being so, the statement of the Chh. Up. (VIII. 12. 1) regard- ing the soul being bodiless, in the state of Mukti, means that it has no body dependent upon Adrista or Karmas. That the soul has a body, not of Prâkritik matter but of celestial essence, is proved by the Smriti text also : Vasanti yatra purușa sarve Vaikuņtha murtayab, "where dwell released souls, all having celestial bodies (Vaikuntha Murti)." Now the author gives his own opinion in contradistinction to that of Bâdari and Jaimini. SÛTRA, IV. 4.12. दादशाहवदुभयविधं बादरायणोऽसः ।।४।४। १२ ।। mu Dvadaća, tweive. wrw Âhavat, like days ; just as the twelve days sacrifice. afrt Ubhayavidham, of both kinds. mrrm: Badarayanah, Badara- yana (thinks). wa :, Atab for this very reason. 12. For this reason, Badarayana holds that Muktas are of both kinds (they are both bodiless and have bodies),

Bhâsya ) IV PÅDA, VII ADHIKARAŅA, Sů. 12 759

just as the twelve days' sacrifice (is both an Ahina and a Sattra) .- 539. COMMENTARY. "For this reason," because the Mukta is one whose wish becomes spontaneously realised ; therefore, the lord Bâdarâyana opines that the Mukta has both these natures: because the Scripture describes him in both these ways. In other words he maintains that the Mukta is both bodiless as well as has a body. It is like the twelve days' sactifce which becomes a sattra on the wish of the Yajamâna, when it is looked upon as a sacrifice having many Yajamânas, and becomes an Ahina when it is looked upon as having a single Yajamâna. As this Dvâdasaha cere- mony becomes a Sattra, or an Ahina on the mere will of the Yajamana (whether he joins others with him or not), so these Mukta souls have a body or have not a body, on their mere will. The real trnth is thie that the Muktas, through the force of Brahma-vidya, have torn off all corporal vestures, and have become Satya-sankalpas or beings whos mere will is action. Of these Muktas, there is a class who wish to have a body and they assume a body by the force of their mere will. And with regard to these is the verse of the Chh. Up. (VII. 26. 2) " he be- comes one, he becomes three, he becomes five," etc. But those who have no desire to assume a body, do not get a body, and with regard to them the verse, VIII. 12. 1. of the Chh. Up. becomes appropriato, and it is said that he is without a body. Those Muktas, who through their celestial bodies (the Brahmic bodies) always wish to carry out the will of the Supreme Brahman, manifest in their acts the Chit Sakti of the Lord, and with that dakti they work simultaneously in different places. The Muktas always possess this Chit Sakti, and always follow the will of the Lord. In the Bri. Ar. (II. 4. 14) it is said :- यत्र हि दैतमिय सवति तदितर इतरं जिमति वदितर इतरं पश्मति तदितर इतरथं शुखति तदितर इतरममिवदृति तदितर इतरं मतुते तदितर इतरं विजानाति यत्र या स्रस्य सर्व- मात्मेवामूतर हेन के जिमन सल्हेन के पश्येचलेन कथ भुख्ुयासत्केन कममिवदेत्तत् फेन के मन्नीत तत् फेन के विज्ञानीयात्।।१४ । " For when there is as it were duality, then one sees the other, one smells the other, one hears the other, one salutes the other, one perceives the othor, one knows the other, but when the Self only becomes all this for the Mukta, how should he smell another, how should he see another, how should he hear another, how should he salute anothor. how should he porcaive another, how should he know another ?" The above verse shows that when, in the state of Mukti, the Su- preme Self has become the direct worker through the Mukta Jiva, when

760 VEDÅNTA-SOTRAS. IV ADHYAYA. [Govinda

Hari pervades the Mukta Jiva, with his form of bliss, intelligence and all-pervadingness, and when He has become, as it were, all the sense- organs of the Mukta Jiva, his eyes, ears, etc., then how should such a Mukta Jiva see another, and with what he should see another, etc. Verily through the energy of Hari Himself, he sees Hari, through the sense-organs which themselves are Hari. Thus the Mukta sees Hari with the organs which are Hari and the life-energy which is Hari. Hence the Sruti says "when the Self only has become all this for the Mukta, how should he smell another, how should he see another, how should he bear another," etc. This idea is more explicitly expressed in the Sruti of the Madb- yandinâyanas which is to the following effect. स वा एष म्रहानिष्ठ इदं शरीरमत्यमतिसुज्य पधाभिसम्पय ब्रहाका पशयति म्रहाया शरुयेति म्हयैवेदं सर्वमनुभवति। That Brahmanistha putting off this mortal body, and having reached Brahman, sees through Brahman, hears through Brahman, yea perceives everything through Brahman. The Smriti also says the same :-- "where dwell these spirits all of them having celestial bodies." This Sankalpa or will, which blooms out in the Mukta, is to be cul- tivated from the very time of his earliest practice, and must be understood to be the same will, which he was cultivating during his period of SAdhana. Because the Sruti says "Yatha kratub," "as a man wills in this life, so ho gets in the next." In fact, the Mukta even before he gets the state of Mukti, has been constantly willing "May I walk through the feet of Visnu, or rather I am walking through the feet of Vianu, I am seeing through the eyes of Visnu," etc. Since this had been his aspiration, even before Mukti, it becomes realised in the state of Mukti.

Adhikarana VIII .- The Mukta enjoys objects is not quiescent. In the preceding Sutras have been described the attributes which the Mukta possesses, in order to enjoy heavenly blessings, and his getting a divine body through which he enjoys them. That there are onjoy- ments to be experienced in Mukti, we find established by texts like the following of the Tait. Up. (II. 1. 1.) :- सोफनुते सर्वान् कामान् सह महबा। "He enjoys all objects of desire along with Brahman." Now the author mentions that this onjoyment may be problomatic and hence arises the following doubt.

Bhágya.] IV PADA, VIII ADHIKARAŅA, Sa 13.14. 761 (Doubt) .- Is it possible that a Mukta may have enjoyments or is it not possible ? (Pirvapakşa) .- The Pûrvapakșin maintains, that since the Mukta is devoid of body and sense-organs, it is not possible for him to enjoy any object. If it be said that being a Yogin, he has the creative power of making a body for himself in order to enjoy objects, to this we reply, that being full of divine ecstacy and bliss, he will have no hankering for sensations, and will not create a body to enjoy external objects. The Mukta, therefore, does not enjoy objects of desire. (Siddhânta) .- This view is set aside in the next sûtra. SÛTRA IV. 4. 18. तन्वभावेसन्ध्यवदुपपरोः ॥४।४।१३। y Tanu, of the body. wart Abhave, in the absence. amy Sandhyavad just as in a dream, Sandhya means dream. aqqw: Upapatteh, it being possible. 13. Even in the absence of a body, the Mukta enjoys objects as in state of dream; because of the reasonableness of such enjoyments .- 550. COMMENTARY. The onjoyment is not impossible, even in the absence of a (self- created) body. As in the condition of dream (where the objects of enjoy- ment and the subtle bodies through which those objects are enjoyed are created by the Lord Himself), so in the state of Mukti; (though the Mukta may not desire any such enjoyment, the Lord out of His fullness bestows such enjoyments on him). Therefore, as in a dream, where there is no body, but still enjoyment, so in the state of Mukti, there is enjoyment even without the body. Of course, whon the Mukta creates a body, then his enjoyment is more full and intense. As is mentioned in the next sûtra. SÛTRA IV. 4. 14. भावे जाम्दत् ॥४।४। १४ ॥ Bhave, in the existence of (the body). wrort Jagradvat, just as in the waking state. 14. When there is a body (then the enjoyment is more intense) as in the waking state .- 551. COMMENTARY. When there is a body, then the enjoyment is, of course, as full as in the waking state. As to the objection of the Pârvapaksin, that the objecte

762 VEDÅNTA-SÛTRAS. IV ADHYAYA. [Go vinda

of enjoyment have no attraction for the Mukta, it is perfectly correct. But as these objects, like sentiments arising on the experiencing of a work of true art, are looked upon by the Mukta as gifts of God, his Prasada, he does not discard them, but on the contrary accepts them eagerly. Hence the objection is not valid. As the Lord Hari Himself is ever full and self-satisfier, yet enjoys the offerings made to Him by His devotees, in order to satisfy the wish of His devotees; and the desire for enjoyment of the Lord is but a response to the wish of His devotees; so there arises a desire in the Mukta even, to enjoy the objects of desire as the sacred gift of the Lord, as His Prasada ; and this is indeed not an ordinary desire but Bhakti. And it should be so understood.

Adhikarana IX .- The Mukta is Omniscient. The author now shows that the Mukta is omniscient. (Vişaya) .- In the Chh. Up. (VII. 26. 2, see sutra IV. 4, II. 1.) We have the following :- "The released soul does not see death, nor illness, nor pain. The rolessed sees evory- thing and obtains overything, overywhere." This shows that the released has knowledge of every object. (Doubt) .- Is it possible that the released should possess such omnisci- ence or is it not? (Purvapakşa) .- The Purvapakyin maintains that the released soul has no omniscience, because the scripture says that it is embraced by the Prajña Self, Bri. Âr. (IV. 3. 21). तडा सस्यैतदतिषछन्दा भपहृतपा्माSमयकें ऊर्प तथ था म्रियया खिया संपरिष्य को न वाहा किंवन वेद नान्तरमेवमेवायं पुरुषः पराश्नात्मना संपरिष्वको न बाह्य किंयन वेद नान्तरं तदा स्स्यैतदास्काममात्मकाममकामकें ऊपकें शोफ़ान्तरम् । २१। "This indeed is his (true) form, free from desires, free from ovil, free from fear. Now as a man, when ombraced by a beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the intelligont (Prajna) Self, knows nothing that is without, nothing that is within. This indoed is his (true) form in which his wishes are fulflled, in which the Self (only) is his wish, in which no wish is folt, free from any sorrow." (Siddhânta) .-- This view is set aside in the next sûtra. SÛTRA IV. 4. 15. प्रदीपवदावेशस्तथाहि दर्शयति ॥४।४।१५।। sfrvsr Pradipavat, just as in the case of a lamp. wiru: Aveenh, entering. or Tatha, thus. R Hi, because. edura Daréayati, declares (the scripture).

IV PÅDA, IX ADHIKARAŅA, Sa. 16. 763

15. The pervasion (of the soul of the Mukta in every object, and his thus knowing every object), is like that of a lamp; because the scripture declares it to be so .- 552. COMMENTARY As a lamp, though romaining in one place, enters into many places through its rays, so the Mukta enters into many objects through the spreading out of its Prajna (the aura of consciousness). To this effect is the Sruti of the Śvetaśvatara. Up. (IV. 18). यदातमस्तब दिया न राजिन सब् चासचििव एव फेवल:। तद्सरं तत्सवितुर्ष- रेग्यं प्रता म तस्ालाखुना पुराबी। १८ ॥ "When the light has risen, there is no day, no night, neither existence nor non- oxistence, Siva the bicased slone is there. That is the eternal, the adorable light of Savitri, and the ancient wisdom of tha Jiva (Prajaa) proceeded from That (Lord Hari)." The above shows that "tasmat,"-"from Him," from the Lord Hari, the ancient wisdom of the Jiva, so long under obscuration, spreads forth then. Says an objector : It is not reasonable to hold that the Jiva becomes omniscient in the state of Mukti. The Br. Up. (IV. 3. 21 ante) says the Jiva is then in the embrace of the Lord and is unconscious of every discrete knowledge. The next sûtra gives a reply to this objection, and explains that verse. SÛTRA IV. 4. 16.

wre Svapyaya, deep sleep. anguhr: Sampattyob, and union : the death- swoon. The moment just before the departure of soul from the body is called Sampatti. wan Anyatara, either, any one of the two. wing Apeksyam, to be referred, having regard to. wiftcgag Aviskritam, manifest : declared. ft Hi, because. 16. (That verse of the Br. Up., IV 3. 21) refers to either the state of deep sleep or to the state of death swoon (it does not rèfer to the condition of the Mukta); because the scripture has made it clear .- 553. COMMENTARY. The above Br. Up. text is not enough to prohibit the possession of discrete consciousness by the Mukta, because it has reference either to the condition of deep sleep or of death swoon. In the Chhândogya Up. (VI. 8. 1) the word Svapiti is thus explained :- Svam apito bhavati tasmad enam Svapiti ity achaksate: svam hy apfto bhavati: "He has reached the Self

764 VEDANTA-SOTRAS. IV ADAYAYA. [Govinde

(sva), therefore, they say Svaptti (he sleeps), because he has gone to bis nelf (Sva)." Further in the same section (VI. 8. 6) it says " when the man departs, speech merges in the mind, the mind in breath, &c." Thus the scripture describes the states of deep sleep and death (Sampatti) as states of unconsciousness. On the other han l, it reveals the state of Mukti as that of all-knowledge. In the same Chhândogya Up. (VIII. II. 1.) Indra addressing Prajapati thus deprecates the condition of deep sleep :- "In truth he thus does not know himself that he is I, nor does he know any- thing exists. He is gone, as if to utter annihilation. I see no good in this." Thus showing the utter unconsciousness of the Jiva in deep sleep, tho same Śruti, in the speech of Prajapati, describes the state of Mukti, unliko that of deep sleep, as a state of most vivid consciousness, in these words (VIII. 12. 5.) :- "He, the Self, seeing these pleasures through his divine eye, i.e., the mind, rejoices. The Devas who are in the world of Brahmnan meditate on that. Therefore all worlds belong to them and all desires." Thus the Chhândogya Up. clearly draws a distinction between the deep sleep and death which is that of unconsciousness, and the state of Mukti whioh is a state of exalted consciousness. The word ' annibilation' used in the above means ' non-perception of any object.' Thus it is proved that the released soul is Omniscient.

Adhikarana X .- But the Mukta cannot create a world. In the Chh. Up. we have the following (VIII. 1. 6.) :- तद हहात्मानमननुविय मञस्येताकस सत्यान् कामासेना सर्वेधु लोकेन- कामचारो मवत्यथ य इदात्मानमनुविध मजनस्पेताकॅस सतयान् कामासतोषा स्वेंपु लोकेशु कामचारो भवति ।।६।। "Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hente, after having discovered the Self and those true desires, for them there is freedom in all the worlds."' As an example of Kâmacharya or freedom in all the worlds, the same Upanișad mentions (VIII. 2. 1, &c) :- स य दि पितृलोककामो भवति संकल्पादेवास्य पितर: समुतिद्ठन्ति तेन पितृलोफेन संपननो महीयते ॥ १॥ ग्रथ यदि मातृलोककामो भवति संकल्पादेवास्य मातर: समु चिष्ठन्ति तेन मातृलोकेन संपन्नो महीयते ॥२ ॥ "Thus he who deaires the world of the fathers, by his mere will the fathers come to rocoive him, and having obtained the world of the fathers, he is bappy." "And he who desires the world of the mothers, by his mero will the mothers come to rooive him, and having obtained the werld of the mothers, he is happy."

IV PADA, X ADHIKARAŅA, S0. 17. 765

(Doubt) .- Here arises the doubt, does the released soul become the world-creator or not ? (Purvapakşa) .- Since the Mukta has reached the highest equality with the Lord (Mundaka Up., III. 1. 3), and since the scriptures mention that the Mukta has the power of realising all his thoughts (Sattya-sankalpa), he must have the power also of creating the universe. (Siddhânta.)-This view is set aside in the next sûtra. SÛTRA IV. 4. 17. जगद्व्यापारवर्ज्य प्रकरणादसन्निहितत्वात्॥४।४१७॥ TT, Jagad, world. srqr, Vyapara, energy, creation, mig Varjyam, without, excepted. wwrarg Prakaranat, from the subject-matter. vafufmere, Asannihitatvåt, on account of non-proximity. 17. (The Mukta has all powers) with the exception of creating the universe; because the context and the non- proximity (debar any other view) .- 554. COMMENTARY. The Mukta no doubt creates the Pitriloka and Mâtriloka, etc., as we learn from the Chh. Up. (VIII. 2. 1. &c); but his creation has this limi- tation, that it is a local creation only, different from the creation of the Supreme Brahman, who creates the whole universe, consisting of spirit and matter, sustains it and dissolves it back into Himself. This power belongs to Brahman alone and to no Mnkta Jiva, as we find from the Tait. Up. (III. 1. 1.) भृगुवे वाठकिः॥ वदयं पितरमुपससार ।। प्रधीदि भगवो अहोति॥ तस्मा पतत्प्रो- वाच॥ ग्रम्मं प्रायं चक्षु: भ्रोत्रं मनो वायमिति॥ तभ दोवाच॥ यता वा इमानि भूतानि जायन्ते॥ येन जातानि जीवन्ति॥ यत्यन्त्यभिसंविशन्ति॥ तद्धिजिक्ञासस्व । तक्रस्येति।। "Bhrigu Varuni went to his father Varuna, saying: "Sir, teach me Brahman." He told him this, viz., Food, breath, the eye, the ear, mind, speech. "Then he said again to him : 'That from whence these boings are born, that by which when born, they live, that into which they enter at their death, try to know that. That is Brahman." With the exception of Jagatvyapara, the released soul has every other power. How do we know this? From the leading subject-matter and from non-proximity. The leading subject-matter in the above passaxe of the Taitt. Up., is Supreme Brahman. The son asks his father to teacn him Brahman, and the father defines Brahman as "that from whence these beings are born, etc.". The topic there is of Brahman and not the released soul. Nor can the released soul, by any method of attraction and

766 VEDANTA-SOTRAB. IV ADHYAYA.

imitation, get this power of world creation. In fact, that Upanișad in II. 6. 1, expressly says :- प्रसन्नेब स सथति।। मसङ्स्य ति बेद बेत्।।चस्ति अम्र ति बेहू द।। सन्तर्मम तता बिदुरिति॥ "He who knows Brahman as non-existing, becomes himself non-existing. He who knows the Brahman as existing, him we know himself as existing." Moreover, the Mukta being not the subject matter under discussion in the immediate proximity of the Tait. verse, he cannot be said to acquire this power of world-creation by any means. If it were otherwise, then the author of the sûtra would not have defined Brahman as he does in I. 1. 2, as the Creator of the universe, for all definitions presuppose some special individual attributes. Moreover, if every Mukta became a God, with the god-like power of creation, then there would be many gods in this universe, and instead of this being a cosmos, it would be a chaos. Therefore, the Mukta is not equal to God, and has not the power of world-creation. Says an objector, but Taitt. Up. and Chh. Up. both declare that a released soul becomes the object of adoration to the Devas even, and since they teach that he possesses such lordliness, it is natural to suppose that he has the power of world-creation. Thus Taitt. Up., 1. 5. 3, says :- Sarve asmai deva balim âvahanti, "(all Devas bring offerings to him.)" So also the Chh. Up., 7. 25. 2, says. Sa svarâd bhavati tasya sarveșu lokeşu kAmachâro bhavati." (He becomes a self-ruler, he moves in all the worlds according to his wishes.) This objection is raised in the first half of the next Sûtra, and answered therein in the next half. SÛTRA IV. 4. 18. प्रत्यक्षोपदेशान्नेति चेन्नाधिकारिकमएड स्योके:॥।४॥४॥८॥ mrg Pratyaksa, direct. ageury Upadesat, on account of (direct) teaching. * Na, not. rfa lti, so. g Chet, if. Na not. wifrafta Ådhikarika, those entrusted with the special function, a world-ruler, office-bearer, like Brahma, &c. TITHE Mandalasya, spheres (i.e., of those abiding in the spheres, of those entrusted with the special functions. mR: Ukteh, on account of the statements. 18. If it be objected that this is not so, because there is direct scriptural teaching (to the effect that a Mukta be- comes a world-creator), we reply, it is not so: because those texts declare (that the Mukta enjoys pleasures) in the spheres cf world-rulers .- 555.

Bhâşya.] IV PADA X ADHIKARAŅA, sQ. 19. 767

COMM: NTARY. If an objector say "the Sr uti itself directly teaches that the Mukta can create a world ; and so it is not proper to deny to him the power of world-creation," we reply to bim thus "The texts are wrongly interpreted by you. They refer to the power of every Mukta, to go to the spheres of cosmic rulers like Brahma and the rest : and there enjoy all the pleasures of those spheres, through the kind permission of the Supreme Ruler." Thus the Muktas, like the Kumâras, Nârada and the rest, have unobstruct- ed power of movement in every sphere, and this is what is meant by the word "Kamachara," "freedom of movement." The rulers of those spheres moreover, honor such august visitors with all reverential offerings; and this is what is meant by the phrase " sarve deva balim asmai âvahanti" -all Devas bring offerings to him. Those two texts are not an authority for holding that a Mukta can be a world-creator. They merely show that a Mukta participates, through the most merciful kindness of the Lord, in all enjoyments to be found in those phenomenal spheres which declare His glory. Says an objector -if a Mukta enjoys all the pleasures to be found in the various worlds of phenomena, then he is no higher than an ordinary world-current-driven soul (Samsart Jiva), for all phenomenal pleasures bave an end. The next sûtra answers this objection. SÛTRA IV. 4. 19. विकारावर्ति च तथाहिस्थितिमाह ॥।४। ४/१६।। Rran Vikara, in the wordly life : the changing. eufff Avarti, not exist- ing : Vikara avarti=Brahman, that in which change does not exist. Cha, and. aur Tatha, of that kind. f Hi, because. fufar Sthitim, abiding, porition. wt Åha, says. 19. (The Mukta ever abides in) That who is changeless, because the Sruti also has declared such abid- ing .- 556. COMMENTARY. "The changing " is this world of phenomena, for it is the six-fold modification, which every being in this world undergoes. That which does not exist in the changing is called Vikâra-avarti. It is the changeless Brabman and the abode of Brahman, which also possesses all the attributes of Brahman. The Mukta dwells in all spheres, fully knowing all the laws that govern those spheres, and all the attributes and nature of the Lord, who has created those spheres. Through the might of his Vidya, he

768 VEDANTA-SOTRAS. IV ADBYAYA. [Govinda

knows both the nature and the attributes of the Lord, free from the two- fold covering. Thus the dwelling of the Mukta in these spheres, differs from the dwelling of the Samsari Jivas in them. "The Śruti also has declared such abiding." Thus tbe Kath. Up., V. 1. declares :- पुरमेकादशद्ारमजस्यावकनेतस:।। अतुष्ठाय न शोचति विमुकम विमुच्यत

There is a town with eleven gates belonging to the unborn Brabman, whose thoughts are never crooked. Be who meditates on Bim (in the lotus of the heart) grieves no more, and being liberated (from Avidyi which covers the essential nature of Branman) becomes free (from the Miya which veils the attributes of the Lord.) This is that. The above verse shows that the sage becomes free from the two-fold veils and being then free, he comes face to face with the Lord, and ever remains enjoying the highest end of man. This covering or veil is really no covering on the face of the Lord : it is like the clouds covering the sun. As a matter of fact, the clouds do not cover the sun, but it is from the point of view of the observer on earth that the clouds appear to cover the sun. Similarly, these two coverings of the Lord (the Swarûpa Âvarika and the Guna Âvarika) are not real coveringe, existing in Brahman, but veils existing between the Jiva and Brahman, and existing in the vision of the Jiva alone and not in Brahman. This we find clearly stated in the Bhagawata Purâna :- facarTar यस्य लातुमीसापथेऽमुया। विमोहिता विकत्यन्ते ममाहमितिदुधिय:॥ The men of perverse intellect deluded by this Maya of the Lord, which stands shamelessly within the scope of their vision (putting a veil on it) mistakenly assert this is "mine" this is " I." For as the cloud cannot really cover the sun, so this shameless Mây& cannot cover the Lord, but only throws a glamour on the vision of the befooled man. Says an objector :- Since the bighest end of man is to realise the essential nature of the soul, as intelligence and bliss, and as possessing the attributes of true resolve (Satya Sankalpa) and the rest, where is the necessity of making further efforts to know God ? To know the Self is enough. This objection is answered in the next sûtra SÛTRA IV. 4. 20. दर्शयतश्चैवं प्रत्यक्तानुमाने ॥४। ४२०॥ rom: Dargayatab, they both show. Cha, and. qua Evam, thus. ma, Pratyaksa, direct knowledge : Śruti, wgnra, Anumane, and inference : Smriti

Bhåsya.] IV PÅDA, X ADHIKARAŅA, 80. 21. 769

20. The Revelation and Tradition also show it thus. -557. COMMENTARY. Though the Mukta Jiva is as described above (namely, is intelli- gence, bliss, will-power, &c.), yet in its own nature it is not endowed with infinite bliss (or infinite knowledge, &c.) : because it is atomic in size. (It is by its falling into the infinite ocean) of Brahman, that it acquires measureless bliss. This is shown both by the Revelation as well as by Tradition. Thus the Taitt. Up., II. 7, Rasam hy eva ayam labdhva anandi bhavati: "indeed by getting this Flavour, he becomes blessed." So also in the Gita, XIV. 27 :-

शाश्वतस्य व धर्मस्य सुजस्यैकान्तिकस्य थ ॥२७ ।। For I am the abode 'of the ETERNAL, and of the indestructible nectar of immortslity, of immemorial righteousness, and of unending bliss. The word ' Cha' in the sutra indicates that we may also apply the analogical reasoning here. As a poor man becomes rich when he takes refuge with a rich person and becomes his favourite, so the Jiva essentially atomic, becomes infinite through the infinity of the Lord. But, says an objector: Does not the following text show that the Released gets the highest similarity with God? And if the Released is similar to God, it is by virtue of his own self that he becomes god-like, what is the necessity of a God then? The following verse of the Mund. Up., III. 1. 3, shows this similarity :- यदा पश्य: पश्यते वक्मवर्य कर्तारमीरा पुरुषं शहायोनिम्॥ तदा विद्वान्पुख्यपापे विधूय निरखुन: परमं साम्यमुपैति॥३ ॥ " When the seer sees the brilliant maker and Lord of the would as the Person in whom Brahma has his source, then he becomes wise, and shaking off good and evil, he reaches the highest similarity, free from passions." 'Ohjection). No doubt, the soul is spoken of as atomic, but that is merely a figure of speech, in order to facilltate the understanding of it. The Buddhi is atomic and its attribute is wrongly ascribed to the Jiva who is really Vibhu or all-pervading. This objection is answered in the next sûtra. SÛTRA. IV. 4. 21. भोगमालसाम्यलिद्गाच च ।। ४। ४। २१ ।। T, Bhoga, enjoyment. arw, Matra, only. ar, Samya, eqality. fugra ngat, on account of indication. Cha, only. T, Na, not, This word is to be read into the aphorism by drawing it from IV. 4. 18,

770 VEDANTA-SOTRAS. IV ADBYAYA. [Govinda

21. The similarity of the Jiva with Brahman is in the matter of enjoyment only: because of the indication of the Srûti .- 558. COMMENTARY. The word Cha "and " has the force of only here. The word ' not' is to be read into the Sûtra, from Sûtra IV. 4. 18 : and though its Anuvritti was not current in the two sûtras immediately following it, it is current in it, by the maxim of "frog-jump." The Taitt. Up., II. 1.1. " He rcaches all objects of desires together with (saha, the all-knowing Brahman," indi- cates that the Mukta is equal to God in matters of enjoyment only : because from the indicatory hint given there, the sense of the passage is not that the Mukta is essentially and absolutely equal to the Lord. In a previous sûtra (II. 3. 19, p. 355) it has been proved that the soul is really and not metaphorically atomic, and so this objection that the soul is all-pervading has already been answered. In that sûtra, the essential form of soul is determined, in the present sutra, the author of the treatise shows that the Jiva and Brahman have equality only in the matter of enjoyment, but they are different in their essential nature-the one is atomic, the other is all-pervading, &c. This inequality, moreover, is real-and not fictitious. Adhikarana XI .- The Mukta is eternally free and never returns. Now the author commences the topic that the Mukta is every- where in the proximity of Brahman. (Vijaya) .- All the texts describing the attainment of the world of the Lord by the free, are Vişaya texts here. (Doubt) .- There arises this doubt: Is this Mukti, which consists in reaching the Lord, permanent or temporal ? (Pârvapakşa) .- Since this releane consists in reaching a particular world or Loka, and there is no distinction between Lokas, so far as their phenomenal nature is concerned, whether it be Svarga-Loka or Vaikuntha- loka; and from every Loka there is a possibility of fall; so the Mukti is not eternal. (Siddhânta) .- This view is refuted in the next sûtra. SUTRA IV. 4. 22. भ्नावृत्तिः शब्दादनावृत्तिः शब्दात् ॥४।४। २२।। warqft:, Anavrittib, no return. merrx, Sabdat, on account of rhe scrip- tural statement. wargiw:, Anavrittib, no return. marg Sabdat, on account of the scriptural statement;

Bhåşya.] IV PÅDA, X ADHIKARAŅA, Sů. 22. 771

22. There is no return (to Samsâra for the Mukta) because of the word of God ; yea there is no return, because of the word of God .-- 559. COMMENTARY. He who has reached the world of the Lord, by devotion to Him, accompanied by a knowledge of His qualities, never comes back from it to Samsâra. Why? Because of the Word. Because there is this scrip- tural statement in the Chhândogya Upanişad (IV 15. 6) :- स एनामास गमयत्येव देवपथो अहापथ पतेन प्रतिपच्माना इमं मानवमावर्त नावर्तन्से नावर्तम्ते ॥६॥ "He leads them to Brahman. This is the path of the Devas, the path that losds to Brahman. Those who proceed on that path do not return to the life of man, yea, they do not return." To the same effect is the following verse of the Chhandogya Up. (ViII. 15.]) : - स वल्वेवं वर्तयम्याबदायुपं हालोकममिर्सपथते न न्ा पुनरावर्तते न च पुनरा- वर्तते न य पुनरावर्तते॥१ ॥ He verily thus passing his life, attains on death, the world of Brahman, and never returns therefrom, yea, never returns therefrom. To the same point is the following Smriti text :- मामुपेस्य पुनर्जन्म दुग्सालयमशाश्यतम्। नाम पन्ति महात्मान: संसिद्धि परमा गता:॥१५। Having come to Me, these Mahatmas come not again to birth, the place of pain, non-eternal; they have gone to the highest bliss.

मामुपेल्य दु कैतिय पुनर्जन्म न बिद्यते।। १६।। The worlds, beginning with the world of Brahma, they come and go, O Arjuna' but he who cometh unto me, O Kaunteya, he knoweth birth no more. (Gitâ, XVIII, 15, 16) Nor indeed can it be feared that the Supreme Lord, the blessed Hari, will ever wish to throw down from his world, His servant. the Mukta, or that the Mukta would ever wish to leave his Beloved. For has not the Lord said in the Gita (VII. 17) :- "I-am supremely dear to the wise and he is dear to me." Or does not the Bhâgavata Purâna also say, "Sadhavo hridayam mahyam sadhûnâm hridayam tu aham," "1 am the heart of the Sadhus, and the Sadhus are verily my heart." Thus there is excess of reciprocal love between the two, leaving no room for any

772 VEDANTA-SUTRAS. TV ADHYAYA. tGovinda

such doubts, unworthy both of the Lord and His Devotee. Also in the Bhigavata Purana, we have the following :- ये दारागारपुन्नापान् प्रायान् विवमिमं परम्। हित्बा मा शरबं याता: कथं तांस्तक मुत्सहे।। यातात्मा पुदप: कुच्कपादमूल न मुज्जति। मुकसह परि्ेश: पान्य: स्वरारवं यथा।। Those who losving aside wives, sons, houses, livos and riches sought shelter in me, how can I allow myself to desert them ? A clean-souled man nevor leaves the feet of Sri Kriana, just as a travoller who has reached his home after undergoing all sorts of trouble, does not leave it Thus, on the one band, the Lord has the strong determination not to leave his devotees and, on the other band, his devotees have an equally strong love for Him, which does not allow them to leave Him. To sum up, the Lord never abandons His own extremely beloved children, who are a fragment of his own essence, after having brought them to His home, and after baving washed away their ignorance, which had caused them to turn their face from the Lord. More so when it is remembered that the promises of the Lord are ever true, tbat His resolu- tions are never frustrated, that Ho is an ocean of protecting kindness for all those who take shelter under Him, and that He is the Lord of all. Such a being will never renounce his devotees, who have abandoned everything. The Jiva also, on the other hand, whose quest was ever happiness, and who had constantly been deluded by a show of it in the shape of wives, children, etc., and who had passed innumerable lives in the pursuit of these false pleasures, will not leave that infinity of true joy and wisdom, the best friend and master, the most merciful, when he has found Him through the grace of the good teacher and through the arising of his good fortune. The soul, when it has once found its origin, never has any desire left for things other than the Lord and follows Him alone and never wishes to be away from Him. This is not a question for logical arguments, it is a matter learnt through the scriptures alone and must be so believed, whose sole authorities are the scriptures. The repetition of the sûtra indicates that the book has come to an end. समुद्धृत्य यो कु:नपक्कृातू स्वमक्तान् नयत्यच्युतश्चितसुखे धाम्नि नित्ये। प्रियान् गूढ़रागात् तिलाद्ध विमोक, न सेष्छस्यसावेव सुच निषेव्य:।।

THE END.

Alphabetical Index to the Sutras.

म्र. Adhya. Pada. Sutra. Pago. भंशो नानाव्यपदेशादन्यथा धापि दाशकितवादित्व- मधीयत पके ... ... ii 3 41 381 अकरगत्वाच न दोषस्तथादि दर्शयति ii 11 403 ... 4 प्रक्षरधियां त्वविरोध: सामान्यतन्द्रावाभ्यामोपसद्प- सदुक्तम् ... ... 3 34 .558 ... E:

10 119 ... ... 3 भरमिहोत्रादि तु तत्कार्यायैव तडशनाव् ... iv 1 16 698 अग्न्यादिगतिभतेरिति वेभमाक्कतत्वात् ... iii 1 4 428 प्रङ्गाषबद्धास्तु न शाखासु दि प्रतिषेदम् ... jii 3 57 600

2 ... ... 8 285 E:

प्रम्षु यथाभ्रयाव: jii 3 63 609 3 ... ... सचलत्वं चापेकष्य 687 ... ... ... iv 1 9

स्वदच ... ii 4 7 399 ... ...

... ... ii 4 13 407 भत एव य नित्यस्वम् ... i 3 29 138 ... ... भत एव सर्वाज्यतु 2 704 ... iv ... ... 4 25 638 ... ... मरत एव चानम्याधिपति: iv 4 9 756 ... ... ... भत एव बोपमा सूर्यकादियत् 2 18 476 ... ... ... मत एव न देवता भूतं .च i 2 28 98 ... ... ... 1 मत एव प्रायः i 23 ... 1 51 ... ...

... iii 2 8 463 ... ... ... प्रतश्चायनेरपि दसिये iv 2 20 723 ... ... 39 656 ... ... ... 4

भतिदेशान 47 ... 3 584 ... iii ... ... भतोऽनन्तेन तयाहि लिग्म iij 2 27 488 ... ... पताऽ्याऽपि हा केवामुमयो: iv 1 17 700 ... ...

पचा बराबरप्हजव् ... ... i 2 9 76 ... ...

चथाता महाजिवासा ... i 1 6 ... 1 ...

.( 2 )

Adhys. Pada. Satra. Page. शहृश्यत्वादिशुकको धर्मोंके: i 2 21 87 ... ... 31 महशानियमातू ... 49 ... 3 390 अधिक तु भेदनिदेशात् ... ... 1 22 251 अधिकोपदेशास् मादरायवस्पर्व तहरानाव् ... ... iii 4 8 620 अधिष्ठानानुपपरेश ... ii 39 325 ... अ्ध्ययनमात्रवत: ... iii 12 623 ... ... ... प्रनमिभर्ष च दर्शयति iii 35 650 42 ... ... 4 मनवस्वितेरसम्भवाच नेतर: 2 17 83 ... चनारब्यकार्ये एव तु तदवधे: 696 ... ... ... iv 1 15

... iii 50 673 सनावृत्ति: शम्दादनावृत्ति: शष्दातू ... ... iv 22 770 अनियम: सर्वेपामविरोधात् शाब्दातुमानाभ्याम्. 32 ... iii 3 553 भनिष्ठादिकारियामपि न भुतम् ... ... iii 1 12 440 मनुकतेस्तस्य थ ... ... i 3 22 130 धनुभ्ापरिहवारा देदसम्बन्धाजज्योतिरादिवत् 3 46 388 ... E: अनुपपरेस्तु न शारीरात् ... ... i 2 3 72 पतुमन्धादिभ्य: ... iii 3 प्रनुष्ट यं बादरायख: साम्यभते: ... 51 589 ... ... 4 19 632 अनुस्मृतेर्बादरि: ... i 2 31 100 अनुस्मृतेश् ... ii 2 25 304 ममेन सर्वगतत्वमायामशब्दाविभ्य: iii ... 2 38 501 ... अम्तर उपपसे: 2 13 81 ... सन्तरा धापि तु तद्हृष्ट : iii 4 36 653 ... सन्तरा भूतप्रामवत्स्वारमनः ... ... ijj 3 36 563 सन्तरा विज्ञानमनसी कमेव तलिक्ादिति बेभाषि- शेषात् ... ii 3 14 345 ... i 2 18 85 ... सन्तव र्वमसपकता वा ... ii 2 41 326 i 1 20 46 ... ii 2 36 ... 320 अ्रन्यभाभावाच् न तृष्दयत् ... ii 2 5 282 ... अन्यथात्वं शम्दादिति वेभाविशेषात् iii 3 7 517 ... ... अन्यथातुमिता न मराकिवियोगात् ii 2 9 286 ... ... सरम्यथा मेदानुपपत्तिरिति वेजोपदेशान्तरवत् iii 3 37 564 .. i 3 12 120 ... ..

( 3 )

Adhya. Sutra. Pada. Page. अम्याधिष्ठितेषु पूर्ववदमिलापात् ... iii 1 25 449 ... सम्यार्थं तु जैमिनि: प्रभव्याक्यानाम्यांमपि जैवमेके i 4 18 188 ... 83 अन्यार्थश् परामश 20 ... 3 129 अन्वयादिति चेत्स्यादवधारयात् ... iii 3 18 534 अपरिभ्रहाच्ात्यन्तमनपेसषा ii 2 17 295 अपि व सप्त ... iii 16 442 अपि य सर्यते i 130 ... 3 23

ii 43 384 ...

... iii 4 30 643 37 ... 4 654 अपि सैषमेके ... 13 469 ... iii 2 अ्पि संराधने प्रत्यक्षानुमामाभ्याम् ... ... iii 2 24 486 प्रपीता तत्प्समादसमस्ुसम् ii 1 8 232 ... अमतीकालम्वमाच्जयतीति बादरायय उभय थाापा रत्कृतिश्च iv 3 15 739 ...

भवाधा ii 29 643 ... ... सरमुष द्प्रहण्ासु न तथात्वम् ... iii 2 19 477 प्रमावे बादरिराह हा चम् ... iv 4 10 757

... i A 24 205 ... 1 अभिमानिव्यपदेशस्तु विशेषातुगतिभ्याम् ... ii 1 5 226 अभिव्य के रित्याश्मरथ्य: i 30 99 ... ... 2 1. अरमिसंध्यादिष्यपि चैवम् ii 3 50 391 ... ... ii 2 6 282 ... प्ररूपवदेव दि तत्प्धानत्वात् iii 2 14 471 ... ... पचिरादिना तस्रथिते iv 3 1 727 ... ... निचाय्यत्वादेष ष्योमवन् i 2 7 73 ... ...

अल्पभुतेरिति चेत्तदुक्तम् i 3 21 129 ... ii 23 360 ... 3 अवस्वितेरिति कारकृत्स्न: i 22 199 ... अविभागेन हष्ठत्वात् ... iv 4 749 अविभागो वचनात् iv 2 16 717 ... ... अविरोघश्चन्दृनवत् ... ii 3 22 359 अशुदमिति बैस शष्दात् 449 ... 1 26 ... भषमादिव तदनुपर्पाच्तः ... ... ... ij 1 23 254

( 4 )

Adhya. Pada. Sutra. Page. अरभु तत्वादिति येम्मेष्टादिकारियां प्रतीते: iii 1 6 431 ... प्रसति प्रतिक्ोपरोधो यागपद्यमन्यथा ii 21 300 ... पसदिति वेभ प्रतिषेधमात्रत्वात् ... 7 231 मसद्व्यपदेशान्मेति वेभ धर्मान्तरेय वाक्यशेषात् ... ii 1 17 245 1161

... ii 3 47 389 प्र्संभवस्तु सताऽनुपपत्तेः ii 8 337 प्रसार्वत्रिकी ... jii 10 622 भस्ति तु ... ii 3 331 ... अस्मिश्रस्य च तय्योग शास्ति 19 43 ... ...

प्रा.

i 1 22 48 ... ... प्ाकाशे वाविशेषात् ii 2 24 302 ... 3 41 157 ... 1. प्रायारदशनात ... iii 4 3 617 ... 732 ... iv 3 4 आात्मकृते: परियामात् i 4 26 207 ... 3 17 533 ... भात्मनि चैवं विचिन्नास दि ii 260 .. 1 28

भात्मरब्दाब iii ... ... 3 16 533 ... भात्मा प्रकरयातू ... ... iv 4 3 748 ... आातमेति दूपगच्छन्ति प्राह्यक्ति य .... iv 1 3 682 ... भादरादलोप: ... iii 3 41 511 ... iv 1 6 685 ... ... साध्यानाय प्रयोजनाभाषात् 3 15 531 ... E: भानन्दमयोऽ््यासात् ... i 1 12 -30 ... ... मानन्दादय: प्रधानस्य iii 3 12 528 ... ... ... भ्ानर्थक्यमिति वेल तदपेकषत्वाद् ... 1 10 438 ... प्ानुमानिकमप्येकेषामिति शेभ शरीररूपकविन्यस्त- गृहीते दर्शयति च i 4 1 162 ... ... ...

श्राप: 10 ... ... ii 3 340 ... शापरायखासत्ञापि हि दष्टम् iv 1 12 69 ...

शाभास एव स ii 3 48 389 ... ... श्रामनन्ति बैनमस्मिन् ... i 2 33 101 ... ... ...

( 5 )

Adhya. Pada. Sutra. Page. मार्त्विज्यमित्यौडलोमिससम दि परिकोयते jii 4 45 665

iv 1 680 ... 1 भ्रासीन: संभवात्. ... ... iv 1 7 686

शाह व तम्मातम् ... 2 16 472

इ.

इतरपरामर्शास्स इति येभ्ासंभवात् ... i 3 18 127

... ii 1 21 250 इतरस्वाप्येवमसंक्लेष: पाते तु ... iv 1 14 694 इतरेतरप्रत्ययत्वादिति येश्रोत्पच्िमात्रनिमिस्तत्वात् ... ii 2 19 298 इतरे त्वर्थसामान्यात् ... ... iii 3 14 530

इतरेषा चानुपलन्धे: ii 1 2 219 ... इयदामननात् ... iii 3 35 561

ईक्षति कर्मव्यपदेशात्स: ... i 3 13 122

ईकतेर्नाशब्दम् ... 23 ... 1 5

उ.

उत्कमिष्यत पवंभावादित्याडलोमि: 21 196 .1 ... 4

उत्कान्तिगत्यागतीनाम् ii 3 18 354 ... उत्तरा वेदाविभू तस्वरूपस्तु ... 3 19 128 ... उत्तरोत्पादे व पूर्वनिरोधात् 2 20 299 ... उत्परयसंभवात् 2 42 327 ... उदासीनानामपि वैव सिद्धि: 2 11 27 306 उपदेशभेदाग्मेति येम्रोमयसिभप्यविरोधात् 1 i 27 56 ... उपादानात् ... ... ii 3 33 371 उपपचेश्च ... ... iii 2 36 498 1 उपपद्ते वाप्युपलम्यते व ... ii 1 36 271 iii 31 550 ... 3 उपपूर्वमपि त्वेके भावमशनवरादुक्तम् 4 661 ... iii 42 उपमर्द च ... iii 4 16 628 उपलब्धिवद्नियम: ... ii 3 35 372 उपसंदारदृश नान्नेति व्रेज क्षीरबद्धि ... ii 1 24 254

... iii 3 6 516

( 6 )

Adhya. Pada. Sutra. Page.

... ... 42 572 ... उभयथा च दोषात् 2222 16 294 ... ii

" ... 2 23 302 ... उभयथाऽपि न कर्मातस्तदभाव: ii 2 12 291 उभयव्यपदेशास्वहिकुण्डलवत् ... iii 2 28 490 ... iv 733 ... ... ... 3 5

ऊ. ऊच्च तःसु च शब्दे दि iii 17 629 ... 4

ए.

एक आात्मन: शरीरे भावात् ... iii 3 55 598 पतेन मातरिश्वा व्याज्यातः ... ji 3 7 336 पतेन योग: प्रत्युक्त: ... ii 1 3 221 पतेन शिष्टा परिग्रहा अपि व्याख्याता: ... ii 1 12 237 पतेन सर्वें व्याज्याता व्याख्याता: i 4 28 211 एवं चाऽत्मा कात्स्न्यम् ii 2 34 319 iii 4 52 678 एवमप्युपन्यासात्पूर्वभावादविरोधं बादरायय :... iv 4 753

ऐ

पेहिकमप्यप्रस्तुतप्रतिबन्धे तदर्शनात् ... 4 51 675

क.

कम्पनातू ... i 3 39 154 ... करववक्षेन्न भोगादिभ्यः ... ii 2 40 325 कर्ता शाल्रार्थवस्त्वात् ji 3 31 369 ...

... 2 ... i 4 72 कल्पनोपदेशाज् मध्वादिषद्विरोत्र: i 10 173 ... 4 कामकारेख वैके ... 15 ... iii 4 627 कामाच नानुमानापेक्षा i 1 ... 1 18 43 कामादीतरत्र तत्र चाऽडयतनादिग्य: iii 3 40 569 काम्यास्तु यथाकामं समुखीयेरत्न वा पूर्वहेत्वमावात् iii 3 62 606 कारखत्वेन चाSडकाशादिषु यथाव्यपदिष्ठोक्ते: i 4 14 180 कार्यं बादरिरस्य गत्युपपरेः ... ... iv 3 7 735

( 7 )

Adhya. Pada. Sutra. Page. कार्याक्यानादपूर्वम् iii ... 3 19 536 कार्यात्यये तदध्यक्षेय सहातः परमभिधानात् .. ... iv 3 10 736 कतप्रयत्नापेक्षस्तु विद्दितप्रतिषिद्धावैयर्थ्यादिभ्यः ... 3 40 379 =: कृतात्यये ऽनुशयवान्हष्टस्मृतिभ्यां यथेतमनेवं च ... iii 1 8 435 कुत्स्नभावातु गृहिखापसंहार: ... ... 4 48 669 कत्स्नप्रसकिरनिरवय वत्वशब्दकोपो वा ... ii 1 26 256 क्षयिकत्वाच् ... ... ... ii 2 31 312

... ... i 3 35 149

ग.

गतिशब्दाभ्यां तथादि हष्ट लिङं व i 3 15 125 ... गतिसामान्यात् ... ... i 1 10 27 गते रर्थवत्वमुमयथाज्यथा दि विरोध: ... ... iii 3 30 549

... iii 3 66 611 गुखाद्ा लोकवत् ... ii 3 24 360 गुहा प्रषिष्टावात्मानी दि तदर्शनात् i 11 77 ... 2

... 1 1 6 24 गौण्यसंभवात् ... ii 3 3 332

" ... ... ii 4 2 394 ...

a.

वक्षुरादियतु तत्सहरिष्टयादिभ्य: ... ii 4 10 403 चमसवद्विशेषात् ... i 4 8 170 चरयादिति येलनोपलक्षयार्थेति कार्ष्णाजिनि: ... iii 1 9 437 चराचरव्यपाश्रयस्तु स्यानद्व्यपदेशो भाक्तसन्ट्रावमा- ... वित्वात् ii 3 15 348 चिति तम्मात्रेय तदात्मकत्वादित्यौडलामि: ... iv 4 6 752

छन्द्त उभयाविरोधात् ... ... iii 3 29 548

म र्गनम् i 1 25 54

ज.

जगद्ाचित्वाव् ... ... 4 16 185

( 8 )

Adhys. Pade. Satra. Past. जगद्व्यापारवर्ज प्रकरवादसंनिहितत्वान् iv ... 4 17 765 ... जन्माद्यस्य यतः 1 2 12 ... ... i

... 187 ... i 4 17 जीवमुल्यप्रायलिय्त्रम्नेति येश्ोपासान्र विभ्यादाभित- हत्वादि तद्योगात् ... i 1 31 66 ... यत्वावचनाब ... i 4 4 167 शेप्त एव ji 3 17 352 ... ज्योतिराद्यषिष्ठान तु तदामननाव् ... ii 14 408 ज्योतियपक्रमा सु तथाहपीयन पके i 4 9 172 ... ज्योतिर्दर्शनाव i 3 40 155 ... ... ... ... 1 ज्योतिश्रबामिधानात् 24 53 ... ... ज्योतिषि भावाच 3 32 143 ... i 4 13 177 ...

त.

त इन्द्रियानि तदूव्यपदेशादन्यत्र भ्रेष्ठात् 17 410 ... ii 4

618 ... ... jii 4 4 तडिता प्रधि परक संब्धात् ... iv 3 3 731 तचु समन्चयाव् i 1 ... 4 20 ...

... ... ii 4 4 395 तत्प्ाक्भुतेश ii 4 3 395 ... ... तत्सा मान्यापचियपपसे: 23 447 ... iii 1 तन्रापि य तद्ष्यापारादविरोध: ... 1 17 442 ... iii तथा वैकवाक्यतापयन्धात् V 4 24 637 ... ...

... iii 2 37 499 ... तथा प्राया: ii 4 1 395 ... 1 13 692 ... iv

3 166

... ii 1 14 240 1 तदन्तरप्रतिपत्ती रंहति संपरिष्यक: प्रसनिरूपयाम्याम् ... 1 1 426 तद्मावो नाडीवु तब्ुतेरात्मनि स iii 7 461 ... 2 तदभावनिर्धारये घ प्रवुरे: i. 3 37 151 ... तद्भिष्यानाहेव तु तल्लिक्ात्स: ii 3 19 343 तद्ष्यकमाह दि ... ... iii 2 23 484 ... तदाश्पीते: संसारम्यपदेश्याव् ... ... ... ... iv 2 8 710

( 9 ) Adhya. Pada. Sntra. Pago. तदुपर्यपि बादरायकः संभवात् ... 1 3 26 134

तदोकोअ्रज्वलर्न तत्प्काशितद्वारो विद्यासामर्थ्याच ष्छेषगस्यनुस्मृतियोगाच हार्दानुगृहीत: शताधि- कया iv 17 719 ...

तद्रुमसारत्वासु तद्ष्यपदेश: प्राज्रवत् ii 3 27 364 तद्भूतस्य तु नातद्द्राषो जैमिनेरपि नियमातवपामावेभ्य: 4 10 658

तद्ूता विधानात् 4 6 619

i 1 14 39

तभिर्धारवानियमस्तवृदष्टे: पृथग्भ्यप्रतिबन्ध: फलम् iii 3 43 574 तभ्रिष्ठस्य मोझोपदेशात् 1 7 25

सन्मन: प्राय्त उत्तरात् ... iv 2 3 705 ... तन्घमावे संध्यवदुपपरः iv 4 13 761 ... तर्काप्रतिष्ठानादृप्यन्यथाऽनुमेयमिति वेदेवमप्यविमो- ii 1 11 235 ...

तस्य च नित्यत्वात् ii 4 16 409 ... तस्येव बापपसेरूष्मा iv 2 11 711

तानि परे तथाह्याह 1V 2 15 716 ... तुल्यं तु दर्शनम् iii 9 621 ... 4

तृतीयशब्दावरोघ: संशोकजस्य iii 1 22 446 ... ii 3 9 339 ... प्रयाणामेव चैवमुपन्यास: प्रभम् i 4 6 169 ... भ्यात्मकत्वाच् भूयस्त्ात् iii 1 2 427 ... ...

दर्शना iii 1 21 445 ... ... ... .. 479 ... ... ... 2 21

iii 3 49 587 ... ... iii 3 68 612 ... ... iv 3 13 738 ... दर्शयतश्वैरव प्रत्यक्षानुमाने iv 4 20 768 ... दरयति च iii 3 5 514 ... ... ... iii 3 23 540 ... ... दशयति चाथा अपि स्मयंते iii 2 17 473 ... 124 3 बहर उत्तरेभ्य: i 3 14 ...

हष्यते तु ... ii 1 6 230 ... देवादिवद्पि लोके ii 1 25 255 ... ... ...

( 10 )

Adhya. Pada. Butra. Pago. देहयोगादा सोपरपि iii 6 459 ... 4 धुम्बाद्यायतम स्वशब्दात् ... 3 1 103 हादशाहवदुमयविधं बादरायजऽत: 4 12 758 ... ... iv

धर्म जैमिनिरत एव iii 41 504 ... धर्मोपपसेश i 3 ... ... 9 118 ... ध्रुतेश महिलोऽस्यास्मिय् पलन्धे: 126 ... i 3 16

ष्यानाय 1 687 ... iv 8 ... ...

न.

न कर्माविभागादिति येआानादित्वात् ... ... ii 1 35 268 म य कटु: करयम् ... 2 43 328 ... =: न च काये प्रतिपयभिसंघि: ... ... ... iv 3 14 739 न च पर्यायादृप्यविरोधो विकारादिभ्य: ... ... ii 2 35 319 19 ... ... i 2 85 न चाउधिकारिकमपि पतनानुमानातदयोगात् :.. iii 41 660 11 म तु हष्टान्तभावात् ... ... ii 1 9 233 न दुतीये तथोपलब्धे: ... iii 1 19 444 ... म प्रतीके न दि iv 1 1 ... 4 683 ... म प्रयोजनवस्वाव् ... ii 1 32 265 ... म भाषोऽनुपलब्ध: ... ii 2 30 311 न भेदादिति चेभ प्रत्येकमतछूचनाव् ... iii 2 12 468 न वकुरातमोपदेशादिति वेदभ्यात्मसंबन्धभूमा हारिमम् ... i 1 29 62 न वा तत्सहभावाभुते: iii 3 67 611 ... ... न वा प्रकरखमेदात्परोवरीयसवादियत् iii 3 ... 8 519 न वायुकिये पृथगुपदेशाव् ... ii 4 9 401 म वा विशेषात् ... ... iii 3 22 540 न वियद्भुते: ii 3 1 331 ... ... न विलक्षगत्वादस्य तथात्व च शष्दात् ii 1 ... 4 224 न संक्योपसंभ्रहादृपि नानामावादतिरेकाज ... i 4 11 176 न सामान्यादप्युपलग्घेम त्युवभ दि लोकापश्: ... iii 3 53 593 न स्वानताऽपि परस्येभयलिङुं सर्वत्र हि iii 2 11 467 ... नासुरतक वेरिति वेम्मेतराधिकारा् ii 3 20 357 ... नातिचिरेव विशेषात् 1 24 448 ...

( 11 )

Adhya. Pada. Sutra. Page. नाउडत्माऽभुतैनिस्यत्वाच ताभ्यः .. ii 3 16 350 ... नाना शब्दादिभेदात् iii 3 60 604 ...

... 3 3 104 नांभाव उपलब्घे :... 28 308 ... ii 2 नाविशेषात् ... iii 4 13 626 नासतोऽदष्ट्त्वात् ... ... ii 2 26 305 नित्यमेव व भावात् ... ii 2 14 293

न्यथा ii 3 30 367 ... नियमाच iii 4 7 619 निर्मातारं सैके पुत्रादयश्च iii 2 2 455 निशि नेति वेभ संबन्धस्य यावदेहभावित्वाद्दर्शयति व iv 2 19 721 नेतरोऽनुपपसे: 1 1 16 41 नैकस्मिन्द्शेयतो हि iv 2 6 708 नैकसिमिन्नसंभ वात्. ii 2 33 31 नोपमर्दनातः ... iv 2 10 711

q.

ii 12 405 ... ... 4

पटवथ ... ii 1 19 248

... 3 43 160

पत्युर सामञ्स्यात् ... ii 2 37 321

... ii 2 3 280 परं जैमिनिमु क्यत्वात् iv ... 3 12 737 ... परमतः सेतून्मानसंबन्धभेदव्यपदेशेभ्य: ... iii 2 32 494 पराख तच्छुते: ... ii 3 39 378 पराभिन्यानास्त तिरोहितं ततो हास्य बन्धविपययो ... iii 5 458 परामर्शं जैमिनिरचादना चापवदति हि ... iii 4 18 630 परेय च शब्दस्य ताद्विष्यं भूयस्त्वात्चनुबन्ध: ... iii 3 54 595 पारिप्वार्था इति क्षेन्न विशेषितत्वात् iii 23 636 ... पुंस्त्वादिवत्वस्य सतोऽभिव्यक्तियोगात् ji 29 365 ... 3 पुरुषविद्यायामिध च्ेतरेषामनाम्नानात् iii 3 25 541 ... पुरुषार्थोऽत: शब्दादिति बादरायण: iii 4 614 ... पुरुषाश्मवदिति चेत्तथाऽपि ... ii 284 ... 2

पूर्वं तु बादरायण हेतुव्यपदेशात् ... iii 2 42 504

( 12 )

Adhya. Pada. Sutra. Page. पूर्वचद्दा ... iii 2 30 491 पूर्वविकल्प: प्रकरवात्स्या क्क्रियामानसवत् iii 3 46 580 ... पृथगुपदेशात् ii 3 26 363 ... ii 3 11 341 ... प्रकरवाद ... ... 2 10 76 प्रकरयाव् ... i 24 89 ... i 3 6 105 ... iii 2 15 472 ... ... प्रकाशश्य कर्मण्यम्यासाव् iii 2 26 487 ... प्रकाशादिव च्ावैशेष्यं iii 2 25 487 .. प्रकाशादिवम्नैवं पर: ii 3 44 386 प्रकाशाभयवद्ा तेजसतवात् iii 2 29 491 प्रकृतिश्य प्रतिब्ाह ष्ान्तानुपरोघात् i 4 23 204 ... प्रकृतैतावस्वं दि प्रतिषेधति तता ऋ्रवीति च भूय: ... iii 2 22 482 प्रज्ञान्तर पृथकत्ववद् हृष्टिश् तदुक्तम् ... iii 3 52 592 प्रतिब्वासिद्ध लिंङ्ुमाश्मरय्य: i 4 20 195 ... ii 5 333 ... 3 प्रतिषेधाक् ... iii 2 31 492 ... प्रतिषेघादिति वेस शारीरात् ... iv 2 12 712 ... प्रतिसंक्या प्रतिसंक्यानिरोधा प्राप्िरविच्छेदात् ii 2 22 300 ... iv 4 18 766 .. प्रथमेश्वबादिति क्ेन्न ता एम छुपपसेः iii 1 5 430 प्रदानवदेव तदुक्तम् .. ... iii 3 44 576 प्रदीपवदादेशस्तथाहि दशयति iv ... 4 15 762 प्रदेशादिति वेभान्तर्भावात् ii 3 51 391 ... प्रधू संश्च ... ii 2 2 279 ... प्रसिद्धेदव 3 17 127 ... प्रायगतेश्च iii 1 3 428 ... प्रायवता शब्दातू ii 15 408 ... प्रायभृष ... 3 ... 4 104 प्रायस्तथाऽनुगमात् 28 62 ... ... प्रायादयो वाक्यशेषात् 12 177 ... iii 3 13 529

फ.

फरमत उपपसे: iii 39 503 ... ... 2

( 13 )

Adhya. Pada. Sutra. Page

बहिस्तूभयथाऽपि स्मृतेराचारा ... iii 4 43 662

बुद्ध यर्थ: पादवत् ... iii 34 496 ... 2

म्रहहृष्टिरत्कर्षात् ... iv 1 5 684 ... ब्राह्मेय जैमिनिरपन्यासादिभ्य: iv 4 751 ... 5

भाकं वाऽनात्मविरवास्थाहि दशयति 1 ... iii 1 7 432 भाव जैमिनिषिकल्पामननात् iv 4 11 758 ... भाव तु बादरायणेडस्ति दि i 33 143 ... 3

भावरा्दाथ ... iii 22 635 भावे चापलग्घे: ... ii 1 15 244 1 भावे जाग्रदत् iv 4 14 761 ...

... i 1 26 55 भूतेषु तकछुते: 707 ... 2 5 भूमा संप्रसादादध्युपदेशाव् i 8 114 ... भूम: ऋतुवज्ज्यायस्ता तथादि दशयति 3 59 603 ... भेदव्यपदेशाब 17 42 ... 1

भेदव्यपदेशाचान्य: ... i 1 21 47 भेदव्यपदेशात् ... i 3 5 104 भेदश्र ते: 18 411 ... 4 भेदान्नेति चेन्नैकस्यामपि 2 512 ... भोकन्नापत्तर विभागश्चेत्स्याल्लोकवत् 1 13 238 ... =:

769 ... iv 4 21 भोगेन त्वितरे क्षपयित्वा संपद्यते iv 19 702 ...

म.

मध्वादिष्वसंभवादनधिकारं जैमिनि: i ... 3 31 142 मंत्रवर्णत् ... ii 3 42 383 मंत्रादिषद्वाऽविरोध: ... iii 3 58 601 महद्दीघवद्वा हस्वपरिमण्डलाभ्याम् ii 2 11 290 महद्वर्च 1 7 169 ... मांसादि भामं यथाशष्दमितरयेोश्च iv 4 21 418 मान्त्रवर्गिकमेय व गीयते ... i 1 15 40 मायामात्र तु कात्स्न्येनानभिव्यकस्वरूपत्वात् iii 2 3 456 मुकतः प्रतिब्ञांनात् iv 4 2 746 ... , ..

( 14 )

Adhya. Pada. Sutra. Page.

i 3 2 103

मुग्धेऽघ्संपचि: परिशेषात् iii 2 10 465

ii 4 49 670 ...

य.

यत्रैकाप्रता तत्राविशेषात् 1 11 689 ... iv ... यथा व तसोमयथा ... ii 3 38 374

यथाथ प्राबादि ii 1 20 248 ... यथेतममेपंच iii 1 2 436

यदेव विद्ययेति दि 18 702 1 iv .. यावद्धिकारमवस्वतिराधिकारिकाबाम् iii 3 33 555 ... यावदात्मभावित्वाच न दोषस्तहर्शनात् 28 365 ... ini 3

यावद्विकारं तु विभागो लोकवत् ji 3 6 3:35 ... युके: शब्दान्तराच 1 247 ... ii 18 योगिन: प्रति व स्मर्यते स्मार्ते चैते iv 2 21 724

योनिश्व दि गीयते i 4 27 209 ... योने: शरीरम् iii 1 28 451 ...

T.

रचनानुपपस क्र नानुमानम् ... ii 2 1 278 ...

रक्ष्म्यनुसारी 1V 2 18 721 ... रूपादिमस्वाच विपर्ययो दर्शनात् ii 2 15 294 ...

रूपोपन्यासाकच i 2 23 89 ... iii 1 27 451 ...

ल.

लिङभूयस्त्वाच्तद्धि बलीयस्तदृपि iii 3 45 576 ... ... लिक्कान iv 1 2 681 ... लोकवत्त लीलाफैवल्यम् ii 1 33 266 ...

व.

वदतीति क्ेभ प्राज्तो दि प्रकरणात् ... i 4 5 168 ...

वाक्यान्ययात् i 4 19 194 ... ...

वाडमनसि दशनाष्छम्दाय iv 2 1 703 ... iv 3 2 730 ... विकरयत्वान्नेति वेचपुक्तम् ji 1 31 263 ... ... 3 61 605 ... ...

( 15 )

Adhys. Pada. Sutra. Page

विकारावति च तथादि सितिमाह ... ... iv 4 19 767

विकारशष्दान्नेति चेन्न प्राचुर्यात् 13 38 ... i 1

विज्ञानादिभावे वा तदप्रतिषेध: 328 ... ii 2 44

विद्याकर्मयारिति तु प्रकृतत्वात् 1 18 443

विद्येव तु निर्धारणात् iii 3 48 586 ... विधिर्वा धारणवत् ... iii 4 20 633 विपर्ययेय तु क्रमोपत उपपाद्यते च .. 3 ... 11 13 34

ji 2 45 329 ... ii 2 10 287 ... विभाग: शतवत् 4 11 622 ... E: विरोध: कर्मणीति चेन्नानेकप्रतिपसेदर्शनात् i 3 27 135 ... i ... 2 2 71 विशेषं च दर्शयति ... iv 3 16 742 विशेषगाभेदव्यपदेशाभ्यो च नेतरा i 2 22 88 ... 1.

विशेषाभ ... i 2 12 78

विशेषानुभ्रहश् ... iii 4 38 655

विशेषितत्वास iv 3 8 735 ... विहारोपदेशात् ii 3 32 370

iii 4 32 645 ... वृद्धि ह्वासभाक्त्व मन्तर्भाषा दुभय सामझस्यादेव iii 2 20 478 ... वेघाद्यर्थभेदात् iii 3 26 543 ... वैद्युतेनैव ततस्तकछुते: ... iv 3 6 734 वैधर्म्याश्य न स्वप्रादिषत् ii 29 310 ... वेलक्ष्यारच ... ii 4 19 411 वैशेष्यातु तव्वादस्तववाद: ii 4 22 ... 419 वैश्वानर: साधारयशब्द विशेषात् i ... 2 25 96 वैषम्यनैरधृण्ये न सापेक्षत्वात्तथादि दर्शयति ... ii I 34 267 व्यतिरेकस्तन्भ्ावाभावित्वान्न तूपलन्धिवत् ... iii 3 56 599 व्यतिरेकानवस्पितेश्ववानपेक्षत्वात् ii 2 4 281

व्यतिरेको गन्धवत् ... 3 25 361 व्यतिहारो विशिंषन्ति हीतरवत् ... iii 3 38 565 व्यपदेशाब्च क्रियायां न धेनिदेशविपयय: ... ii 3 34 371 व्याप्तश्व समझ्सम् iii ... 3 10 523

श.

शक्तिविपर्ययात् 36 373 ... 3

( 16 )

Adhya. Pada. Sutra. Page. शब्द इति वेन्ात: प्रभवात्त्यक्षानुमानाम्याम् ... i 3 28 136 शब्दविशेषात् i 72 शब्दभातोडकामकारे ... iii 4 31 644 शष्दादिभ्योऽन्तःप्रतिष्ठानाथ नेति वेस तथा हृष्टयु पदेशादसंभवात्युरुषमपि चैनमधीयते 27 97 ... 1 शब्दादेव प्रमित: ... 1 3 24 13! रामद्माधयुपेत: स्यातथाऽपि तु तद्विधेस्तदकृतया तेषा मवश्यानुष्ठेयत्वात् ... iii 4 27 640 शारीरश्षोमयेऽरपि हि मेदेनैनमधीयते ... i 2 20 86 शास्हष्ट्या तूपदेशो वामदेववत् 30 64 .- ... शास्रयोनित्वात् i 3 16 ... शिष्टेश iii 3 64 609 i 31 148 3 शुगस्य तद्नादरभ्रवयातदाद्रवणत्स्चयते हि ... 3 शेवत्वात्पुरुषार्थवादो यथाऽन्येष्विति जैमिनि: 4 2 614 भवणाध्ययनार्थ प्रतिषेधात्स्मृतेश्र ... 3 38 152 भुतत्वाकय i 1 11 28 ...

" ... jii 2 40 50 भुतेश ... iii 46 665 भुतेस्तु शब्दमूलत्वात् ii 27 257 ... i 2 16 83 भत्यादिबलीयस्त्वाकय न बाघ: iii 3 50 587 ... भे धुभ ... 4 8 400 ... =:

स.

संज्ञातश्चेत्तदुक्तमस्ति तु तद्पि ... iii 3 9 520 संज्ञामृतिक्ल पिस्तु तरिवृत्कुर्वत उपदेशात् ii 4 20 414 संयमने त्वनुभूयेतरेषामारोहावरोहौ तद्गतिदर्शनात् ... 14 441 i ... 3 36 150 स एव तु कर्मानुस्मृतिशब्दविधिभ्यः iii 2 9 464 संकल्पादेव तु तच्छुते: ... ... iv 4 8 754 सत्वाकचावरस्य ... ii 1 16 244 संभ्ये सृष्टिराह हि ... iii ... 2 1 454 सप् गतेचिशेषवत्वाउय ii 397 ... ... 4 5 समन्वारम्मयद ... ... ... iii 5 618

( 17 )

Adhya. Pada. Sutra. Pago. समवायाम्युपगमाच् साम्यादनवसते: ii 13 292 ...

समाकर्षात् i 4 15 181 ...

समाध्यभावाज्य ii 3 37 374

समान एवं चाभेदात् iii 3 20 538 ... समान नामरूपत्वाक्चाSवृ त्तावप्यविरोधो दशेनाल् स्मुतेश् ... i 3 30 139 2 समाना चाSडसृत्युपकरमादमृतत्व चानुपोष्य iv 2 7 709 ...

समाहारात् iii 3 65 610 ..

समुदाय उभयहेतुकेऽपि तदभाप्ि: ii 2 18 296 ... संपत्त रिति जैमिनिस्तथाहि दर्शयति i 2 32 100 ... संपधाऽडविर्भाव: स्वेन शब्दात् iv 4 1 745 ... संबन्धादेवमन्यत्रापि iii 21 539 ... 3

संबन्धानुपंपरेश ii 2 38 324 ... संभृतिदुव्याप््यपि चात: iii 3 24 540 ... संभोगप्राप्तिरिति वेष वैशेप्यात् ... i 8 74

सर्वत्र प्रसिद्धोपदेशात् i 2 1 70 ... सर्वथाऽनुपपर्तेश् ii 2 32 314 ... ... सर्वथापपि त पवेोभयलिद्गात् iii 4 34 649

सर्वधर्मोपपस क्र ii 1 37 272 ... सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात् iii 3 1 511 ... सर्वाध्ञानुमतिन्ध प्राजात्यये तहशनात् iii 4 28 641 ... सर्वापेक्षा व यज्ञादिभुतेरभावत् ... iii ... 4 26 639

सर्वामेदाद्म्यत्रेमे iii 3 11 525 ... सर्वोंपेता य तददशनात् ii 1 30 262 ... सवचच तब्रियम: ... iii 3 4 513 ... सहकारित्वेन च iii 4 33 646 ... ... ... सहकार्यम्तर्रवधि: पक्षेव तृतीयं तद्ता विभ्यादिव् 4 47 667 ... i 4 25 206 ... ... सासादप्यविरोधं जैमिनि: 29 99 ... ... ... i 2

सा व प्रशासनात् i 3 11 120 ... ... ... iii 1 22 447 ... ... ..

सामाम्याचु ii 33 495 ... ... .. सामीप्यास तद्व्यपदेश: iv 3 9 736 ... ... ... सांपराये तर्तव्याभावाचथा सम्पे ... iii 3 28 547 ... ... सुकतदु्कते पवेति तु बादरि: iii 1 11 439 ... ... i 15 82 ... ... ... i 3 42 159 ... ...

( 18 )

Adhya. Pada. Sutra. Page. सूक्ष्मं तु तदर्हत्वात् 165 ... 2 सुक्ष्मं प्रमायतम्ञ तथोपलब्धे: iv 9 सूचकश् दि भुतेराचक्षते व तद्रिद: iii 2 4 457 सैव दि सत्यादय: iii 3 39 566 सोऽ्व्यक्षे तदुपगमादिभ्य: ... iv 4 706 ससुतयेऽनुमतिर्वा 14 626 स्तुतिमात्रमुपादानादिति वेज्ञापूर्वत्वाव् iii ... 4 21 533 लार्नविशेषात्म्रकाशादिवद् 2 iii 2 35 497 ... लानादिव्य पदेशाब 2 14 82 ... .. खिस्यदाना्भ्यां थ 7 105 ... स्पष्टो हेकेषाम् 2 13 713 ... iv सरन्ति च ii 3 45 386 ... iii 1 15 44 ... iv 1 10 688 ... सर्यते च iv 2 14 715 ... सयंतेऽ्रि व लोके 1 20 444 ... सर्यमायमनुमानं स्यादिति i 26 96 ... स्मृतेश 2 6 73 -.

iv 3 11 737 ... स्मृत्यनवकाशदोषप्रसंङ् इति दोषप्रसङ्गात् ii 1 215 ... स्यान्चैकस्य श्रहाशम्य्पत् 3 4 333 स्वपक्ष दोभाब ii 1 10 234 ... ... ii 1 261 ... ... 29 स्वराब्दोम्मा नार्म्या च ... ii 3 21 359 ... स्वात्मना चोसरयो: ... ... 3 19 355 स्वाध्यायस्य तथात्वेन दि समाचारे अिकाराच्य iii 3 3 512

... iv 4 16 763 स्वाप्ययात् 1 9 26 ... स्वामिन: फलभुतेरित्यात्रेयः ... iii 4 44 664

ho

इस्तादयस्तु सिसेओो नैयम् ... ii 4 6 397

( 19

Adaya. Pada. Butra Pege.

iii 3 27 545 ... ... ...

इयपेसया तु मनुष्याधिकारत्वाद् ... 25 132 31 i 3 ...

1 8 26 ... ... ... ... i

Word Index to the Vedanta Sutras.

-4 iii. 4. 40, p. 658. « iv. 3. 15, p. 739. w v i. 2.19, p. 85. wrofa ii. 1. 21, p. 250 ayr i. 3. 3, p. 104. erwt vi. 4. 31, p. 644. wngr: iii. 4. 40, p. 658. ewcona ii. 4. 11, p. 404. w i. 1.23, p.51; i. 2.28, p.98; weTyi. 3.10, p. 119. i. 3. 29, p. 138 ; ii. 3. 17, p. 352 ; wor Fori ili. 3. 34, p. 558. iii. 2. 41, p. 504. m iii. 3.57, p. 600. wn: « iii. 2. 18, p. 476; iii. 4. 25, p. wnir ii. 3. 18, p. 354. 638. wa-soow iv. 2. 17, p. 719. ea iii. 1.8, p. 435; iii. 4. 28, p. 641 : c iii. 4. 27, p. 640 iv. 3. 10, p. 736. wofa iii. 1. 4, p. 428. wi. 2. 9, p. 76. wfa iii. 4. 25, p. 638. faft iii. 1. 24, p. 448. ifra ii. 2. 8, p. 285. faa iii. 3. 47, p. 584. efatra-mft iv. 1. 16, p. 698. fafta i. 4.11, p. 176. iv. 1. 6, p. 685. i. 1. 1, p. 6 ; iii. 1. 27, p. 451 ; iv. y iii. 3. 63, p 609. 1. 19, p. 702. warvma iii. 2. 19, p. 477. ea iii. 2. 17, p. 473. wvar: iv. 1. 13, p. 692. ri. 3.7, p. 105. wr iv. 1. 9, p. 687. gr i. 2. 21, p. 87. rqr iii. 4. 18, p. 630. ee ii. 3. 49, p. 390. w: ii. 4. 7, p. 399. weerara ii. 2. 26, p. 305. : ii. 3. 20, p. 357 ; ii. 4. 13, p. 407. wgom i. 3.34, p. 148. wn: i. 1. 1, p. 6; i. 3. 28, p. 136 ; .Ñ i. 3. 8, p. 114; iv. S. 3, p. 731. ii. 2. 12, p. 291 ; ii. 3. 9, p. 339; md iv. 2. 4, p. 706. ii. 3. 13, p. 344 ; ii. 4. 6, p. 397 ; matr iv. 3. 10, p. 736. iii. 2. 8, p. 463; iii. 2. 27, p. 488; wi. 3.38, p. 152. iii. 2. 32, p. 494; iii. 2. 39, p. 503; ramn: iii. 4. 12, p. 623. iii. 3. 24, p. 541 ; iii. 3. 42, p. 572; fa iii. 4. 8, p. 620. iii. 4. 1, p. 614 ; iii. 4. 31, p. 644 ; rr ii. 1. 22, p. 251. iii. 4.39, p. 656; iv. 1. 17, p. 700; fr ii. 3. 11, p. 341. iv. 2. 2, p. 701 ; iv. 2. 10, p. 711; Rwraa ii. 3.20, p. 357; iii. 3.3, iv. 2. 20, p. 723; iv. 3. 10, p. 736 ; p. 512. iv. 4. 9, p. 756; iv. 4. 12, p. 758 ; Awowni. 3.25,p.132. war ii. 2. 17, p. 295. fft iv. 4. 18, p. 766. wm ii. 3. 20. p. 357. Aufor iii. 3. 33, p. 555. g iii. 2. 12, p. 468. Am iv. 1. 12, p. 692.

ji WORD INDEX.

Mufy i. 2.18, p. 85. iii. 2. 10, p. 465. mi. 2. 13, p. 81 ; i. 2. 27, p. 97;

Ara ii. 2. 39, p. 325. iii. 1. 1; p. 426; iii. 3. 52, p. 582; iii. 4. 47, p. 667. Afa iii. 1. 25, p. 449. Ni.4.3, p. 166 wwa: ii. 3. 14, p. 345; iii. 3. 36, p. 563 ; iii. 4. 36, p. 653. Nai. 2. 20, p. 86; i. 2. 27, p. 97; ii. 2. 41, p. 326. i. 4. 9, p. 172; ii. 3. 41, p. 381. m ii. 1. 1, p. 215. iv. 2. 2, p. 704. pfa:i.2.17, p. 83; ii. 2.4, p.281. a: i 3.22, p. 130. w.i. 1. 28, p. 62. mi. 1. 20, p. 46. wrofm iii.1.7, p. 432. efr ii. 1. 5, p. 226. ww. iv. 1. 15, p. 696. : iii. 4. 38, p. 655. wor iii. 3. 25, p. 541. yyn: iv. 2. 17, p. 719. m i. 3. 34, p. 148 ii. 3. 46, p. 388 ftrm ii. 1. 35, p. 268. i. 1. 21, p. 47; i. 3. 12, p. 120 ; ii. wrf: iv. 4. 22, p. 770 1. 1, p. 215; iii. 1. 25, p. 449 ; iii. wfitini. 4.50, p. 673. 2. 37, p. 498; iv. 1. 17, p. 700. mfa ii. 2. 36, p. 320. iii. 3. 28, p. 547. f:ii. 3.35, p. 373; iii. 3. 32, p. iii. 4. 2, p. 614. 553; iii. 3. 43, p. 574; iii. 4.52, ii. 2.5, p. 282; ii. 4.17, p. 410; p. 678 iii. 3. 11, p. 525; iii, 3. 21, p. 539. efarmg ii. 3. 49, p. 390. m iii. 3. 1, p. 511. Afmrr iii. 4. 35, p. 650. cr ii. 3.30, p. 367 ; iv. 4. 16, p. 763. frifa ii. 1. 11, p. 235. ii. 1.11, 235; ii. 2. 9, p. 256; frerfa whiorq iii. 1. 13, p. 440. ii. .2. 21, p. 300, ii. 3. 30, p. 367; ii. 3.41, p. 381 ; iii. 3. 30, p 549; yqaf:i. 1.16, p.41; i.2.3, p.72; ii. 1. 23, p. 204; ii. 2. 1, p. 278; iii. 3. 37, p. 564. ii. 2. 8, p. 285; ii. 2. 32, p. 314; cwe iii. 3. 7, p. 517. mAwti. 3. 31, p. 142. ii. 2. 38, p. 324; ii. 2. 39, p. 325 ; ii. 3. 8, p. 337 ; iii. 3. 37, p. 564. Wa iii. 2. 27, p. 488. ww .: ii. 2. 8, p. 285. ii. 1. 14, p. 240. w iii. 4. 28, p. 641. qyuowa i. 4.23, p. 203.

mwii.2.17, p. 295 ; ii. 4. 25, p. 638. ago ii. 1. 2, p. 219.

wr ii. 1. 4, p. 281. of ii. 3.30, p. 367.

S mwera iii. 2. 3, p. 456. woa: ii. 2. 30, p. 311. mgw: iii. 3. 54, p. 595. ffa: iv. 4. 9, p. 756. wwa wf: iii. 3. 51, p. 589. ni.4.19, p. 194; iii 3. 18, p. 534; mara iv. 2. 7, p. 709. iii. 4. 50, p. 673. : i. 3. 20, p. 129 wry iii. 1. 14, p. 441. fa: iii. 4. 14, p. 626; iii. 4. 28, p. cqi. 4. 18, p. 188. 641. mia i.2.18, p. 85. wiemii.3.51,p.391; iii. 2.20, p.478. wr i. 2.26, p. 96. qgwi. 1. 18, p. 43.

WORD INDEX. iii

qwwa iii. 4. 41, p. 660. iii. 2. 13, p. 469; iii. 3. 17, p. 473; qr i. 3. 28, p. 136; iii. 2. 24, iii. 2. 24, p. 486 ; iii. 3. 2, p. 512; p. 489 ; iii. 3. 32, p. 553. iii. 3. 9, p. 520; iii. 3. 41, p. 539 ; ww iv. 4. 20, p 268. iii, 3. 24, p. 540; iii. 3. 25, p. 541 ; Aa ii.2. 9, p. 286. iii. 3.45,p. 576 ; iii. 3. 53, p. 593; war ii. 1. 11, p. 235. iii. 4. 30, p. 643 ; iii. 4. 32, p. 645 ; grar iii. 1. 8, p. 435. iii. 4. 34, p. 649 ; iii. 4. 36, p. 653; man iii. 4. 19, p. 632. iii. 4. 37, p. 654; iii. 4. 40, p. 658; wdarang iii. 4. 27, p. 640. iii. 4. 4), p. 660; iii. 4. 42, p. 661 ; gora iv. 2. 18, p. 721. iii. 4. 49, p. 670 ; iv. 1. 12, p. 691 ; wryfa iii. 2. 9, p. 464. iv. 1. 14, p. 694; iv. 2. 20, p. 723; nà: i. 2. 31, p. 100; ii. 2. 25, iv. 4. 7, p. 753. p. 304. fw ii. 1. 8, p. 232. eyfa-trwg iv. 2. 17, p. 719. ugiz iii. 3. 19, p. 536. : i. 3, 27, p. 135. egirg iii. 4. 21, p. 633. ₩ i. 4, 13, p. 177 cvi.1. 18, p. 43; iii. 4. 26, p. 639. a iii. 2.38, p. 501. cou: ii, 3. 40, p. 379. nrq iii. I. 9, p. 436. wi 3.25, p. 132. wo iii. 3.13, p. 529. Aw iv.4. 16, p. 763. wRoga ii. 2. 17, p. 295 wiv. 1. 9, p. 687. wofiap: ii. 1. 12, p. 287. Aa iii. 1. 11, p. 438. wafm: ii. 2. 44,,p. 328. con: iii. 4. 27, p. 640. woarfa iii. 4. 18, p. 630. wr i. 3.36, p.150; i. 3.37, p.151. rww iii. 4. 51, p. 675. r: ii. 2.28, p. 308. worfà: ii. 2. 22, p. 300; iii. 3. 13, ara ii.2.5,p.282; ii.2.6,p.282; p. 529. iii. 3. 15, p. 531; iii. 3. 28, p. 547 ; firaraą ii. 1. 11, p. 235. iii. 3. 62, p. 606. vñ: iii. 3. 43, p. 574. a iv. 4. 10, p. 757 ; iv. 4. 13, p. 761. qà cen ii. 2. 22, p. 300. wrt: iii. 4. 40, p. 658. fi. 1. 27, p. 56; i. 2. 20, p. 86; i. 2. 27, p. 97; i. 2. 29, p. 99; a: ii. 3. 15, p. 348.

i. 3. 23, p. 130 ; i. 3. 26, p. 134; Tgwna ii. 2.13, p. 292; ii. 3.23, p. 360. i. 3. 30, p. 139; i. 4. 1, p. 162 ; womi.1.12, p. 30; iii. 2.26, p. 487. i. 4. 11, p. 176; i. 4. 18, p. 188 ; ii. 1. 11, p. 235 ; ii. 1. 12, p. 237 ; grisft ii. 2. 6, p. 282. Frmi. 1. 24, p. 53 ; i. 1. 25, p. ii. 1. 25, p. 255 ; ii. 2. 3, p. 280 ; 54; i. 2. 15, p. 82 ; i. 2. 16, p. 83; ii. 2. 18, p. 296; ii. 2, 27, p. 306; iv. 3. 10, p. 736 ii. 2. 35, p. 319 ; ii. 3. 41, p. 381; efrar i. 4. 24, p. 205: ii. 3. 43, p. 384; ii. 3. 50, p. 391; frammii. 3. 12, p. 343 ; iii. 2. 5, p. 458. iii. 1. 13, p. 440; iii. 1. 16, p. 442; Auf ii. 1. 5, p. 226. iii. 1. 17, p. 442 ; iii. 1. 20, p. 444 ; Rw i.2.19, p. 85; i. 3. 36, p. ii. 2.6, p. 459 ; iii, 2. 11, p. 467; 150 ; iii. 1. 25, p. 449.

iv WORD INDEX.

fmn: i. 2. 30, p. 99. fofa ii. 3. 23, p. 360. बनिव्यततियोगत ii. 3.29, p.365. fatrg ii. 3.5, p. 333. Cofo:iv. 3. 14, p. 139. demaii. 2. 22, p. 300. Forepfay ii. 3. 50, p. 391. fr: ii. 1. 13, p. 238; iv. 2. 16, era iii. 3. 11, p. 525; iii. 3. 20, p. 717. p. 538. frmrorg ii. 1. 35, p. 268. wrm i. 3. 10, p. 119. चचिमाजेन iv. 4. 4, p. 749. g ii. 2. 3, p. 280. frrdw: i. 3. 30, p. 139; i. 4. 10, p mri iv. 2. 7, p. 709. 173; ii. 2. 35, p. 319 ; ii. 3. 22, ayaa iii. 2. 19, p. 477. p. 359; iii. 1. 17, p. 441 ; iii. 3. iv. 2. 20, p. 723. 58, p. 601. Fwfwiv. 3.1, p. 727. sfadvz i. 2. 29, p. 99; iv. 4. 7, ₩ i. 3. 38, p. 152 ; ii. 2. 6, p. 282; p. 753. iii. 3.14, p. 530 ; iii. 3. 26, p. 543; fâm i. 1. 27, p. 56; iii. 3. 29, p. iii. 3. 31, p. 550. 548 ; iii. 3. 32, p. 553. wim i. 4. 3, p. 166. wfaaa i. 4. 8, p. 170; ii. 2. 24, waraq iii. 3. 30, p. 549. p. 302; ii. 2. 36, p. 320 ; ii. 3. 14, चर्गवाद: iii. 4. 2, p. 614. p. 345; iii. 3. 1, p. 511; iii. 3.7, चर्यान्तरत्वादि i. 3.41, p. 157. p. 517 ; iii. 3. 22, p. 540; iii. 4. 13, चर्यभदात iii. 3.6, p. 516. p. 626 ; iv. 1. 11, p. 689. wos i. 1. 25, p. 54. Afag iii. 3. 61, p. 605. ii. 2.7, p.73. A iv. 3. 2, p. 730. wevaa iii.2.14, p.471. wor iii. 4.52, p. 678. w9 i. 3. 21, p. 129. जवस्चिति: iii. 3. 33, p. 555. warg: iii. 3. 41, p. 571. पवस्थिते: i. 4. 22, p. 199. भवगते: i. 3.35, p. 149 बवे व्म्यादिम्य: ii. 3.40, p. 379. vwi. 4. 4, p. 167. iraia iii. 2. 15, p. 471. wawa i. 1. 8, p. 26. iii. 2. 25, p. 487. भवति iv. 4. 19, p.767. ww iii. 4. 42, p. 561. wawrw iii.3. 18, p. 534. wori. 1.5, p. 23. e iii. 4. 29, p. 643 wje iii. 1. 26, p. 449. wao: iv. 1. 15, p. 696 e ii. 2. 7, p. 284. viva: iii. 4. 52, p. 678 भरनादिषत ii. 1. 23, p. 254. woo: iii. 3.57, p. 600. ii. 3. 41, p. 381. wfà iv. 4.19, p. 767 eyaa iii. 4. 26, p. 639. worw ii. 1. 16, p. 244 mwm iii. 1.5, p. 430. waau: iii. 1. 22, p. 446; iii. 3. 34, waa: ii. 3. 1, p. 331 ; iii. 3. 67, p. p. 558. 611. wo iv. 3. 2, p. 730. wamm iii. 1. 6, p. 431. w iii. 2. 23, p. 484. d: iv. 1. 13, p. 692; iv. 1. 14, p. efa: ii. 3. 47, p. 389. 694. wra iii. 4. 27, p. 640. ciowg iv. 1. 1, p. 680.

WORD INDEX V

wowaa i. 2.17, p. 83 ; i. 2. 27, p. 97 ; armuram iv. 4. 6, p. 752. i. 3. 18, p. 127; i. 3. 31, p. 142 ; पनते: i. 4.26, p. 207. ii. 2.33, p. 317 ; ii. 2. 42, p. 327 ; on: iii. 3. 55, p. 508. ii. 3. 3, p. 332 ; ii. 4. 2, p. 394. wwwmi.1.6, p. 24 ; iii. 3. 16, p. 533. wowa: ii. 3. 8, p. 337. ii. 3. 16, p. 350; iv. 1. 3, p. 682; wwwrq ii.1.8, p. 232; ii. 2. 10, p. 287. iv. 4. 3, p. 748. waii. 1. 7, p. 231 ; ii. 1. 17, p. 245; mmf ii. 1. 28, p. 260 ; iii. 2. 7, p. 462. ii. 2. 26, p. 308. चात्ाजौ i. 2. 11, p. 77. wwa: ii. 3. 47, p. 389 भातिवाहिका: iv. 3.4, p. 732 wofa i. 4. 13, p. 177 ; ii. 2. 21, p. 300. भादरात iii. 3. 41, p. 571 भसत्रिदितम्वात iv. 4.17, p. 765. wrf i.1. 2, p. 12; i. 2. 21, p. 87; soimm ii. 2. 41, p. 326. बसानं जस्यात् ii. 2. 37, p. 321. i. 3.1, p. 103; i. 3. 43, p. 160; ii. 2. 44, p. 328 ; iii. 3. 40, p. 569; अताबलिकी iii. 4. 10, p. 622. iii. 4. 17, p. 640. भस्य i. 1. 2, p. 12; i.1.19, p.43;i.3. चादित्य चादि iv. 1. 6, p. 685 16, p. 126 ; i. 3. 34, p. 148 ; ii. 1. चादित्वं ii. 3.41, p. 381. 4, p. 224 ; ii. 3. 29, p. 365 ; iii. 2. आ्रादिषु i. 3.31, p. 142 5, p. 458 ; iv. 3. 7, p. 735. प्राह्षिष्ठानं ii. 4. 14, p. 408. चरनात iii. 2.8, p. 461. आधिकारकं iii 4. 41. p.660. बर i. 3. 33, p. 143; ii. 3.2, p. 331; अाधिकारिकान् iii. 3. 33, p. 555 iii. 3. 9, p. 520. भाध्यानाय iii. 3.15, p.531. चर्षिन् i. 1. 19, p. 43 ; i. 2.33,p.101; आानन्दादय: iii. 3.12, p 528. i. 3. 16, p. 126. भानन्दनय: i. 1. 12, p.30. पईत्वात् i. 4. 2, p. 165. भहवत् iv. 4. 12, p. 758. आानर्थक्यं iii. 1. ll, p.438.

पहानि ii. 3.5, p. 333 धामुनानन् i. 3.3, p. 104; ii. 2. I, p.178. आमुनानिकन् i. 4. 1, p. 162. बरि iii. 2. 28, p. 490. भ्ाप: ii. 3. 10, p.340. आपति: iii. 1. 23, p. 447. म्रा भापते: ii. 1. 13, p. 238. w iii. 3. 27, p. 545. भामायजात iv.1. 12, p. 691. शकात्सयंन् ii 2. 34, p. 318. भापीते: iv. 2.8, p. 710. wo .: i. 1. 22, p. 48; i 3. 41. p. 157. बाभास: ii. 3.48, p.389. भकाशदिप i. 4.14, p. 180. भाननन्ति i. 2. 33, p. 101 भावाजे ii. 2. 24, p. 302. ii. 4. 14, p. 408 ; iii. 3. 35, p. werwa iii. 3. 19, p. 536. 561 ; iv 4. 11, p. 758. ex iii. 3. 27, p. 545. प्राम्मानात् i. 4.25. p.206. wva iii. 2. 4, p. 457 प्ाय iii. 4. 40, p. 569. mvragima iii. 4. 3. p. 617. ग्रायतनन् i.3.1,p.103. wwraa iii. 4. 43, p. 662. भ्ायमनादिम्य: iii. 3. 40, p. 569. नयेब: iii. 4. 44, p. 664. चायान iii. 2. 38, p. 501. m i. l. 29, p. 62 ; ii. 2. 34, p. 318; ii. 3. 28, p. 365 : iii. 3. 17, p. 533. आार्त्विन्यं iii. 4. 45, p. 665. ecow ii. 1. 14, p. 240.

vi WORD INDEX.

wdrdh iii. 1. 14, p. 441. 129; i. 3. 27, p. 135; i. 3.28, p. wawm ii. 3. 24, p. 360. 136; i. 4. 1, p. 162 ; i. 4. 5, p. mw iv. 3. 15, p. 139. 168; i. 4. 21, p. 196; i. 4. 22, efin: i. 3. 19, p. 128 ; iv. 4. 1, p. 745. p. 199 ; ii. 1. 1, p. 215; ii. 1. 7, wiorz iv. 4. 16, p. 763. p. 231 ; ii. 1. 11, p. 235 ; ii. 1. 17, wia iv. 4. 15, p. 762. p. 245 ; ii. 1. 24, p. 254; ii. 1. 31, mf: iv. 1. 1, p. 680. p. 263; ii. 1. 35, p. 268; ii. 2. 7, wuii. 3.30, p.139. p. 284; ii. 2. 19, p. 298 ; ii. 3. 14, wra: i. 2.30, p. 99 ; i. 4. 20, p. 195. p. 345 ; ii. 3. 20, p. 357; ii. 3. 23, iii, 4. 32, p. 645. p. 360; ii. 3. 51, p. 391 ; iii. 1. 4, awg iii. 2.29, p.491. p. 428; iii. 1. 5, p. 430; iii. 1. 6, wfarwąi. 1. 31, p. 66. p. 431 ; iii. 1. 10, p. 437 ; iii. 1. 11, wn: iv. 1. 7, p. 686. p. 438 ; iii. 1. 12, p. 439 ; iii. 1. 18, wfa iv. 2.7, p. 709. p. 443 ; iii. 1. 26, p. 449; iii. 2. w ii.3.9, p. 339 ; iii. 2. 1, p. 454; 12, p. 468; iii. 3. 2, p. 512 ; iii. iii. 2. 10, p. 471 ; iii. 2. 28, p. 484 ; 3. 7, p. 517; iii. 3.18, p. 534; iv. 2. 15, p. 716; iv. 4. 10, p. iii. 3. 37, p. 564; iii. 4. 1, p. 614; 757; iv. 4. 11, p. 758; iv. 4. 19, iii. 4. 2, p. 614; iii. 4. 21, p. 633; p. 767. iii. 4. 23, p 636 ; iii. 4. 44, p. 664; iii. 4. 45, p. 665; iv. 1. 3, p. 682; iv. 1. 18, p. 702; iv. 2.

m i. 1. 6, p. 24. 12, p. 712; iv. 2. 19, p. 721; iv. mrz iii. 1. 9, p. 436 3. 15, p .. 739; iv. 4. 6, p. 752; (: i. 1. 16, p. 41 ; i. 3.18, p. 127; iv. 4. 18, p. 766.

ii. 1 21, p. 250. mArua 2. 4. 17, p. 410. rmva iii. 4. 39, p. 656. ft iii. 4. 25, p. 638. mg iii. 3. 17, p. 533; iii. 3. 38, p. A ili. 3. 11, p. 525.

565. m iii. 3. 35, p. 561. rc: ii. 4. 21, p. 418. r iii. 3. 25, p. 541. mav iv. 1. 14, p. 694. qft efiwrq iii. 1. 6, p. 431. ma ii. 3. 20, p. 357. w i. 1. 31, p. 66. r₹ jii. 3. 14, p. 530; iv. 1. 19, p. 702. mtm ii. 2. 19, p. 298. moz ii. 1. 2, p. 219 ; iii. 1. 14, p. Iufa i. 3. 13, p. 122. 441; iii. 3. 25, p. 541 ; iii. 4. 49, ta: i. 1. 5, p. 23. p. 670 mđ i. 2. 22, p. 88. rfa i. 1. 13, p. 38; i. 1.25, p. 54; i. 1. azi. 3. 21, p. 129 ; ii. 1. 31, p. 263; 27, p. 56; i. 1. 31, p. 66; i. 2. 8, iii. 3. 9, p. 520; iii. 3. 44, p. 526 ; p. 74; i. 2. 26, p. 96; i. 2. 30, p. 99 ; i. 2. 31, p. 100; i. 2. 32, p. iii. 3. 27, p. 545; iii. 3. 34, p. 558; iii. 3. 52, p. 592 ; iii. 4. 42, p. 661. 100; i. 3. 18, p. 127 ; i. 3. 21, p. m: i. 4. 4, p. 180 ; iv. 4. 18, p. 766.

WORD INDEX. vii

hiv.1.5, p. 684. wwpà ii. 1.36, p. 271; ii. 3. 18, p. c.A: i. 4. 21, p. 190. 344. cfa i.8.42, p. 159 ; ii. 3.18, p. 354. c: iii. 3. 31, p. 550. ii. 2. 20, p. 299 ; iv. 1. 13, p. 692. oyiuz iii. 4. 42, p. 661. d: i. 2. 17, p. 83. iz iii. 4. 16, p. 626. om i. 3.35, p. 149. iv. 2. 10, p. 711. m: ii. 3. 19, p. 355. ww iii. 2. 18, p. 476. mag i.3.19, p. 128 ; iii. 3. 17, p. 533; NR i. 8. 26, p. 134. iv. 2. 3, p. 705. wvo: ii. 2. 21, p. 300. mt: i. 3. 14, p. 124. owwnt iii. 1. 10, p. 437. a ii. 2. 42, p. 327. owa ii. 1. 36, p. 271. wRr ii. 2. 19, p. 298. wwfe ii. 3. 30, p. 367. avt ii. 2. 20, p. 299. wfweii. 3. 35, p. 372; iii. 3. 56, p. wirii. 2. 27, p. 306. 599. m iii. 2. 32, p. 494. w.a: i. 3. 16, p. 126; ii. 1. 5, p. 244; ii. 3. 21, p. 359. ii. 2. 28, p. 308; iii. 1. 19, p. 444; i. 4. 9, p. 172. iii. 3. 31, p. 551; iii. 3. 53, p. 593; wwą iv. 2. 7, p. 709. iv. 2. 9, p. 711. cwiii. 3. 27, p. 545. ww.iii. 4. 24,-p. 637. w iii. 3. 13, p. 529. wiarg i. 4. 4, p. 176. wfiw iv.1. 3, p. 882. mirc: ii. 1. 24, p. 254; iii, 3. 6, p. oda: i. 1. 27, p. 56; i. 1. 30, p. 64. 516; iii. 4. 48, p. 669. wậcmn iii. 3. 37, p. 564. wfa iii. 3. 42, p. 572. mrtm i. 1. 7, p. 25; i. 1. 20, p. 46; mwi.3.2, p. 103. i. 2. 1, p. 70; i. 2. 27, p. 97; i. 3. orm ii. 3.33, p. 371; iii. 4. 21, p. 8, p. 114; i. 4. 10, p. 173; i. 4. 633. 24, p. 205; ii. 3. 26, p. 363; ii. 3. iii. 3. 27, p. 545. 32, p. 370; ii. 4. 9, p. 401 ; ii. 4. oww i. 1. 31, p. 66. 20, p. 414 ; iii. 4. 8, p. 620; iii. 4. cn: ii. 1. 30, p. 262. 49, p. 670; iv.1. 1, p. 680; iv. 4. si. 4. 25, p. 206; ii. 2. 36, p. 320; 18, p. 766. iii. 2. 20, p. 478; iii. 2. 28, p. 490; ev .: i. 4. 6, p. 169. iii. 3. 29, p. 548; iv. 3. 5, p. 733. a wfam: iv. 4. 5, p. 251. mw ii. 2. 16, p. 299; ii. 2: 23, p. afm i.2.16, p.83. 302; ii. 3. 38, p. 374; iii. 3. 30, m 1.2.23, p.89; iv.4.7,p.753. p. 549 ; iii. 4. 43, p. 662 ; iv. 3. 15, wwa:i.1.26,p.55; i.2.2, p. 71; p. 739. i. 2. 13, p. 81; i. 3. 9, p. 118; ii. 1. wwsfi ii. 2. 12, p. 291. 37, p. 272; iii. 1. 5, p. 430; iii. 1. onfr i. 1. 27, p. 56. 23, p. 447 ; iii. 2. 36, p. 498; iii. 2. ma i. 2. 20, p. 86. 39, p. 503; iv. 1. 6, p. 685; iv. 2. mi: iv. 1. 17, p. 700. 11, p. 71l; iv. 3. 7, p. 735; iv. 4. mft iii. 2. 11, p. 467. 13, p. 761, A w ii. 4. 34, p. 649.

viii WORD INDEX.

mfw iv. 4. 12, p. 758. iii. 3. 20, p. 538 ; iii. 3. 21, p. 539 ; Ros ii. 2. 18, p. 296. iii. 4. 8, p. 620; iii. 4. 52, p. 678 ; iv. 1. 14, p. 694; iv. 4. 7, p. 753; iv. 4. 10. p. 757; iv. 4. 11, p. 758; ectn: g iii. 4 17, p. 629. iv. 4. 20, p. 768 iv. 2. 11, p. 711.

wwi iii. 3. 2, p. 512. ofic iii. 4. 51, p. 675. A

aw iv. 1. 11, p. 689. w ii. 3. 4, p. 333. मो

i. 4. 9, p. 172; i. 4. 18, p. 188; : iv. 2. 17, p. 719.

ii. 3. 41, p. 381; iii. 2. 2, p 455; Aemam i. 2. 7, p. 73.

iii. 2. 13, p. 469; iii. 3. 55, p. 598; iii. 4. 15, p. 827 ; iii. 4. 42, p. 661. ri. 4.1, p. 162; i. 4. 13, p. 177; Orgarfa: i. 4. 21, p. 196; iii. 4. 45, p iv. 1. 17, p. 700; iv. 2. 13, p. 713. 665 ; iv. 4. 6, p. 752. wm iii. 4. 24, p. 637. Crogaa iii. 3. 34. p. 538. fim ii. 2. 33, p. 317 ; iv. 2. 6, p. 708. mraq ili. 2. 22, p. 482. a iv. 2. 21, p. 724. o i. 3.39, p. 154. vqii. 2.43, p. 328 ram i. 2.20, p. 86; i. 4. 28, p. 211; omii. 2. 40, p. 325. ii. 1. 3, p. 221 : ii 1. 12, p. 237 ; mt ii. 3. 31, p. 369. ii. 3 7, p. 336. wi: ii. 2. 43, p. 328. mi. 2. 33, p. 101. i. 2. 4, p. 72. m i. 1. 15, p. 40; i. 2. 7, p. 73; i. 2 ₩ i. 2. 4, p. 17; i. 3. 13, p. 122 ; 15, p. 82; i. 3. 24, p. 131; i. 4 6, ii. 1. 35, p. 268; ii. 2. 12, p. 291 ; p 169; ii. 2. 14, p. 293; ii. 3. 12, iii. 2. 9, p. 464; iii. 4. 32, p. 645. p. 343 ; ii. 3. 48, p 389 ; iii. 1. 12, fi. 3.27, p. 135; iii. 2. 20, p. 481. p. 439 ; iii. 2. 14, p. 471; iii. 3. 44, ma: iii. 1. 18, p. 443 p. 576 ; iii. 3. 48, p. 586 ; iv. 1. 15, yw i. 4. 10, p. 173. p. 696; iv. 1. 16, p. 698; iv. 2. 2, wwi iii. 4. 15, p. 627. p. 704; iv. 2. 11, p. 711 ; iv. 3. wwa i. 1. 18, p.43. 6, p. 734; iv. 4. 8, p. 754; iv. 4. 9, कनादि इतरल iii. 3.40, p. 569. p. 756. wrw: iii. 3. 62, p. 606. mqi. 1. 26, p. 55; i. 4. 6, p. 169; si iii. 3. 19, p. 530; iv. 3. 7, p. 735; i. 4. 21, p. 196; ii. 1., 11, p. 235; iv. 3. 10, p. 736. ii. 1. 23, p. 260 ; ii 2. 27, p. 306; wrata iv. 1. 16, p. 698 ii. 2. 34, p. 318 ; ii. 3. 44, p. 386; să iv. 3. 14, p. 739. ii. 3. 50, p. 391 ; ii. 4. 6, p. 397 ; iii. 2. 13, 469 ; iii. 2. 20, p. 478; word i. 4. 14, p. 180 wwm:i. 4.22, p.199.

WORD INDEX. ix

a iii .. 2. 3, p. 456. RA: iii. 1. 10, p. 437. pewi.2.9. p. 76 aneg iii. 3. 36, p. 563. fm ii. 3. 41, p. 381. mruin iv. 1. 3, p. 682. wm iii. 2. 28, p. 490. gin: ii. 4. 20, p. 414. ş iii. 3. 27, p. 545. v i. 1. 6, p. 24; i. 1. 8, p. 26 ; i. 1. Cuz ii. 1. 33, p. 266. ii. 3. 40, p. 379 ; iii. 1. 8, p. 435. 21, p. 28; i. 1. 15, p. 40; i. 1. 18, p. 43; i. 1. 19, p. 43; i. 1. 21, p. m ii. I. 26, p. 256 ; iii. 4. 48, p. 669. 47; i.1.26, p.55; i. 2.2, p. 73; mg: iv. 3. 14, p. 139. i. 2.6, p. 73 ; i :· 2.7, p. 73 ; i. 2.10, sgen iii. 3.59, p. 603. p. 76; i. 2. 12, p. 78; i. 2. 14, p. a: ii. 3. 13, p. 344. ii. 3. 14, p. 345. 82 ; i. 2. 15, p. 82 ; i. 2. 16, p. 83;

fw ili. 3. 46, p. 580. i. 2. 17, p. 83 ; i. 2. 19, p. 85 ; i. 2.

Grmrq ii. 3. 34, p. 371. 20, p. 86 ; i. 2. 22, p. 88; i. 2. 23,

f: ii. 4. 20, p. 414. p. 89; i. 2. 27, p. 97; i. 2. 28, p. 98; i. 2. 33, p. 101 ; i. 3. 4, p. 104; i. 3. 7, p. 105; i. 3. 9, p. 118; i. 3. 11, p. 120; i. 3. 12, p. 120; i. 3. Fwa ii. 2.31, p. 312. 15, p. 125; i. 3.16, p. 126; i. 3. cfaa i. 3. 35, p. 149. 17, p. 127; i. 3. 20, p. 129 ; i. 3. fr iv. 1. 19, p. 702. 22, p. 130; i. 3. 29, p. 138; i. 3. irm ii. 1. 24, p. 254. 30, p. 139; i. 3. 32, p. 143; i. 3. 35, p. 149; i. 3. 36, p. 150; i. 3. 37, p. 151; i. 3. 38, p. 152 ; i. 4. 1, p. 162; i. 4. 4, p. 167 ; i. 4. 6, f: i. 1. 10, p. 27 ; i. 2. 16, p. 83; p. 169 ; i. 4. 7. p. 169; i. 4. 10, p. iii 1. 4, p. 428; iii. 1.14, p. 441; 173; i. 4. 11, p. 176; i. 4. 14, p. iv. 2. 17, p. 719 ; iv. 3. 7, p. 735. 180; i. 4. 23, p. 204; i. 4. 24, p. va: ii. 4. 5, p. 397 ; iii. 1. 3, p. 428 ; 205; i. 4. 25, p. 206; i. 4. 27, p. iii, 3. 30, p. 549. 209; ii. 1. 2, p. 219; ii. 1. 4, p. wa ii. 3. 25, p. 361. 224; ii. 1. 10, p. 234 ; ii. 1. 15, p. fa i. 1. 15, p. 40; i. 4. 27, p. 209. 244; ii. 1. 16, p. 244; ii. 1: 18, p. i. 2. 2, p. 71 ; ii. 3. 27, p. 364; iii. 247; ii. 1. 19, p. 248; ii. 1. 20, p. 3.66, p. 611. 248; ii. 1. 23, p. 254; ii. 1. 28, p. T: i. 2. 21, p. 88. 260; ii. 1. 29, p. 261 ; ii. 1. 30, p. gma ii. 3. 24, p. 360. 262; ii. 1. 36, p. 271 ; ii. 1. 37, p. mi. 2. 11, p. 77. 272 ; ii. 2.2, p. 278 ; ii. 2.2, p. 279; : i. 1. 6, p. 24. ii. 2. 4, p. 281 ; ii. 2. 5, p. 282 ; ii. ta ii. 3. 3, p. 332 ; ii. 4. 2, p. 394. 2. 8, p. 285; ii. 2.9, p. 286; ii. 2. zfr iii. 4. 48, p. 669. 10, p. 287 ; ii. 2. 13, p. 292; ii. 2. TAf: ili 3.17, p. 533. 14, p. 293; ii. 2. 15, p. 294; ii. 2. yoa: i. 4. 1, p. 162. 16, p. 294: ii. 2. 17, p. 295; ii. 2. 2

WORD INDEX.

20, p. 299; ii. 2. 23, p. 302; iii. 4. 28, p. 641 ; iii, 4. 29, p. 643; ii. 2. 24, p. 302; ii. 2. 25, p. iii. 4. 31, p. 644 ; iii. 4. 33, p. 646; 304; ii. 2. 27, p. 306; ii, 2. 29, iii. 4. 35, p. 650; iii, 4. 38, p. 655; p. 310; ii. 2. 31, p. 312; iii. 2. iii. 4. 39, p. 656 ; iii. 4. 41, p. 660; 32, p. 314; ii. 3. 34, p. 318; ii. iii. 4. 43, p. 662 ; iii. 4. 46, p. 665 ; 2. 35, p. 319; i1. 2. 36, p. 320; iv. 1. 3, p. 682 ; iv. 1. 6, p. 685; iv. ii. 2. 38, p. 324; ii. 2. 39, p. 1. 8, p. 687 ; iv. 1. 9, p. 687 ; iv. 1. 325 ; ii. 2. 43, p. 328; ii. 2. 45, 10, p. 688 ; iv. 2. 1. p. 703; iv. 2.7, p. 329; ii. 3. 4, p. 333; ii. 3. p.709; iv. 2. 9, p. 711 ; iv. 2. 1l, p. 13, p. 344; ii. 3. 16, p. 350; ii. 711 ; iv. 2. 14, p. 715; iv. 2. 17, p. 3. 19, p. 355 ; ii. 3. 21, p. 359; ii. 719; iv. 2. 19, p. 721; iv. 2. 20, p. 3. 28, p. 365; ii. 3. 34, p. 371 ; ii. 723; iv. 2. 21, p. 724; iv. 3. 8, p. 3. 37, p. 374; ii. 3. 38, p. 374; 735; iv. 3. 11, p. 737 ; iv. 3. 13, p. ii. 3. 41, p. 381 ; ii. 3. 43, p. 384; 738; iv. 3. 14, p. 739 ; iv. 3. 15,. p. ii. 3. 45, p. 386 ; ii. 3. 47, p. 389 ; 739 ; iv. 3. 16, p. 742; iv. 4. 9, p. ii. 3. 48, p. 389 ; ii. 4. 3, p. 395; 756 ; iv. 4. 19, p. 767 ; iv. 4. 20, p. ii. 4. 5, p. 397 ; ii. 4. 7, p. 399; 768; iv. 4. 21, p 769. ii. 4. 8, p. 400; ii. 4. 11, p. 404; wii. 2. 27, p. 97. ii. 4. 13, p. 407 ; ii. 4. 16, p. 409; wwzi. 4.18, p. 188. ii. 4. 19, p. 411; ii. 4. 21, p. 418; iii. 1. 3, p. 428; iii 1. 9, p. 436; yafemn ii. 4. 10, p. 403. weum ii. 3. 22, p. 359. iii. 1. 13, p. 440; iii. 1. 15, p. vww i.4. 8, p. 170. 441; iii. 1. 20, p. 444 ; iii. 1. 21, wi. 1. 24, p. 53. p. 445; iii. 2. 2, p. 455; iii. 2.4, p. va iii. 1. 10, p. 437. 457 ; iii. 2. 13, p. 469 ; iii. 2. 16, p. vwi.2. 9, p. 76; ji. 3. 15, p. 348. 471; iii. 2. 17, p. 473 ; iii. 2. 18, p. Rfa iv. 4. 6, p 752. 476; iii. 2. 21, p. 479 ; iii. 2. 25, p. i. 2. 7, p. 73; i. 2. 8, p. 74; i. 2. 487; iii 2. 26, p. 487; iii. 2. 31, 27. p. 97 ; i. 3. 18, p. 127 ; i. 3.19, p. 492 ; iii. 2. 36, p. 498; iii. 2.40, p. 128; i. 3.21, p. 129 ; i. 3. 27, p. p. 503; iii. 3. 3, p. 512; iii. 3. 4, 135; i. 3. 28, p. 136; i. 4. 1, p. 162; p. 513; iii. 3. 5, p. 514; iii. 3. 6, i. 4. 5, p. 168 ; i. 4. 17, p. 187 ; ii. p. 516; iii. 3.10, p. 523 ; iii. 3. 16, 1. 1, p. 215; ii. 1. 7, p. 231; ii.1. p. 533; iii. 3. 20, p. 538; iii. 3. 23, 11, p. 235; ii. 1. 13, p. 238; ii. 1. p. 540; iii. 3. 24, p. 540; iii. 3. 40, 17, p. 245; ii. 1. 24, p. 254 ; ii. 1. p. 569; iii. 3. 47, p. 584; iii. 3. 49, 31, p. 263; ii. 1. 35, p. 268; ii. 2. p. 587 ; iii. 3. 50, p. 587 ; iii. 3. 52, 3, p. 280; ii. 2. 7, p. 284; ii. 2. p. 592 ; iii. 3. 54, p. 595 ; iii. 3. 19, p. 298; ii. 2. 40, p. 325 ; ii. 3. 64, p. 609 ; iii. 3. 66, p. 611 ; iii. 3. 68, p. 612; iii. 4. 7, p. 619; iii. 4. 14, p. 345; ii. 3. 20, p. 357 ; ii. 3.

16, p. 628 ; iii. 4. 17, p. 629; iii. 23, p. 360; ii. 3. 51, p. 391 ; iii. 1.

4. 22, p. 635; iii. 4. 24, p. 637; 4, p. 428 ; iii. 1. 5, p. 430; iii. 1. 6,

iii. 4. 25, p. 638 ; iii. 4. 26, p. 639 ; p. 431 ; iii. 1. 10, p. 437 ; iii. 1. 11, p. 438; iii. 1. 26, p. 449 ; iii. 2.

WORD INDBX. xi

12, p. 468; iii. 3. 2, p. 512 ; iii, 3. mi. 1. 4, p. 20; i. 1. 7, p. 25; i. 1. 7, p. 517 ; iii. 3. 9, p. 520 ; iii. 3. 18, 19, p. 43 ; i. 1. 22, p. 48; i. 2. 11, p. 534 ; iii. 3. 37, p. 564; iii. 4. p. 77; i. 2. 18, p. 85; i. 3. 26, 21, p. 633; iii. 4. 23, p. 636; iv. 2. p. 134; i. 3. 34, p. 148 ; i. 4. 2, p. 12, p. 712; iv. 2. 19. p. 721 ; iv. 4. 165; i. 4. 17, p. 187 ; ii. 1. 14, p. 18, p. 766. 240; ii. 1. 23, p. 254; ii. 1. 30, p. An: i. 1. 25, p. 54. 262 ; ii. 2. 18, p. 296 ; ii. 1. 31, p. Cuân i. 3. 35, p. 149. 263; ii. 2. 44, p. 328; ii. 3. 12, p. wft iii. 3. 7, p 511. 343 ; ii. 3. 15, p. 348 ; ii. 3. 27, p. 364; ii. 3. 28, p. 365; ii. 3. 39, p. 378; ii. 4. 3, p. 395; ii. 4. 14, p. ca: iii. 3. 29, p. 548. 408; ii. 4. 17, p. 410; iii. 1. 1, p.

: i. 1. 25, p. 54. 426; iii. 1. 10, p. 437 ; iii. 1. 11, p. 438; iii. 1. 14, p. 441, iii. 1. 23, p. 447 ; iii. 2. 7, p. 461 ; iii. 2.

i. 4. 16, p. 185. 14, p. 471 ; iii. 2. 23, p. 484 ; iii.

iv. 4. 17, p. 765. 3. 4, p. 513; iii. 3. 11, p. 545;

m i. 1. 2, p. 12. iii. 3. 31, p. 550; iii. 2. 45, p. 576;

mon iv. 4. 14, p. 761. iii. 3. 48, p. 586; iii. 3. 67, p. 611;

i. 7.31, p. 66 , i. 4. 17, p. 187. iii. 4. 4, p. 618 ;. iv. 1. 16, p. 698;

aRf:i.2.29,p.99; i 2.32, p. 100; iv. 2. 5, p. 707 ; iv. 2. 17, p. 719;

i. 3. 31, .p. 142; i. 4. 18, p. 188; iv. 3. 1, p. 727; iv. 3. 4, p. 732;

iii. 2. 41, p. 504 ; iii. 4. 2, p. 614; iv. 3. 5, p. 733; iv. 3. 6, p. 734;

ii :. 4.18, p. 630; iv. 3. 12, p. 737; iv. 3. 15, p. 739 ; iv. 4. 8, p. 754

iv 4.5, p. 751; iv. 4. 11, p. 758. wezirw ii. 4. 4, p. 395.

cma: iii. 4. 40, p. 658. mfrvn ii. 3. 14, p. 345.

: iii. 4. 39, p. 656. m ii. 2. 3, p. 280; iii. 1. 17, p.

wiii. 3. 59, p. 603. 442 ; iji. 3. 40, p. 569 ; iii. 4. 34, p.

a:i. 1.24, p. 53; i. 3.40. p. 155; 649; iv. 1. 11, p. 689; iv. 1. 12, p.

i. 4.9, p. 172; ii. 4. 14, p. 408. 691.

fii i. 4.13, p. 177. wy-w: ii. 4. 22, p. 418.

cfaf i. 3. 32, p. 143. m ii. 4. 10, p. 403.

afiafion ii. 2. 9, p. 286; ii. 3. 17, p. w: iii. 2. 5, p. 458; iii. 2. 22, p.

352 ; ii. 3. 46, p. 388. 482; iv. 3. 6, p. 734. wi. 1. 25, p. 54; i. 1. 28, p. 62; i. 2. 27, p. 97; i. 3. 15, p. 175;

a i. 4. 4, p. 167. ii. 1. 34, p. 267; ij. 3. 9, p. 339; ii. 3. 25, p. 361 ; ii. 4. 1, p. 394: ii. 4. 11, p. 404; iii. 1. 7, p. 432; iii. 1. 19, p. 444; iii. 2. 27, p. 488; w ii. 3. 38, p. 374. iii. 2. 37, p. 498 ; iii. 3. 28, p. 547 ; An : iv. 8. 3, p. 731. iii. 3. 59, p. 603 ; iii. 4. 24, p. 637;

xii WORD INDEX.

iv. 2. 9, p. 711 ; iv. 2. 15, p. 716; A ifi. 4. 45, p. 665. iv. 4. 15, p. 762 ; iv. 4. 19, p. 767. ww i. 3. 22, p. 130; ii. 4. 16, p. 409; f ii. 2. 7, p. 284; iii. 4. 27, p. iv. 2. 11, p. 711. 640. ii.1. 4, p. 224; iii. 2. 19, p. w: « iii. 1. 5, p. 430. w: ii. 3. 16, p. 350. 477. wA iv. 2. 15, p. 716. ai iii. 3. 3, p. 512. frofert iii. 2. 5, p. 458. i. 2. 7, p. 73; i. 3. 21, p. 129; i. 3. 30, p. 150; i. 3. 37, p. 151; gi.1.4, p. 20; i. 1. 30, p. 64; i. 2.3, p. 72; i. 3. 19, p. 128; i. 3. 25, p. i. 4. 3, p. 166; iii. 1. 17, p. 441 ; 132; i. 3. 33, p. 143; i. 4. 2, p. 163; iii. 3. 9, p. 520; iii. 3. 34, p. 558; i. 4. 9, p. 172; i. 4. 18, p. 188; ii. iii. 3. 43, p. 574 : iii. 3. 44, p. 576; 1. 5, p: 226 ; ii. 1. 6, p. 230; ii. 1. iii. 3. 45, p. 576 ; iii. 3.52, p. 592 ; iii. 3. 56, p. 599 ; iii. 4. 8, p. 620; 9, p. 233; ii. 1. 22, p. 251 ; ii. 1. 27, p. 257 ; ii. 1. 33, p. 266; ii. 3. iii. 4. 27, p. 640; iii. 4. 28, p. 641; 2, p. 331 ; ii. 3. 6, p. 335; i1. 3. 8, iii. 4. 36, p. 653; iii. 4. 42, p. 661 ; p. 337 ; ii. 3. 12, p. 343 ; ii. 3. 63, iii. 4. 51, p. 675; iii. 4. 52, p. 678; iv. 1. 13, p. 692 ; iv. 1. 15, p. 696; p. 344; ji. 3. 15, p. 348; ii. 3. 29,

iv. 2. 3, p. 705; iv. 2. 8, p. 710; p. 365; ii. 3. 39, p. 378; ii. 3. 40,

iv. 3. 9, p. 736 ; iv. 4. 63, p. 752. p. 379; ii. 4. 6, p. 397 .; ii. 4. 10, p. 403 ; ii. 4. 14, p. 408; ii. 4. 20, mquowm iii. 4. 41, p. 660. M wft:iv. 2. 4, p. 706. p. 414 ; ii. 4. 21, p. 418; iii. 2. 28, p. 420; iii. 3. 2, p. 427 ; iii. 3. 12, wwi. 1. 20, p. 46. wywa: n. 2. 12, p. 291 ; ii. 3. 15, p. p. 439; iii. 3. 14, p. 441 ; iii. 3.

348 ; iii 2. 7, p. 461. 18, p. 443; iii. 2. 3, p. 456 ; iii. 2. 5, p. 458 ; iii. 2. 9, p. 464; iii. 2. wwwr iii. 3. 34, p. 558. 19, p. 477 ; iii. 2. 33, p. 495 ; iii. 2. yow iii. 4. 40, p. 658. 42, p. 504 ; iii. 3. 9, p. 520; iii. 8 a ii. 1. 8, p. 232. 14, p. 530 ; iii. 3. 27, p. 545 ; iii. 3. a: iii. 4. 6, p. 619 ; iii. 4. 47, p. 667. 34, p. 558 ; iii 3. 48, p. 586 ; iii. 3. ww i. 1. 31, 5. 66. 54, p. 594 ; iii. 3. 56, p. 599 ; iii 3. wwm iii. 3. 42, p. 572. afirr iii. 2. 4, p. 457. 57, p. 600; iii. 3. 62, p. 606; iii. 4. 8, p. 620; iii. 4. 9, p. 621 ; iii. 4. mfriii. 3. 54, p. 595. 27, p. 640; iii. 4. 36, p. 653; iii. mig 1. 1. 14, p. 39 4. 39, p. 656 ; iii. 4. 41, p. 658; wi. 3. 34, p. 148. iii. 4. 42, p. 661 ; iii. 4. 43, p. 662 ; ma iii. 3. 40, p. 569. iii. 4. 48, p. 669; iv. 1. 3, p. 682; *r iii. 2. 16, p. 471. iv. 1. 14, p. 694; iv. 1. 15, p. 696; w iv. 4. 6, p. 752. iv. 1. 16, p. 698. iv. 1. 19, 702 ; iv. ny iv. 4. 13, p. 761. 3. 9, p. 736. w ii. 1. 11, p. 235. a ii. 4. 17, p. 410. mi. 4 9, p. 172. duy ii. 3. 9, p. 339. wi iii. 3. 28, p. 547. gory iii. 4. 9, p. 621.

WORD INDEX xiii

auow iii. 2. 29, p. 491. ii. 1. 1, p. 215. arq iii. 4. 27, p. 640. i: ii. 1. 4, p. 200; ii. 3. 28, p. 365; afr iii. 1. 22, p. 446. ii. 4. 11, p. 404. gna iii. 1. 19, p. 444. Nug ii. 1. 10, p. 234; ii. 1. 29, p. 261 gii iii. 4. 47, p. 667. ii. 2. 16, p. 294 ; ii. 2. 23. p. 302 wni. 4.6, p. 169. iv. 3, 15, p. 739. fawwwaiii. 1. 2, p. 427. Ea ii. 1. 6, p. 230. firva ii. 4. 20, p 414. ffrmi. 1. 31, p. 66. Ei. 3. 15, p. 125 ; iv. 1. 12, p. 691. Eecfoi iii. 1. 8, p. 435. Eera i. 4. 23, p. 204 ; ii. 1. 9, p. 233. Eerna iv. 4. 4, p. 749. fa iv. 2. 20, p. 723. tf .: i. 2. 27, p. 97 ; iii. 3. 52, p. 592. ili. 4. 27, p. 640. g: iii. 3. 43, p. 574 ; iii. 4. 36, p. 653 piny i. 1. 25, p. 54. I: iv. 2. 17, p. 719. rim i.2.11, p. 77 : i. 2. 32, p. 100; m iv. 4. 12, p. 758. i. 3.27, p. 135; i. 3. 30, p. 139; e i. 3. 1, p. 103 ; iii. 3. 24, p. 540. i. 3. 40, p. 155; i. 4. 1, p. 162; ii. 1. 24, p. 254 ; ii. 1. 30, p. 262 ; ii. 1. 34, p. 267 ; ii. 2. 15, p. 294; i. 2. 18, p. 85; i. 3. 9, p. 118; ii. 3. 25, p. 361 ; ii. 3. 28, p. 365; ii. 1. 37, p. 272 ; iii. 2. 41, p. 504. ii. 4. 11, p. 404; iii. 1. 7, p. 432. whw ii. 1. 17, p. 245. iii. 1. 14, p. 44J ; iii. 1. 21, p. 445; wh: i. 2. 21, p. 87. iii. 2. 17, p. 473 ; iii. 2. 21, p. 479; va: i. 3. 10, p. 119 ; i. 3. 16, p. 126. Ni. 3. 5, p. 514; iii. 3. 23, p. 540; wom iii. 4.20, p. 633. ili. 3. 49, p. 587; iii. 3. 68, p. 612; wa iv. 1. 8, p. 687. iii. 4. 8, p. 620; iii. 4.9, p. 621; iii. 4. 28, p. 64] ; iii. 4. 51, p. 675; iii. 4.55, p. 880 ; iv. 1. 16, p. 698 ; iv. 2. 1, p. 703 ; iv. 2. 19, p. 721 ; ai. 1. 5, p. 23 ; i. 1. 6, p. 24; i. 1. 13,

iv. 3. 13, p. 738 ; iv. 3. 16, p. 742; p. 38; i. 1. 16, p. 41; i. 1. 25,.p.

iv. 4. 15, p. 762. 54 ; i. 1. 27, p. 56 ; i. 1. 20, p. 62;

ifa iii. 3. 59, p. 603. i. 1. 31, p. 66; i. 2. 8, p. 74; i 2.

gim: iv. 2. 6, p. 708: iv. 4. 20, p. 768. 17, p.83; i .- 2. 19, p. 85; i. 2. 22,

m i. 3. 14, p. 124. p. 88 : i. 2.27, p. 97 ; i. 2. 28, p.

qra ii. 3. 41, p. 381. 98: i. 3.3, p. 104; i. 3. 18, p. 127 ;

₦ ii. 2. 11, p. 290. i. 3. 27, p. 135; i. 3 28, p. 136; i. 4. 1, p. 162; i. 4. 5, p. 168; gua iii. 1. 12, p. 439 ?o i. 2. 28, p. 98. i. 4. 21, p. 169; i. 4. 11, p. 176 ;

Srfean ii. 1. 25, p.'255. ii. 1. 1, p. 215; ii. 1. 4, p. 224; ii. 1. 7, p. 231; ii. 1. 9, p. 233; 2uiww ii. 3.46, p. 388. ₩ iv. 2. 19, p. 721. ii. 1. 17, p. 245 ; ii. 1. 24, p. 254;

iron lii. 2.6, p.459. ii. 1. 34, p. 261; ii. 1. 31, p. 263; ii. 1. 32, p. 265; ii. 1. 85, p. 268

xiv WORD INDEX.

ii. 2. 1, p. 278; ii. 2. 5, p. 282; Awiii. 4. 7, p. 619. ii. 2. 12, p. 201; ii. 2. 26, p. 305; Aoaii. 1. 26, p. 256. ii. 2. 28, p. 308; ii. 2.29, p. 310; Aya ii. 3. 34, p. 371. ii. 2. 30, p. 311 ; ii. 2. 33, p. 317; Ayu ii. 1. 22, p. 251. ii. 2. 35, p. 319; ii. 2. 40, p. 325; Artc iii. 3. 43, p. 574. ii. 2. 43, p. 328; ii. 3. 1, p. 331; Aeog iii. 3.48, p.586. ii. 3. 14, p. 345 ; ii. 3. 16, p. 350; Achà i. 3. 37, p. 151. ii. 3. 20, p. 357 ; ii. 3. 23, p. 360; Actart iii. 2. 2, p. 455. ii. 3. 28, p, 365; ii. 3. 44, p. 386; Awriii. 1. 1, p. 426. ii. 3. 51, p. 391; ii. 4. 6, p. 397; Aâ: ii. 2. 22, p. 300. ii. 4. 9, p. 401; ii. 4. 11, p. 404; AA iv. 2. 19, p. 721. iii. 1. 4, p. 428; iii. 1. 5, p. 430; Aow i. 1. 7, p. 25. iii. 1. 6, p. 431 ; iii. 1. 10, p. 437; na i. 2. 27, p. 97. iii. 1. 11, p. 438; iii. 1. 19, p. 444; N'ot ii. 1. 34, p. 267. iii. 1. 24, p. 448 ; iii: 1. 26, p. 449; wfii. 2.5, p. 292. iii. 2. 11, p. 467 ; iii. 2. 12, p. 468; iii. 2. 19, p. 477 ; iii. 3. 7, p. 517; iii. 3. 8, p. 519; iii. 3. 50, p. 527 ; iti. 3. 22, p. 540; iii. 3. 37, p. 564; iii. 4. 41, p. 667.

iii. 3. 53, p. 593; iii. 3. 56, p. 599; o ii. 1. 19, p. 248.

iii. 4. 13, p. 626; iii. 4. 23, p. 636 ; m iii. 4. 41, p. 660.

ii. 4. 24, p. 637 ; iii. 4. 40, p 858; vfa i. 3. 43, p. 160; iv. 1. 14, p. 694.

iii. 4. 41, p. 660; iv. 1. 4, p. 683; .: ii. 2. 37, p. 321.

iv. 2.6, p. 708; iv. 2. 10, p. 711; ii. 2. 3, p. 280.

iv. 2.12, p. 712; iv. 2. 19, p. 721; whwa ii. 2.35, p. 319.

iv. 3. 14, p. 739; iv. 4. 18, p. 766. « iii. 2. 5, 458; ii. 3. 44, p. 386.

wfa i:2.7, p.73; i.4.17, p.187. m iii. 2. 31, p. 494 ; iv. 3. 10, p. 736:

Ag ii. 3. 34, p. 371. iv. 3. 12, p. 737

fa iv. 3. 15, p. 139. ww iii. 2. 11, p. 467.

ww i. 4.11, p. 176 ; ii. 2. 41, p. 381 ; rog ii. 3. 39, p. 378.

iii. 3. 60, p. 604. rowi: i. 3. 20, p. 129.

wfy iii. 2. 7, p. 461. ww iii. 4. 18, p. 630. vowta i.3.18, p .. 127; i. 3.36, p. 150. wi. 3. 30, p. 139. Arm i. 1. 25, p. 54. vfona iii. 4. 45, p. 665.

Awowaai.2.7, p.73. mfww i. 4. 26, p. 207.

f ii. 3. 30, p. 367. Rim ii. 2. 11, p 290.

Avzi. 3.29, p. 138; ii. 2. 14, p. 293. Ra iii. 2. 10, p. 565.

Arowaii. 2. 36, p. 320; ii. 3. 4, p. vfm: iii. 1. 1, p. 426.

350; ii. 4. 16, p. 409. mRra ii. 3. 46, p. 388.

Afw ii. 2 19, p. 298 iv. 2. 15, p. 716.

Am: ii. 3. 30, p. 367 ; iii. 3. 4, p. 513. r ili. 3. 54, p. 595. ròrân utog iii. 3. 8, p. 519. Am iii. 4. 40, p. 658. wi.1. 26, p.55.

WORD INDEX. XV

wo iii. 2. 34, p. 496. sfinn i.4.20, p. 195; i. 4. 23, p. 204; wfowrat: iii. 4. 23, p. 636. ii. 2. 21, p. 300; ii. 3. 5, p. 333. y: iii. 2. 2, p. 455 afiorwa iv. 4. 2, p. 746. w ii. 2. 7, p. 284; iii. 4. 2, p 614. wfawf iv. 3. 14, p. 139. gw w: iii. 4. 1, p. 614. wfaoet: i. 3. 27, p. 135. yofw i. 2. 27, p. 97. afimh iii. 1. 1, p. 426. Jw fgi iii. 3. 25, p. 541. afaa iii. 4. 5, p. 675. towfrm ii. 3.29, p.365. afarq iii. 3. 57, p. 600. iii. 2. 42, p. 504; iii. 3. 46, p. 580; afierma i. 2. 27, p. 97. ii. 3. 62, p. 606; iv. 1. 13, p. 692; wfaf ii. 3. 40, p. 379. iv. 1. 15, p. 696 ; iv. 4. 7, p. 753. mfae ii. 1. 7, p. 231. gim iii. 2. 30, p. 291; iii. 1. 25, p. wfawm i. 3. 38, p. 152; iii. 2. 31, p. 449. 492 ; iii. 2. 37, p. 498 ; iv. 2. 12, p. Nndwg ii. 2. 20, p. 299. 712. iwh: ii. 4. 12, p. 405. wfiwfa iii. 2. 22, p. 482. mz ii. 1. 26, p. 363; ii. 4. 9, p. 401. afa o ii. 2. 22, p. 300. mq iii. 3 43, p. 574. wf iv. 3. 15, p. 139. rw iii. 3.52, p. 592. wha iv. 1. 4, p. 683. Af ii. 3. 11, p. 341. wha: iii. 1. 6, p. 431. ww iii 3. 8, p. 519. na ili. 1. 5, p. 430 wi. 2. 10, p. 76; i.2. 24, p. 89, wfa: iv. 3. 1, p. 727. i. 3. 6, p. 105; i. 4. 5, p. 168; wowy iii. 3. 44, p. 576. iii. 3. 46,p. 580; iv. 4. 3, p. 748; Nhi iv. 4. 15, p. 762. iv. 4. 17, p. 765. ww iii. 2. 14, p. 471. *: iii. 2. 26, p. 487; iii. 2. 29, p. www iii. 3. 12, p. 528. 491. vr: iii. 2. 8, p. 463. ww iii. 2. 15, p. 471. wi. 3. 28, p. 136. whm ii. 3.44, p. 386 ; iii. 2.25, p. 487 ; iii. 2. 25, p. 497. wn: i. 3. 24, p. 131; iv. 2. 9, p. 711. ii. 3. 40, p. 379. fn iv. 2. 17, p. 719. * iii. 3. 15, p. 531. www. iii.1. 18, p. 443. rowwii. 1. 32, p. 265. ww iii. 2. 22, p. 482. i.2. 11, p. 77. wfn: i. 4. 23, p. 204. wa:i.3.37, p.157; ii. 2.2, p.279. iii. 3. 52, p. 592. w: i. 4. 6, p. 169 ; i. 4 18, p. 188; : i. 3. 28, p. 136; iii. 2. 24, p. iii. 1. 1, p. 426. 486 ; iv. 4. 18, p. 766 ; iv. 4. 20, wwwm i.3.11, p. 120. p. 768. wofa:ii. 1. 21, p. 250 ; ii. 1. 26, p. 256. me iii. 3. 1, p. 511. woii. 1. 1, p. 215; ii. 1. 11, p. 235; wg ii. 2. 19, p. 398. ii. 3. 30, p. 367. ry .: ii. 1. 3, p. 221. waii.1. 1, p. 215 ; ii. 1. 8, p. 232. *ziii. 2. 12, p. 568. i. 2. 1, p. 70 nfa iv. 2. 21, p. 274. : i. 3. 17, p. 127.

xvi WORD INDEX

wz ii. 4. 3, p. 395. Af: ili. 4. 20, p. 633. w: i. 4. 5, p. 168. ft: ili 4. 27, p 640. mym ii. 3. 27, p. 364 firfmrnm ii. 2. 10, p. 287 ; ii. 2. 45, nydg i. 1. 13, p. 38. i. 1. 23, p 51; i. 1.28, p. 62; iii. p. 329 firm. ii. 3. 6, p. 335. 1. 3, p. 428 ; ii. 4. 28, p. 641. Rwowwa ii. 1. 4, p. 224. s-vn i. 3. 4. p. 104 mAmr iii. 4. 23, p. 636. wam ii. 4. 15, p. 408. fafirorana ili. 4. 32, p. 645. w ii. 4. 1, p. 394. wia: i. 4. 12, p. 177. wwfa: ii. 1. 20, p. 248 ma iv. 2. 3, p. 705. नदेन््पदेशभ्यान् i. 2.22, p. 88.

mag ii. 3. 51, p. 391. waq iii. 1. 7, 432.

fm: i. 2. 8, p. 74. wwaiii. 1. 4, p. 428.

मियनिर स्वादि iii. 3.13, 529. a: i. 3. 12, p. 120 ; ii. 2. 30, p. 311: iii. 3.56, p. 599 ; iii. 3. 63, p. 609; iii. 4. 22, p. 635

m iii. 4. 44, p. 664; iii. 4. 52, p. 678. a. i. 3. 33, p. 143 ;iii. 4. 42, p. 661.

w iii. 2. 39, p. 503; iii. 3. 43, p. 574. wrara i. 3. 32, p. 143 ; i. 4. 11, p. 176;

mrafii. 3.6L, p. 605. i. 4. 21, p. 196; ii. 1. 9, p. 235; ii. 2. 14, p. 293 ; iii. 3. 55, p. 598 ; iii. 4. 47, p. 669 ; iii. 4. 48, p. 753. ofaraa ii. 3. 15, p. 348 ; ii. 3.28, wfaia iii. 2. 5, p. 458. p. 365; iii. 3. 56, p. 599 ; iv. 2. nin: ili. 3. 45, p. 576. 19, p. 721. eren iii. 3. 50, p. 587 waii. 1. 15, p. 244; ii. 2. 44, p. 328; mA-finm i. 1. 1, p. 6. iv. 4. 14, p. 761. sarom ii. 3. 4 p. 333. z i. 3. 1, p 103. fa iii. 2. 20, p. 478. m ili. 3. 36, p. 563. rîfa iii. 2. 22, p. 482. xo i. 2. 28, p. 98. werrf iv. 1. 5, p. 684. wf i. 1. 26, p. 55. rili. 3. 22, p. 540. uny iv. 2. 5, p. 707. m.w: i 3. 26, p. 131; i. 3. 33, p. m: iii. 3. 59, p. 603. 143; iii. 4. 19, p. 632; iv. 3. 15, ri i. 3. 8, p. 114. p. 739 ; iv. 4.7, p. 753; iv. 4. 12, p. : iii. 2. 22, p. 482. 758. wowaa iii. 1.2, p. 427 ; iii. 3. 45, p. aoow iii. 4. 8, p. 620. 576 ; iii. 3. 45, p. 595. mfi: iii. 1. 12, p. 439 ; iv. 3. 7, p. 735; i. 1. 17, p. 12; i. 1. 21, p. 47 ; iv. 4. 10, p. 757. i. 3. 45, p. 104; ii. 1. 22, p. 281; m: iii. 3. 50, p. 587 iii. 3. 37, p. 564; ili. 4. 32, p. 707. fr: i. 2. 31, p. 100. aam iii. 3. 8, p. 54; i. 1. 27, p. 56; min iv. 4.5, p. 751. iii. 2. 12, p. 468; iii. 3. 2, p. 512; frwam iii. 4. 6, p. 619. iii. 3. 26, p. 543 ; iii. 3. 60, p. 609.

WORD INDEX. xvii

a? ii. 1. 22, p. 529. य vam i. 2. 20, p. 86 ; i. 3. 42, p. 159. arua: ii. 4. 18, p. 411. wft iii. 4. 26, p. 639.

ara ii. 1. 13, p. 238. m: i. 1. 2, p. 12.

am iv. 4. 21, p. 769. iv. 1. 11, p. 689.

itrof: ii. 2. 40, p. 325. i. 4. 14, p. 180; ii. 1. 20, p. 248;

mam iv. 1. 19, p. 702. ii. 3. 38, p. 374; iii. 1. 9, p. 436;

Arr ii. 4. 21. p. 418. iii. 4. 2, p. 614. wwi iii. 3. 62, p. 606. vri ii. 4. 21, p. 418. ww ili: 3.63, p.609. q iv. 1. 18, p. 702. rww iv. 4. 18, p. 766. ma ii. 3. 28, p. 365; iv. 2. 19, o: iv. 1. 6, p. 685. y i. 3. 31, p. 142. p. 721. my Aum iii. 3. 33, p. 555. itma i. 4, 10, p. 173. mnfrq ii. 3. 6, p. 335. iv. 2. 3, p. 705. m: ii. 1. 18, p. 247. fa iv. 2. 1, p. 703. t i. 1. 19, p. 43. ww ii. 3. 14, p. 345. m: ii. 1. 3, p. 221; iii. 1. 27, p. 451. wtn ii. 3.42, p. 383. arfm: iv. 2. 21, p. 724. fm iii. 3. 58, p. 601. tf: i. 4. 27, p. 209. i. 3. 25, p. 132. Ifwm i.1.3, p.16. rg ii. 4. 12, p. 405. aa: iii. 1. 28, p. 451. wa ii. 2. 11, p. 290. Cpz ii. 2. 21, p. 300. ri. 4. 7, p. 169. r ii. 1. 27, p. 257. Am: i. 3. 16, p. 126. wofr ii. 3.7, p. 336. ia i. 1. 15, p. 40. w iv. 4. 21, p. 769. r ii. 2. 1, p. 278.

wa ii. 1. 7, p. 231. tfu iv, 2. 18, p. 721.

war iii. 3. 46, p. 580. qfà iii. 1. 1, p. 426.

maraaw iii. 2. 3, p. 456. i. 2. 23, p. 89; ii. 3. 11, p. 341.

aiorfa ii. 4. 21, p. 418. .. e i. 4. 1, p. 162.

i. 3. 2, p. 103 ; iv. 4. 2, p. 746. sra i. 3.30, p. 139.

yfa ii. 4/52, p. 678. eorfrwarg ii. 2. 15, p. 294

Jarma iv. 3. 11, p. 737. tn: Ror iii. 1. 27, p. 451.

y i. 1. 31, p. 66; i. 4. 17, p. 187. Ta iii. 2. 10, p. 465. ww iii. 3. 31, p. 550. qfa ii. 4. 20, p. 414 dwm ii. 1. 33, p. 226 ; ii. 1. 13, p. ryu iii. 3.53, p. 593. 238; ii. 3. 6, p. 335; iii. 3. 31, are i. 1. 7, p. 25. p. 551. Arwg iii. 4.49, p. 670. awwfn: iii. 3. 53, p. 593.

8

xviii WORD INDEX.

Ca ii. 1. 25, p. 255 ; iii. 1. 20, p. 444. fowr ii. 1. 31, p. 263. Aw ii. 1. 33, p. 266. fr i. 1. 13, p. 38; iv. 4. 19, p. 767. Awi. l. 22, p. 49 ; i. 1. 31, p. 66; i. 3. 35, p. 149; i. 4. 17, p. 187; Rurafr : ii. 2. 35, p. 319. AR: ii. 1. 28, p. 260. ii. 3. 12, p. 343 ; iii. 4. 39, p. 656; fort ii. 2. 44, p. 328 ; ii. 3. 14, p. 345. iv. 1. 2, p. 681; iv. 3. 4, p. 732; fpw iv. 1. 18, p. 702. iv. 4. 21, p. 769. fp iii. 1. 18, p. 443; iii. 3. 48, Aia iii. 3. 45, p. 526. p. 586. mi. 3. 15, p. 125; i. 4. 20, p. 195; Rpr erra' iv. 2. 17, p. 719. iii. 2. 27, p. 488. ff iii. 3. 6, p. 516; iii. 3. 47, p. 667. RA Am iii. 4. 47, p. 667. ffm: iii. 2. 9, p. 464. foon: i. 4. 1, p. 162. : i. 1. 29, p. 62. fur iv. 1. 13, p. 692. wwa iii. 2. 12, p. 468; iv. 2. 16, fri: ii. 2. 15, p. 294; ii. 3. 34, p. 717. p. 371. ii. 1. 24, p. 254; ii. 2. 3, p. 280; ii. focium ii. 3. 36, p. 373. 2. 7, p. 284; ii. 2. 11, p. 290. foiw ii. 3. 13, p. 344. cA i. 4. 5, p. 168. fo: iii. 4. 11, p. 622. Ae i. 1. 15, p. 140. A m ii. 3. 1, p. 331. iv. 4. 17, p. 765. Mrg ii. 2. 9, p. 286. c: iv. 3. 3, p. 731. « ii. 1. 20, p. 256; ii. 2. 11, p. 290; Râv: i. 3. 27, p. 135; iii. 3. 30,

ii. 2. 41, p. 326: ii. 2. 44, p. 328; p. 549.

ii. 3. 24, p. 360; ij. 3. 30, p. 367; Rafr i. 2. 2, p. 71.

iii. 1. 7, p. 432; iii. 2. 6, p. 459; iil. Afag i. 2. 15, p. 82.

2. 29, p. 491 ; iii. 2. 30, p. 491; feRmOn ili. 3. 38, p. 565.

iii. 3. 8, p. 519; iii. 3. 58, p. 601 ; f ii. 1. 5, p. 226 ; iii. 4. 38, p. 655.

iii. 3. 62, p. 606 ; iii. 3. 67, p. 611; Mamiv 3. 16, p. 742. Mw i. 2. 22, p. 88. iii. 4. 14, p. 628 ; iii. 4. 15, p. 627 ; iii. 4. 20, p. 633; iii. 4. 34, p. 649. Ro.i. 2. 12, p. 78.

as iv. 2. 1. p. 703. Fmi.2.5, p. 72; i. 2. 25, p. 96; iii.

wi. 4.12, p. 177 ; i. 4. 19, p. 194. 1. 24, p. 448.

img ii. 1. 17, p. 245. fmi iv. 3. 2, p. 730. Rfwm ii. 4. 5, p. 397; iv. 3. 8, m: ii. 4. 4, p. 394. mfwai. 4. 16, p. 185. p. 735.

wo .: iii. 2.42, p. 504. fr ii. 3. 32, p. 370.

imm i. 1. 30, p. 64. fofm ii. 3. 40, p. 379.

on ii. 4. 9, p. 401. ef: iii. 4. 43, p. 662.

iv. 3. 2, p. 730. m: iii. 2. 34, p. 496.

f: iii. 3. 46, p. 580; iii. 3. 61, p. iz ili. 3. 1, p. 511.

605 ; iv. 4. 11, p. 758. iii. 3. 26, p. 543. tai iv. 3. 6, p. 734.

WORD INDEX. XIX

Cawiii. 2. 29, p. 310. wÑ w iv. 2. 17, p. 719. Ooa ii. 4.19, p. 411. ii. 1. 26, p. 256; ii. 1. 27, p. 257; Hmi.2.8, p.74;ii.3.23, p. 360; iii. 1. 22, p. 446; ii. 4. 22, p. 418. :i. 2. 5, p. 72; i. 2. 25, p. 96; O:i. 2. 25, p. 96 ; i. 3. 28, p. 136; iii. 2. 9, p. 464; tii. 1. 34, p. 267 ; iii. 3. 27, p. 545; iii. 3. 32, p. 553; wft: ii. 2. 4, p. 281 ; ii. 3. 25, p. iii. 3. 60, p. 604; iii. 4. 31, p. 644. 361 ; iii. 3. 56, p. 599. w iii. 3. 54, p. 595. Nfir: iii. 3. 38, p. 565 mi.1. 13, p. 38 ; i. 3. 24, p. 131; afra ii. 4. 72, p. 405. ii. 1. 4, p. 224; ii. 3. 3, p. 332; fe i.4.14, p. 180. ii. 4. 15, p. 408; iii. 1. 26, p. 449, : i. 1. 26, p. 55; ii. 1. 5, p. 226; iii. 3. 7, p. 517; iii. 4. 1, p. 614 ; ii. 3. 15, p. 348 ; ii. 3. 27, p. 364; iii. 4. 22, p. 635 ; iv. 2.1, p. 703; iv. 3. 9, p. 736. iv. 4. 1, p. 745; iv. 4. 22, p. 770. iwi.1.14, p.39; i.1. 17, p.42; f:i. 2. 27, p. 97 ; ii. 1. 14, p. i. 1. 21, p. 47 ; i. 2. 4, p. 72; i. 2. 240; iii. 2. 28, p. 501. 7, p. 73; i. 2.14, p. 82; i. 2. 18, p. 85;i.1.17,p.92; i. 3.2, p. 103; Rni. 3. 1, p. 103.

i. 2. 14, p. 104; i.3.41, p. 107; Wiwon ii. 1. 18, p. 247. Trin: ii. 3. 11, p. 341. i. 3. 13, p. 122; ii. 1. 17, p. 245; ri. 3. 15, p. 125. ii. 1. 21, p. 250 ; ii. 3.84, p. 371 ; ii. 3. 41, p. 381 ; ii. 4. 17, p. 410; iii. 4. 17, p. 629. w: i. 3. 43, p. 160; ii. 3. 5, p. 333. iii. 2. 28, p. 490; iii. 2.42, p. 504; iii. 4. 27, p. 640. iv. 1. 13, p. 692; iv. 2. 8, p. 710. ror i. 4. 1, p. 162. wm: iii. 1. 32, p. 494. voi iii. 1. 28, p. 451. www:ii. 3. 15, p. 348. oR iii. 3. 55, p. 598. wwr iv. 4. 17, p. 765. Cn: ii. 1. 26, p. 256 y iii. 3. 57, p. 600.

d: ii.1.12, p. 237; ii. 3. 7, p. 336. vôc: i. 2. 3, p. 72 ; i. 2. 20, p. 86. vôơn iv. 2. 12, p. 712. w: i. 4. 28, p. 211. tm i. 1. 3, p. 16. mi. 4.17, p. 187. vfn i. 1. 19, 43. i.4, 18, p. 188. f iii. 3. 24, p. 540. Towmii.3. 31, p. 369.

4: ili 3.10, p. 523. woetwi.1.30, p. 64.

won iii. 1. 17, p. 442. frgr: ii. 1, 12, p. 237;

m iv.3.5, p. 733. fugnfra: ii. 4. 10, p. 403.

cna: i. 3.12, p. 120. fae: ili. 3. 64, p. 609.

hnmg i. 2. 7, p. 73. ₹i. 3. 384, p. 148. ₦ iv. 2. 17, p. 719. *r iii. 3. 27,p.545; iii.4.2,p. 614 sfa ii. 2. 9, p. 286 ; ii. 3. 36, p. 873. t iii. 3.6, p.516. wy iii. 4. 11, p. 622. tmg i. 4. 12, p. 177.

xX WORD INDEX.

sni. 2. 16, p. 83. waiii. 3. 21, p. 539; iv. 3. 3, soz iii. 1. 13, p. 440. Swwa i.1, 11, p. 28 ; iii. 2 40, p. 503. p. 731.

afa: iii. 4. 26, p. 639. iv. 2. 19, p. 721.

af f iii. 3. 50, p. 567. m i. 3.26, p. 134; iv.

ga: i. 3. 21, p. 129; ii. 1. 27, p. 257 ; p. 686.

ii. 3. 30, p. 357 ; iii. 4. 3, p. 395; A: i. 2. 8, p. 74.

iii. 1. 4, p. 428 ; iii. 2. 4, p. 457 ; iyfa iii. 3. 24, p. 540.

iii. 2. 7, p. 461 ; ii. 3. 16, p. 550; dw iii. 1. 22, p. 446.

iii. 3. 66, p. 611 ; iii. 4. 4, p. 618 ; tr iv. 2. 8, p. 710.

iii. 4. 19, p. 632 ; iii. 4. 46, p. 664; cowziii. 3. 10, p. 523.

iv. 2. 5, p. 707; iv. 3. 6, p. 734; w.i.1. 4, p. 20.

iv. 4. 8, p. 754. w ii. 2. 13, p. 292.

i. 3. 38, p. 152. vit i.4.13, p. 181.

zw i. 3.34, p.148. rt ili. 3. 3, p. 512.

iz: ii. 4. 8, p. 400. mA-mw ii. 3.37, p.374.

aog ii. 4. 17, p. 410. vi. 3. 30, p. 139 ; iii. 3. 20, p. 538. www iv.2.7, p. 709. mn iii. 3. 6, p. 516.

.: i. 3. 13, p. 122 ; i. 3. 18, p. 127 ; ro iii. 3.65, p. 610.

ii. 3. 12, p. 343 ; iii. 3. 6, p. 459; Amm iii 3. 62, p. 606.

iv. 2. 4, p. 706. : ii. 2. 18, p. 296. da iii. 1. 14, p. 441. : iii. 2. 9, p. 464. Hii. 1. 30, p. 267; ii. 1. 37, p. 272; d iv. 4. 8, p. 754. + i. 4. 11, p. 176. iii. 3. 1, p. 511 ; iii. 4. 26, p. 639; iii. 4. 28, p. 641. du ii. 4. 20, p. 414. ciwry iii. 2. 38, p. 501. iu: iii. 3. 9, p. 520. ci i. 2. 1, p. 70; iii. 2. 11, p. 467. m: ii. 3. 8, p. 337 ; ii. 3. 29, p. 365. ciw ii. 2. 31, p. 314; iii, 4. 4, m-m: iii. 3.39, p. 566. p. 649. wwa ii. 1. 16, p. 244. iii. 2. 1, p. 454 iii. 3. 11, p. 525. iA iv. 2. 2, p. 704. y iv. 4. 13, p. 761. # i. 4. 28, p. 211. e ii. 4. 5, p. 397 ; iii. 1. 16, 442. Niii. 3. 32, p. 553 ny w iii. 4. 5, p. 618. ef: iii. 2. 10, p. 465. c iii. 2. 24, p. 486.

ma: i. 2. 32, p. 100 w iii. 3. 4, p. 513.

it: iv. 4. 16 p. 763. dn i. 3. 30, p. 150. ₩ iv. 3. 10, p. 736. cp iv. 4. 1. p. 745. cpa iv. 1. 19, p. 702. qwfri iii. 4. 33, p. 646. wro iii. 4. 47, p. 667. Cr i.3.8,114 ii. 2. 88, p. 824; iii. 3. 32, p. ww iii. 3. 67, p. 611. «i. 3. 11, p. 120, 494. e iii. 8. 39, p. 566.

WORD INDEX. xxi

wwa i.2.29, p.99: i.4.25, p.206. wefm ii. 3. 45, p. 386; iii. 1. 15, www i. 2. 25, p. 96. p. 441 ; iv. 1. 10, p. 688. ewo iii. 3. 66, p. 611 miwi. 2. 26, p. 96. urem ii. 1. 34. p 267. cnå i. 2. 19, p. 85. wna iii. 1. 23, p. 447. i iv. 2. 21, p. 724. or iv. 4. 21, p. 769. mfa ii. 1. 1, p. 215. a iii. 4 19, p. 632. ma: i. 2. 6, p. 73; i. 3. 30, p. 139; ewoa iii. 3. 28, p. 547. i. 3. 38, p. 152 ; iii. 4. 43, p. 662; wwom iii. 2. 20, p. 478. iv. 3. 11, p. 737. am iii. 3. 34. p. 558. wmi. 2.26, p. 96; i.1.13, p. 238; wm ii. 2. 13, p. 292 ii. 3. 21, p. 333; ii. 3. 15, p. 348; w i.1. 10, p. 427; iii. 2. 33, p. iii. 3.18, p. 534 ; isi. 3. 46, p 580; 495; iii. 3. 14, p. 530; iii. 3.53, p. iii. 4. 27, p. 640. 593. « i. 3. 1, p. 103. oiram iv. 3. 9, p. 736. wod ii. 1. 10, p. 234; ii. 1. 29, p. 267. owa ii. 3. 27, p. 364. coftmn i. 2. 29, p. 310. Rf: ii. 2. 27, p. 306. Rf: i. 4. 20, p. 195; iv. 3. 5, p. 733. e: i. 3.19, p. 128. : ii. 3. 21, p. 359. sn iii. 1. 12, p. 439. w: ii. 3. 19, p. 355 ; iii. 3. 36, i. 2. 15, p. 82. p. 563. gf i. 3.42, p.159 wwiii. 3. 3, p. 512. i. 4. 2, p. 165. iv. 4. 16, p. 763. q iv. 2. 9, p. 711. tomi. 1.9, p. 26. g : iii. 2. 4, p. 457. wfm: iii. 4. 44, p. 664. ai. 3. 34, p. 148. afew iii. 2. 18, p. 476. c iv. 4. 1, p. 745.

du ili. 2. 32, p. 494. f: iii. 2. 1, p. 454. Vnt iii. 4. 14, p. 626. fn iii. 3 27, p. 545. roq: ii. 4. 6, p. 397.

vfiranz iii. 4. 21, p. 632. mtr iii. 3. 27, p. 545.

w: iii 2. 11, p. 467. m iv. 2. 17, p. 719.

wa iii. 2. 35, p. 497. fi 1. 25, p. 54; i. 2. 11 p. 77

waf i. 2. 14, p. 82 i. 2 20, p. 86; i. 2. 32, p. 100;

Aufa i. 3. 7, p. 105. i. 3. 33, p. 143; i. 3.34, p. 148;

fofir iv. 4. 19, p. 767. i. 4. 5, p. 168; i. 4. 9, p. 172;

fun: ii. 4. 6, p. 397. i. 4. 27, p. 209 ; ii. 1. 28, p. 260; ii. 1. 34, p. 267; ii. 3. 9, p. 339 ; wz: iv. 2. 13, p. 713. a i. 3. 23, p. 130; ii. 3. 43, p. 384; ii. 3. 23, p. 360; ii. 3. 25, p. 367;

iii. 1. 29, p. 444; iii. 2. 17, p. 473; ii. 4. 11, p. 404; iii. 1. 5, p. 430 ;

iii. 4. 30, p. 643: iii. 4. 37, p. 654; iii. 1. 7, p. 432 ; iii. 2. 1, p. 454;

iv. 2. 14, p. 715; iv. 2. 21, p. 724. iii. 2. 4, p. 457 ; iii. 2. 5, p. 458; iii. 2. 11, p. 467 ; iii. 2.14, p. 471;

xxii WORD INDEX.

iii. 2. 22, p. 482 ; iii. 2. 23, p. 484 ; iv. 2. 15, p. 716; iv. 4. 10, p. 757 ; iii. 2. 27, p. 488 ; iii. 3. 3, p. 512; iv. 4. 11, p. 758; iv. 4. 15, p. 762; iii. 3. 13, p. 519; iii. 3. 28, p. 547; iv. 4. 18, p. 763; iv. 4. 19, p. iii. 3. 30, p. 549 ; iii. 3. 38, p. 565; 767. iii. 3. 39, p. 566; iii 3. 43, p. 574; foa iii. 1. 21, p. 250. iii. 3. 53, p. 593; iii. 3.57, p. 600; tg iii. 3. 62, p. 606. iii. 4. 17, p. 629; iii, 4. 18, p. 630 ; Jf i. 3. 25, p. 132 ; ii. 3. 23, p. 360. . iv. 1. 4, p. 683; iv. 1. 12, p. 691 ; rw ii. 2. 11, p. 290. iv. 1. 17, p. 700; iv. 1. 18, p. 702; m iii. 2. 20, p. 478. iv. 2. 3, p. 708 ; iv. 2. 13, p. 713; ti. 1. 8, p. 26.

APPENDIOES I & II.

APPENDIX I. THE ORIGIN OF BHAKTI DOCTRINE.

The doctrine of Bhakti has given rise to many theories with regard to its origin. Several European authors are of opinion that this doctrine is borrowed by the Indians from Christanity. There is nothing improbable intrinsically in this theory. Christian colonists were in India long before the rise of Madhvacharya and Ramanuja: The following quotation from Mr. Kennedy's notes in the Journal of the Royal Asiatic Society for April 1907, shows how Christianity could have affected Hinduism :-- "On the North-West frontier we find an entirely different state of things. Bactria was the home of all persecuted sects. To it fled the Manicheans, the Mazdakites, the Christians, whenever the whim of the monarch or the pressure of the Magi or the relations with home prompted Sassanian kings to persecute their subjects. Christianity was planted at a very early period in Bactria and flourished there 'greatly. Bardaisan, tho great Syrian Gnostic, who died in 223 A.D., expressly mentions the Christian communities of Bactria and Persia. 'John, the Persian, Bishop of the church of Persian and Great India,' attended the Nicene Council in 325 A.D. The Bishop of Herat was present at a Council held by the Katholikos in 424 A.D. Christianity spread among the White Huns in the ffth century, and they had a Bishop of their own by the middle of the sixth. Some 60 years later Chosroes II transported a vast number of Christian captives taken in the Roman wars to Seistan. In the seventh century Merv became the seat of Metropolitan Archbishop, and not only Nestorians but Jacobites had their own bishops throughout all those regions. India was surrounded on the North-West frontier by a ring of Christian oommunities, many of them allied in blood to the barbarous tribes from Central Asia which were then invading Iudia, and ready to adopt the first tolerable religion presented to them." Mathura, the home of Krishna's worship, was peopled by the Gurjars in the fifth century, and it is said that these Gurjars brought the Ruchi Bhakti doctrine of Christianity into India, from Bactria. The whole of this is very ably summrised by Mr. Kennedy in his paper on the "child Krishna, Christianity, and the Gurjars" in the October No. of the J. R. A. S. for 1907. The following quotation from it will show his point of view :- "We are now in a position to make certain inference. (1) The earliest settlements of the Gurjars were in the extreme north-west of the Panjab. Their physique, their traditions and the prosent distribution of the clan point to this conclusion, and it is no less certain that the Southern Gurjars came from the North, probably byway of Rajputana. (2) The Gurjars suddenly appear in the middle of the sixth century as a great and power- ful clan, dispersed over a wide area. and founding important states. The Greek historians, the Mahabharata, and other sources have made us well acquainted with the tribes of the North-Western Panjab. The sndden appearance among them of a people so great and powerful as the Gurjars can only be axplained on the hypothesis of a foreign migration. These .Gurjars, who worshipped neither Siva nor Buddha, cannot have been of India

APPENDIX 1.

origin, and their sun-worship, their waggons, and to some extent their polyandry, all point to Central Asia. (3) As the two most important Gurjar states date from the first half of the sixth century, the Gurjars must have entered India somewhat earlier ; in otber words, they must have come with the Hunas. In common with the Hunas they worshipped the sun, the kings who warred against the Hunas were the enemies of the Gurjars; and the princes of Gurjardesa were feudatories of the Shahi kings of Gandhara, who were of Turki, if not of Hunic, origiu. There is a close connection between the Gurjars and the Hunas. " If then, the Scythian nomads of Braj were Gurjaras, as the evidence would suggest, it is easy to see how they might have acquired some tincture of Chris- tianity, either from thei: neighbours in Central Asia or from their connection witb Christians among the Hunas. The Christian stories of the Nativity passed readily into the mediæval . Buddhism of Central Asia, they are popular among hindus of the present day, who know nothing else of Christianity and rewiniscences of the Christ- mas festival still linger among some of the Berber tribes of North Africa. It is no idle fancy, therefore, to suppose that the Northern nomads who roamed through the woods of Braj, brought with them a child-god, a Christian legend, and Christmas festival; and in a city of lax Buddhists and eager Hindus this germ sufficed for the birth of a new if hybrid divinity. The priests who accompanied the nomads would readily invent or lend themselves to the invention, of a cult which promised them speedy advancement to the full-blown rank of Brahman. For although the mass of the Gurjars, as of the White Huns, was barbarian, yet there is plenty of evidence to show that among the upper classes there was a knowledge of letters and considerable civili- sation. The new god was a god of divine childhood and of love. In Buddhism the idea of love has ranged from universal benevolence towards men and animals down through every stage of the scale to the grossest licentiousness ; and Mathura was not free from such exbibitions, as its sculptures testify. Probably the nomads who brought the new god to Mathura knew little of Christianity except the stories of the infancy. They brought them to a Buddhist city where they would find a ready acceptance. But by the beginniug of the sixth century the Buddhism of Mathura was on the wane, and Hinduism was in the ascendant. The name of the new god sounded in the ears of Hindus like that of the elder Krishna, whom the popular epic had exalted to the highest rank : the new god, like the elder Krishna, was an incarnation of the Most High; and so the youthful Krishna was born who was destined, in the course of centuries, to surpass all his older rivals in the ardour of his devotees and the multitude of his worshippers." This view of Mr. Kennedy is controverted by Mr Keith in J. R. A. S. for January 1908. He there shows that Krisna is already a divinity and worshipped as such in the days of Mahabhasya, which was composed some two centuries B.C. That book refers to the killing of Kamsa by Kriana and thus the story of the childhood of Krisna is older than Christian Nativity. I make the following quotation from that article : - "As evidence for the early date of the identification of Krishna and Visnu, it is useless to quote the Epic as long as doubts of a serious character exist as to its date. But we have the evidence of Patanjall, which though not conciusive, deserves fuller consideration than it has received from Mr. Keunedy. In discussing Panini, iv. 2. 98, Patanjali distinctly says that Vasudeva is a samjna of the Bhagvant, and Weber himself admits that, on tho aualogy of Sivabhagavata, while the passage does not prove that Krishna is ideutical with Visnu, it does show that he was already far more thau a Ksstriya and was a bighor divine creature. But, later on, Weber with his usual candour, makes admission. In discussiog

APPENDIX I. jii

the evidence afforded by the Mahabhasya for the early existence of the drama he notices the fact that the two legends mentioned as the subjects of representation are the Balibandha and the Kamsavadha, and he points ont that, as the first of these subjects is undoubtedly taken from the legend of Visnu, it is probably necessary to assume that already Visnu and Krisna stood in a close relationship. There seems indeed, no gronnd whatever to deny that they were already identified and that this was the case is indicated by the fact that the Mahabhasya tells us that in the Kamsavadha the Granthikas divided themselves into two parties, the one followers of Kansa, the other followers of Krisna, and that the former wore kalamukhah and the latter raktamukhah. Weber was naturally puzzled to find that Krisna's friends were red in colour, but the whole thing explains itself when we regard the contest as one of the many old nature rituals where two parties join in mimic strife, the one striving to rescue, the other to capture the sun. Such a ritual, in all probability, was the source of the drama in Greece, and traces of it are to be found in England. The supporters of Krisna, as identifed with the sun, Visnu, naturally wear the red colour of the luminary as an act of sympathetic magic." While the controversy about the origin of the Bhakti religion is in this state, it is not possible to come to any definite conclusion, one way or the other. But there are some facts which emerge out of this controversy, which appear to be beyond the scope of legitimate doubt, and which may be taken as well proved. One of them is that there were several persons bearing the name of Krisna in Indian tradition, and their histories have become coalesced into one by a process well-known to students of history. This Krisna of the Mahabharata war, the statesman and philosopher, seems to be a different person from the child of Yagoda, the Darling of Gokula. It is not only the European scholars who have come to this conclusion, but Śrî Madhvacharya, the founder of the Dvaita School of Vedânta, has come to a somewhat similar conclusion. In hie commentary on the Chhândogya Upanisad, he states that there were two Krispas, both curionsly having a mother called Devaki. I quote the following from his commentary (See Sacred Books of the Hindus, Chhândogya Lpanişad, page 242) "There was an avatara of the Lord called Mahidasa, just as an avatara was called Kriuna. Now curiously enough, both these names occur in this Upanisad. Mahidasa in this chapter, and Krisna Devaki-putra in the next chapter. These, however, do not refer to the avatâras, but to different porsons." "The Mahidasa of this chapter is a different person and so also is the Krisna of the next chapter. The Mahidasa here is an Aitareya, and Krisna Devakiputra is not the avatara Sri Krisna. Similarly, the Kapila mentioned in this Upanisad is different from the avatåra of that name." "Says an objector :- But this is rather arbitrary. Had there been merely similarity of names, you might have said they were different persons, from the avatara of those names. But the similarity extends further than this, Mahidasa, the Avatara, was the son Itara, and so the Mahidasa here is also called the son of Itara, for Aitareya means he whose mother is Itara. Similarly, the avatara Krisna was the son of Deraki, and the Krisna of the Upanisad here is also called the son of Devaki. Similarly, Kapila, the avatára had a

iv APPENDIX I.

disciple called Asuri, and the Kapila of the Upanigad has also a disciple called Asuri. These coincidences are, to say the least, very cnrious." To this the Commentator replies :- "These three persons had performed high and strict penance in ancient times, and had obtained a boon from Brahma, the Paramesthin, to this effect, that two of them should get the names of the avataras, in their next lives, and the names of their mothers should also be the same as the names of the mothers of Visnu. While Kapila asked the boon that his disciples and disciples of his disciples should have the same names as the disciples, etc., of the avatara Kapila. They further asked that their names should be immortalised by being recorded in the Vodas. Brahma, the Grand Sire of all creatures, granted this boon to them. Therefore, it is that these three well-known Risis bear not only tho names of divine incarnations, but the names of their mothers and disciples, etc., are also similar." In the Kalika Purana also we fnd the same account of this enrious coincidence :-. " Mahidasa, the son of Itara, mentioned in the Bnavricha Upanisad, is the Lord Visnu Himself directly : while there was another Mahidasa, son of Itara, who was a sage. Simi- larly, Krisna called Vasudeva is the Supreme Spirit Himself; whilo there was another person called Krisna Devaki-putra mentioned in the Upanisad. Kapila called Vasudeva is the Lord Narayana Himself, while Kapila is the name of a sage also, and whose pupils were also called Asuri, etc. The sage Mahidasa lived for 116 years by learning the secret doctrine taught in the Upanisad; the sage Krisna Devaki-putra was the disciple of Ghora Angiras, the sage Kapila was the fonnder of the perverse doctrine (atheistic Sankhya). These three obtained boon from Brabma the Paramesthin, and thus came to possess names similar to those of the avataras, and became famous by realising their desires and enjoyed happiness." Thus in the Kalika. It is clear, therefore, that the worship of the child Krisna is a new phase, grafted on the ancient Krisna cult and brought from outside : either from the Christians of the North-Western Provinces (Bactria) or from the Nestorian monks who had settled in the Western coast of India; and near whose monastery of St. Thome, Ramanuj was born, and received his education. The worship of the infant Krisna is considered pre-eminently the worship of the Supreme Lord. All other avatâras are considered as partial, while the child Krisna, suckling at the breast of mother Yadoda is consi- dered to be the perfect avatâra. Thus Baladeva at page 387 says :- "It is only in the Lord Krigna, the infant sucking at the breast of mother Yasoda, that we find the perfect manitestation of all the six attributes which constitute the Godhead, such for example, supreme love for all humanity or an object of supreme love for all humanity, the maker of the supremely sweet heavenly music which turns the head of even the wisest Gods like Brahma and the rest, the possessor of the most ravishing and beautiful form which enchants all who behold it, and immeasureable compassion and the rest." But the traces of Christian influence are not so marked in the system of RAmanuja as in that of Madhva. Madhva boldly arrogates to himself the character of being the incarnation of Prana (the Christ principle of Christianity). Prana is the first begotten of God (Prathamah Prana), he is the son of God (Hareh sutah), he is the great Mediator and Saviour of

APPENDIX I.

all Jivas. No one has seen the father, but through the son : no one sees Hari but through Prâna. All these cannot be explained by the theory of chance and coinci- dences. To all fair-minded persons the conclusion would be clear, that the teachings of Christ had some influence, though very'faint, at least, on the development of Madhva system; and its branch the Chaitanyaism which latter was certainly acted upon by Islam. Nor need this conclusion jar upon the religious susceptibilities of our countrymen. For truth is no respecter of persons, and if the search for truth leads one to unsought for conclusions, it should be welcomed rather than hated. In the realm of truth, there should be no patriotic bias or caste prejudice. Nations of the world have borrowed many truths from India, and India need not be ashamed, if she in her turn has borrowed some truths from other nations. There is no discredit in borrowing ;- the vital question is what has India done with such borrowing? A spiritual nation alone can borrow spiritual truths: nations in a state of barbaric ignorance are incapable of borrowing or assimilating such truths. It is, therefore, the glory of India that she has so assimilated the Christian truths that they have entered into the very fabric of her constitution, and moulded the character of her saints. The Christ said "If thine eye offends thee, pluck it out," and the Indian saint Vilvamangala carries this teaching into practice, by voluntarily making himself blind, because he had looked with amorous gaze on a woman. The Christ said " If thou art smitten on thy right cheek, turn thy left cheek." And a Hindu saint actually does so. The teachings of the Christ, therefore, have produced their best fruits in India ; and the Indians are, therefore, often better Christians, than many a so-called Christian of the West. The following five points quoted by Dr. Grierson brings out this fact most clearly :- (1) A saint teaches that initiation means "born again." The person who is taught misunderstands him and takes the words literally. (2) Another saint, when smitten on one cheek, turns the other. (3) Another looks after a woman to lust after her,considers that his eye offends him, and blinds bimself. (4) Another considers that bis right hand offends him, so he cuts it off and casts it from him. (5) The incarnate God is referred to as having on one occasion wished the feet of His sorvants. This is specially interesting, for the Mahabharat legend is that He washed the feet of Brahmanas. The author distorts the old legend by changing Brahmanas to saints or disciples. I have set forth above the views of Dr. Grierson and Mr. Kennedy in some detail, bnt the arguments adduced by these learned persons

vi APPENDIX I

bave been dealt with by the translator of the Bhaktiratnavali in this series, and I need not repeat his arguments here, in order to show that the Bhakti doctrine was not borrowed from Christianity, but was as old as the worship of the Vasudeva in India. Bhakti, no doubt, is an indi- genous growth of India, and has been placed above all doubts by the discovery of the inscription on the flagstaff of Garuda dedicated to Vâsu- deva, which bears the date of the second century before Christ. But it fairly may be urged, on bebalf of the opposite view, that the worship of the Child-God is something new in Hinduism, and requires to be explained. It is this Infant, that is conaidered as the fullest Avatâra : and unless passages are produced from the ancient Indian literature to show the worship of the child Krisna, the position of Mr. Kennedy appears for the present unanswered. No doabt, Mr. Keith in the Journal of the Royal Asiatic Society for Jannary 1908, page 169, has tried to meet the argument of Mr. Kennedy but the rejoinder of Mr. Kennedy in the April issue of the Journal is worth perusing. The child worship or the worship of God as Gopâla, is not universal throughout India, and is confined to certain parts of it only, and there is nothing impossible in the view advocated by Mr. Kennedy, that this form of Bhakti called Ruchi Bhakti is not the ancient Indian Bhakti taught in the Gita and Upanisads, but is a later accretion. Nor is this without analogy in modern Hinduism. No one can doubt for a moment that the word Nârâvana is a very ancient term for God in Sanskrit literature and the worship of Narayana is certainly anterior to the coming of Islam in India. But I doubt whether there is any intelligent Hindu scholar who would deny that the worship of Satya Nârâyana and the Katha or legend related regarding Him are not influenc- ed by Mahomedanism : and that the whole of the Satya Narayana's worship is not taken or adapted from Islam. Similarly, the word "Brahman" is very old in Hindu literature, but no one doubts for a moment that the modern form of the worship of Brahman, as seen in the sect of Keshab Chandra Sen, is taken from the Christian liturgy with appropriate modifica- tions. No wonder, therefore, that the ancient Aryan worsbip of Vasndeva was modified into the modern Gopâla worship by contact with the early Christians. Let me not be, however, misunderstood on this point. I do not hold that it has been established conclusively that Gopâla worship has been borrowed from Christianity, but I maintain that the reasons in favour of such borrowing are stronger than those against it. This conclusion does

APPENDIX I. vii

not touch the larger issue as to the origin of Bhakti-for bhakti or loving devotion is not a thing that can be borrowed by one nation from another. Bhakti is as much natural to man as jnana or karma. They are God given qualities. But though Bhakti is natural to man, its particular aspect as Gopala worship may well have been taken from some outside source. In fact, the statues of Yasoda holding Krisna in her lap resemble so very much with the Madouna holding the Infant Jesus that one is struck with the strange coincidence. It is the glory of Hinduism that it has assimilat- ed the religions of various people and made them its own; and it need not be a matter for wonder if Hinduism has been influenced by the Avatâra of Bethlehem. S. C. B.

APPENDIX II.

The teachings given by Chaitanya have been summarised in the small pamplılet called Prameya Ratnâvalî by Baladeva Vidyâbhûșaņa. This school admits five principles or tattvas, namely, (1) Îsvara or God, (2) Jîva or Soul, (3) Prakriti or Matter, (4) Kâla or Time, and (5) Karma or Action. It teaches also nine Prameyas or propositions established by proper proofs. They are :- (1) God is the highest substance. (2) He is known through all the Revelations. (3) The world is real. (4) The differences are real. (5) The souls are real. (6) There are various grades of souls. (7) Release is the attainment of God. (8) Its cause is the worship of God. (9) Proofs are three, perception, inference and authority. We give a translation of this short treatise here, hoping that it will give a better idea of the doctrines of this school than any summary.

PRAMEYA RATNÂVALI BY BALDEVA VIDYÂBHUȘAŅA. INTRODUCTORY.

Sri Baladeva Vidyabhusana, after composing bis commentary on Brabma Sotras, under the direct inspiration of the lord Govinda, styled it Govisda Bhasya. Ttereupon he composed this short treatise, and in order to its successful termination, he recites tho . following verse or auspiciousness :- PARA. I. जयति भीगोविन्दो गोपीनाथ: स मदनगोपाल:। वस्यामि यस्य कपया प्रमेयरजावलों सुक्ष्माम् । 1. Let Sri Govinda, the Lord of Gopis, the Protector of the universe, the Giver of joy to Bis devotees, be ever victorious. Through his grace I shall describe briefy the various categories or Prameyas .- 1. Note .- This verse has a double meaning, Govinda, Gopinatha, and Madanagopila aro three deities whose temples are famous in Brindavana. The next verse also is a prayer to the same effect.

PRAMEYA RATNAVALI.

PARA. II. भक्कयाभासेनापि तोषं दधाने । धर्माध्यक्षे विश्वनिस्तारि नासि॥ निस्यानन्दाद्वैत वैतन्यरूपे। तत्त्वे तस्मिन् नित्यमास्तां रतिर्न: ।२। 2. Let our hearts be ever inclired towards that (Triune) Lord, whose essential form is intelligence (Chaitanya), eternal bliss (Nityânanda), and peerlessness (Advaita). He is satisfed with the Jivas, if they show the slightest semblance of love towards Him. He is the Lord and Establisher of Justice, and the mere utterance of His name saves all souls in this universe .- 2. Note .- This verse also has a double meaning. It recites the three great Avataras of the Kali age, who were contemporaries, namely, Chaitanya, the Avatara of Krigna, Nityananda, the incarraticn ol Sankarsana, and Advaita, the Avatâra of Siva. In the next vorse the author salutes the original founder of this sect, namely, Ananda- tirtha, better known as Madhvacharya. PARA. III. भ्रानन्दृतीर्थनामा सुलमयधामा यतिर्जीयात्। संसारार्यवतरयिं यमिह जना: कीर्त्तयन्ति युधाः ॥ ३ ॥ 8. Let that ascetic be ever victorious, whose name is Ânandatirtha, who is the abode of joy, who is the ship to cross the ocean of transmigratory existence, and whom the wise over praise in this world .- 3. Note .- In the next verse the autbor shows the necessity of remembering the succes- sion of teachers through whom the particular doctrine comes into the world. PARA. IV. भवति विचिन्त्या विदुषा निरवकरा गुरुपरम्परा नित्यम्। पकान्तित्व सिध्यति ययोदयति येन हरितोषः ।। ४ ॥। 4. The free-from-all-faults should constantly meditate on the faultless succession of teachers, because by such meditation is obtained the one-pointedness of devotion, and there arises the grace of the Lord Hari on the man .-- 4. Note .- About this are the following verses of Padma Purana. PARA. V. यदुकं पद्मपुराये। सम्प्रदाय विहीना ये मन्त्रास्ते विफला मताः। श्रतः कलौ भविष्यन्ति चत्वारः सम्प्रदायिनः ॥ श्रीब्रह्मरुद्रसनका वैष्यवाः च्ितिपावनाः । चत्वारस्ते कलौ भाव्या ह्ुत्कले पुरुषोत्तमात् ॥ ५ ॥ As is said in the Padma Purâna :- 5. The Mantras which are without any Sampradâya (which do uot belong to any schools), are considered fruitless. Hence in the Kali age there will arise four founders of schools, namely, Sri, Brahmâ, Rudra and Sanaka. All these

PRAMEYA RATNÂVALI. 3

are Vaisnavas, sanctifying the earth, and will arise from the Supreme Person in Utkala, in the Kali age .- 5. Note .-- These were the four founders of the four schools of Vaianavism. The Vigpu mantras, found in the works of any of these four, have the power of conferring salvation ; but not so, if fonnd anywhere else. The ancient law is that every pupil must havo & Guru, who belongs in direct apostolic succession, to any of these four. Therefore, a Vignu mantra, not belonging to any Sampradaya cannot produce any effect, though recited for a long time. The next verse names the four human representatives, through whom the abovementioned four divinities established their sects. PARA. VI. रामानुजं श्रीः स्वीचक्रे मध्वाचार्यं चतुर्मुखः। श्रीविष्ुस्वामिनं रुद्रो निम्बादित्यं चतुः सनः ॥। ६॥। 6. Srî inspired (made her own) Râmânuja, the four- faced Brahma inspired Madhvâchârya, Rudra inspired Vișnu Swami, and the four Kumaras, Sanaka and the rest, inspired Nimbâditya .- 6. PARA. VII. तम स्वगुवपरम्परा यथा। The author nest mentions the line of his own Gurus in the following verses :- श्रीकृष्णब्रह्मदेवर्षिबादरायणसंज्ञकान्। श्रीमध्वश्रीपद्मनाभश्रीमन् नृहरिमाधवान्।

श्रीविद्यानिधि राजेन्द्र जयधर्मान क्रमाद्वयम्॥ पुरुषोराम ब्रह्मयय व्यासतीर्थाश्च सस्तुमः । ततो लक्ष्मीपति श्रीमन्माधवेन्द्रञ् भक्तितः । तचद्विष्यान् श्रीश्वराद्वैत नित्यानन्दान् जगद्गुरून्। देवमीश्वरशिष्यं श्रीचैतन्यञ्च भजामहे। श्रीकृष्यप्रेमदानेन येन निस्तारितं जगत । ७॥ इति ॥ 7. The first Guru is Lord Sri Krisna, whose disciple was Brahma, whose disciple was the divine sage Nârada, and whose disciple was Bâdarâyana, whose disciple was

4 PRAMEYA RATNAVALI.

Madhva, whose disciple was Padmanabha, whose disciple was Nrihari, whose disciple was Mâdhava, whose disciple was Aksobhya, whose disciple was Jayatirtha, whose disciple was Jñânasindhu, whose disciple was Dayânidhi, whose disciple was Vidyânidhi, whose disciple was Râjendra, whose disciple was Jayadharma, whose disciple was Purusottama, whose disciple was Brahmanya, whose disciple was Vyâsatirtha. We pray to these all in succession. The disciple of Vyâsatirtha was Lakșmîpati, whose disciple was Mâdha- vendra, who had three disciples; namely. Isvarâchârya, Advaitâchârya and Nityânanda, all these are world-teachers. We bow to all these. We bow also, with adoration, to Lord Chaitanya, the refulgent, who was the disciple of Ísvarâchârya, and who saved the world, by showering on it the love of Lord Krisna .- 7. Note .- Though there is a great gap of thousands of years between Bidartyana and Madhva, yet the latter is said to be the disciple of the former. The tradition says that once Madhvacharya and Sankarscharya were disputing as to the truth of the various doctrines, surrounded by thonsands of learned men, at the Manikarniks Ghat, Benares. So absorbed were they in their disputations that they went on arguing, for days and nights together, without taking food and rest. Then all saw in heaven Vyssa himself as blue as the sky, proclaiming that Madhva's exposition was in accordance with bis doctrine and not that of Sankara. Chaitanya is thus the disciple of lsvaracharya who was the disciple of Madhavendra. This leaves no doubt that the Chaitanya Sampradaya of Bengal is a lineal descendant of the famons school of Madhva. PARA. VIII.

श्री मध्व प्राह विष्णुं परतममीिलाम्नायवेद्यञ्च विश्वं सत्यं भेदञ्च जीवान् हरिचरणजुषस्तारतम्यञ्च तेषाम्॥ मोन्षं विष्णवंघरिलाभं तदमलभजनं तस्य हेतुं प्रमाम् प्रत्यक्षादित्रयञ्चेत्युपदिशति हरिः कृष्णचैतन्यचन्द्रः ।। ८ ।। 8. Now are described the categories Sri Madhva has said that Lord Visnu is the highest substance, and is to be known through all the revelations, that the universe is

PRAMEYA RATNAVALİ. 5

real and so also are real the differences that exist there- in; that the Jivas are all servants of the Lord and are real, and so also are real the differences that exist between them. That salvation (Moksa) consists in obtaining the feet of Vișnu ; that the cause of getting this release is worshipping Him with purity of heart, without desiring fruit, and that the proofs are three-perception, inference and sacred testi- mony. Thus teaches Hari, Lord Krisna Chaitanya .- 8. Note .- The above verse recites the well-known nine categories or truths of this sect. They may be thus shown :- (1) God is the highest substance. (2) He is known through the Revelations. (8) The world is real. (4) The differences are real. (5) The souls are real. (6) There are various grades of souls. (7) Release is the attainment of God. (8) Its cause is the worship of God, (9) Proofs are three, perception, inference and authority.

FIRST PRAMEYA. PARA. IX. The Supremacy of Vimnu. तत्र श्रीविष्या: परतमत्वम्। यथाभोगे।पालोपनिषदि। Thus in the Gopala Purva Tapani Upanigad we have the following as to the supremacy of Vigpu :- तस्मात् कृष्ण एव परोदेवस्तं ध्यायेत् तं रसेत् तं भजेत् तं यजेन् । इति। Therefore, Krisna is indeed the highest God; let one meditate upon Him, let one recite His name constantly, let one serve Him constantly and adore Him always. शवेताशातरोपनिषदि थ :- Similarly, in the Svetasvatara Up. (I. 11) we have the following :- ज्ञात्वा देवं सर्व्वपाशापहानिःत्तीयेः क्लेशैर्जन्ममृत्युप्रहाखिः। तस्याऽभिध्यानानृतीयं देहभेदे विश्रवैश्वर्य्यं केवल आ्राप्तकामः ॥ ॥ इति ॥

6 PRAMEYA RATNAV ALİ.

When that God is known, all fetters fall off, sufferings are destroyed and births and deaths cease. From meditat- ing on Him there arises, on the dissolution of the (linga) body, the third state, that of universal lordship and isolation from (all trace of matter) and he becomes fully satisfied. Note .- The third state srises when the Moon-world and the Brahmi-world are transcended, and the man becomes free from his subtle body and reaches the world of Vişna In the next verse of the same Upaniad it is said :- एतज्ज्ञेयं नित्यमेवात्मसंस्थं नातःपरं वेदितव्यं हि किज्चित् ॥ इति च ।। This which rests eternally within the self should be known and beyond this not anything has to be known. श्रीगीतासषु न। So also in the Gita (VII. 7) we have the following :- मत्तः परतरं नान्यत्किंचिदस्ति धनंजय। (मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ) इति। There is naught whatsoever higher than I, O Dha- nañjaya. All this is threaded on Me, as rows of pearls on a string .- 9. PARA. X. हेतुत्वाद् विभुचैतन्यानन्दत्वादि गुखाश्रयात्। नित्यलक्ष्म्यादिमत्वाच् च कृष्णः परतमो मतः ॥ १०॥ 10. Since He is the primordial cause, since He is the abode of all attributes like all-pervadingness, intelligence bliss, and the rest; and since He possesses eternally energies like Lakşmî and the rest, therefore Krisna is considored the Highest God .- 10. PARA. XI. तब सर्वहेतुतम, ययातु: स्वेताम्वतरा:।

PRAMEYA RATNAV ALI. 1

On this subject of His being the Universsl csuso, the Śvotsérataras (V. 4-5) may :- (सर्व्वा दिश ऊर्द्ध्वमधक्ष तिर्य्यक् प्रकाशयन् भ्राजते यद्व- नद्गान्) एवं स देवो भगवान वरेरयो योनिस्वभावानवितिष्ठ- त्येकः ॥ ४ ॥ यञ्च स्वभावं पचति विश्वयोनिः पाच्यांश्च सर्वान् परिणामयेद्यः। ( सर्वमेतद्विश्वमधितिष्ठत्येको गुणांश्च सर्वान् विनियोजयेघ्यः) ।। ५ ।। As the car of the sun shines, lighting up all quarters above, below, and across, thus does that God, who is one (Highest of all) and hence adorable, rule over all that has the nature of being the cause (of the world, such as Pra- dhâna, Mahat and the rest). He being one, rules over all and everything so that the universal germ (Prakriti) ripens its nature (becomes modified into Mahat, etc.), diversifies all natures that can be ripened, and determines all qualities. विमुयेतम्यानन्दृ्त्व, यथा काठडे।

have the following :- As rogards Ris all-pervadingness, intelligence and blims, in the Katha Up. (II. 21) we

भशरीर६ शरीरेष्वनवस्थेष्ववस्यितम। महान्तं विभुमात्मानं मत्वा धीरो न शोचति॥ इति ॥ (The wise who knows the Self, as bodiless within the the bodies, as unchanging among unchanging things), as great and OMNIPRESENT, does never grieve. Note .- The above verse however mentions the ombipresence of God, it does not mention His intelligence and blissful nature. The word Atman, however, is ased in tho above verse, and etymologically it means the goal of the wise. Since the wise rench the intelligent and blissful God, hence those attributes also are included in this vorse. Thin is shown in the noxt verso. विज्ञानसुखरूपत्वमात्मशब्देन बोष्यते। भनेन मुक्तगम्यत्वं व्युतूपरोरिति तद्विदः।। By the word ATMAN is understood the intelligence and blissfalness of God, because the wise say that Atman is

PRAMEYA RATNAVALI. 9

Note .- In the case of the Lord, intelligence is not only the attribute of the Lord but it constitutes His very body and hence He is called Vijñanaghana, intelligence solidited, intelligence incarnate, Anandaghana, bliss solidified. But how can an entity which has a body be all-pervading? This is answered in the next paragraph. In the printed Bengali edition of the Prameys Ratnivali, the quotation is said to be from the Mundaka Upanigad. It is, however a mistake, the passage occurs in the'Svettsvatara Upaniņad. PARA. XIII. मूतंस्यैव विभुत यथा मुष्ड के। In the Svetaivatara (III. 9) we havo the following statement showing that the all-pervadingness is an attribute of the form of God. वृक्ष इव स्तब्धो दिवि तिष्ठत्येकस्तेनेदं पूर्णं पुरुषेण सर्वम् । That one exists in heaven and stands there upright as a tree; by that Person all this is pervaded. Note .- That one Lord Hari exists in heaven, bowed to by all but bending to none, like a straight tree that knows no bowing. Here the word "person " coupled in with the expression "dwelling in heaven" shows that the Lord has & form. The next sentence "by this all is pervaded " shows that the Lord, though having a form is still all-per- vading. घुस्थोऽपि निखिलव्यापीत्याख्यानान् मूर्चिमान् विभु: । युगपद् ध्यातृवृन्देषु सात्तात्काराचू च तादृशः ।। Though dwelling in heaven, the expression "He per- vades all " shows that the Lord is both all-pervading, as well as having a form, simultaneously. Because of this it is possible for Him to appear simultaneously to all, who meditate on Him, in whatever region of the universe they may be, and who all see Him in one and the same form. Note-The next quotation from the Bhagavata Purans also indicates that the very embodied formn of sri Krişna is all-pervading, thoagh it appeared like an ordinary human form to His mother and others. PARA. XIV. श्री दशमे थ। In the tenth Skandha of the Bhagavata Purans we have the following :- न चान्तर्न बहिर्यस्य न पूर्व नापि चापरम्। पूर्वापरं वहिश्चान्तर्जगतो यो जगञ्च यः ॥ तं मत्वारमजमव्यक्कं मर्त्यलिङ्गमधोच्तजम् । गोपिकोलूखले दाम्ना बबन्ध प्राकृतं यथा। इति ॥

10 PRAMEYA RATNAVALI

"He who has neither inside nor outside, neither front nor back, but who is simultaneously both inside and out- side of the world, in its front and in its back, yea who is the world itself; Him considering as her son, as a mortal child, Him the unchangeable and Immutable, the cowherd- ess (Yasodâ) bound by a cord, as if He was an ordinary infant." श्री गीतालु च।। In the Git also (IX, verses 4 & 5) we havo the following :- मया ततमिदं सर्व जगदव्यक्तमूर्तिना। मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः।। न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्। भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ।। By Me all this world is pervaded in My unmanifested aspect, all beings have root in Me, I am not rooted in them. Nor have beings their root in Me, behold, My sove- reign Yoga. The support of beings, yet not rooted in beings, My Self their efficient cause. The word Yoga in the above verse means the energy (Sakti) of the Lord, as ls explained in the following :- भ्रनन्त्या शक्तिरस्तीशे योगशब्देन योच्यते। विरोषभख्िका सा स्यादिति तत्त्वविदां मतम् ॥ There is an infinite energy (Sakti) in the Lord, to which the term Yoga is applied and in the opinion of the knowers of truth, "Yoga" means here this power of the Lord which reconciles all contradictions, and makes im- possibles possible. Note .- " With My subjective form dwelling in the inmost recenses of all, I pervade this universe; all beings "have root in Me," becsuse I support them all. "I am not rooted in them," because they do not support me. Nor do I support these beings, as the water is supported in a jar; but they are supported by Me, as the moon in the sky, by the more force of My will. And hence I say nor have these boings root in Mo." Thie is ponsiblo through my sovereign Yoga, through My limitless energy or Sakti." The word Yoga here is derived from Yujyate durghatesu Kiryesu anena, That by which one ean porform the most impossible fests.

PRAMEYA RATNAVALI. 11

PARA. XV. Note .- In para. 10 it was said that Sri Krigna is the highest, becanse He possesses intelligence, bliss and the rest. The anthor now explains what is meant by the phraso " and the rest" (Adi) in Anandatvadi. It includes Omniscience, Blissfalness, Masterfulnoms, Friendliness, Teachership, Saviourhood, and Beauty. आादिना सर्वशत्वम्। यथा मुण्डके।। By the phrase "and the rest" is meant omiscience, as we fnd in the Mundaks Upanisad (1. 1. 9) :- यः सर्वज्ञः सर्वेवित्। इति। He who is all-knowing and all-acquiring.

(II. 4. 1). The phrase "and the rest" also means the blissfulness as we find in the Tait. Up.

भानन्दित्वं च, तैत्तरीयके। It also includes blissfulness, as in the Taittiriya Upanigad :- आ्रानन्दं ब्रह्मणो विद्वान् न विभेति कुतश्चन ॥। इति॥ Knowing the bliss of Brahman, he is never afraid. प्रभुत्वसुहत्व ज्नदृत्व मोचकत्वानि च, श्वेताश्वतर भुता।। It also includes masterhood, friendliness, teachership and saviourhood, as we fnd in the Śvetasvatara texts (III. 17, IV. 18 and VI. 16). सर्वस्य प्रभुमीशानं सर्वस्य शरणं सुहृत्॥ इति ॥ The Master of all, the Ruler of all, the refuge (of all), and the friend (of all) .- (Svet. III. 17). प्रज्ञा च तस्मात् प्रसृता पुराणी ।। इति ॥ (Thus worshipped by the Jîvas) there flows forth from Him the ancient primordial wisdom (which is the essential attribute of Jivas, but which is beclouded so long as the Jivas do not turn their face towards the Lord.)-(Svet. IV. 18). संसारबन्धस्थिति मोक्षहेतुः ॥ इति च ।। He is the cause of the bondage, the existence and the liberation of the world. माधुय्येश्ख भीगोपालोपनियदि। This phrase "and the rest" includes also sweetness and beautifalness, as we fnd in the Gopsla Up .:- सत् पुएडरीकनयनं मेधाभं वैद्युताम्बरम्। द्विभुजं मौनमुद्राळ्यं वनमालिनमीश्वरम्॥ इति॥

12 PRAMEYA RATNĀVALİ.

(" Meditate on) the Lord as having eyes like full- blown white lotus, a body of the (blue) colour of clouds, garments of lightning, with two arms, and adorned with the symbol of silence, and having a garland round his neck, which is made up of all the spheres of the heavenly orbs." - (Gopila Porva Tipani, p. 185 of the Anandasrama series). PARA. XVI. Note .- In the preceding sections it has been said that the Lord has tho attributes of all-pervadingness, intelligence, bliss, omniscience, blissfulnens, masterfulness, friendliness, teachership, saviourhood and beautifulness. Now arises the question, Are these attributes of the Lord Hari separate from him or not ? They cannot be separate from him for the Śruti mays (Katba Up. IV. 14) " He who sees the quality of the Lord as separate from the Lord runs down quickly to darkness." Nor can they be non-separate from the Lord, because the Lord is said to be Nirguna or without attribute. This point is raised and answered in the following verse :- न भिन्ना धर्म्मिो धर्म्मा भेदभानं विशेषतः । यस्मात् काल: सर्व्वदास्तीत्यादिधी विदुषामपि॥ The attributes are not separate from the substance possessing these attributes. Though there is no difference between the quality and the thing qualified, yet owing to a peculiar condition (Viseșa) there is an appearance of differ- ence. Just as Time, tnough one, is spoken of as having many parts, and even the wise use phrases like " the Time always exists." Note .- The discussion on this point in the Vedinta Satra (III. 2. 31) makes this clear. The two (the Lord and His attributes) are spoken of separately-though they are ossentially one-just as the water and its waves are spoken of separately as two, though it is all one water .. The difference arises from this Visesa. Therefore the Lord who is over joy and bliss, is said to be joyful and blissful and to have a body of all delight. All those qualities of the Lord are eternal, and consequently that body of the Lord is also eternal. Though there is no distinction (Visess strictly so called) here between the quality and the qualified, yet for conventional purposes such a (Visega) distinction is rocognised and spoken of as such. If this conventional (Viresa) distinction be not admitted, then the sontences like the following would also become absurd (for they aro really tautologies when logically analysed) :- "The being exists," "the time always oxiste," "the space is everywhere," All these sentences are logical tautologies, but they are of constant use and good as conventions. Nor can it be sald that such a umgo is orroncoas and is based upon delusion. For the phraso "the Beness exists" conveys as true an information as the sentence "the jar exists." For there is no subeequent experience which sublates this knowledge. Nor is the sontence "the Bo-ness oxists,"

PRAMEYA RATNAVALI. 13

is a superimposition or a figurative speech like "Devadatta is a lion." For we can never say of Be-ness that it does not exist, as we can say of " Devadatta " that he is not a lion. Nor can it be said that such a usage is a natural one, though there is no concrete content of any substance in these sentences like "the Be-ness exists." The very fact that such usage is natural shows that in these sentences also there is a Vinesa, The existence of such Visesa is suggested by the illustration of the water following duwn & hill. The man who makes a distinction between the Lord and His attributes goes down to darkness, like the water that falls ou a mountain top. In that verse there is a prohibition of all difference between the Lord and His attributes which are described there. In the absence of such conventional difference, there cannot be the possibility of the rolationship of quality and qualifed, merely because there are many qualities. The category called Viseșa (the specific attribute) therefore exists, even hero, though it is not here separate from the substance, but still has a particular function of its own. Nor is it open to the objection of regressus in infinitum that a Viseya must have a Visega of its own, and so ou. For we have said above, that the Visesa here though not separablo from the substance (i.e., the Lord) has a function of its own with regard to that substance. Therefore, the existence of Visega is proved here also, as it is an invariable concomitant of the substance to which it appertains. .

PARA. XVII.

एवमुकं नारदपञचरात्रे।

निर्दोषपूर्णागुणविग्रह श्रात्मतन्त्रो-

भ्रानन्दमात्रकरपादमुखोदरादि: सर्वत्र च स्गतभेदविवर्जितात्मा ॥ इति॥ Thus it is said in the Ntrada Pancharstra :- "The Lord is an entity having perfect and faultless qualities. He is the Atman, the Self and free from all the attributes of the body consisting of insentient matter. He' too has a body, hands, face, stomach, &c., but all of pure bliss (not of matter). The Atman is everywhere and always devoid of internal differences also."

PARA. XVIII. अथ निस्य कर्मीकत्वम् ! यथा बिष्यूपुराये। नित्येव सा जगन्माता विष्णो: श्रीरनपायिनी। यथा सर्वगतो विष्णुस्तथेवेयं द्विजोम।I

14 PRAMEYA RATNAVALI.

Now is shown the eternal union of the Lord with Lakemi (See verse 10). In Vipnu Purana (I. 8. 15) it is thus said :- "That mother of the world Sri is the eternal energy of Visnu and is indissolubly united with the Lord. As Visnu is all-pervading, so is she also, O ! best of the twice-born. विष्णोः स्युः शक्तयस्तिस्रस्तासु या कीर्तिता परा। सैव श्री स्तवभिन्नेति प्राह शिष्यान् प्रभुर्महान्॥ There are three energies (Sakti) of Visnu, among them that which is praised as the highest is verily Sri, and she is not different from the Lord. Thus taught the Great Teacher Mahaprabhu (Chaitanya) to his disciples. Note .- According to one view Laksmi is a Nitya Mukta Jiva or a soul belonging to the class of the eternally free. In that view, she cannot be said to be identical with Vignu. But according to the teaching of Lord Gauranga, Sri is identical with Vignu and never separate from Him. And as an authority, reference is made to the above verse of the Visnu Purana. As regards the statement that Laksmi is separate from Visnu, that applies to the case of certain eternally free Jivas, overshadowed by the spirit of Lakymi, and thus those Jivas are called also Lakami. But it is a secondary use of the word Lakgmi. Primarily she is the highest aspect of the Lord Vignu himself, the great mother of the world, and not any Jiva. But what is the authority that Vignu has three energies? The next verse answers that :- तत्र त्िशािर्िष्ठुः, यथा श्वेताश्वतरोपनिषदि। परास्य शक्तिर्विविधेव श्रूयते स्भाविकी ज्ञानबलक्रिया च।। As regards Vignu possessing three Gaktis or energies we have the following state- ment in the Svetsévatara Up. (VI. 8) :- His high power is revealed as manifold and innate, the power of intelligence (Jñâna-Sakti), the power of strength (Bala-Sakti) and the power of action (Kriyâ Sakti). Note .- JAtna-Sakti is called also Samvit, or consciousness. The Bala-Sakti is called also Sandhini, that which brings about union of atoms. The Kriya-cakti is called also Hladini or the dolight-giving power. All these pewers are Svabhaviki or innate in the Lord, as the power of barning is innate in fre. प्रधानक्ेत्रज्ञपतिर्गुगेशः । इति च। He is the Lord of matter (Pradhâna) and of spirits, Kșetrajña) and He is the ruler of all gunas. Note-In the Vigpu Purtas it is mentioned that the highest onergy of the Lord called Pari-Sakti is not subordinate to time but transcends it. And the Lord though n ot

PRAMEYA RATNAVALI. 15

soparate from the highest enorgy, is yet said to be the Lord of Laksmi, in a metaphorical sense only, as will be shown in the subsequent verses. शी बिभूपुराये थ।। विष्णुशक्ति: परा प्रोक्ता स्ेत्रज्ञाख्या तथापरा। श्रविद्याकर्म्मसंज्ञान्या तृतीया शक्तिरिष्यते॥ इति॥ In the Vignu Purana it is thus mentioned :- The Visnu-Sakti is called Parâ, the Aparâ Sakti is called Ksetrajna, and the third Sakti is that which is called Avidya and Karma, the energy found in matter. Note .- In other words, the divine energy of the Lord is called Para-Sakti, the energy found in the Jivas or sonl energy is Apara-Sakti, and the energy found in matter is called Avidys-akti. In the same Vignu Parina (I. 9. 44) is to be found tho authority that Sri is the Part-Sakti not separate from Vişņu :- कलाकाष्ठानिमेषादि कालसूत्रस्य गोचरे। यस्य शक्तिर्न शुद्धस्य प्रसीदतु स नो हरिः ॥ Whose highest energy called the Parâ-Sakti is not within the scope of minutes and hours or any other division of time. May that pure Hari be propitious to us. प्रोच्यते परमेशो यः यः शुद्धोप्युपचारतः । प्रसीदतु स नो विष्णुरात्मा यः सर्व्वदेहिनाम ॥ इति॥ He who is called Paramesa (the Lord of the highest Lakşmî, Para, highest, Mâ, meaning Lakșmî, and Iśa, the Lord) who though pure and non-separate from this Paramâ or highest energy, but is yet called figuratively the Lord of Parama. May that Visnu, who is the Self of all embodied beings, be propitious to us.

Purdņa (I. 12. 69.) :- Note .- This Parama or Part-Sakti is throefold, as is to be found in that very Vignu

इलादिनी सन्धिनी सम्बित् त्वय्येका सर्व्वसंश्रये। हादतापकरी मिश्रा त्वयि नो गुणवर्जिते॥ इति ॥ In Thee, refuge of all, exists this one power which is threefold, namely, Hlâdini (bliss-giving), Sandhinî (existence- giving), or all-pervading and all-combining; and Samvit (or

16 PRAMEYA RATNAVALI.

consciousness). In Thee, devoid of all Gunas, the energies of matter do not exist such as the energy called Sattva causing pleasure, the energy of Rajas causing pain or the combined threefold Gunas called Mâyâ. एकोपि विष्ुरेकापि लक्ष्मीस्तदनपायिनी।

Vişnu is one indeed; and indeed one is also Lakşmî, his eternal consort; they become many because they assume various forms through their essential power. तजैकत्वे सत्येव विष्बार्नदुत्व, यथा शीगोपालोपनिवदि।

Gopâla Upanigad :- The Lord Vignu though a unity in reality, also becomes manifold, as we fnd in the

एको वशी सर्वगः कृष्ण ईज्य एकोऽपि सन् बुधा यो विभाति। तं पीठस्थं येऽनुभजन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम्। There is one ruler, all-pervading, the Lord Krisna, the adored of all and though one, shines forth as many, the wise who worship Him as seated in the throne of the heart, enjoy eternal happiness, but not so the others. Note-The various forms of Vignu are the Avatiras like the fsh, the tortoise, eto. As Vignu though one has many forms, similarly, Lakemi thougt one has many forms, as we fnd in the following verse of the Sveta Up. VI. 8 : - प्रय लसष्म्यास्तव् यथा। परास्य शक्तिर्विविधेव भ्रूयते।। इत्यादि। His Parâ-Sakti is described as manifold. Note .- Lakąmi, the Pari-cakti of Vignu, appears as Jinaki, Rukmiņi, eto. Note .- Though every Avatara, whether that of Vianu or of Lakemi, is over full and has the whole of Vignu or Lakami in it, yet some Avatira is called onmplete and others partial, owing to the manifestation through it of all the attributes or only some sttribute. पूर्ति: सार्वलिकी यद्यप्यविशेषा तथापि हि। तारतम्यं च तच्छक्ति व्यकत्यव्यक्तिकृतं भवेत्।। तभ विष्के सार्वन्रिकी पूर्चि यथा बाजसनेयके। Though every Avatâra is full without any distinction or difference, yet the distinction between one Avatâra and

PRAMEYA RATNAVALI. 17

the other, is made on account of partial or full manifestation of che powers. As regards the fullness of all the Avataras of Visnu, we have the following text of the Bri. Ar. Up .:- ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुवच्यते ॥ पूर्यस्य पूर्णमा- दाय पूर्णमेवावशिष्यते ॥ इति ॥ That (the roct of all Avatâras) is full, this (the visible Avatâra) is also full, from that full this full emanates. Taking away this full from that full, the full still remains behind. महावराहेय।। In the Mahâvaraha Purâpa it is said :- सर्वे नित्याः शाश्वताश्च देहा स्तस्य परमात्मनः । हानोपादानरहिता नैव प्रकृतिजाः क्रचित्॥ परमानन्दसन्दोहा ज्ञानमात्राश्च सर्वतः । सर्वे. सर्वगुणैः पूर्णाः सर्वदोषविवर्जिताः ॥ इति ॥ The bodies of the Supreme Self assumed as Avatâras are all everlasting and beginningless. They are free from increase and decrease, and do not consist of Prâkritic matter. They are all forms of supreme bliss and intelligence, and full of perfect attributes and free from all defects. Note .- For a fuller description, see page 387 of the Vedânta Sûtras. As every Avatâra of Vișnu is Pûrna, so also every Avatâra of Lakșmî. अ्रथ श्रिय: सा यथा श्रीविष्युपुराये।। As regards the Avatara of Laksmi we and it thus described in the Visnu Purana (I. 9 140 and 141) :- PARA XXII. Now as regards Śri. She (also takes avatâras corresponding to those of Vignu), an in the Vișnu Purâņa (I. 9. 140-145). एवं यथा जगन्स्वामी देवदेवो जनार्दनः । श्रवतारं करोत्येष तथा श्रीस् तत सहायिनी।। १ ॥ पुनश्च पद्मादुन्भूता आदित्योऽभूद यदा हरिः। यदा च भार्गवो रामस्, तदाभूदू धरणी त्वियम्॥ २ ॥

18 PRAMEYA RATNAVALI.

राघवत्वेऽभवत् सीता, रुक्मिणी कृष्णाजन्मनि। भ्रन्येषु चावतारेषु, विष्णोरेषा सहायिनी॥ ३॥ देवसवे देवदेहेयं, मानुषतवे च मानुषी। विष्णोर्देहानुरूपां वै, करोत्येषात्मनस्तनुम् ॥४॥ इति॥ स्यात् स्वरूपसती पूर्तिरिहैक्यादिति विन्मतम्॥ As this Lord of the world, the God of all gods, the punisher of all sinners, takes an avatâra, so also does Sri, His helpmate, take an avatâra corresponding to His. Thus when Hari assumed the Âditya form, she came out of the lotus, as Kamala; when He assumed the Bhârgava avatâra (Parsurâma) she took the form of Dharanî; when he became Râghava (Ramachandra) she became Sitâ: when He appeared as Krișna, she appeared as Rukmiņî. Similarly in other avatâras also, she is always the helpmate of Vișnu. When he assumes a Deva form, she takes the form of a Devi; when he appears as a man, she appears as a woman; verily she changes her body corresponding to the change assumed by the body of Visnu. Thus, in the opinion of the wise, all avataras are essentially non-different and every one of them is perfect and full. PARA XXIII. भथ तथापि तारतम्यम्। (Still there is a distinction between these avatåras when viewed from outside). तन श्री विष्योस्तद् यथा भागवते।

Bbagavata Puraņa :- As regards this apparent difference in the avatiras of Vianu, we have in the

एते चांशकला: पुंसः कृष्णस्तु भगवान् स्वयम् ॥ इति ॥ These avatâras are the partial manifestations of the Supreme person, but the Lord Srî Krisna is the Bhagavan Himself. भ्रष्टमस्तु तयोरासीत् स्वयमेव हरिः किल ॥ इति च॥ Hari himself became the eighth child of Devaki.

PRAMEYA RATNAVALI. 19

PARA XXIV. चय मियस्तद्यथा पुरुषवोधिन्यामथर्वोपनिवदि। "गा कुळाज्ये मायुरमच्डले" इत्युपकम्य, "ये पाइें चन्द्रावली राचिका न" इत्यमिधाय परत्र "यस्या मंशे लस्मीर्दुर्गादिका शककि। इति। As regards the avatara of Lakmi, we have it stated in the Atharva Upanigad that there is difference in her avataras aiso. Beginning with "in the region of Mathurs called Gokula," eto., the text goes on to say "the two sides of Vignu are Chandrival and Ridhiks" and thon it mentions the lower avataras, by saying " Lakymi, Durgt and the rost are her partial svatras." गौतमीयतन्तरे थ। Similarly in the Gautamiya Tantra we have :- देवी कृष्णमयी प्रोक्ता राधिका परदेवता। सर्वलक्ष्मीमयी सर्वकान्तिः संमोहिनी परा॥ इति॥ Râdhikâ is said to be the highest deity, the Goddess full of Krisna; all Laksmis are her avatâras, she is their source, she is full of all prosperity and every beauty; and is the enchanter of all. PARA XXV. The abode of Vignu is also eternal. प्रथ नित्यधामतवम् भादिशब्दात्.। The word "adi" in the phrase Nitya-Lakmi-sdi matvat shows that the abode of Vignu is also eternal. Thus in the Chb. Up. (VII. 24. 1) :- स भगवः कस्मिन् प्रतिष्ठितः । स्वे महिम्नि॥ इति॥ मुख्के व दिव्ये पुरे द्ोष संव्योम्न्यात्मा प्रतिष्ठितः ॥ इति॥ In whom does He abide? In His own glory. So alse in the Mundaka Up. (11. 2.7) it is stated :- "In the divine city, in the great void, abides this Self."

So also in the Rig Veda (I. 154.6) we have the following :- तावांवास्तून्युश्मसिगमध्येयत्रगावोभूरिशृङ्गा त्रयासः। अ्रत्राहतदुरुगायस्य वृष्णः परमं पदमवभाति भूरि॥। TA, them ; Vam, for the sake of you two, namely, RAdhika and Krisna. Vastuni, houses; Gamadhyai, to reach the goal; for the going of you two;

20 PRAMEYA RATNAVALI.

Uemasi, we desire; Yatra, where; Gavah, cows ; Bhuri gringah, long-horned; Ayasah, exist or go about, or exist giving prosperity. Atra, there. "Aha, verily; Tat, that ; Urug&yasya, widely praised. Vrisnah, of the bull, of Vișnu, the showerer of every desire ; P ramam, sublimest ; padam, abode ; Avabhati, shines ; bhûri, much. Fain would we go unto Your dwelling-places where there are many-horned and nimble oxen. For mightily, there, shineth down upon us the widely-striding Vianu's sublimest mansion. We desire to go to those Abodes of you two, where there are many long-horned cows and oxen, and where brightly shines the Supreme Abode of that widely praised Showerer (of all prosperity). PARA XXVI. श्री गोपालोप नियदि च । So also in the Gopala Upanisad, it is thus written :- तासां मध्ये साच्षाह्रह् गोपालपुरीहि ॥ इति॥ Among these seven cities, Mathura, the City of Gopâla, is verily Brahman, as if made visible. जितन्ते स्तोते च। So also in the Jitanta Stotra it is written :- लोकं वैकुराठनामानं दिव्यषाड्गुरायसंयुतम् । शरवैष्णवानामप्राप्यं गुखत्रयविवर्जितम् ॥ नित्यसिद्धैः समाकीर्णं तन्मयैः पाञ्चकालिकैः। सभाप्रासादसंयुक्तं वनैश्चोपवनैः शुभम् ॥ वापीकूपतड़ागैश्च वृक्षषरडै: सुमसिडतम्। अप्राकृतम् सुरैर्वन्धमयुतार्कसमप्रभम् ॥ इति ॥ The region called Vaikuntha, adorned with the divine six attributes, but devoid of the three attributes of matter, is not to be reached by the ungodly. It is full of those persons, who are devoted to the five duties (Abhiga- mana, Upâdana, Ijyâ, Adhyayana and Samadhi): who are eternally perfect and devoted to the Lord. There are many courtyards and palaces in that divine city. and many an auspicious forest, garden, well. tank, trees and the rest.

PRAMEYA RATNAVALI. 21

Devas constantly worship this non-prakritic city (which is Brahman itself), and which is refulgent with the light of myriads of suns. ·ससंदितायाम्य। So also in the Brahma S .mhitA. सहस्रपत्रं कमलं गोकुलाख्यं महत् पदम्। ततूकर्षिकारं तद्धाम तदनन्तांश सम्भवम् ॥ इति॥ The great abode of Lord, called Gokula, is a thousand- petalled lotus; in the middle of these petals is the abode of the Lord, and which is manifested by His aspect called Ananta (Sankarșaņa). PARA XXVII. Note .- How is it that the abode of Hari, which is beyond the sphere of Prakriti, is identifted here with Mathura, an earthly cits. How can this Mathura be the undecaying city of the Lord? This doubt is answered in the next two verses. प्रपश्चे स्वात्मकं लोकमवतार्य्य महेश्वरः। श्रविर्भवति तत्रेति मतं ब्रह्मादिशब्दतः ।। गोविन्दे सच्चिदानन्दे नरदारकता यथा। भ्रज्ञैर्निरूप्यते तद्वद्धाम्नि प्राकृतता किल ॥ २७॥ The Supreme Lord brings down on this earth His divine city, which is His own Self, and then He manifests Himself in that city ; and this is the meaning of the phrase " Mathura is Brahman itself." As the ignorant imagine the Lord Govinda, who is pure existence, intelligence and bliss, to be a man and to have assumed really the form of a human child : similarly, Ma- thura, the abode of the Lord, is considered by the ignorant to be an earthly city, while it is really the abode of the Lord. PARA XXVIII. अथ नित्यलीलत्वञ्घ। तथाहि भरुतिः।

ia said : Now the etornal sportiveness of the Lord is being described. In the Br. Ar. Up. it

यद्गतं भवञ्च भविष्यञ्च॥ इति॥

22 PRAMEYA RATNAV ALI.

He who is the past, the present and the future (and whose work or Lila is eternal). एको देवो नित्यलीलानुरक्तो भक्तं व्यापी भक्तहृयन्तरात्मा ॥ इति च । The one God, immersed in eternal sport, pervading all His Bhaktas, remains in their hearts as their very-self. स्मृतिभ। जन्म कर्म्म च मे दिव्यमेवं यो वेचि तत्वतः । त्यत्वा देहं पुनर्जन्म नैति मामेति सोरऽर्जुन ।। ६ ।। So also in the Smritis (Gita IV. 9) :- " He who thus knoweth My divine birth and action, in its essence, having abandoned the body, cometh not to birth again, but cometh unto Me, O Arjuna." PARA XXIX. Note .- Admitted that the sport of the Lord is eternal, as proved by the terts quoted above, but how do you snpport this theory by reason ? Every work or action presupposes a point of time when it springs ; the duration through which it lasts, and the point of time when it comes to an end. Row can any action then be called eternal ? Anything which has a beginning and an end is temporary. The answer to this objection is given in the noxt verse. रूपानन्त्याज्जनानन्त्याद्वामानन्त्याच्च कर्म्म तत्। नित्यं स्यात् तदभेदाञ्चेत्युदितं तत्ववित्तमैः ॥ Since the forms of the Lord are infinite, since the com- panions of the Lord are also infinite, and since His abodes are also infinite, it follows necessarily that every act of the Lord must be eternal, because it is not different from these. This is the opinion of those who know the truth. Note .-- Since the Lord has infnity of forms, any act done by one form, is repested in succession by other forms, and thus the action becomes eternal. Because in the inanite succession of forms, the action is being repeated in some place or other by some of these forms. Since all the avatiras of the Lord are identical and non-different, the drams enacted by one avatára is repeated by all the other , and in the infinite succession of avata- ras the act must be also infinite. Some vague conception of the eternal activity of the Lord, and the existence through eternity of every act of the Lord, done in any incarnation, such as playing with the cowherds of Mathurd, or preaching to the fahermen of Gallilee mast also be eternal, can be understood from the behaviour of light rays. Any picturo in light is theoretically eternal, The rays of light carry the picture for ever and over, to the

PRAMEYA RATNÅV ALI. 23

indnite depths of space. Thus the picture of Delhi Coronation Darbar exists evon to-day in the rays of light, which are carrying that picture in spaco. A little mathemationl calculation will tell one at what particular point of space, that picture will be found to- day. इति प्रमेयर खायल्याम् भगवत्तारतम्पमकरक प्रथर्म प्रमेयम्। Here onds the frst proposition, namely, that the Lord is the most high and supromo.

PROPOSITION SECOND. प्रथाशिकाल्ाय वेदयलम्। यथा श्री. गोपालोपनिवदि। Now as to the Lord's being the subject-matter taught in Soripture, we have the following in the Gopala Upanigad :- योऽसौ सर्वैर्वेदर्गीयते ॥ इति ॥ He who is sung in all the Vedas is verily Lord Krisna. काठके स।। So also in the Katha Upanişad (II. 15) :- सर्वे वेदा यत्पदमामनन्ति तपाधसि सर्वाणि च यद्वदन्ति॥ (यदिच्छन्तो ब्रह्मचर्य चरन्ति तत्ते पदछ संग्रहेण ब्रवीम्योमि- स्येतत्) इति। " Whose form and essential nature all the Vedas de- clare, and in order to attain Whom they prescribe austerities (desiring to know Whom the great ones perform Brahma- charya, that Symbol I will briefly tell thee, it is Om)." PARA II. श्री हरिवंशे थ। So also in Hari Vaiia :- वेदे रामायणे चैव पुराे भारते तथा। श्रादावन्ते च मध्ये च हरिः सर्वत्र गीयते ॥ इति॥ In the Vedas, in the Râmâyana and so also in the Purânas and Mahâbhárata as well, is sung verily every- where Lord Hari, in the beginning, in the middle and in the end. साक्षात् परम्पराभ्याम् वेदा गायन्ति माधवं सर्वे। वेदान्ता: किल साक्षाद् अपरे तेभ्यः परम्परया॥ Directly or indirectly, all the Vedas sing the praise of the Lord Madhava ; the Upanisad portions of the Vedas sing His praise directly, the other portions of tbe Vedas sing it indirectly.

PRAMEYA RATNAVALI. 25

PARA III. Note. -But, says an objector, how can God be known through words? Does not the Tait. Up. (II. 4. 1) say " Yato vâchonivartante apprapya manasa saha, from whom all speech, with the mind turns away unable to reach Hiu." How can then God be known through words ? This doubt is answered in. the next verse क्चित् कचिदवाच्यत्वं यद् वेदेषु विलोक्यते। "कात्स्न्येंन वाच्यं न भवेद्" इति स्यात् तत्र संगतिः ॥ अ्रन्यथा तु तदारम्भो व्यर्थः स्यादिति मे मतिः ॥ Those passages of the Vedas, where we find that God is sometime described as inexpressible by words, are to be ex- plained as inexpressible in His entirety. God cannot be fully expressed by words. Such must be the meaning of those passages; otherwise, the very teaching of the Vedas would become useless, when they try to describe Brahman. This is my opinion. Why should men try to study Vedas, if God were totally inexpressible by words ? PARA IV. शब्द प्रवृत्तिहेतूनाम् जात्यादीनामभावतः । ब्रह्मनिर्धर्म्मकं वाच्यं नैवेत्याहुर्विपश्चितः ॥ The wise say Brahman is inexpressible, because it has not the attributes of species (quality, action, and name) and consequently it does not come within the scope of objects which words can express. PARA V. सर्वेः शब्दैरवाच्ये तु लक्षणा न भवेदनः । लक्ष्यञ्च न भवेद् धर्महीनं ब्रह्मेति मे मतम् ॥ But if Brahman is totally inexpressible by words (as you say in the above verse), since He is inexpressible by all words, and since there is no word that can express Him, it follows that Brahman cannot be suggested by any word by Lakșanâ : (for Lakșanâ or suggestive implication can apply

26 PRAMEYA RATNÅVALI.

to those objects which are expressible by words). There- fore, in my opinion Brahman, as conceived by you, O Advai- tin, namely, an object without any attribute, can never be the Laksya or the implied suggested object of the Vedas. Note .- The Advaitiu's viow is that Brahman is totally inexpressible by words, and thac the words of the Vedas only point to Brahman by way of suggestion or Lakgans, In this view Brahman becomes the Laksya, the object suggested by the Vedas. But the Bhakti view is that Brabman is not the Laksya of the Vedas, but is directly described bv the Vedas. इति प्रमेयरखावल्याम् द्वितीयं प्रमेयम् ॥। Here ends the Second Proposition uf Prameya Ratnavali.

PROPOSITION THIRD. PARA I. अ्रथ विश्वसत्यत्वम्। Now as to the reality of the universe. स्वशकत्या सृष्टवान् विष्युर्यथार्थं सर्व्वविज्जगत्। इत्युक्ते: सत्यमेवैतद्वैराग्यार्थमसद्वच : ॥ The all-knowing Visnu has created with His sakti this world, as a reality (and not as an illusion). Therefore, the world is verily real. The statement, that the world is an illusion, means that one should not rely too mnch on the world, but should treat it with Vairagya or dispassion तथाहि, श्वेताश्वतरोपनिवदि। य एको वर्णो बहुधा शक्तियोगाद्वर्णाननेकाव्निहिताथों दधाति। विचैति चान्ते विश्वमादोस देवःस नो बुख्या शुभया संयुनकु॥ Thus it is written in the Śveta Up. (IV. 1) :- "He, the Sun, without any colour, who with set pur- pose by means of His power (Sakti) produces endless colours, in whom all this comes together in the beginning, and comes asunder in the end; may He, the God, endow us with good thoughts." श्रीषिष्यपुराये थ। एकदेश स्थितस्याग्नेर्ज्योत्स्ना विस्तारिणी यथा । परस्य ब्रह्मणः शक्तिस्तथेदमखिलं जगत् ॥ इति ॥ So also in the Vişnu Purâna .:- As of fire, though placed in one locality, the rays spread out in all directions ; so of the Supreme Brahman, the energy (Sakti) spreads out throughout the whole world. ईशावास्योपनिषदि। So also in the isavasya Up., verse 8 :- स पर्यगाच्छुक्रमकायमव्रयमस्नाविर६ शुद्धमपापविद्धम् । कविर्मनीषी परिभू: स्वयंभूर्याथातथ्यतोऽर्थान्व्यवधाच्छाश्वतीभ्यः समाभ्य: ॥।

28 PRAMEYA RATNAVALİ.

« : Sab, he, the Adhikarin who meditates on the Self thus. qum Parya- gåt, attained. gmn Sukram, free from sorrow. warm Akayam (fargufireffian) incorporeal, without the subtle body. wrfrg Asnaviram, eternal and full. . Avranam, sinews-less, without muscles, without the dense body. uw Suddham, the purifier. wurgfrm Apapaviddham, untouched by evil, untoucbed by karma-effects, good or bad. afa: Kavib, the seer, the knower or seer of all, the wise, the omiscient. if Manist, the ruler of mind, or the controller of Manas and Intelligences like Brahma, &c. qntg: Paribhub, omni- present, all-existent, all-controller, overessence, conqueror of all passions, the best of all. Fran: Swayambhuh self-existent, self reliant. aroe: Yâthata- thyathab, in its full and proper sense, really and truly, and not as an illusion. waf Arthân, things. sarure Vyadadbat, disposed, ordained. orvar: Sâévati- bhyah, through eternal or recurring. anr: Samabhyah, years, ages. He attains the Lord, Who is free from grief, free from subtle body, free from smallness, free from dense body, the purifier, not tainted by sin. He creates the objects (like mahat, &c.) really and truly, from eternity. He is wise and omniscient, the Ruler of all intelligences, the Best of all and Self-dependent. PARA II. श्री विष्युपुराये थ So also in the Vienu Purana :- तदेतदच्तयं नित्यं जगन्मुनिवराखिलम्। आविर्भावतिरोभाव जन्म नाशविकल्पवत ।। इति ॥ O best of the sages, this whole universe (consisting of Îsvara, Jîvas and Prakriti) is imperishable and eternal. (The portions of Iśvara) incarnate on earth and then dis- appear, while Jîvas and Prakriti also get modifications of birth and death. PARA III. महाभारते So also in the Mahabharats :- ब्रह्म सत्यं तपः सत्यं सत्यं चैव प्रजापतिः । सत्याद्द्रूतानि जातानि सत्यं भूतमयं जगत् ॥। इति ॥ Brahman is a reality, austerity is a reality, Prajâpati is a reality, all creatures have come out of the real, hence the world is full of reality and truth (the world is not unreal).

PRAMEYA RATNAVALI. 29

PARA IV. भ्रात्मा वा इदमित्यादो वनलीनविदृङ््वत्। सस्वं विश्वस्यमन्तव्यमित्युक्तं वेदवेदिभिः ।। The text of the Sruti " Atman alone verily was in the beginning"-Ait. I. 1. (does not mean that nothing else than Atman existed then, but the souls and Prakriti also existed merged in Âtman in Pralaya), just as the birds exist in a forest, when the dark night is over it (and we say there is nothing in this forest but the forest alone). Therefore this world must be understood to be a reality and not a falsehood. For this is the opinion of those who know the Vedas. इति प्रमेयरलावल्यां तृतीयं प्रमेयम् । Here endé the third proposition in the Prameya Ratnavali.

PROPOSITION FOURTH. सथ विष्यृतो जीवानां मेद: ।। वयादि- इ्येताश्यतरा: पठन्ति। Now is being treated that the Jivas are separate from Visnu. As it is road in the Eveta. Up. (IV. 6) :- द्रा सुपर्णा सयुजा सखाया समानं वृत्त परिषस्वजाते। तयोरन्यः पिप्पलं स्वाद्वत्यनश्नन्नन्यो भ्रभिचाकशीति॥ Dva (dvau), two. gyaf Suparnå (Suparnau), of handsome plumage or strong-winged birds, namely, the Jiva and the lévara. agar Sayuja (Sayujâu), (rivals), always united, inseparable (friends). aemar Sakhây& (Sakhayau), of equal name, friends. By Vedic license the dual affix au is replaced by a, in all these four words. anri Samanam, the same, the one. r Vrikgam, the (Agvattha) tree (The body). vftveraa Parisasvajate, dwell upon, embrace, cling to, nestle. mar: Tayob, of two (birds). : Regerg Auyah, one (the Jiva). Pippalam, the fruit of the Agvattha tree, i. e., the effects of karmas generated by the body. urg Svadu, sweet : as if it was sweet. afnr Atti, eats. The fruit is really bitter, but it eats it always as if it was sweet. Ånagnan, not wnrn eating the non-essential portion of the fruits of good works and no portion of the fruits of evil deeds. o: Anyab, the other. wfrdtfa Abhi-chakagtti, looks on, illumines all around. Two birds of handsome plumage, inseparable friends, nestle on the same tree. The one of them eats the fruit, as if it was sweet, the other, without eating, illumines all around. समाने वृत्ते पुरुषो निमभ्नोऽनीशया शोचति मुह्यमानः । जुष्ट यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥२॥ Though seated on one and the same tree, the Jiva bewildered by the Divine Power sees not the Lord and so grieves. But when he sees the eternally worshipped Lord and his glory, as separate from himself, then he becomes free from grief (and fit for Mukti). Note .- In interpreting a text there arc certain maxims to be obeervod. One of those is laid down in the following verse : --

PRAMEYA RATNAVALI. 31

PARA II. उपक्रमोपसंहारावभ्यासोऽपूर्व्वता फलम्। अ्रर्थवादोपपत्तो च लिङ्गं तात्पर्य्यनिर्याये। "The beginning (upakrama), the conclusion (upasam- hâra), the repetition (abhyâsa), peculiarity (apûrvatâ), the object (phalam), the explanation of purpose (arthavâda) and suitableness (upapatti) are the six indications, by means of which the purport of a doubtful text may be arrived at." इति तात्पर्य्यलिङ्गानि षड्यान्याहुर्मनीषिः । भेदे तानि प्रतीयन्ते तेनासौ तस्य गोचरः ॥ These are the six tests mentioned by the wise, by the application of which the true purport of a text can be known. When applied to the Vedic text, they prove difference, hence difference is the object which the Sâstras purport to establish. Note .- Now in these above two verses the Upakrama or the openiog words are two birds (showing there is duality and not monism); the conclusion or Upassmbira is Anyam Isam, "the other who is the Lord" (which shows that the Lord is Anyam or different from Jiva) the ropetition is " the Other looks on without eating;" and " when be sees the Otber lord," the Apurvat& or peculiarity consists in this that the difference between man and God could not have been known, but through the : Astras, and this passage teachos snch differonce, a fact which could not have been known but through revelation. The' object (phalam) is "his grief passes away." Arthsvada is "He who knows his glory,' while suitableness is "one remains witbout eating." PARA III.

So also in the Mundaka Up. (III. 1. 8.) we have the following :- यवा पश्यः पश्यतें रुक्मवर्ण कर्त्तारमीशं पुरुषं ब्रह्मयोनिम्। तदा विद्वान्पुरायपापे विधूय निरञ्जनः परमं साम्यमुपैति॥ Yada, when. qua: Padyah, seer, the Jiva. qrafa Padyate, sees. er Rukma, golden. Another reading is "rugma" formed from the root "ruj" rdz Varnam, coloured. The golden-eoloured Creator is the Lord. This is the color of His Aura. wwfry Kartaram, the Creator (of the world). fun Isam, the Lord. gara Puruşam, the Purusa, the person. wa Brahma, the Brahma or Hiranyagarbha. ifm Yonim, the cause, the suurce of Brahma en Tada,

32 PRAMEYA RATNAVALI.

then. frrra Vidvan, the wise, the Aparoksa Juanin. gua Punva, virtue, good. qra PApe, v ce, evil. The good and evil All punya is not destroyed by Jnana, but only that punya which has not begun to manifest its fruit. The non-pra- rabdha. The punya is of two sorts: Kamya and aon-Kamya. The kâmya. punya (good deeds done with a particular desire) is of two sorts-that which has begun to manitest its fruit (prarabdhia) and non-prarabdha. The latter only is destroyed. Vidnûya, shaking off, destroyed. frtarr Niranjanab, without Avidya Paramam, the highest. SAmyam, similiarity. The similiarity cons- isting in being free from grief, and possessing full joy. Upaiti, reaches, attains. When the Jîva sees the golden coloured Creator and Lord, as the Person from whom Brahmâ comes out, then the wise, shaking off virtue and vice, and becoming free from Avidyâ, attains the highest similarity.

So also in the Katha Up. (II. 4. 15.) :- यथोदकं शुद्धे शुद्धमासिकतं तादृगेव भवति। एवं मुनेर्विजानत भ्रात्मा भवति गौतम ।। sor ra Yatha udakam, as water. gir Suddhe, in the pure. om Bud- dham, pure. iferes Åsiktam, poured (into). wt vr Tadrik eva, like that (but not identically that; because we sce that the bulk of the water is increased). woa Bhavati, becomes. w Evam, so. : Muneh, of the sage, the thinker. fama: Vijñanatab, the knowing : the liberated emnr Âtma, the Self, (the Master, Vayu, four-faced like Visnu, but does not become identical with him.) fa Bhavati, becomes. mtmra Gautama, O Gautama ! i.e., O Nachiketas! As pure water poured into pure water becomes like that, O Gautama, so the Atma of the Muni, who knows, becomes like that (with Brahman). श्री गीतासु च। So also in the Gita (XIV. 2.): इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च॥। Having taken refuge in this Wisdom and being assi- milated to My own nature, they are not re-born even in the emanation of a universe, nor are disquieted in the disso- lution. मोचेड भेदोकेः स्यान्बेद: पारमार्थिक: ॥

PRAMEYA RATNAVALI. 33

These texts declare difference between Jiva and God even when the Jiva has obtained Mukti. Hence it follows that the difference between man and God is an absolute reality, and not conventional only. ब्रह्माहमेको जीवोऽस्मि नान्ये जीवा न चेश्वरः । मदविद्या कल्पितास्ते स्युरितीन्यञ्च दूषितम्॥ अ्रन्यथा नित्य इत्यादि श्रुत्यर्थो नोपपथते। तथाहि कठा: पठन्ति । The opinions of the Advaitins, who hold "I am Brahman," "I am the only Jîva that exists, there are no other Jivas or Isvara, they exist merely through my nescience or Avidyâ-" all such opinions, therefore, become refuted. If it were otherwise then the words like Nitya, etc., applied to the Jîvas would become meaningless. As we find in the following verse of the Katha Up. (II. 5. 13.) :- नित्योऽनित्यानां चेतनश्चेतनामामेको बहमां यो विदधाति कामान्। तमात्मस्थं ये ऽनुपश्यन्ति धीरास्तेषां शान्तिःशाश्वती नेतरेषाम्॥ नित्य: Nityab, eternal. अनित्यानां Anityanam, among the eternals. [नित्ब: Frmr Nityah Nityanam, the Eternal among the Eternals: The highest Eternal. Or who gives to the other eternals, their eternity). rern: Chetanab, Sari Chetananam, the thinker among all thinkers, or the highest conscious- ness among all consciousnesses (like Brahma, &c) who gives consciousness to all consciousnesses. va: Ekab, the one. mgai Bahunam, of many (con- sciousnesses) : Yah, who. feuma wram Vidadhâti kâman, fulfils the desire. #wreed a aguran ha: Tam atmastham ye anupasyanti dhirah, the wise who perceive him within their self. aet Tesam, of them. mfor: Santib, peace, happi- ness. Release, Moksa. urvvat Saevati eternal: that in which there is no return to re-birth. ratui Na itaresam, not of others. The Eternal among the eternals, the Conselousness among all consciousnesses, the One who bestows the fruits of Karmas to many Jivas, the tranquil-minded ones who see him seated in their Âtmâ, get eternal happiness, but not the others. 5

34 PRAMEYA RATNÅV ALI.

PARA V. एकरमादी श्वरान्नित्या च्चेतनातादृशा मिथः । भिद्यन्ते न वहवो जीवास्तेन भेद: सनातनः।।४॥ From one eternal (Nitya) conscious Lord the many Jivas who are also eternal are shown to be separate in the above verse. Therefore, difference between Jiva and Isvara is eternal .- 5. PARA VI. प्रायैकाधीनवृत्तित्वाद् वागादे: प्राणता यथा। तथा ब्रह्माधीनवृत्तेर्जगतो ब्रह्मतोच्यते॥ As speech and other organs are also called Prâna, because their functions are dependent upon that of the Prâna alone, so the world is called Brahman sometimes, because all its functions are dependent upon Brahman. तथाहि छान्दोग्ये पठयते। Thus it is read in tho Chh. Up. (V. 1. 15.) :- न वै वाचो न चचूंधषि न श्रोत्राषि न मनांधसीत्याचच्ते प्राण इत्येवाचक्षते प्राणा घेवैतानि सर्वाषि भवन्ति॥ The wise do not call them the Speeches, the Sights, the Hearings, the Minds; but they call them Pranas. The Prâna verily is all these .-- 6. PARA VII. ब्रह्मव्याप्यत्वतः कैश्विजजगद्दह्लेति मन्यते। Some hold the opinion that inasmuch as the world is pervaded by Brahman, therefore, the world is Brahman. यदुकं श्रीविष्युपुराये।

Pariņs :- And in support of their opinion they quote the following verse of the Vianu

योऽयं तवागतो देव समीपं देवतागणः । सत्यमव जगत् स्रष्टा यतः सर्वगतो भवान् ॥ इति॥७॥ "O Lord! This host of Devas that has come in Thy Presence is indeed Thou, because Thou, O Creator! per- vadest all."-7.

PRAMEYA RATNAVALI. 35

PARA VIII. प्रतिबिम्बपरिच्छेद पत्तो यो स्वकृतौ परैः। विभुत्वा-विषयत्वाभ्यां तो विद्वन्विर्निराकृतौ॥८॥ The two theories, namely, those of reflection and of limitation, which are held by our opponents, are refuted by the fact that Brahman is all-pervading and not a material object. Note .- The pure Advaitins hold the view that Brahman alone exists and that Jivas are nothing but Brahman, conditioned by some Upadhi or limited by adjunct. They hold that Brahman is like the suu, and the Jiva is like its refection in water. If the Upadhi (water) be clear, then the reflection is clear, if it is turbid, the refection is also turbid. This is called Pratibimba theory. The other theory is that Brahman is like the all-pervad- ing space, while the Jiva is the same space limited by the adjunct of being enclosed in a jar. Therefore, the Ghatakasa (jar-space) is not separate from the space ontside. It is tho same. This is called Parichchheda or limitation theory. Both these theories are rofuted in the next verse. Note .- Brahman being all-pervading, and consoquently without any form it cannot onst any refection. To cast a reflection it is necessary that the object refected must be a limited one. The Pratibimba theory, therefore, is refuted by the Vibhutva or all-pervadingness of the Lord. Moreover the limitation theory is also invalid, because limitation can apply only to a material object. But Brahman, not being a material object, cannot he limited, therefore, the Parichchheda theory cannot also hold good. If Brahman were a material object, then of course it would be possible to cut him into parts like stones cut into different fragmente. PARA IX. भ्रद्वैतः ब्रह्मणो भिन्नमभिन्नं वा त्वयोच्यते। श्राये द्वैतापचिरन्ते सिद्धसाधनता भ्रुतेः ॥ ६ ॥ If the identity of Brahman with Jiva, which is called Advaita by you, O Advaitin ! be true, then this Advaita must either be separate or non-separate from Brahman. If this Advaita is separate from Brahman (namely, if the theory of Advaita is something different), then there is duality, and you are open to the objection of being a Dvaitin. If it is non-separate from Brahman, then you are trying to establish something which is already established by Srutis and what is the use of again establishing it ? Note .- But, says an objector, How do you explain the text 8kfi chetth kevalo nirgunascha, he is wisness, intelligence and attributeless. This text shows that Brahman is Nirguna, and your theory, that he is Saguna falls to the ground. This objection is answered in the next verse.

36 PRAMEY A RATNAV ALİ.

PARA X. अलीकं निर्गुयं ग्ह्म प्रमाणाविषयत्वतः। श्रद्धेयविदुषां नैवेत्यूचिरे तत्त्ववादिनः ॥ १० ॥ The knowers of truth say that the wise should not believe that Brahman is Nirguna. This is a wrong state- ment, and has not any authority in its favour. Note .- If Drahman is Nirguna then he can have no form, etc., and cannot be the subject of direct perception. So Pratyaksa Pramana cannot apply to him. If he is Nirguna then he cannot be the subject of inference also, for there is no middle term with which Brahman can be compared. So Anumana also fails. Similarly, revelation also which is the third Pramana cannot explain Brahman ; for revelation is couched in words, and words can describe objects that belong to any species, possess certain attributes, arc acted and re-acted by certain agents and have certain names. But Brahman being Nirguna cannot be described by words. And hence revelation also is of no use.

इति प्रमेयरजावल्यां भेदसत्यत्वप्रकरयं चतुर्थ प्रमेयम्॥ Here ends the Fourth Proposition of Prameya Ratnavali on the Difference is real.

PROPOSITION FIFTH.

स्रथ जीवानां भगवद्दासत्वम्। Now is being described that all Jivas are servants of God. तथादि श्वेताश्वतरा: पठन्ति । The Svetdévataras in their Upanigad (VI. 7.) read thus :- तमीश्वराखां परमं महेश्वरं तं देवतानां परमं च दैवतम्। पतिं पतीनां परमं परस्तात् विदाम देवं भुवनेशमीज्यम्।। इति॥ Let us know that highest great Lord of Lords, the Highest Deity of deities, che Master of masters, the Highest above, as God, the Lord of the world, the adorable .- 1. PARA II.

So also in the Smpiti :- स्मृतिक्।।

ब्रह्मा शम्भुस्तथैवार्कश्चन्द्रमाश्च शतक्तुः । एवमाव्यास्तथैवान्ये युक्ता वैष्णवतेजसा ॥। इत्याया ॥ Brahmâ, Sambhu as well as the Sun, the Moon and Indra have their energy borrowed from that of Visnu and so also all other Devas. स ब्रह्मकाः सरुद्राश् सेन्द्रा देवम् महर्षिभिः। अ्रर्चयन्ति सुरश्रष्ठं देवं नाराययं हरिः॥ इत्याद्या च। All devas along with Brahmâ, Rudra, Indra, and great seers adore that God, Who is the best of all gods, called Nârâyana Hari. पाप च जीवलक्षये। So also in the Pudma Purana describing the Mukta Jiva, it is said :- दासभूतो हरेरेव नान्यस्यव कदाचन ॥ इति ॥ २॥ They are slaves of Hari alone and verily of no one else. इति प्रमेयरजावल्यां भगवद्दासत्वप्रकरयं पंचमं प्रमेयम् । Here ends the Fifth Proposition of Prameya Ratnavali called the dependence of all Jivas on the Lord.

PROPOSITION SIXTH.

सथ जीवा्मा तारतम्यम्। Now as to the differonce betweon Jivas inter se. PARA I. भ्ररु चैतन्यरूपत्व ज्ञानित्वायं विशेषतः । साम्ये सत्यपि जीवानां तारतम्यश्च साधनात् ॥ १ ॥ Though all Jivas are similar, and have no distinction among themselves, so far as they are all atomic, intelligent in their form, and cognising agents or being knowers; yet there is difference between them, owing to their Sâdhanâs or Karmas that they have performed. Note .- Some Jivas, owing to their Karmas, get good births; others get bad births, owing to their bad Karmas. Similarly according to their different modes of Bhakti, there arise differences of enjoyment in the next world. PART 11. तत्रादृत्वमुक श्वेताश्वतरः। In the Svet. Up. the atomic natare of the Jiva is thus mentioned (V. 9) :- बालाम्रशतभागस्य शतधा कल्पितस्य च। भागो जीवः स विज्ञेयः स चानन्त्याय कल्प्यते॥ ६॥ That living soul is to be known as part of the hun- dredth part of the point of a hair, divided a hundred times, and yet it is to be infinite. सैतन्यरूपत्व श्ानित्वादिकम् पट् प्रशन्याम्। The Praina Up. (IV 9.) shows that the Jiva is a conscious entity and is the cogniser, enjoyer and the agent. एष हि द्रष्टा स्प्रष्टा श्रोता घाता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । [स परेऽत्तरे ्रात्मनि संप्रतिष्ठते] ॥ ६॥ Verily he is the beholder, the toucher, the hearer, the smeller, the taster, the thinker, the determiner, the doer, the Vijũânâtmâ, the Purușa. [He (who knows this Purușa) becomes established in the Highest Self].

PRAMEYA RATNAVALI. 39

PARA III. भादिना गुखेन देहव्यापित्वमन भीगीतासु। The word sdi (in the Jõtnitvadi above) indicates that the soul though atomic, porvades the whole body by the rays of ita qnality of intelligence. As we find montioned in the Gitâ (XIII. 84). यथा प्रकाशयत्येक: कृत्लं लोकमिमं रविः । क्षेतं क्षेत्री तथा कृत्लं प्रकाशयति भारत ॥। ३४ ॥ As the one sun illumines the whole earth, so the Lord of the Field illumineth the whole Field, O Bhârata .- (34). चाह वैव सूत्रकार:। The Lord Bidarkyana, the author of the Vedinta Sotra, says the same in (II. 8. 24) :- गुणाद्वा लोकवदिति। Or the soul may pervade the whole body, by its quality of intelli'gence, as the flame pervades the whole room by its rays. गुवनित्यत्वमुक पाजसनेयिमि:। In the Br. Ar. Up. (IV. 5. 14) is mentioned tbat the essential attributes of the soul aro eternal. 'सा होवाच मैत्रेय्यत्रैव मा भगवान्मोहान्तमापीपिपन्न वा अ्रहमिमं विजानामीति स होवाच न वा अरेऽहं मोहं ब्रवीम श्रविनाशी वा अ्ररेऽयमात्माऽनुच्छित्तिधर्मा ॥१४॥ (Then Maitreyî said : 'Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.' But he replied :- 'O Maitreyi, I say nothing that is bewildering.) Verily, beloved, that Self is imperishable, and of an indestructible nature. PARA IV. एवं साम्येपि वैषम्यमैहिकं कर्म्मभिः स्फुटम्। प्राहुः पारत्रिकं तत्तु भक्तिभेदैः सुकोविदः। Thus though all souls are similar, yet their dissimi- larity in this world is on account of the differences of their

40 PRAMEYA RATNÅV ALİ.

Karmas. The wise say that their dissimilarity in the heaven is on account of their dissimilarity of Bhakti. तथादि कायुमार पठन्ति। As read the Kathumås (Chh. Up. III. 14.1) :- यथा ऋतुरस्मिँलोके पुरुषो भवति तथेतः प्रेत्य भवति स ऋतुं कुर्वीत ।१ ॥ As is his faith in this life, so will be his condition in the next after death. So let him generate full faith (in the Lord). स्सुतिभ्। So also is the following Smriti :- यादृशी भावना यस्य सिद्धिर्भवति तादृशी। As is one's thought (devotional attitude) so is his suc- cess in the next life. शान्त्याया रतिपर्य्यन्ता ये भावा: पञ्च कीर्तिताः । तैर्देवं स्मरतां पुंसां तारतम्यं मिथो मतम् ॥ The five sentiments beginning with Sânta and ending with Rati are the causes which produce differences in the enjoyment of the Muktas. in the heaven world. With what particular emotion tbe Lord is worshipped with that sort of food is he meted out in the next. Note .- The school of Chaitanya divides Bhakti into five degrers, each a little higber than the last : (1) Sintya or tranquil meditation upon God, (2) Disya, a condition of active service for God, (8) Sakhys, a feeling of personal friendship for God, (4) Vatsalya, or love for God as betwecn a child and parent ; and (5) Madharya, ardent devotion to God, the highest stage of emotional development. इति प्रमेयरखाःबल्यां जीवतारतम्यप्रकरयं पठ्ठ प्रमेयम्। Hore ends the Sixth Proposition.

PROPOSITION SEVENTH. अ्रथ श्रीकप्बप्रातेर्मोसत्वम्। यथा।। Now is mentioned that the condition of liberation consists in the attainment of the Lord Erigna. Thus in the Svet. Up. (I. 11) we have the following :- ज्ञात्वा देवं सर्व्वपाशापहानिः । इत्यादि ॥ When that God is known, all fetters fall off (sufferings are destroyed, and birth and death cease). So also In the Gopala Tspani Up., we have the following :- एको वशी सर्वगः कृष्णः ईज्यः ॥ इत्यादि च ॥ The one controller, all-pervading Krisna must alone be worshipped. And similar other texts. बहुधा बहुभिर्वेशैर्भाति कृष्णः सयं प्रभुः । तमिष्ट्वा तत् पदे नित्य सुखं तिष्ठान्ति मोचिय: ॥ The Master Krisna himself shines, in manifold forms and figures, everywhere; by worshipping him, the freed souls dwell happily in His eternal abode. इति प्रमेयरजावल्याम् श्रीरुष्णप्राप्तेरमोसत्वप्रकरयं सप्तमं प्रमेयम्।। Here ends the eeventh proposition on the subject that liberation consiste in the attainment of Sri Krispa.

PROPOSITION EIGHTH.

Now is mentioned that the one-pointed devotion is the cause of Mukti. PARA I. यथा शीगोपालतापन्याम्। As in the Gopsla Tapani Up., we have following :- भक्तिरस्य भजनं तदिहामुत्रोपाधि नैरास्येनामुष्मिन् मनः कल्पनम् ; एतदेव नैष्कर्म्यम् ॥। इति॥ Devotion to this Srî Krisna is Bhajan or worship ; it consists in fixing one's mind in Him, without the desire of getting any fruit, in this world or in the next. Such a de- votion is called Naiskarmyam or unselfish devotion. Note .- Such devotion must be distinguished from the passive atate of the Vair&gyam of the Advaitins. Their Vairagya is also defined as non-desiring of the fruite in this world or in the next. But Bhakti differs from Vairagys by ite more active qaslities. It wants nothing but Krigns, and all objects of heaven or of earth cannot turr its heart from Him. नारदपम्वरा So also in the Narada Pauoharatra we have the following : - सर्वोपाधिविनिर्मुक्तं तत्परत्वेन निर्मलम्। हषीकेन दृषीकेश सेवनं भक्तिरुच्यते॥ इति ॥ १॥ Being free from all Upâdhis, and worshipping the Lord of the senses, with every sense, with the utmost purity is called Bhakti. PARA II. नवधा दैषा मवति । यटुक्क श्रीमागवते।। This Bhakti is ninefold, as is mentioned in the Bhágavata. Pordna (VII. 5-2 & 24.) : - श्रवणं कीर्तनं विष्ोः स्मरं पादसेवनम्। अरर्चनं वन्दनं दास्यं सख्यम् श्रात्मनिवेदनम्।। इति पुंसार्पिता विष्णो भक्तिश्चेन् नवलक्षण। क्रियते भगवत्यद्धा तन्मन्येऽधीतमुत्तमम् ॥इति॥ The following are the nine varieties in the path of de- votion : (1) The hearing of the praise of the All-pervading

PRAMEYA RATNAVALI. 43

Being Visnu ; (2) The chanting of his praise ; (3) The re- membering Him in meditation ; (4) His personal service, i.e., to his symbolic image ; (5) His worship performed by the offerings of water, flowers, fruits, &c .; , (6) His salutation ; (7) Placing oneself at His disposal ; (8) His friendship, i.e., placing full trust in Him, as in a friend ; (9) Consecration of self to Him. If one applies himself with this nine-fold devotion to Visnu, having learnt it from his teacher, I con- sider it as the best lesson he has received from his master. सत्सेवा गुरुसेवा च देवभावेन चेद् भवेत्। तदैषा भगवद्भक्तिर्लभ्यते नान्यथा कचित् ॥ २ ॥ When the service of the good and holy men, and that of one's own Guru, is done with love and reverence, thinking upon them, as if they were God personified, then, and. then only, is obtained this Bhakti for the Lord, and not other- wise. PARA III. देवभावेन सत्सेवा यथा तैतिरीयके।। That good and holy men should be served with the same reverence as one pays to God is shown in the Tait. Up. (I. 11. 2) :-- श्रतिथिदेवो भव ॥ इति ॥ Let thy guest be to thee like untd a God. Note .- The word "guest" here means that holy man who is & houseless wanderer. तया तद्भक्तिर्यथा श्रीभागवते।। So also in the Bhigavata Purana (VII. 5. 33) it is shown that by such service, Bhakti is obtained. नैषां मतिस्तावदुरुक्र्कमांघिं स्पृशत्यनर्थोपगमो यदर्थः। महीयसां पादरजो ऽभिषेकं निर्ष्किंचनानॉ न पृणीत यावत्॥ इति॥ Till they do not purify themselves by ablution in the dust of the feet of great saints, who have taken the vow of

44 PRAMEYA RATNAVALI.

poyerty, their understanding will not comprehend the great- ness of the feet of the Lord of Mighty Strides. And it is by this means that the evils of life are to be reraoved. Note-" The Lord of Mighty Strides" is Vignu, who in his Vamana Avatara (Dwarf incarnation) encompassed the space between the Earth, Heaven, and Pitala by "His three steps." PARA IV. देवभावेन गुरुसेवा यथा तैत्तिरीयके।। The service of the teacher mast be done with full reverence, as one would serve his God, as is shown in the Tait. Up. (I. 11.2 :- श्राचार्यदेवो भव॥ इति ॥ Let thy teacher be to thee like unto a God.

To the same effoct is the following verse of the Svet. Up. (VI. 28) :- यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ। तस्यैते कथिता धर्था: प्रकाशन्ते महात्मनः प्रकाशन्ते महात्मन इति ॥ If these truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth, then they will shine forth indeed. तया तद् मकियथा श्रीभागवते।। So also in the Bhagavata Purana it is mentioned that by such devotion to Guru one gets Bhakti for the Lord. तस्माद् गुरुं प्रपदेत जिज्ञासुः श्रेय उत्तमम्। शाब्दे परे च निष्णातं ब्रह्मरायुपसमाश्रयम् ।। तत्र भागवतान् धर्मान् शिच्तेद् गुर्वात्मदेवतः। श्रमाययानुवृत्त्यांयेस तुष्येदात्मात्मदो हरिः ॥ इति ॥४॥ Therefore let the seeker for Brahman (the highest good) approach a Guru who is a Master of all the Vedas (Sabda-Brahman) and who constantly dwells in the Supreme Brahman, in order to get Mukti. Therefore, let him take shelter of such a Guru, who has obtained calmness. There

PRAMEYA RATNAVALI. 45

let him learn the Bhagavata Dharmas, treating his Guru as his God, and serving Him without crookedness, for by such service, the Lord Hari is pleased, who has given His body and soul to His Bhaktas. PARA V. श्रवाप्त पञ्च संस्कारो लब्ध द्विविधभक्तिकः । सान्तात कृत्य हरिं तस्य धाम्नि नित्यं प्रमोदते ॥ ५ ॥ He, who is purified with the five sacraments and has got the two sorts of Bhaktis, he realises Hari and rejoices for ever in his abode. PARA VI. तथा पञ्च संस्कारा यथा स्मृता। The five sacraments are thus montioned in a Smriti (Padma Parâna) :- तापः पुराडूं तथा नाम मन्त्रो यागश् पञ्चमः । श्रमीहि पञ्च संस्कारा: परमैकान्तिहेतवः ॥ इति ॥ The five sacraments are : (1) heating or branding the body with symbols of Hari; (2) putting the caste mark or tilak; (3) giving the name of Hari to one's children, and naming himself also as a servant of Hari; (4) prayer; and (5) sacrifice. These five Samskâras are verily conducive to one·point- ed devotion. तापोऽत्र तप्तचकरादि मुद्राधारणमुच्यते। तेनैव हरिनामादि मुद्रा चाप्युपलक्ष्यते।। The word 'tapa' or 'heating,' means here putting on the body the marks of discus, etc., with heated metals. Be- sides branding, it includes also the writing of the name of Hari on one's body (with sandal paste and proper seals). सा यथा स्मृता As is mentioned in the following Smriti :- .

स लोकपावनो भूतवा तस्य लोकमवासुयात्॥ इति॥

46 PRAMEYA RATNAVALI.

. Let him mark his body with sandalwood paste, with the syllables of the name of Hari. Such a person purifies the world (while alive, and after death) obtains the world of Hari. पुराडूं स्याद् ऊर्द्धपुराड्रूं तच्छाखे बहुवि्धं स्मृतम्। इरिमन्दिरतत्पादाकृत्यादि शुभावहम्॥ नामात्र गदितं सन्विर्ईरिभृत्यत्वबोधकम्। मन्त्रोऽष्टादशवर्णादि: स्वेष्टवेव वपुर्मतः ॥। शालग्रामादिपूजा तु यागशब्देन कथ्यते। प्रमाणान्येषु दृश्यानि पुराणाविषु साधुभिः ।।६।। The caste-mark must be a straight perpendicular line on the forehead and called Urdha-Pundram. The scriptures describe their various kinds. It may represent the temple of Hari and (is reminder to one that his body is the temple of the God). According to others it should be like the foot of Hari (showing that one is servant of God). The tilak is a most auspicious mark. The "giving of the name," means that one must bear such a name, which should express "the servant of God " (such as Hari Das, etc). The Mantra must be the Vaisnava Mantra, consisting of eighteen syllables and the rest. It is considered to be the body of one's İsta-deva. The word 'worship' or "Yaga" means the Puja of Sali- grama and the rest Holy men should find out from Purânas the detailed account and authorities for these five sacra- ments. PARA VII. नवधा भक्तिर्विधिरुचिपूर्वा द्वेषा भवेत् ; यया कृष्णाः। भूत्वा स्वयं प्रसन्नो ददाति तत् तद् ईप्सितं धाम:।।७।।

PRAMEYA RÅTNÅV ALI. 47

The nine-fold Bhakti is of two sorts, namely, Vidhi Bhakti and Ruchi Bhakti. Through any one of these Lord Srî Krisna being pleased gives to His devotees all that they desire. PARA VIII. विधिनाभ्यर्च्यते देवश्चतुवाह्हादिरूपधृत्। रुच्यात्मकेन तेनासौ नृलिङ्गः परिपूज्यते ॥ ८॥ Through Vidhi Bhakti the God is worshipped as having a form with four (eight or ten arins). With Ruchi Bhakti, He is worshipped as a man (with two arms), such as the son of Yaśodâ (or Kauśalyâ). Note .- The distinction between Ruchi Bhakti and Vidhi Bhakti is clearly brought out by this verse. In Vidhi Bhakti, God is worshipped as something supremely grest and above huma- nity. The very form, as having four, eight or ten arms, cuts Him off from the category of man. Sach a Being may be an object of adoration with awe and fear, He can hardly be an object of that intense love, which man foels for man. Therefore, in Ruchi Bhakti, God is worsbipped as man, and that also as an infant child suckling st the breast of Yasods or of Kausalya. This Rachi Bhakti is the subject of mach controversy smong the antiquarians. Some say that this child-worship is not the original Bhakti of India, bat has been introduced here from Christianity. PARA IX. तुलस्यश्वत्थधात्र्यादि पूजनं धामनिष्ठता। श्ररुणोदयबिद्धस्तु संत्याज्यो हरिवासरः। जन्माष्टभ्यादिकं सूर्योदयबिद्धं परित्यजेत् ॥ ६॥। He should worship the Tulasi, the Asvattha, and the Dhâtri trees, and should try to dwell, as far as possible, in cities like Mathurâ and the rest. He should fast on the Lord's day called the eleventh day of the Moon. If this eleventh day of the Moon does not commence with the break of dawn (aruna-udaya) then he should reject it. Similarly, he should observe the birth-day festivity, which falls on the eighth day of the Moon. But if this Aștami tithi does not commence with the sunrise, but afterwards, then it should

48 PRAMEYA RATNÅVALI.

be rejected; and the Nativity should be observed on the next day. Note .- This obeervance of Ekadasf and Janma Aştami is a peculiar festure of the Vaignavas. If the Titbi does not commence with the dawn, but after that moment, then it is not obaerved on that day. Thus if at the time of two Mahurtas before the sanrise tbere i Daiami for one hour, and then Ekadaii, then the Vaignavas will not obeerve that day as Ekadasi, but the next day. Similarly, if the Janma Aştami has Saptami at the time of sunrise, it should be rejected. The force is on the words Arans (dawn) and Sarya (Sun) : the rising of the dawn is generally one hour and a balf before that of the sun. In the case of Ekadasi it must be seen whether at the time of the break of dawn, there is that tithi or not. If at that time the tithi is not Ekadasi, but Dasami, then that day should be rojected : bat in the case of other sacred days, such as Janma Aytami and the rest, daum is not to be looked into, but the actual sunrise. If at the time of sunrise, there is not the proper tithi, then that day should not ba observed as sacred, but the next day. PARA X. लोकसंग्रहमन्विच्छन नित्यनैमित्तिकं बुधः । पतिष्ठितश्चरेत् कर्म भक्ति प्राधान्यमत्यजन् ॥१०॥ Desirous of maintaining the social order, the wise de- votee should observe regularly the obligatory and the option- al duties, but always giving pre-eminence to Bhakti. Note .- The Bhaktas are of three kinde : Svanigtha, Parininthita and Nirapeksa. Among these the frst must perform all the duties (excepting those which entail loss of life, such as animal sacrifices) of his Asranas, without desiring the fruit of those actions. He must obaerve all rituals. The last (Nirapekga) observes no ritual, his worship is mental, and he is always mentally devoted to the Lord. He being in no Adrama is bound by no rules of convention. The third Parinisthita being midway between these two, does not stand in need of performing ritnalistic Rarmas, but being & respectable member of society, he observes all the conventions of the society in order to maintain social order. PARA XI. दश नामापराधांस्तु यल्लतः परिवर्जयेत् ॥ ९? ॥ Let him avoid with care the ten sorts of blasphemy called Nama-aparadha or sins against the Name. Note .- These ten sins are the following: (1) Satam ninda, speaking ill of holy men, (2) Meditating on Siva and others as independent deities, while worsbipping Vienu. That is to say, uttering the names of Siva and other deities with the idos of their independence in the presence of Vianu, (8) Showing contempt to one's Guru or person whom one ought to revere, (4) Speaking ill of the Sruti (Revelation) and of other scriptures which are in accordance with such Srutis, (5) Thinking that the name of the Lord has not eficacy to remove all sins. In other words, disbelief in the emcacy of tbe sacred name and thinking that statements regarding such omcacy are merely eulogistic and Lot to be taken in their literal sense, (6) Trying to oxplain such state- mants regarding the emicacy of the name by other methods, (7) Belleving in the

PRAMEYA RATNAVALI. 49

emcacy of the name, bnt committing sins on the strength of such eficacy, thinking " Lot me commit sins, I shall utter the name of the Lord and all sins will be washed away." This wilful commission of sins is bad, (8) Thinking that any other good works such as charities, pujas, etc., can be equal to the utterance of the holy name. In other words, donying the pre-eminence of the name, (9) Teaching the name to a person who bas no faith in it or who is actively opponed to it, (10) Not loving the name even after hearing ita glory. These are the ten sins against the name which the Phaktas must avoid. PARA XII. कृष्णावाप्तिफला भक्तिरेकान्तात्राभिधीयते। ज्ञानवैराग्यपूर्वा सा फलं सय: प्रकाशते ॥ १२ ॥ Bhakti whose fruit is the attainment of Krisna is call- ed here Ekânta Bhakti. When it is preceded by knowledge and dispassion, it at once produces its fruit. Note .- The Ekanta Bhakti by herself is suticient to lead to Mukti. But when it is accompanied by Joana and Vairagya its action is quickened and Mukti is more quickly attained. इति प्रमेयरलावल्यां विशुदमक्तमुक्तिप्रदत्वप्रकरयं भ्रष्टमं प्रमेयम्। Here ends the Eighth Proposition of the Prameya Ratnavali, in which it is shown that pure Bhakti is the giver of Mukti.

PROPOSITION NINTH.

प्रथ प्रत्यसातुमानशब्दानां एव प्रमाकतम् । Now it is boing shown that means of right knowledge are, perception, inference, and word only. PARA I. यथा शीमागवते। It is thus said in the Bhagavata :- श्रुतिः प्रत्यक्तम् ऐतिह्यम् अ्रनुमानम चतुष्टयम् ॥ इति ॥१ ॥ The means of right knovledge are four-fold, namely, revelation, perception, rumour and inference. Note .- The Bhigavata Purana thus mentions four means of right knowledgo. How do you then ssy that they are three only ? This question is answered in the next paragraph. PARA II. प्रत्यच्चेऽन्तर्भवेद् यस्माद् ऐतिहयां तेन देशिकः । प्रमाएं त्रिविधं प्राख्यत् तल मुख्या श्रुतिर्भवेत्।। Since Rumour is included in perception, therefore, the teacher has said that the means of right knowledge are three, among these Sruti is the highest. Note .- Rumour is a form of perception and is included in perception. Thus "thore dwells a ghost in this fig tree." This is a rumour. It must have originated with the person who saw the ghost, and gave currency to the statement. It may be that his per- ception was a hallucination; but all the same, every such statement is included in perception. The word " teacher" in the above paragraph means Madhvacharya. Mana also (XII. 105) has mentioned three Pramanas only. "The three (kinds of evidence), Perception, Inference, and the (sacred) Institutes, which comprise the tradition (of) many (schools), must be fully understood by him who desires perfect correctness with respect to the sacred law." PARA III. प्रत्यक्षम् अ्रतुमानञ् यत् साचिव्येन शुद्धिमत्। मायामुएडावलोकादौ प्रत्यन्ष व्यभिचारियत्।। अ्रनुमा चाति धूमेऽद्रो वृष्टिनिर्वापिताम्निके। भ्रतः प्रमायं तत् तचू च स्वतंत्रं नैव सम्मतम् ॥३॥

PRAMEYA RATNAVALI. 51

Perception and inference (are subsidiary to the Word) because they are corrected by means of the Word. Percep- tion is liable to become deceptive, as when one sees a magic head, etc. Similarly, inference is also liable to mistake, ag when a fire is extinguished on a hill, through rain, and the smoke rises from such extinguished fire; but the infer- ence that there is still fire on that hill will be erroneous, merely because there was smoke. Therefore, perception and inference are not independent means of right know- ledge. Note .- The highest means of right knowledge is the Word or the Valid Testi- mony or the opinion of experts. It is only statements mado by them, whether such statements are embodied in a Revelation called the Word of God, or in books of science and art. The word of God-like men alone is the primary means of right knowledge. Every man's own perception and inference constitute only a very small and secondary means of right knowledge; and the knowledge so acquired forms only an indnitesimally small part of the whole store of his knowledge. One's own perception tells that the earth is fat, but the Srati of science declares that the earth is round, and so porception gives way -to the word of the expert. Similarly, it is a wrong inference, when one says that the sun moves from oast to west. The right inference is, what the Sruti of soience declares, that it is the motion of the earth on its axis, that causes the appearance of the motion of the san in heaven. Honce Sabda or the Word is superior to sensuous perception and inforence both. PARA IV. अनुकूलो मतस्तर्कः शुष्कस्तु परिवर्जयेत् ॥४॥ The reasoning which supports the Sruti is the right argumentation, but the reasoning that tries to go against it, is a mere dry controversy and should be avoided. Note .- The authority for this is to be found in the next paragraph. PARA V. तयादि बाजसनेयिम:। Thas the Vajasnneyins ( Br. Ar. II. 4. 5) may :- भात्मा वा भरे द्रष्टव्यः भ्रोतव्यो मन्तव्यो निदिष्यासि तव्य ॥ इति ॥ Verily the Self (Hari) is to be seen (directly perceived, the method for which is that He is) to be heard (from the teachings given by & Vedic Guru). He is to be cogitated

58 PRAMEYA RATNÂVALI.

upon (by reasonings in accordance with the Vedas.) He is to be meditated upon. काठका:॥ To the same effect is the text of the Kathakas (Katha Up. II. 9.) :- नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ। (यां त्वमाप: सत्यधृतिर्वतासि त्वादृड्गो भूयान्नचिकेतःप्रष्टा)। This belief which thou hast got, cannot be brought about, nor should it be destroyed by, argument (not based' upon Vedas). When taught by the True Teacher, the Self becomes easily realised. (O dearest! strong is thy resolu- tion. Inquirers like thee, O Nachiketas ! are not many). PARA VI. स्मुतिक्। So also there is the following Smriti : पूर्वापराविरोधेन कोऽत्रार्थोभिमतो भवेत्। इत्याध्यमूहनं तर्कः शुष्कतर्कन्तु वर्जयेत् । इति ॥६॥ Tarka or right argument is the reasoning that tries to find out the proper interpretation of a text, so that it may not conflict with what precedes it and what follows it. Any other argument is dry and vain argument, and should be avoided नावेदविदुषां यस्मात् ब्रह्मधीरुपजायते। यञ्चौपनिषदं ब्रह्म तस्मान् मुख्या श्रुतिर्मता॥ Since the non-knower of the Vedas cannot know Brahman and in them the Brahmic intuition does not origi- nate, and since Brahman is said to he "Aupanisadam" or known through the Upanisads, hence the Sruti or Revelation is considered to be the principal means of right knowledge. तथाहि भ् ति: । As an authority fot the same are the following Śrutis :- ना वेवविन् मनुते तं वृहन्तम्॥। इति॥

PRAMBY A RATŅĀV ALI. 53

The non-knower of Vedas cannot conceive that Great one. स्वोपनिषदं पुरुषं पृच्छामि ॥ इति च ॥ ७॥ I ask thee about the Aupanisadam Purusam, the person revealed by the Upanisads. (Br. Up. III. 9. 26.) इति प्रमेयरलावल्याम् प्रमावतनित्व प्रकरखम् नवमं प्रमेयम् । Here ends the Ninth Proposition, dealing with the three-fold means of right koow- ledge in Prameya-Ratnávali.

EPILOGUE. Note .- The author now shows that the nine propositions proved by him in the pro- ceding portion, are not invented by him, bat were taught by the founder of this soct, namely by Madhvachárya himself.

Thus it has been said by the andients :- श्रीमन् मध्वमते हरिः परतरस् सत्यं जगत् तस्वतो। भेद: जीवगणा हरेरनुचरा नीचोच्चभाव गताः।l मुक्तिर नैजसुखानुभूतिरू, श्रमला भक्िश्च तत् साधनम्। भच्ादि त्रितयं प्रमायं, अ्रखिलान्नायैकवेथ्यो हरिः ॥ According to the doctrine of Madhva, Hari is the Supreme. The world is real, separateness is true, the individual souls are infinitely graded as superior and inferior, and are dependent on God, liberation is self-realisation consisting in the enjoyment of such bliss as remained latent in the soul. Pure Bhakti (devotion) is the means to this end. Perception, inference and testimony, are the sources of knowledge (measures of proof) (mundane and heavenly). Hari is knowable in the entirety of the Vedas and by Vedas alone." Note -. This verse which has traditionally come down from the time of Sri Madhva sams up the nine Prameysa or propositions thus : (1) Hariļ paratarah, Hari is supreme. (2) Satyam jagst, the world is real. (8) Tattvatah bhedah, separatoness is trae. dont on Him, (4) Jiva-gana Harer anucharáļ, the individusl souls aro cerrante of God, and depen-

54 PRAMEYA RATNAVALI.

(5) Nichochoha bhavam gatah, and are graded as superior and inforior according to their karmas. (6) Muktir naija-sukha-anubhûtih, liberation is the experiencing of the bliss belong- ing tò the essontial form of the soul. (7) Amal& bhaktiécha tat sidhanam ; pure Bhakti (devntion) is the means to this ond. (8) Akşidi tritayam praminam, perception (inference and testimony) are the three moans of right inowledga (9) Akhila-amnaya-ekra Vedyoh Harih, Hari is to be known from the entirety of the Vedas, and all the Seriptures establish His existence and qualitios. श्रानन्दतीर्थेरचितानि यस्यां, प्रमेयरव्नानि नवैव सन्ति।

प्रवीमिरेषा हृदये निषेया। This PRAMEYA RATNAVALI should be kept in their hearts with reverence by the wise, as it contains the nine gems (ratna) of propositions well proven (prameya), as they were composed by Ânanda-tirtha (Sri Madhvâchârya). नित्यं निवसतु हदये चैतन्यात्मा मुरारि नः । निरवद्योर्निवृतिमान् गजपतिरनुकम्पया यस्य।। Let MURARI whose self (âtman) is intelligence (CHAITAN- YA) ever dwell in our heart : through whose grace the Lord of elephants (GAJAPATI) became free from faults and full of happiness. इति प्रमेयरजावली पूर्तिमगाव्। Here ends Prameya Ratnâvalî. Note .- The last verse has double meaning : it rofors to Gajapati which is the name of the poet called Gopala Dis, as well as the king of Orissa called Pratpa Rudra. Gajapati also refers to the elephant attacked by the alligator and saved by Hari. There is olay also on the word Chaitanya

DEISTIC SOCIETE

GHATIC SUCITD

Munshiram Manoharial ISBN 81-215-1058-9 Publishors Pvt. Ltd. New Delhi www.mrmlbooks.com 9 788121 510585