वेदान्तसारः/प्रथमाध्यायः/तृतीयः पादः
प्रथमाध्याये तृतीयः पादः
द्युभ्वाद्यधिकरणम् १
द्युभ्वाद्यायतनं स्वशब्दात् ॥१॥
'यस्मिन् द्यौः पृथिवी चान्तरिक्षम्' इत्यादौ द्युपृथिव्यादीनामा- यतनयाधारः परमपुरुषः, तमेवैकं जानथात्मानम्' इत्यात्मशब्दात् । निरुपाधिकात्मत्वं हि परमपुरुषस्यैव | 'अमृतस्यैष सेतुः' इति तदेव
ADHYAYA I, PADA III
DYUBHVADYAYDHIKARNA 1
1. Dhyubhavadhyayatanam Svashabdat
The abode of heaven, earth etc. (is the Highest Self), on account of (the use of) the term that refers to Him.
In the Scriptural text-'In whom the heaven, the earth and the sky are woven' (Mund.II.2-5), it is stated that He is the abode or support of heaven, etc. Here the Highest Self is so meant, because in the same text the word, Atman (Self) is used viz.-' Know Him alone as the one Self' (Mund. 11-2-5). The aspect of being the Self without any condition, has to be applied only to the Highest-Person. This fact has been
supported by the scriptural text 'He is the Setu (bridge) toद्रढयति । ' बहुधा जायमानः ' इत्यपि परत्वं न निवारयति । 'अजायमानो बहुधा विजायते ' इति कर्मभिरजायमानस्यैवाश्रितवात्सल्याच्छन्दतोजननं हि तस्य श्रूयते ॥
मुक्तोपसृप्यव्यपदेशाच्च ॥२॥
'तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति' 'तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम्' इति च पुण्यपापनामरूपविनिर्मुक्ताना प्राप्यतया व्यपदेशाच्चायं परः ॥
Immortality' (Mund II.2-5). The scriptural text, Becoming many' (Mund.II-2-6) does not exclude Him as possessing the characteristics of the Highest Self. The Shruti passage 'Though unborn, He is born as many'(Tait. Ar.III-13-1) teaches that He is not born due to His past actions; but He is born as and when He desires, on account of the love that He bears towards His dependants.
2. Muktopasrupyavyapadeshacca
And on account of His being declared that to Him the released souls have to resort. 'Then, the knower shaking off good and evil and free from stains, attains the highest equalIty' (Mund.III-1-3).' So the knower being freed from name and form, goes to the Heavenly Person, who is higher than the high ' (Mund III-2-8). Here it is declared that He is to be attained by those, who are freed from good and evil as well as name and form. Hence the Highest Person is to be taken as referred to here.
1 नामरूप omitted A 1, M 1.नानुमानमतच्छब्दात्प्राणभृच्च ॥३॥
यथा न प्रधानमतच्छब्दात् , तथा न प्राणभृदपीत्यर्थः ॥
भेदव्यपदेशात् ॥४॥
'अनीशया शोचति मुह्यमानः । जुष्ठं यदा पश्यत्यन्यमीशम्' इत्यादिना प्रत्यगात्मनो भेदेन व्यपदेशाच्चायं परः ॥
प्रकरणात् ॥५॥
3.Nanumanamatacchabdat Pranabhrucca
It is not the Anumana (Pradhana), on account of
absence of words denoting it; and so also it is not
the bearer of the Pranas (i.e. the individual self).
The meaning is this :-'jist as this is not the Pradhana, because there are no words in the context to indicate it, so also this is not the bearer of the Pranas (i.e. the individual self).
4.Bhedavyapadeshat
On account of the declaration of difference.
The Highest Person is meant here, because He is men- tioned as different from the individual self. This is proved in the text, 'The individual self being influenced by the impotent Prakruti, becomes ignorant and feels sorry. When he sees the other, the Lord,pleased well and His greatness then becomes relieved from grief, (Mund.III-1-2).
5.Prakaranat
On account of the context.
व्यपदेशाच्च M 3. भेदव्यपदेशाचायं M 2.'अथ परा यया तदक्षरमधिगम्यते' इत्यादि परस्य हीदं प्रकरण्म् ॥
स्थित्यदनाभ्यां च ॥६॥
'तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्योऽभिचाकशीति' इति जीवस्य कर्मफलादनमभिधायानिश्नतो दीप्यमानस्य स्थित्यभिधानाच्चायं परमात्मा ॥
भूमाधिकरणम् २
भूमा संप्रसादादध्युपदेशात् ॥७॥
The context treats of the Highest Self. The text is this-'Then the higher knowledge is that by which the indestructible is apprehended ' (Mund. I-1-5).
6. Sthityadanabhyam ca
And on account of abiding and eating.
'One of them eats the sweet Pippala fruit, while the other shines without eating' (Mund. III-1-1.) In this scriptural text it is stated that the individual self enjoys the fruits of his actions, and the other shines in splendour without eating. Hence, the Highest Self is referred to in the context.
BHUMADHIKARANA 2
7. Bhuma samprasadadadhyupadesat
The Bhuman (is the Highest Self) as the instruc-
tion about Him is on His superiority than the individual self.'सुखं त्वेव विजिज्ञासितव्यम्' 'भूमैव सुखम् 'इत्युक्त्वा भूम्नः स्वरूपमाह- 'यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा ' इति । यस्मिन् सुखेऽनुभूयमाने तद्वयतिरित्कं किमपि सुखत्वेनं न पश्यति, नं शृणोति, न विजानाति, स भूमेत्युच्यते ; 'अथ यत्रान्यत्पश्य- त्यन्यच्छृणोत्यन्यद्विजानाति तदल्पम्' इति वचनात् ॥
तथाच महाभारते--- 'दिव्यानि कामचाराणि विमानानि सभास्तथा | आक्रीडा विविधा राजन् पद्मिन्यश्चामलोदकाः ॥ एते वै निरयास्तात स्थानस्य परमात्मनः' ॥
इति | 'एष तु वा अतिवदति यः सत्येनातिवदति' इति प्रस्तुतं चाति-
The scriptures state-' The pleasure alone is to be inquired into' (Chand. VII..22). 'The Bhuman alone is pleasure' (Chand. VII-23). Then it narrates the nature of the Bhuman thus 'Where one sees nothing else, hears nothing else, knows nothing else, that is the Bhuman' (Chand. VIl-24). That is called Bhuman, while experiencing which pleasure one does not see anything else as pleasure, does not hear anything else as pleasure and does not know anything else as pleasure; because there is the scriptural text, 'But where one sees something else, hears something else, knows something else, that is the little' (Chand. VII-24). In the Maha-Bharata it is stated thus
'The celestial heavenly chariots moving unrestrained, halls, the pleasure grove of various kinds and the lotus-pools of crystal water-All these, Oh dear, are helIs when compared with that abode of the Highest Self' (Sd. 196-4). 'But he is Ativadin who makes a supreme declaration by the means of the Truth' (Chand. III-16). The fact that he is Ativadinवादित्वमेवमेव समञ्जसम् । अतिवादित्वं हि स्वोपास्यपुरुषार्थाधिक्यवादित्वम् । तदल्पमित्यल्पप्रतियोगित्वेन भूमेत्युक्तप्रकारवैपुल्यविशिष्टसुखरूपवाची' । अयं भूमशब्दव्यपदिष्टः परमात्मा, संप्रसादादध्युपदेशात् । संप्रसादः प्रत्यगात्मा, 'अथ य एष संप्रसादः' इत्यादिश्रुतेः । 'एष तु वा अतिवदति यः सत्येन' इत्यादिना प्राणशब्दनिर्देिष्टात् प्रत्यगात्मन ऊर्ध्वमर्थान्तरत्वेनास्योपदेशात् ॥
धर्मोपपत्तेश्च ॥८॥
could be reasonably maintained only on the acceptance of this fact. The Ativadin (i.e. one, who speaks on High) is one, who is the object of his devotion, speaks of it as highly beneficial to man. The word Bhuman, that is the counter term of the 'little' speaks of the abundance of pleasure, possessed by Him as stated above. What is denoted by the word Bhuman, is the Highest Self; because the Bhuman is said greater than the individual self. The word, Samprasada occuring in the Sutra means the individual self. The scriptural text is this-'Then this is the (Samprasada) individual self' (Chand. VIII-3-4). Consider the text, 'But he is an Ati'vadin, who makes a supreme declaration by means of the Truth' (Chand. III-16). What is taught here is the Person, who is different from and higher than the individual self, who is denoted by the word Prana.
8.Dharmopapattesca
On account of the attributes being suitable (to the Highest Self).
1 स्वरूपवाचि, M 3;'स भगवः कस्मिन् प्रतिष्ठितः ? 'स्वे महिम्नि' इत्यादावुपदिष्टानां स्यमहिमप्रतिष्ठितत्वसर्वकारणत्वसर्वात्मत्वादिघर्माणां परस्मिन्नेवोपपत्तेश्च भूमा परः ॥
अक्षराधिकरणम् ३
अक्षरमम्बरान्तधृतेः ॥९॥
'एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनणु' इत्यादीना भिहितमक्षरं परं ब्रह्म, अम्बरान्तधृतेः, 'यदूर्ध्वे गार्गि दिवः' इत्यारभ्य
'Oh Blessed Sir, In whom does He rest? He rests in His own greatness' (Chand. VII-24). From the above mentioned and other scriptures, the attributes, such as (1) resting in His own greatness (2) being the cause of the creation, etc. of the universe and (3) being the Self of all objects, are ascertained as belonging to the Highest Person. Hence the word Brahman, refers to the Highest Person.
AKSARADHIKARANA 3
9.Aksaramambarantadhrteh
The Indestructible (is the Brahman), on account of His supporting that which is the end of Ambara (ether) .
The scriptural text says thus-' O Gargi, Brahmnas call that Indestructible (Aksara). It is not gross, not of atomic size' (Brh. 3-8-8). Here what is denoted by the term, 'Indestructible' is the Highest Brahman, because He is said to be the support of that which is the end (or the place of merging) of ether. The scriptural passage beginning with 'O Gargi, which is above the sky' (Brh. 3-8.7) mentions the
1 यदूर्ध्वं गार्गि दिव इत्यारभ्य omitted A 1.सर्वविकाराधारतया निर्दिष्ट आकाशः कस्मिन्नोतश्च प्रोतश्चेति पृष्टे 'एतद्वै तदक्षरम्' इति निर्दिष्टस्याक्षरस्य वायुमदम्बरान्तधृतेः | सर्वविकाराधारो ह्ययमाकाशो वायुमदम्बरान्तकारणं प्रधानम् | तद्धारकं परं ब्रह्म ॥
सा च प्रशासनात् ॥१०॥
सा च धृतिः 'एतस्य वाक्षरस्य प्रशासने गार्गि' इत्यादिना प्रकृष्टाज्ञया क्रियमाणा श्रृयते | अत इदमक्षरं प्रत्यगात्मा च न भवतीत्यर्थः ॥
Akasa as the support of all changable things. It is again questioned 'In whom is this Akas'a woven crosswise and lengthwise? ' (Brh. 3-8-7). In answering the above question the text 'This is the Indestructible (Aksara) , (Brh. 3-8-8) says that the Aksara is the support of that which is the end of Ambara (ether) contained with wind. The purport of the whole topic is this. The Akas'a which is said to be the support of all changable things is identical with the Pradhana or Avyakta, the primitive cause and merging place of Ambara (the ether) pregnant with wind. The Aksara (Indestructible one) which is said to be the support of the Pradhana is the Supreme Brahman.
10.Sa ca prasasanat
And this (supporting springs) from command.
Such kind of support is said to have sprung from the supreme command, in the text, ' Oh ! Gargi In the supreme command of the Indestructible,etc.' (Brh. 3-8-9). Hence this Indestructible cannot be the individual self as well,
12
अन्यभावव्यावृत्तेश्च ॥११॥
अन्यभावोऽन्यत्वम् । 'अदृष्ठं द्रष्टृ' इत्यादिना परमात्मनोऽन्यत्वं ह्यस्याक्षरस्य व्यावर्तयति वाक्यशेषः । अतश्च पर एव ॥
ईक्षतिकर्माधिकरणम् ४
ईक्षतिकर्म व्यपदेशात्सः ॥१२॥
'यः पुनरेतं त्रिमात्रेणोमित्यनेनैवाक्षरेण परमपुरुषमभिध्यायीत' इत्यारभ्य 'स एतस्माज्जीवघनात्परात्परं पुरिशयं पुरुषमीक्षते' इत्यत्र
11.Anyabhavavyavrttesca
And on account of the negation of being other than that (the Highest Self).
'Being other' means 'being different' . The further portion of the sentence' The unseen Seer, the unheard Hearer' nagates the difference between the Aksara and the Highest Self. Therefore He is the Highest One only.
IKSATIKARMADHIKARANA 4
12.lkatikarma vyapadesatsaha
He (the Highest Self) is the object of seeing, because there is declaration of His essential characteristics.
The scriptural passage beginning with 'But he, who meditates with this syllable, Om, of three Matras on the Highest Persons' and ending with 'he sees the Person dwelling in the castle and Higher than the high, greaterध्यायतिपूर्वकेक्षतिकर्म स प्रशासिता परमात्मेत्यर्थः | उत्तरत्र 'तमोंकारेणैवायनेनान्वेति विद्वान् यत्तच्छान्तमजरममृतमभयं परं च 'इति परमपुरुषासाधारणधर्मव्यपदेशात् । 'यत्तत्कवयो वेदयन्ते ' इति तदीयस्थानस्य सूरेभिर्दृश्यत्वव्यपदेशाच्च ॥
दहराधिकरणम् ५
दहर उत्त्तरेभ्यः ॥१३॥
'अथ यदिदमस्मिन् ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तरं आकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासितव्यम् 'इत्यत्र दहरा-
than mortal living, beings' (Pras'. V-5). Here the object of perception preceeded by meditation, is that Ruler Highest Self. In the subsequent passage it is stated thus-' The wise, by the means of the syllable Om, reaches Him who is calm, not aged immortal and fearless' (Pras'. V-7). Here are mentioned the attributes, that are peculiar to the Highest Self. It is also because in the scriptural text, 'The wise sages know that' (Pras'. V-7), it has been pointed out tbat the sages see His place of resort, (i.e. Heaven).
DAHARADHIKARANA 5
13. Dahara uttarebhyah
The subtle (ether) is the Brahman, on account of the subsequent statements.
The scriptural passage 'Now, what is in this city of Brahman, is an abode, a small lotus- flower. Within that is a small space. What is within that, should be searched for. Certainly that is what one should desire to know'(Chand.
काशशब्दनिर्देिष्टः परमात्मा, उत्तरेभ्यो वाक्यगतेभ्यस्तदसाधारणधर्मेभ्यः ।
उत्तरत्र दहराकाशस्य सर्वाधारतयातिमहत्त्वमभिधाय " एतत् सत्यं ब्रझ-
पुरम् इति निर्दिश्य, अस्मिन् ब्रह्माख्यपुरे दहराकाशे कामाः समाहिता
इत्युक्ते, कोऽयं दहराकाशः , के च कामा इत्यपेक्षायाम् "एष आत्मा-
पहतपाप्मा इत्यारभ्य "सत्यकामः सत्यसंकल्पः इत्यन्तेन दहराकाश
आत्मा, कामाश्चापहतपाप्मत्वादयस्तद्विशेषणभूता गुणा इति हि ज्ञापयति ।
" दहरोऽस्मिन्नन्तर आकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यम् इत्यत्र दहराकाश-
स्तदन्तर्वर्ति च यत्, तदुभयमन्वेष्टव्यमित्युक्तमिति ज्ञायते | अथ य
इहात्मानमनुविद्य व्रजन्त्येतांश्च सत्यान् कामान् इति हि व्यज्यते ॥
VIII.I.I). mentions the subtle ether. This subtle ether is the Highest Self, on account of the special attributes subse- quently mentioned. In the subsequent passage, the subtle ether is said to be the support of all the worlds and hence to be of huge size. It is also subsequently said that the city mentioned above is identical with the Brahman who is Truth and that in the subtle ether which is Brahman-city there are several desires (desirable attributes). Then there are inquiries as to what is this subtle ether and what are those desirable attributes. Then the following passage in answer begins with 'That is the Self, free from evil' and ends with 'whose wishes and purposes come true' (Chand. 8-1-5). Here the subtle ether is the Highest Self. The desirable attributes are His freedom from evil etc. In the passage 'Within that is a small space. What is within that, should be searched for' (Chand. 8-1-1) the subtle ether and the contents thereof are clearly mentioned to be searched for. This fact has been clearly indicated in the scriptural text 'Those who reach the Highest Place by meditating upon Him and His true qualities' (Chand. 8.1.6).
गतिशब्दाभ्यां तथाहि दृष्टं लिङ्गं च ॥ १४ ॥
" एवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्ति इत्यहरहः सर्वासां प्रजानां तमजानतीनां दहराकाशोपरि गति- र्वर्तनं1, दहराकाशसमानाधिकरणो ब्रह्मलोकशब्दश्च दहराकाशः परं ब्रह्मेतेि ज्ञापयति | तथा ह्यन्यत्र सर्वासां प्रजानां परमात्मोपरि वर्तमानत्वं दृष्टम्- "तस्मिन् लोकाः श्रिताः सर्वे " "त॒दक्षरे परमे प्रजाः इत्यादौ । ब्रह्म- लोकशब्दश्च "एष ब्रह्मलोकः" इत्यादौ । अन्यत्र दर्शनाभावेऽपीदमेव
14. Gatis'abdabhyam tathahi drastam lingam ca
On account of the movement above and of the word (i.e. the scriptural statements); for thus it is seen; and there is an inferential sign. , Just so, all these people go to this Brahman-world everyday, but they do not know Him' (Chand. VIII-3-2). This scriptural text says that every day all the people not knowing Him, move above the subtle ether i.e. they rest on Him. The word, Brahma-loka is used in the same grammatical equation with the Akas'a of the subtle form. The above mentioned two facts help in determining that the subtle ether mentioned here, refers to the Highest Brahman. In the following scriptural statements also it is seen that all people take rest on the Highest Self. 'All these worlds take rest on Him' (Kath. II-6-1). 'The people take rest on the Highest Indestructible' (Tait. II-1-3). The word ' Brahma-loka' is used to mean the Highest Person in the scriptural passage 'This is Brahma-loka' (Br. IV -3-33). We need not go for any other external reference to prove this fact;
1 वर्तमानत्वं, A 2. ९४ वेदान्तसारः [अधि.
पर्थाप्तमस्य परमात्मत्वे लिङ्गं, यद्दहराकाशोपरेि सर्वस्य वर्तमानत्वं ब्रह्मलोक- शब्दश्च॥
धृतेश्च प्रहेिम्नोऽस्यास्मिन्नुपलब्धेः ॥ १५ ॥
" अथ य आत्मा स सेतुर्विधृतिः इति जगद्धॄते: परमात्मनो1 महेिम्नॊsस्मिन् दहराकाश उपलब्धेश्चायं परः। स हि परमात्ममहिमा, "एष सेतुर्विधरणः इत्यादिश्रुतेः ॥
प्रसिद्धेश्च ॥ १६ ॥
these above mentioned evidences alone namely that all people rest on the the subtle ether and the usage of the word Brahma-loka will suffice to prove it.
15. Dhrtes'ca mahimnosyasminnupalabdheh
And on account of the fact that the qualities
supporting etc. that determine the greatness of the Brahman, are perceived in It.
That He is the support of the world is proved in
scriptural text, 'Now, He, who is the Self is the bank, a limitiary support' (Chand. VIII-4-1). In this Akas'a of a subtle form, are perceived the qualities that determine the greatness of the Highest Self, the support of the world. The qualities that determine the greatness of the Highest Self, are stated in the scriptural text, 'He is the bank and support etc' (Brh. IV -4-22).
16. Prasiddhes'ca And on acconnt of its meaning being established
(in the scriptural texts).
1 परमात्मनः सर्वस्य M. 3. ९] प्रथमाध्याये तृतीयः पाद्ः ९५
आकाशशब्दस्य "यदेष आकाश आनन्दः इति परमात्मन्यपेि प्रसिद्धेश्वाय्ं परः । 'सत्यसंकल्पत्वादिगुणब्रृन्द्रेोपबृंहिता प्रसिद्धिर्भूताकाश- प्रसिद्धेर्बलीयसीत्यर्थः ॥
इतरपरामर्शात्स इति चेन्नासंभवात्॥ १७ ॥
"अथ य एष संप्रसाद्ः इतीतरस्य जीवत्य परामर्शातू प्रकृता- काशः स इति चेत् ; नैतत्, उक्तगुणानां तत्रासंभवात् ॥
उत्तराच्चेदाविर्भूतस्वरूपस्तु ॥ १८ ॥
The word, Akasa, has been determined to mean the Highest Self in the scriptural text. This Akasa who is the Bliss etc.' (Tait. 1-7-1). Hence it refers to the Highest Self. Therefore the word Akasa is more familiar in denoting the Highest Self endowed with the qualites such as true will etc. than the ether.
17. Itaraparamarsat santi cennasambhavat
If it be said that on account of the reference to the other one, he (i.e. the individual self) is meant, we say in answer-No, on account of impossibility
If it be said-The individual self is referred to in the scriptural text, 'Now, he the Samprasada (i.e. the individual self)' (Chand. VIII-3-4) and hence, this word Akasa, refers to the individual self; it is not so. The qualities mentioned therein are impossible in the individual self.
18. Uttaraccedavirbhutasvarupastu
If it be said that from a subsequent passage (it appears that the individual self is meant); rather (the self) in so far as his true nature has become manifest,
सत्यसंकल्पदि M. 1.उत्तरत्र "य आत्मापहतपाप्मा" इतेि जीवस्यापहतपाप्मत्वादि- श्रवणान्नासंभवः । जागरितस्वप्नसुषुस्याद्यवस्थासु वर्तमानत्वात् स हि जीव इति चेत् ; नैतत्, आविर्भूतस्वरूपस्तु ! कर्मारब्धशरीरसंबन्धित्वेन' तिरोहितापहतपाप्मत्वादिकः, पश्चात् परं ज्योतिरुपसंपद्याविर्भूतस्वरूपस्तत्रा- पहतपाप्मत्वादिगुणको जीवः प्रतिपादेितः ! दहराकाशस्त्वतिरोहितकल्याण- गुणसागर इति नायं जीवः |
अन्यार्थश्च परामर्शः ॥| १९ ॥
In a subsequent passage, occurs the statement, 'This self free from evil' (Chand. VIII-7-1). This passage refers to the individual self. Hence, impossibility of any kind does not here arise. Certainly, what is referred to in the context is the individual self, as he undergoes the states of wake- fulness, dream, and deep sleep etc. It is not so. The state- ment relates to the individual self of whom the true nature has become manifest. The qualities, such as ' freedom from evil, etc.' are concealed by the association of the bodies, that are the products of Karman (past actions). When subse- quently they (i.e. the released souls) reach the Highest Light, then, their true nature manifest themselves and they possess the qualities, such as, ' freedom from evil etc.' Such an individual self is mentioned in the text mentioned above. But the Akasa of the subtle form is mentioned as an ocean of many auspicious qualities, that could not be ever hidden. Hence, the word, Akasa, does not refer to the individual self.
19. Anyarthas'ca paramars'ah
And what is referred to (here) has a different purpose.
1 संबन्धित्वेनानृततिरोहित, A 2, M 1. ५] प्रथमाध्याये तृतीयः पाद्ः ९४
"अस्माच्छरीरात् समुत्थाय परं ज्योतैिरुपसंपद्य स्वेन रूपेणाभि. निष्पद्यते इति जीवात्मनो दहराकiशोपसंपत्या स्वरूपावेिर्भावापादनरूप- माहात्म्यप्रतेिपादनार्थोऽत्र जीवपरामर्शः |
अल्पश्रुतेरिति चेत्तदुक्तम् ॥ २० ॥
अल्पस्थानत्वस्वरूपाल्पत्वश्रुतेंर्नायं परमात्मेति चेत्, तत्रोत्तरमुक्तम्-- "निचाय्यत्वादेवं व्योमवच्च इति ॥
अनुकृतेस्तस्य च {॥ २१ !॥
· The individual self, having left this body reaches the Highest Light and regains his own form' (Chand. VIII..3.4). Tbe above mentioned text states that the individual self regains his own nature when he reaches the Daharakas'a (the subtle ether). Thus the text refers to the Jiva, only for the purpose of explaining the power of the Highest Self in granting the individual self his essential nature.
20. Alpas'ruteriti cet taduktam
If it be said that the scriptures declare that He is small; this objection has been replied already.
This is not the Highest Self, because the scriptures state that He occupies a small place and that by nature He is very small. Here the reply has been given already-' Because the Brahman has to be meditated upon in that manner, and because in the same passage the Brahman is said to be like ether' (Sutra. 1-2-7).
21. Anukrtestasya ca
And on account of the Imitation of the Highest Se]f by the individual self, 13
तस्य दहराकाशस्य परज्योतिषोऽनुकरणश्रवणाश्च1 जीवस्य, न
जीवो दहराकाश:। "स तत्र पर्येति जक्षत् क्रीडन् रममाणः" इत्यादि-
स्तदुपसंपत्त्या स्वच्छन्दवृत्तिरूपस्तदनुकारः श्रूयते ॥
अपि स्मर्यते ॥ २२ ॥
- " इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।
- सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ इति ॥
प्रमिताधिकरणम् ६
शब्दादेव प्रमितः ॥ २३ ॥
The individual self is said to imitate the Highest Light, who is the subtle Akasa (ether of the subtle kind). Therefore the individual self is not the Akasa of the subtle kind in question. Consider the scriptural text 'There he approaches Him eating, playing and rejoicing' (Chand. VIII-12-3). It is stated here that, having approached Him, he imitates Him in acting as he desires.
22. Api smaryate
The same is declared by smrti also.
It is stated in the Smrti thus-' Those who, resort to this knowledge and attain the possession of qualities that characterise Me, are neither born at the time of creation, nor hurt at the time of dissolution' (Bh. Gita XIV -2).
PRAMITADHIKARANA 6
23. S'abdadeva pramitah
The measured one is the highest Self, because of the term itself.
1 अनुकारश्रवणाच्च A 1. ६,७] प्रथमाध्याये तृतीयः पाद: ९९
"अङ्गुष्ठमात्रः पुरुषो मध्य अात्मनि तिष्ठति । ईशानो भूतभव्यस्य" इत्यादावङ्गुष्ठप्रमितः परमात्मा, " ईशानो भूतभव्यस्य " इति सर्वेश्वरत्वशब्दादेव ॥
हृद्यपेक्षया तु मनुष्याधिकारत्वात् ॥ २४ ॥]
अनवच्छिन्नस्याप्युपासकहृदि वर्तमानत्वापेक्षमङ्गुष्ठप्रमितत्वम् । मनु- ष्याणामेवोपासनसंभावनया तद्विषयत्वाच्च शास्त्रस्य मनुष्यहृदयापेक्षयेदमुक्तम्। स्थितं तावदुत्तरत्र समापयिष्यते ॥
देवताधिकरणम् ७
तदुपर्यपि बादराथणः संभवात् ॥ २५ ॥
'The person of the size of the thumb, stands in the middle of the self, as Lord of the past and the future' (Kath 11-4-12). Here who is mentioned as measured by the size of the thumb, is the Highest Self, because of the use of the words, on His Lordship. ' The Lord of the past and the future '.
24. Hrdyapeksaya tu manusyadhikaratvat
But the reference is to the heart, as the men are qualified (to meditate upon the Brahman.)
Even the Infinite One is mentioned as measured by the size of the thumb, because He remains in the heart of men, who meditate upon Him. Men alone are entitled to meditate upon Him. The scriptures are intended for men. Hence this is stated with reference to the heart of men. This topic will be finally concluded later on.
DEVATADHIKARANA 7
25. Taduparyapi Badarayanah sambhavat
Badarayana thinks that, also those who are above men, meditate upon Him, because it is possible. तद्ब्रह्मोपासनमुपरि देवादिष्वप्यस्ति, अर्थित्वसामर्थ्यसंभवादिति भगवान् बादरायणो मेने । संभवश्च पूर्वोपार्जितज्ञानाविस्मरणात्। मन्त्रार्थवादेषु विग्रहादिमत्तया स्तुतिदर्शनात्, तदुपपत्तये 1तत्सद्भावात्तेषामेव प्रामाण्येन विग्रहादिमत्त्वाच्च ॥
विरोधः कर्मणीति चेन्नानेकप्रतिपत्तेर्दर्शनात् ॥ २६ ॥
विग्रहादिमत्त्व एकस्यानेकत्र युगपत्सांनिध्यायोगात् कर्मणि विरोध- इति चेत् ; न, 2शक्तिमत्सु सौभरिप्रभृतिषु युगपदनेकदेहप्रतिपत्तिदर्शनात् ॥
The illustrious Badarayana thinks thus-Even the gods, who are above men, meditate upon that Brahman, because they also are regarded as suppliants. Such a thing is possible for them, as they do not lose the memory of the knowledge, that they have acquired formerly. In the Mantras and Arthavadas of the Veda, the deities are praised as possessed with body. In order to justify the same, the existence of the body of gods should be accepted on the authority of the same Vedic passages.
26. Virodhah karmaniti cennanekapratipatterdarsanat
If it be said that it is opposed with reference to the ritual performances; we deny this, on account of the observation of the assumption of several bodies.
Suppose the gods have bodies. Then the individual god cannot be present at the same time in all places. Hence, there arises the contradiction as regards the ritual works. It is not so; because it is seen that Saubhari and others have assumed several bodies at the same time.
1तत्संभवे, A 1, तत्सत्त्वात् M 1. 2शक्तिमत्सौभरि, M 1, ७] प्रथमाध्याये तृतीयः पाद: १०१
शब्द इति चेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम्॥ २७॥
वैदिके तु शब्दे विरोधप्रसक्तिः । देहस्य सावयवत्वेनोत्पत्तिमत्त्वा- दिन्द्रादिदेवोत्पत्ते: प्राग्विनाशादूर्ध्वे च 1वैदिकेन्द्रादिशब्दानामर्थशून्यत्व- मनित्यत्वं वा स्यादिति चेत् ; न, अतः प्रभवात् ; वैदिकादेवेन्द्रादिशब्दा- दिन्द्राद्यर्थसृष्टेः। न हीन्द्रादिशब्दा व्यक्तिवाचकाः ; अपितु गवादि- शब्दवदाकृतिवाचिनः। पूर्वस्मिन्निन्द्रादौ विनष्टे वैदिकेन्द्रादिशब्दादेव ब्रह्मा पूर्वेन्द्राद्याकृतिविशेषं स्मृत्वा, तदाकारमपरमिन्द्रादिकं कुलालादिरिव
27. Sabda iti cennatah prabhavat pratyaksanumanabhyam
If it be said (that a contradiction vil1 occur) with regard to the words (i.e. scriptural statements); we say no, since beings originate from them (as appears) from perception and inference.
A contradiction will occur in the scriptural statements. Because the bodies of Indra and other gods are effected with several parts, they are not permanent. The Vedic words denoting Indra, etc. are totally devoid of meaning during the periods, which preceed the origination of Indra etc. or follow on their destruction. And also the Veda itself will be non-eternal. It is not so. The gods Indra etc. are created by the creator with the guidance given by the Vedic words Indra etc. The words, Indra, etc. do not mean any particular individual. But, as in the case of the words cow etc., they represent a class and species that bear the same form. Suppose the previous Indra is destroyed, then the four-faced Brahman remembers the particular form of Indra, etc. of former time and then
1 वैदिक omitted A 1.घटादिकं सृजतीति न कश्चिद्विरोधः । कुत इदमवगम्यते ? श्रुतिस्मृति- भ्याम् । श्रुतिस्तावत्–"वेदेन रूपे व्यकरोत् । सता सती प्रजापति:" “स भूरिति व्याहरत् । स भूमिमसृजत " इत्यादिः । स्मृतिरपि-
- " सर्वेषां तु स नामानि कर्माणि च पृथक् पृथक् ।
- वेदशब्देभ्य एवादौ पृथक्संस्थाश्च निर्ममे " ॥
इत्यादिः ॥
अत एव च नित्यत्वम् ॥ २८ ॥
यतो ब्रह्मा वैदिकाच्छब्दादर्थान् स्सृत्वा सृजति, अत एव " मन्त्र- कृतो वृणीते " " विश्वामित्रस्य सूक्तं भवति " इतेि विश्वामित्रादीनां
creates new Indra etc. of the same form, like a potter makes a new pot. Hence, no contradiction will occur. How is this known ? (Reply)-Such a thing is known from the statements found in Vedic scriptures and Smrtis. The Vedic scriptural authority is this- The creator created the Sat and Asat (the existent and non-existent things) by the guidance of Veda' (Tait.Br.II-6-2.) 'He said Bhuh.' Then he created the earth' (Tait. Br. II-2-4). The Smrti text is this-'In the beginning, he assigned the several names, actions and conditions, to all beings taking them from the words of the Veda' (Manu Smrti I,21) and so on.
28. Ata eva ca nityatvam
And for the same reason, the eternity of the Vedas is estau1ished.
The creator Brahman recollects the meaning of the words used in the Vedas. Then he creates the world. Visvamitra and other sages are the composers of the Mantras as stated in the scriptural texts,'He gratifies the composers of the Mantras', and ' This is the hymn
of Visvamitra 'मन्त्रादिकृत्त्वेऽपि मन्त्रादिमयवेदस्य नित्यत्वं तिष्ठति । अनधीतमन्त्रादि- दर्शनशक्तान् पूर्वविश्वामित्रादींस्तत्तद्वैदिकशब्दै: स्मृत्वा तत्तदाकारानपरां- स्तत्तच्छक्तियुक्तान् सृजति हि ब्रह्मा नैमित्तिकप्रलयानन्तरम् । ते चानधीत्यैव मन्त्रादीनस्खलितान् पठन्ति । अतस्तेषां मन्त्रादिकृत्त्वं वेदनित्यत्वं च स्थितम् ॥
- प्राकृतप्रलये चतुर्मुखे वेदाख्यशब्दराशौ च विनष्टे कथं वेदस्य
नित्यत्वमित्यत आह--
- समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्
- स्सृतेश्च ॥ २९ ॥
- समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्
(Tait. Sam.5-2-3). Yet the Vedas, which are full of Mantras, etc. retain their eternity. He the creator remembers with the help of the words of the Vedas Visvamitra and others of the former time, who are capable of repeating the Mantras without teaching. Then he creates the persons having the same name and ability, who could recite the same Mantras assigned to them. This happens after the Naimittika Pralaya. These persons
reveal the very Mantras etc. without any fault. Thus it is established that the Vedas are eternal and that the various persons mentioned therein are the authors
of the various Mantras.
How could then the eternity of the Vedas be established, when the Vedas and the creator are destroyed in the material deluge (i.e. Prakrta Pralaya)? The Sutrakra answers this question thus:
- 29. Samananamarupatvaccavrttavapyavirodho
- darsanat smrtesca
- And on account of the sameness of the names and forms (in each creation of the world), no contradiction
arises even in the subsequent creation; as it appears
from Sruti and Smrti texts.अत एव सृज्यानां समाननामरूपत्वात् प्राकृतप्रलयावृत्तावपि न विरोधः । आदिकर्ता परमपुरुषो हि पूर्वसंस्थानं जगत् स्मृत्वा तदाकारमेव जगत् सृजति । वेदांश्च पूर्वपूर्वानुपूर्वीविशिष्टानाविष्कृत्य चतुर्मुखाय ददातीति श्रुतिस्मृतिभ्यामादिकर्ता पूर्ववत्सृजतीत्यवगम्यते । श्रुतिस्तावत् "सूर्याचन्द्रमसौ धाता यथापूर्वमकल्पयत् " इत्यादिका । यो ब्रह्माणं विदधाति पूर्वे यो वै वेदांश्च प्रहिणोति तस्मै" इति च । स्मृतिरपि –
" यथर्तुष्वृतुलिङ्गानि नानारूपाणि पर्यये ।
दृश्यन्ते तानि तान्येव तथा भावा युगादिषु " ॥
इति।
The world, that is going to be created, will have the same name and form as it had formerly. Hence, no contradiction arises, even if the material deluge does take place frequently. The Highest Person, who is the first creator of the world, recollects the form of the world, as it was before the deluge. Then He creates the world of the same form. Then He hands over to the creator the Vedas,which he remembers in the same order as it was before. It is known from S'ruti and Smrti passages that the first creator created the world in the same form as it was before. The S'ruti passages are these-' The creator Brahman created the sun and the moon as they were before' (Tait. ll-1-38). 'He who created the creator in olden time and gave the Vedas to Him' (S'vet. VI-18).
The Smrti passage is this :-' As in each rotation, the various signs of the seasons are seen very same, so also is the case with various things in each Yuga'1, etc. (Visnu l-5-65).
1 Yuga means the age of the world. They are four-Krta, Treta, dvapara and Kali; the duration of each is said to be respectively, 1,728,000. 1,296,000, 864,000. and 432,000 years of men. They together constitute a Mahayuga. ८] प्रथमाध्याये त्त्रुतीयः पादः १०९
इति । वेदस्य नित्यत्वं च पूर्वपूर्वोचारणक्रमविशिष्ट्स्येव सर्वदोश्चार्यमा- णत्वम्' ॥
मध्वधिकरणम् ८
मध्वादिष्वसंभवादनधिकारं जैमिनिः ॥ ३० ॥|
मधुविद्यादिषु वस्वादिदेवानामेबोपास्यत्वात् प्राप्यत्वाच्च तत्र वस्वा- दीनां कर्मकर्तृभावविरोधेनोपास्यत्वासंभवात्, वसुनां 'सतां वसुत्वं प्राप्तमिति प्राप्यत्वासंभवाच तत्र वस्वादीनामनधिकारं जैमिनिर्मेने
Thus the eternity of the Vedas must be interpreted so as to mean that the words and sentences of the Vedas must be recited in the same order as found in traditional teaching.
MADHVADHIKARANA 8
30. Madhvadisvasambhavadanadhikaram Gaiminih
. . Jaimini maintains that Vasu and other divine beings are not entitled to practise Madhu and other meditations (Vidyas) on account of the impossibility.
In the Madhu and other meditations, Vasu and other gods are to be meditated and they have to be attained, by resorting to those meditations. These gods cannot practise these meditations; because they cannot play at the same time the role of the agent and the object of the same meditation. More over Vasus cannot be the object of desire; because they are Vasus already. Therefore Jaimini maintains that, as they have not the necessary qualifications, they cannot resort to Madhuvidya etc.
1 G;उच्चार्यत्वम्. A 1 M 2. I सदा, M 1, 2.
14 १०६वेदन्तसार:[अधि.
ज्योतिषि भावाश्च ॥ ३१ ॥
'तं देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम् ' इति ज्योतिषि परस्मिन् ब्रह्मणि देवानां साधारण्येन प्राप्तत्वेऽप्यधिकारभाववचनादन्यत्र वस्वाद्युपासनेऽनधिकारो न्यायसिध्दोऽवगम्यते ॥
भावं तु बादरायणोऽस्ति हि ॥ ३२ ॥
मधुविद्यादिप्वपि वस्वादीनामधिकारभावं भगवान् बादरायणो मन्यते । अस्ति हि वस्वादीनां सतां 1स्वावस्थब्रह्मण उपास्यत्वसंभवः
31. Jyotisi bhavacca
And this is on account of the meditation by the gods being directed towards Light.
'The Devas meditate upon Him, the Light of Lights, immortal and life' (Br. IV.4.16). Here the word Light, refers to the Highest Brahman. This passage refers to the meditation on the Highest Light by the gods. The meditation is already known as common to the gods and men. Yet this special reference indicates that the gods are entitled to do this particular meditation only and not other meditations involving Vasu and other gods as the object.
32. Bhavam tu Badarayanostihi
Badarayana opines that (these qualifications) exist; for there is possibility (of such a contingency).
The blessed Badarayana opines that Vasu and other gods possess the necessary qualifications for resorting to Madhu and other similar Vidyas. Vasu and others can1 ,सर्वावस्त, M 1.
1कल्पान्तरे वसुत्वादे: प्राप्यत्वसंभवश्च। ' एकल एव मध्ये स्थाता ' इत्यादिनादित्यस्य कारणावस्थां प्रतिपाद्य 'य एतामेवं ब्रह्मोपनिषदं वेद ' इति मधुविद्याया ब्रह्मविद्यात्वमाह । अतः कार्यकारणोभयावस्थं ब्रह्म तत्रोपास्यम् । कल्पान्तरे वस्वादित्वमनुभूयाधिकारावसाने ब्रह्मप्राप्तिर्न विरुध्दा ।
अपशूद्राधिकरणम् ९
शुगस्य तदनादरश्रवणात्तदाद्रवणात् सूच्यते हि॥ ३३॥
meditate upon the Brahma in their own form so that they may in future ages also hold the same position of their being Vasu. That the sun is the cause of the creation, etc. of the world is stated in the scriptural text, ' He stands in the middle alone' (Chand. III-11-1). That the Madhuvidya represents the knowledge of the Brahman is stated in the same context of the scriptural text, ' He, who knows thus this Brahmopanisad ' (Chand. III-11-3). Therefore, what is to be meditated upon there, is the Brahman in both the states of cause and effect. Thus no contradiction arises; because in a future age, they enjoy the position of Vasu, etc. and at the close of their office they attain the Brahman.
APAS'UDRADHIKARANA 9
33. Sugasya tadanadarasravanat tadadravanat sucyate hi
(That) grief in him (arose), this is intimated by his resorting to him on hearing a disrespectful speech about himself.
1कल्पान्तरगत M 2. १०८ वैदान्तसारः [अधि, 'आजहारेमाः शूद्र' इत्यादौ ब्रह्मविद्योपदेशे शिष्यं प्रति शूद्रे- त्यामन्त्नणेन शिष्यस्य ब्रह्मज्ञानाप्राप्त्या शुक् संजानेति सूच्यते । शोचनात् शूद्रः, न जातियोगेन ! कुतः? तदनादरश्रवणात् । ब्रह्मविद्यावैकल्येन स्वात्मानं प्रति हंसोक्तानादरवाक्यश्रवण्त् | तदैवाचार्यं प्रत्याद्रवणात् । हि-शब्द्रो हेतौ । यतः शूद्रेत्यामन्त्रणं न जातियोगेन, अतः शूद्भस्य ब्रम्र्होपासनाधिकारो न सूच्यते ॥
क्षत्रियत्वगतेश्च ॥ ३४ ॥
The preceptor calls the disciple as 'Sudra' at the time of imparting the knowledge of the Brahman as seen in the scriptural text, You have brought these, Oh Sudra ' (Chand.IV-2-5). It is here indicated that grief arose in the disciple, as he did not possess the knowledge of the Brahman. The word, Sudra 'etymologically means, 'one who grieves'. It does not mean him who belongs to the Sudra caste. Why? It is because of hearing a disrespectful speech. The phrase,'on hearing a disrespectful speech about himself 'means on account of hearing a disrespectful speech about himself, who did not possess the knowledge of the Brahman. In consequence of that, he approached the preceptor. The word,'hi' used here refers to the cause that led Janasruti to approach the preceptor. He was called Sudra, not on account his being born in that community. Therefore, it becomes clear that those, who are born in Sudra caste, are not entitled to practise the Brahmavidya.
34. KsatriYatvagatedca
And on account ofJanasruti's Ksatriya-hood being recognised. प्रथमाध्याये तृतीथः पादः १०५
शुश्रूषोःक्षत्रियत्वावगतेश्च न जातियोगेन शूद्रेत्यामन्त्रणम् ॥ उपक्रमे 'बहुद्वायी' इत्यादिना दानपतित्वबहुपक्वान्नदायित्वबहुग्रामप्रदानैरस्य हि 'क्षत्रियत्वं गम्यते ॥
उत्तरत्र चैत्ररथेन लिङ्कात् ॥ ३५ ॥
उपरिष्टाच्चास्यां संवर्गविद्यायां ब्राह्मणक्षत्रेिययोरेवान्वयो दृश्यते-अथ ह शौनकं च कापेयमभिप्रतारिणं च' इत्यादौ । अभिप्रतारी हि चैत्ररथः क्षत्रियः । अभिप्रतारिणश्चैत्ररथत्वं क्षत्रियत्वं च कापेयसाहचर्या-
Because the disciple was recognized to be a Ksatriya, he was not addressed as a member of the Shudra community. In the beginning of the scriptural text, it is stated that he was the donor of many valuable things. Thus it becomes clear that he was a Ksatriya ; because he made gift of many things, plentiful cooked rice and many villages. . 35. Uttaratra caitrarathena lingat And on account of the inferential sign (occurring in the subsequent passage), namely, 'along with Caitraratha ' . Regarding this Samvargavidya in a later passage it is seen that this Vidya should be resorted to by Brahmans and Ksatriyas only. The scriptural text is this. 'Then Saunaka Kapeya and AbhiPratarin etc.' (Chdnd. IV- 3-5). Now AbhiPratarin is Caitraratha and a Ksatriya. That AbhiPratarin was Caitraratha and also a Ksatriya is made known by that word being placed in juxtaposition with Kapeya. In a different context, the characteritics 1 हि omitted AI,M3. संवर्ग omitted M 3.
११० वैदान्तसारः [झधि,
ल्लिङादवगम्यते | प्रकरणान्तरे हेि कापेयसहचारेिणश्चैत्ररथत्वं क्षत्रियत्वं चावगतम 'एतेन चैत्ररथं कापेया अयाजयन्' इति ; 'तस्माश्चैत्ररथो नामैकः क्षत्रपतिरजायत' इतेि च । अतश्चायं शिष्यो न चतुर्थः ॥
संस्कारपरामर्शात्तदभावाभिलापाश्च ॥ ३६ ॥
वेिद्येोपक्रमे 'उप त्वा नेष्ये ' 'इत्युपनयनपरामर्शात्, शूट्रस्य तदभावाभिलापाच्च न शूद्वस्थ ब्रह्मवेिद्याधिकारः| 'न शूद्रे पातकं किंचिन्न च संस्कारमर्हतेि ' इतेि संस्कारो हि निषेिद्धः |!
of Caitraratha and also of a Ksatriya are found in a person, who was associated with Kapeya. The scriptural texts run as follow - 'The kapeyas made Caitraratha perform the sacrifice' (Tand. Br. 11-12-5). 'From him there was born the Caitraratha of Katriya caste '. (S'at. Br. 11.5.3.13.) Therefore this discipIe does not belong to the fourth caste.
36.Samskaraparamasat tadabhavabhilapacca
On account of the reference to the ceremonial purifications and on account of the declaration of their absence.
In the beginning of the Sanivargavidya, it is stated thus, I will initiate you' (Chand. IV -4-5). Here the ceremony of initiation called Upanayana is referred to. Sudra is not
entitled to practise the Brahmavidya or meditation on the Brahman as there is declared the prohibition of such ceremony in his case. That he is excluded from the initiation of such ceremony is stated in Manu X-126 thus, 'In Sudra there is not any sin, and he is not fit for any ceremony'. 1 इत्युपनयनस्रंस्कार M 2. ९] प्रथमाध्याये तृतीयः पादः१११ तदभावनिर्धारणे च प्रवृतेः ॥ ३७ ॥ 'नैतदब्राह्मणो विवक्तुमर्हति समिधं सोम्याहर ' इति शूद्रत्वा- भावनिश्वय एवोपदेशप्रवृतेश्च नाधिकारः'|| श्रवणाध्ययनार्थप्रतिषेधात् ॥ ३८ ॥
शूद्भस्य हि श्रबंणाध्ययनादीनेि निषिध्यन्ते-'तस्मान्छूद्रसमीपे नाध्येतव्यम्' इतेि । अनुपश्रृण्वतोऽध्ययनादि च' न संभवति||
37. Tadabhavanirdharane ca pravrtteh On account of the procedure. on determination of its absence.
The scriptural text-'A non-Brahmana pupil would not be able to tell this' (Chand. IV -4-5) determines that the desciple was not a Shudra. The teacher also proceeded to impart the Vidya to him only on determination of this fact. Hence Shudras do not possess the necessary qualifications. 38. Sravanadhyayanarthapratisedhat
And on account of the prohibition of hearing, studying, and learning the meaning of the Vedas.
In tbe case of Shudra, hearing, studying etc. of the Vedas are prohibited under the rule-'Therefore the Vedas must not be studied in the presence of Shudras' The prohibition of hearing implies the prohibition of study also in the case of Shudras.
1 अनधिकारः M 3. च omitted M 1, ११२ वेदान्तसारः [अधि, स्मृतेश्च ॥ ३९ ॥
स्मर्यते हेि शूद्रस्य वेदश्रवणादौ दण्डः । 'अथ हास्य वेदमुप- श्रृण्वतस्त्रपुजतुभ्यां श्रोत्रप्रतिपूरणमुदाहरणे जिह्वाच्छेदो धारणे शरीरभेदः'इति ॥
प्रमिताधिकरणशेषः
प्रासङ्गिकं परिसमाप्य प्रकृतमनुसरति---
कम्पनात् ॥ ४० ॥
अङ्गुष्ठप्रमितप्रकरणमध्ये 'यदेिदं किंच् जगत्सर्वै प्राण एजतेि
39. Smrtesca
And on account of Smrti text.
The following Smrti text prescribes the punishment for Shudra if he hears the Veda recited 'If Shudra hears the Vedas his ears have to be filled with lead and lac. If he repeats them, his tongue is to be cut. If he preserves them, his body is to be cut through' (Gau. Dha. 2-12-3).
APPENDIX TO THE PRAMIITADHIKARANA
Having concluded the intervening topic, the Sutrakara continues the topic on hand- 40. Kampanat
On account of trembling.
In the middle of the section dealing with the Person of the size of the thumb, it is stated-' whatever there is, the whole world, when gone forth, trembles from the Breath'
१°] प्रयमाध्याये तृतीयः पादुः ११३
निःसृतम् इत्यादिनाभिहिताङ्गुष्ठप्रमितप्राणशब्दनिर्दिष्टजनितभयात् वज्रा- दिवोद्यतादग्रिवायुसूर्येन्द्रप्रभृतिकृत्स्रजगत्कम्पनादङ्गुष्ठप्रमितः परमपुरुष इति निश्वीयते ॥
ज्योतिर्दर्शनात् ॥ ४१ ॥
- तत्प्रकरणे ** न तत्र सूर्यो भाति इत्यारभ्य ** " तस्य भासा
सर्वमिदं विभाति इति भा:शब्दाभिहितस्यानवधिकातिशयज्योतिषो दर्श- नाच्चाङ्रगुष्ठप्रमितः परमपुरुषः ॥
अर्थान्तरत्वादिव्यपदेशाधिकरणम् १०
आकाशोऽर्थान्तरत्वादिव्यपदेशात् ॥ ४२ ॥
(Kath. 11-3-2). The whole world including Agni, Vayu, Surya, Indra and so on, trembles from great fear of Him, who is of the size of the thumb and who is denoted by the word, Prana, as if the weapon Vajra is raised against it. Therefore the Person of the size of the thumb is determined to be the Highest Person.
41. Jyotirdarsanat
On account of the brilliance being seen (used in the text).
The same context begins with, 'The sun does not shine there' and ends with, 'By his brilliance all this shines'. (Kath.11-2-15). Here what is denoted by the word, brilliance is the unsurpassable Light. Hence, the Person of the size of the thumb is the Highest Self.
ARTHANTARATVADIVYAPADESADHIKARNA 10
42. Akasorthantaratvadivyapadesat
He is the Akasa (i.e. Ether) as He is designated as being something different.
1 अस्मिन्नेव प्रकरणे M 2.
, 15 ११४ वेदान्प्सारः अधि.
" आकाशो ह वै नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म " इत्यादिना निर्दिष्ट आकाशः "धूंत्वा शरीरम् इति प्रकृतात्प्रत्यगात्मनः परिशुद्धादर्थान्तरभूतः परमपुरुषः नामरूपयोनिर्वोढृत्वतदस्पर्शरुपार्थान्तरत्वा- मृतत्वादिव्यपदेशात् ॥
तत्त्वमस्यादिनैक्योपदेशात् प्रत्यगात्मनो नार्थान्तरभूतः परमपुरुष इत्याशङ्कयाह--
सुषुप्त्युत्क्रान्त्योर्भेदेन ॥ ४३ ॥
- प्राज्ञेनात्मना संपरिष्वक्तो न् बाह्यं किंचन वेद नान्तरम्
- प्राज्ञेनात्मनान्वारूढः इति सुषुप्त्युत्क्रान्त्योब्राह्यन्तरविषयानभिज्ञात्प्र-
· The Ether is the evolver of names and forms. He who is without these names and forms is Brahman",' (Chand. VIII-14.1). This Akasa is the Highest Person, who is other than the pure self mentioned in the context, by the scriptural text, "Having shaken off the body" (Chand. VIII-13-1) It is because He is designated as the evolver of names and forms and unconnected with them. He is also mentioned as endowed with the above-said attributes and immortality.
There is the teaching, ' That thou art' (Chand. VI-8-7). Hence the individual self is not different from the Highest Self. This doubt is removed thus-
43. Susuptyukrantyorbhedena
On account of differences in deep sleep and departing.
'Embraced by the intelligent Self, he knows nothing that is Without or within' (Brh. IV-3-21). 'Mounted by the intelligent Self' (Brh. IV-3-35). Thus it is seen that in the states of deep sleep and departing, the individual I शरीरमकृतं क्रृतात्मा A 1. t०] प्रथमाध्यायै तृतीयः पादः १ १*५
त्यगात्मनस्तदानीमेव प्राज्ञतया भेदेन व्यपदेशादर्थान्तरभूत् एव परः' ॥
पत्यादिशब्देभ्यः ॥ ४४ ॥
परिष्वञ्जके प्राज्ञे श्रूयमाणेभ्यः पत्यादिशब्देभ्यश्चायमर्थान्तरभूतः ।
- सर्वस्याधिपतिः सर्वस्य वशी सर्वस्येशानः इति ह्युत्तरत्र श्रूयते ।
ऐक्योपदेशोऽपेि **अवस्थितेरिति काशकृत्स्नः इत्यनेन जीवस्य शरीर- भूतस्यात्मतयावस्थितेरिंति स्वयमेव परिहरिष्यति ॥
इतेि श्रीभगवद्रामानुजविरचिते वेदान्तसारे प्रथमस्या-
ध्यायस्य तृतीयः पादः
self is ignorant of the external and internal world. But here the distinction manifests itself because the Highest Self is said to be intelligent. Hence this Highest Self is different from the individual self.
44. Patyadisabdebhyah
And on account of the use of the words, 'Lord' and so on.
The embracing intelligent Self is designated upon by the terms, Lord, etc. Hence He is other than the indi- vidual self. Subsequently this scriptural text occurs. 'He is the Lord of all, the overlord of all and the Ruler of all', (Brh . IV-4-22). The doubt about the identity of the individual self with the Brahman will be set aside in the Sutra 1-4-22 explaining the oneness due to the fact that He is the Self of these individual selves that are His body.
THUS ENDS THE 3RD PADA OF THE 1ST ADHYAYA. I परः omitted A 1, 2.
)