वेदान्तसारः/तृतीयाध्यायः/द्वितीयःपादः
संध्याधिकरणम् १
संध्ये सृष्टिराह हि॥१॥
संध्ये स्वप्ने " अथ रथान् रथयोगान् 'पथः सृजते इत्यादेिनाभेि- हिता सृष्ट्रिर्जीवकृता! । " पुष्करिण्यः स्रवन्त्यः सृजते स हि कर्ता इति स्वप्नदृशं जीवमेव कर्तारमाह हि' श्रुतेिः ॥
ADHYAYA III, PADA II
SAMDHYADHIKARANA 1
1. Samdhye srstriaha hi
In sleep) the scriptures state, there is creation. The word · samdhya' means 'sleep'. The creation mentioned in the text, ' Then he creats chariots, horses, roads, etc. (Brh. IV. 3-10) is effected by the individual self. It is so, because the following scriptural text declares the individual self, the experiencer of the dream, as the creator of what he sees in the sleep-' He creats the tanks and streams, as he is the creator' (Br h . IV. 3-10).
पथः सृजते omitted M 2, Pr, हि omitted M 1, Pr.निर्मातारं चैके पुत्रादयश्च ॥ २ ॥
य एष सुप्तेषु जागर्ति कामं कामं पुरुर्षोीं निर्मिमाणः इत्येनं' जीवं स्वाप्नार्थनिर्मातारमेके शाखिनोऽधीयते । अत्र कामशब्दनिर्दिष्टाः काम्यमानतया पुत्रादयः, पूर्वंत्र " सर्वान् कामांश्छन्दतः दृति* काम- शब्दस्य " शतायुषः पुत्रपौत्रान् इति विवृतत्वात् ॥
मायामात्रं तु, कार्त्स्न्र्येनानभिव्यक्तस्वरूपत्वात् ॥ ३ ॥
स्वप्ने 'या रथादिसृष्टिः, तदिदमीश्वरकृतं मायामात्रम्'। ‘स्वप्न-
2. Nirmataram caike putradayca
And some state that the individual self is the creator and the objects of creation are the sons etc. The followers of some Sakha state, in their text, that the individual self is the creator of the objects experienced in dreams. The text is this-' He is the person, who is awake among those that sleep and he is creating various Kiimas (desired objects)', (Kath. II. 2-8). What are meant by the word Kamas here are the sons etc. that are desired; because in the previous passage it is stated thus-' Ask for all Kamas, according to your wish'. It is explained further thus' Choose sons and grandsons living for hundred years' (Kath. I. 1-23). 3. Mayamatram tu, ka'rtsnyenanabhi'Vyaktasvarupatvat But it is mere Maya ; on account of his true nature not being fully manifested. The creation of chariot, etc., in dreams, is effected by the Lord and it is His Maya only. It is experienced only by the 1 From एनं to अधियते omitted M 1., 2. * इत्युक्त्वा M 1, Pr,
स्वप्नदृशैकेन M 1,
वा omitted . · M 1,
दृशैवानुभाव्यं तत्कालमात्रावसानमित्याश्चर्यतया मायेत्युक्तम् । जीवस्य 'सत्यसंकल्पत्वादिकं स्वाभाविकं स्वरूपं संसारदशायां कार्त्स्न्येनानभिव्यक्त्- मिति न तस्य संकल्पमात्रात् सृष्टिरुपपद्यते ।" स हि कर्ता " पुरुषो निर्मिमाणः इति च न जीवविषयम् , "तस्मिन् लोकः श्रिताः सर्वे तदु नात्येति कश्चन' इति वचनात् ॥ "स्वाभाविकस्यानमिव्यक्तौ हेतुमाह-
पराभिध्यानात्तु तिरोहितम् ; ततो ह्यस्य बन्धविपर्ययौ
person who is in dreams and the creation continues only as long as the dream lasts. Hence it is wonderful and is called Maya. True will etc. are the natural characteristics of the individual selves; however, these do not manifest themselves completely when the men are under the influence of Samsara. Therefore the creation in dreams is not possible for the selves by their true will. The scriptural texts' He is the creator' (Brh. IV-3-10) and' The person is creating' (Kath. 11.2-8), do not refer to the individual selves, because there is the following scriptural text in the same context, , On Him all the worlds do rest and no one exceeds Him' (Kath. 11-2-8). The next Sutra reveals the cause for the non-manifestation of the characteristics though they are natural to the selves: 4. Parabhidhyanat tu tirohitam; tato hyasya bandhaviparyayau}} 'fhey are hidden on account of the will of the 1 सत्यसंकल्पादि M 1. 2 च omitted M 1,2,. Pr. 3 तदु नात्येंति कश्चन omitted A i. M 1, Pr. 4 स्वाभrवेिकत्वे A 1. 5 अनभिव्यक्तिमाह M 2
33जीवस्यानाद्यपचारप्रवाहेण पराभिध्यानादेव तिरोहेितम्, तदप- चारात् तदनुवृत्तेः । ततो ह्यस्य बन्धमोक्षौ,' "अथ तस्य भयं भवति" "अथ सोऽभयं गतो भवति इति॒ श्रुतेः |l
देहयोगाद्वा सोऽपि ॥ ५ ॥
सोऽपि तिरोभावोऽपि देवमनुष्यादिदेहाकाराचिद्योगात् सृष्ट्रेिवेलायाम्;
नामरूपविभागानर्हसूक्ष्माकाराचिद्योगात् प्रलये ॥
Highest; because from Him start the bondage and its opposite state of the selves. The characteristics of the individual selves become concealed on account of the will of the Highest; because the individual selves have committed a series of wrongs, that has not a beginning. On account of the wrongs committed by the individual selves, the Lord's will continues. Indeed, the bond- age and liberation of the self do follow His wilL The scriptural authorities are these-' Then there is fear for him' (Tait. I- 2-7). 'Then he becomes free from fear' (Tait. 1-2-7).
5. Dehayogad va sopi
And that is due to the connection with the body. The concealment of the natural characteristics of the selves at the time of the creation is due to their connection with Acit (the non-sentient Prakrti) , that has assumed the . form of the bodies of men, gods, etc. At the time of the Pralaya (the deluge), the concealment is due to their con. nection with Acit (Prakrti) that has assumed a subtle state which cannot be distinguished in name and form.
१.विपर्ययौ M3
२.अपि omitted MI,2. Prसूचक्रश्च हि श्रुतेः; आचक्षते च तद्विदः ॥ ६ ॥
"अथ स्वप्ने पुरूषं कृष्णम्' इत्यादिश्रुतेः शुभाशुभसूचकश्च हि स्वप्रः । स्वप्नविदश्चाचक्षते तत्' । अतो न जीवः स्रष्टा स्वाप्नार्थानाम् |!] तदभावाधिकरणम् २}}
तदभावो नाडीषु तच्छ्रुतेरात्मनि च ॥ ७ ॥
स्वप्नाभावः सुषुप्तिः ‘' आसु तदा नाडीषु सुप्तो भवति सता
6. Sacakas'ca It; S'ruteh; -acaksate ca tadvidah
And it is suggestive according to scriptures; thus the knowers of the science of the dreams declare. Indeed, dreams indicate the future auspicious and inauspicious events. This is stated in the text- 'Then, if one sees the black person in dream.' etc. Thus declare the knowers of the science of the dreams. Therefore the individual selves are not the creators of the objects seen in dreams.
TADABHAVADHIKARANA 2
7. Tadabhavo nadisu tacchruteratmani ca
The absence of that dream (i.e. the deep sleep) takes place in the Nadis and in the Self, as stated in the scriptures. 'The absence of dream' means 'The deep sleep' (Susupti). The scriptures say thus-' Then he lies asleep in these Nadls' (Chand. VIII-6-3). 'Oh dear, then he
1 क्रृष्णदन्तम् added A l, 2 तत् omitted M 3.
सोम्य तदा संपन्नो भवति " इति श्रुतेर्नाड़ीषु परमात्मनिि च' ; " पुरीतति शेते इति श्रुतेः पुरीतति च । प्रासादखटुापर्यङ्कवदविरोधः ॥
अतः प्रबोधोऽस्मात् ॥ ८ ॥
"सत आगत्य विदुः इति ब्रह्मणः प्रबोधश्रुतिरत एव ॥
कर्मानुस्मृतिशब्दविध्यधिकरणम् ३
स एव तु कर्मानुस्मृतिशब्दविधिभ्यः ॥ ९ ॥
becomes united with the True One' (Chand. VI-8-l). These refer to the Nadis and the Highest Self respectively. And the pericardium (Puritat) is mentioned as the place in the text, , He rests in the pericardium' (Brh. 11-1-19). In mentioning thus, no contradiction arises, because the Nadis, Puritat (Pericardium) and the Highest Self are places of rest in combination, like the palatial buildings, cot and sofa.
8. Ata probhodosmat
Hence the awaking of the individual selves from that Brahman. By this reason the awaking of the individual selves is declared in the scriptures to take place from the Brahman. The scriptural text in question is this-' Though they have come back from the True One, they do not know this fact' (Chand. VI -10..2).
KARMANUSMTIS'ABDAVIDHYADHIKARANA 3
9. Sa eva tu karmanusmritis'abdavidhibhyah
But the same person rises; on account of work, remembrance, scriptural text, and injunction. च omitted Pr.
सता संपन्नोऽपि 'सुषुप्त एव प्रबुद्ध उत्तिष्ठति, ज्ञानवैधुर्येण कृतस्य कर्मणंस्र्तेनानुभाव्यत्यात्; पूर्वानुभूतप्रत्यभिज्ञानात् ; " त इह व्याघ्रो वा इत्यादि "यद्यद्भवन्ति तथा भवन्ति इतेि शब्दात्; मोक्षोपायविध्यi- नर्थक्याच्च ॥
मुग्धाधिकरणम् ४
मुग्धेडर्धसंपत्तिः परिशेषात्' ॥ १० ॥
मूर्छिते पुरुषे यावस्था, सा मरणायार्धसंपतिरिति हेतुभेदादाकार- भेदादपुनरुत्थाननियमाभावाच्च ज्ञायते !|
A person becomes united with the True One in his deep sleep. Yet the same person again rises at the time of waking, because he has to undergo the retribution of the works done previously by want of knowledge. Because also there is the remembrance of the incidents that took place previously. And because it is stated in the scriptural text, beginning with , whatever they are here, whether a tiger, etc.' and ending with 'whatever they are, thus they become' (Chand. VI.I0.2). And because otherwise the injunction of the means for attaining Moksa (final beatitude) would become meaningless.
MUGDHADHIKARANA 4
10. Mughderdhasampattih parisesat
In a swooping person there is half-reaching the death; for this is the on!y course remaining. In a swooning person a certain state is seen. That state is known as half.reaching the death; because its cause and the form assumed, are distinct from those of other states. It
1 सुप्तः M 1, 2. Pr. 2. परिशेषेणात् M 1
उभयलिङ्गाधिकरणम् ५
न स्थानतोऽपि परस्योभयलिङ्गं सर्वत्र हि ११
जागरादिषु 'चतसृष्ववस्थास्वन्तर्याभेित्वेन स्थितेरपेि परस्य ब्रह्यणो न कश्चनं दोषः । यतः सर्वत्र श्रुतिस्मृतेिषु निरस्तनिखिलदोषत्वसमस्त- कल्याणगुणाकरत्वरूपोभयलिङ्गं परं ब्रह्म श्रुतम्--" अपहतपाप्मा संत्य- संकल्यः " निरवधम् "यः सर्वज्ञः सर्ववित् " समस्तकल्याणगुणा- त्मकोऽसौ " सकला न यत्र क्लेशादयः सन्ति इत्यादेिषु ॥
is also because there is no certainty that he will not rise up again.
UBHAYALINGIDHIKARNA 5
11. Na sthanatopi parasyobhayalingam sarvatra hi
Not, even on account of residing, is there any im- perfection in the Highest Self; for everywhere He is described as having two.fold characteristics. No imperfection arises in the Highest Self, even though He remains as an inner Ruler in the selves during the four states, such as the waking, etc. In the scriptures and in the Smrtis it is heard that the Highest Self possesses the two fold characteristics, namely, the total absence of all the im- perfections and the possession of all good qualities. The texts are-' He is free from evil and possesses true will' (Chand. VIII.1-5). 'Without any stain' (SVet. 6-19). 'He, who under. stands all and knows all ' (Mund) 4-. 1-1-9). ' He, in nature, is full of all the auspicious qualities' (Vi. PU. VI-5.84). Where all evils, sufferings etc. do not exist' (Visn. Pu. VI-5-85). 1अवस्थास्वन्तरात्मतया समत्वेन स्थितेरपि M 1. तत्सृष्टवस्त्वन्तर्यामित्वेन A 1.
निरस्तनिखिलदोषसंबन्धत्व M 2.भेदादिति चेन्न, प्रत्येकमतद्वचनात् ॥ १२ ॥
जीवस्य स्वतोऽपहतपाप्मनोऽपि शरीरसंबन्धित्चाचस्थाभेदाद्यथा दोष- संबन्धः, तथा परस्यापेि "यस्य पृथिवी शरीरम् इत्यादिशरीरसंबन्धि- त्वात् दोष इति चेत्; न, "यस्य पृथिवी शरीरम् इत्यादिषु प्रतिपर्यायं "स त आत्मान्तर्याम्यमृतः इति निर्दोषत्ववचनात् ॥
अपि चैवमेके ॥ १३ ॥
एकस्मिन् शरीरेऽवस्थितयोजीर्वपरयोर्यो विशेष उक्तः ; एवमेके
12. Bhedaditi cenna, pratyekamatadvacanat
Should it be said on account of different states, the imperfections cling to Him; it is not so, because with reference to each of the states, the texts say that the evils are not in Him.
The imperfections do cling to the individual selves, though they are in nature devoid of those imperfections; because the selves are connected with different bodies. In the same way the imperfections cling to the Highest Self also, as He is connected with bodies as stated in the text, 'whose body is the earth' (Brh. V -7 -3) and so on. It is not so. As regards the statement, 'whose body is the earth', there is the counter-statement, 'He is Your Self, the inner controller and the immortal' (Brh. 111-7-3). This statement reveals that He is devoid of imperfections.
13. Api caivameke
Some also declare thus.The individual selves and the Highest self are encased in the same body. Yet their differential characteristics are
स्वशब्देनाधीयते–…."द्वा सुपर्णा इत्यारभ्य "पिप्पलं स्वाद्वत्यनश्न- न्नन्योऽभिचाकशीति" इंति |
अरूपवदेव हि, तत्प्रधानत्वात् ॥ १४ ॥
मनुष्यादिशरीरेषु शरीरित्वेऽपेि रूपरहेितवस्तुवदेव वर्तते तत् ब्रहा, 'नामरूपयोर्निर्वोढृत्वेन प्रधानत्वात् | तथाहि श्रुतिः---"नामरूप- योर्निर्वहिता ते यदन्तरा इति । नामरूपयोरन्तरा अस्पृष्टो मध्ये वर्तते ; अवश्य इत्यर्थः॥
stated in the scriptures. Accordingly some texts state in clear words beginning with 'Two birds with beautiful wings' and ending with' One of them eats the sweet Pippala fruit, while the other shines in splendour without eating at all" (Mund. III-1-1).
14. Arupavadeva hi, tatpradhanatvat
The Brahman is altogether like without form, since He is the principal agent with regard to that.
The Brahman behaves like a formless object, though He is the Soul, possessed with the bodies of men etc. He is the principal, as He gives names and forms for all objects. The authoritative scriptural text is thus-He is responsible for the name and Form; yet He remains aloof between them, (Chand. VIII-14). 'He remains aloof between them' means 'He is not connected with the name and form.' The purport is ' He is not dependent to others.'
1 जीवनामरूपयोरपि. M 2, 3. Pr,प्रकाशवच्चावैयथ्यार्तू॥ १९ ॥
यथा "सत्यं ज्ञानम् इति वाक्यावैयथ्याँत् स्वप्रकाशतया ज्ञान- स्वरूपं ब्रह्म, तथा "निरवद्यम् "यः सर्वज्ञः सर्ववितू" "परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकीं ज्ञानबलक्रिया च इत्यादिपर:शत- वाक्यावैयथ्याँत् निरवर्द्यं कल्याणगुणाकरं चेत्युभयलिङ्गमेव ॥
आaaह च तन्मात्रम् ॥ १६ ॥
"सत्यं ज्ञानम् इति ज्ञानस्वरूपतामात्रमाह | नान्यन्निवारयति ; अवेिशेषात् , विरोधाभावाश्चं [!
15. Prakas'avaccavaiyarthyat
The Brahman is of these characteristics like the light, so that the scriptures will not be meaningless.
The scriptural text, 'Truth, knowledge, etc.' (Tait. 1-2-1-1) is not devoid of meaning. Hence Brahman poss- esses the characteristic of knowledge, as He is self-luminous by nature. So also Brahman possesses the two-fold charac- teristics, namely, 'being devoid of evils' and 'being possessed of good qualities'; because the following countless scriptural texts are not devoid of meaning-'He is devoid of evils' (S'vet. VI. 19). 'He, who understands all and knows all' (Mund. 1. 10). 'His supreme power is revealed, indeed, as varied and natural. And so are His knowledge, strength and activity' (S'vet. VI. 8).
16. Aha ca tanmatram
And the text says that only.
The scriptural text, 'Truth, knowledge etc' (Tait. 1-2-1-1) states only that His natural state is knowledge. It 34
दर्शयति चाथो अपि स्मर्येते ॥ १७ ॥
दर्शयति च निर्दोषत्वं कल्याणगुणाकरत्व्ं च वेदान्तगणः 'निष्कलं नेिष्क्रियं शान्तम्1' 'तमीश्वराणां परमं महेश्वरम्' इत्यादिः । 'यो मामजमनादिम्' इत्यादिना स्मर्यते च तंत् ॥
अत एव चोपमा सूर्यकादिवत् ॥ १४ ॥
यतः पृथ्वियादौ 2सर्वत्र स्थितस्यापि निर्दोषत्वं कल्याणगुणाकरत्वं
does not exclude anything more, because there is no any reason for such a discrimination and there is no any contradiction.
17. Dars'ayati catho api smaryate
This is seen in the scriptures and also in the Smrtis.
The string of the scriptural texts shows that the Brahman is devoid of imperfections and is full of good qualities. The texts are 'He is without parts, without activity, tranquil ' (S'vet. VI. 19). 'He is the Great and Supreme Lord of the lords' (S'vet. VI. 7) etc. The Smrti text is this,-' He, who knows Me unborn, beginningless etc.' (Bhag. Gi. X. 3).
18. Ata e'Vacopama suryakadivat
For this very reason, comparisons, such as reflected images of the sun and the like, are mentioned in the scriptures.
The Brahman is devoid of evils and He is the mine of many good qualities, though He remains everywhere in the earth, etc. Hence in the following scriptures the
1 शान्तम् omitted M 3, 2 स्रर्वत्रावस्थितस्यापेि A1
च, अत एव शास्रेषु 1जलसूर्यकादिवदित्युपमा, 'आकाशमेकं हि यथा+
जलाधारेप्विवांशुमान्' इति ॥
चोदयति---
अम्बुवदग्रहणातु न तथात्वम् ॥ १९ ॥
अम्बुनि सूर्यो यथा गृह्यते, न तथा परमात्मा पृथिव्यादौ । अत्र परमार्थतः स्थितः । अतो न निर्दोषत्वमिर्ति2 ॥
परिंहरति–
वृद्धिह्रासभाक्त्वमन्तर्भावादुभयसामज्जस्यादेवं
दर्शनाच्च il २& ॥
comparisons, such as reflected images of the sun in the water etc. are mentioned in the scriptures-' Just as the ether, is one and the same without change even it becomes encased in the pots etc. and just as the sun reflected in water.' (Yajn. Smr. Pra. 144.)
Then puts the following objection-
19. Ambuvadagrahanat tu na tathatvam
But the case is not so, because He is not apprehended there like the sun in the water.
The question here is this-The sun is apprehended as reflected in the waters. In the same way the Highest self is not apprehended in earth etc. But here He remains actually. Therefore He is not devoid of evils.
Then refutes the objection-
20. Vrddhikrasabhaktvamantarbh:avadubhaya- samanjasyadevam dars'anacca
The participation of the Brahman in the increase and decrease due to His abiding within, is denied; on
1 जलसूर्याकाशादेिवतू A 1. 2 इतेि omitted M 3.
नेति वर्तते1 ] नैवम् । पृथिव्यादिष्वन्तर्भावात् परस्य तद्गतवृद्भिह्वास- भाक्त्वमात्रं2 दृष्टान्तेन निवर्त्यत 3इत्युमयदृष्टान्तोपादानसामञ्ज्स्यादवगम्यते। 'आकाशमेकं हि यथा' इति वस्तुतः स्थितमाकाशं वस्तुतोऽनवस्थितं च सूर्यकमुभयमुपादते, अनवस्थितस्य 4 यथा न दोषस्पर्शस्तथा स्थितस्यापि हेत्वभावादिति ज्ञापयितुम् । विवक्षितधर्मसाम्यज्ञापनाय ' सिंह इव ' इति दृष्टान्तो दृश्यते |
account of the appropriateness of both (comparisons) and because it is seen thus.
The word 'not' is supplied from the last Sutra. It is not so. The Highest Self dwells within the earth, etc. as an immanent ruler. The illustrative example only denies the increase and decrease on His part due to such dwelling. This is understood in this way, because then only the two illustrative examples in the context could be reconciled. The spatial ether actually remains in the pot etc. on the other hand the sun does not actually remain in the water. This fact is stated in the scriptural text 'Indeed, as one and the same spatial ether' [Yajna. Smr. Pra. 144]. The purpose of these two examples is to show that just as the object actually not present is not stained by imperfections, so also the object actually present is not stained by imperfections for want of reasons. The examples are meant to teach this fact alone. Consider the illustrative example 'The boy is like a lion'. This brings to our mind the similarity, only in regard to some of the attributes rneant to refer.
1अनुवर्तते A 1. 2 मात्रं omitted M 2, Pr. 3इति दृष्टान्तद्वयोपादान A1 4 अस्थितस्य AI M2
अथवा---दर्शनाच्चेतेि ; 'अश्व इव रोमाणि विधूय पापम् इत्यादौ
विवक्षितधर्मसाम्यान्वयो1 हि दार्ष्टान्तिका दृश्यते । अश्वो हि रोमाणि
सहजामेि 2स्वावयवभूतानि मूर्तद्रव्याणि 3स्वशरीरं कम्पयन् कानि-
चिन्मुञ्चति । आत्मा तु स्वेन कदाचिदनुष्ठेितानि क्षणध्वंसेितया विनष्टानि
कर्माणि भगवदर्प्रीतेिकराणीति भगवता 4स्वाप्रीतिकृतदु:खानि दातुं प्रव्रृते.
नोपासनप्रीतिकृतानुग्रहान्निवंतिंतानीति तत्संपर्काभावमनुसंदधातीति ॥
'अथात आदेशो नेति नेति' इति सकलविशेषप्रतिषेधात् नोभयलिङ्गमित्यत5 आह--
Or the word 'Darsanat' may be interpreted in different way as recorded in the scriptural text. 'Like the horse that gives up its hair by shaking the body, he gives up the sins (Papa)' (Chand. VIII, 13). The horse by shaking the body gives up some of the solid substances i.e. hairs that are natural to it and constitute part of its body. But the self once did evil works which though perished in a moment, created displeasure to the Lord. The Lord began to give him pains that were effected by His displeasure. But these pains could be got rid of through His grace produced by affection caused by the meditation. Hence non-attachment of evils is what is thought of here.
Here the following objection arises-The Brahman does not possess the two-fold characteristics; because His having attributes has been denied in the scriptural text, ' Then this is the injunction, namely, not that, not that' (Brh. II. 3-6).
The reply is this-
1 साम्यं A 1. 2 स्बभाव A 1 3 स्व omited A 1 4स्वाप्रतिकर् M3 5 इत्यत्राह् M1
प्रकृतैतावत्त्वं हि प्रतिषेधति ; ततो
ब्रवीति च भूयः ॥ २१ ॥
'द्वे वाव ब्राहाणो रूपे' इत्यारभ्य कृत्स्नप्रपञ्चस्य ब्रह्मणेी रूपत्वेना- प्रज्ञातस्य रूपत्वमुपदिश्य पुनस्तस्यैव प्रतिषेधासंभवात् प्रकृतैतावन्मात्रं न भवतेि ब्रह्मेति ब्रहाणो प्रकृतेयत्तां 'नेति नेति' दृतेि प्रतिषेधतेि | ततः पश्चात् पूर्वमनुक्तं गुणागणं ब्रवीतेि च- 'न ह्येतस्मादिति नेत्यन्यत्पर- मस्ति' इति । ' इतेि न ' इतेि निर्दिष्टाद्ब्रह्मणोऽन्यन्न ह्यस्त्युत्कूष्टम् | 'अथ नामधेयं सत्यस्य सस्यम्' इतेि च । तंन्निर्वचनम्-- 'प्राणा वै सत्यं
21. Prakrtaitavattvam hi pratisedhati ; tato
braviti ca bhuyah
For, the text denies His limitedness supposed to be apprehended in the context and it declares also more than that.
It has been taught in the scriptural text beginning with 'There are two-fold forms of the Brahman' (Brh. II. 3-1), that the whole world is the form of the Brahman, as this truth was not known previously by other means. Therefore this truth cannot be denied immediately by the subsequent passage of the same text. Therefore the statement, 'Not that, not that' denies the so-muchness of the Brahman to purport that the Brahman's attributes are not only those mentioned in previous passage; but there are more also. Then the text also states the host of His qualities not stated above, in the passages- 'There is none Great' except the Brahman, who is denoted by the words, 'not that' (Brh. II. 3-6). Then there is the text, 'Then He has the name Real of the Real' (Brh. II. 3.6). Then its explanation given is this- 'Pranas
तेषामेष सत्यम्' इति । प्राणा 1उदङ्कपाट्यांशःजीवात्मानो वियदादिवदुत्पत्त्यभावात् सत्यम् । तेषामेष सत्यम् ; तेभ्योप्येषं सत्यम्, ज्ञानसंकोचाधभावात् ! अतः 2प्रकृतेयत्तामात्रप्रतिषेधादुभयलिङ्गमेव ब्रह्म3
प्रत्यक्षेण सन्मात्रं ब्रह्मैव गृहते ; अन्यत् सर्वै भ्रान्तमिति 'नेति नेतेि' इति निषेघार्थ 4इत्यत आह-
तदव्यक्तमाह हि
ब्रहास्वरूपं न केनापि प्रमाणेन व्यज्यते ! तथाह हि श्रुतिगणः-
are true. Than them, this (Highest Self) is more true (Brh. II. 3-6). Here the word Pranas denotes the selves. They are real because they are not created like the ether etc. Than these selves, the Highest Self is the Greater Truth; because His knowledge has no shrinking and other changes. Hence the Brahman is said to possess the two-fold characteristics, because His so-muchness only has been denied in the scriptural text.
By the proof of perception is apprehended the Brahman only, who is merely sat (existence). All the rest are illusory. This is the meaning of the statement, of denial 'Not that, not that'. (Brh. II. 3-6). To this objection the reply is this-
22. Tadavyaktamaha hi
That (Brahman) is unmanifested; for, so the scripture declares.
The essential nature of the Brahman cannot be mani- fested by any of the proofs. The scriptural texts state thus-
1 जीवां M2, 2 omittedमात्र A 1, Pr, 3 ब्रह्म omitted A 1, M l, Pr., 4 इत्यत्राह M1
'न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम्.' हृत्यादिः ।
प्रत्यक्षादिना तु 1घटादेरेवास्तित्वं गृह्यते, न ब्रह्मणः |
अपि संराधने प्रत्यक्षानुमानाभ्याम्
अपि चात्यर्थप्रियानुध्यानरूपसभ्यक्प्रीणने सति ब्रह्मस्वरुपं गृह्यत्
इतेि श्रुतेिस्म्रुतिभ्यामवगम्यते । 'नायमात्मा प्रवचनेन लभ्यः' इति
श्रुतिः | ' नाहं वेदैः ' इत्यादिः स्सृतिः !
प्रकाशादिवच्चावैशेष्यम्; प्रकाशश्च कर्मण्यभ्यासात्॥२४॥
' His form is .not in the scope of perception. No one sees Him with eyes' (Tait. II. 1-10) and so on. By the proof of perception is apprehended the existence of pot and other objects only and not of the Brahman.
((c|23. Api samradhane pratyaksanumanabhyam}}
And in perfect endearment the intuition of Brah- man takes place, according to scriptures and Smrti texts.
There must be the uninterrupted meditation, which gives the extreme happiness to the worshipper and by which the Brahman becomes pleased. Then will be apprehended the essential nature of the Brahman. The scriptural text is this-
' This Self is not reached by instruction' (Kath. 1.2.23). The Smrti text is this 'Nor can I be seen by the study of the vedas, etc.' (Bhag. Gi. XI -53).
24. Prakasadivaccavais'esyam; prakasasca
karmanyabhyasat
As in the case of light (knowledge) etc. there is no any discrimination among the qualities of the Brahman
1 पटादेः M 1, 2, Pr,
संराधनकर्मण्यभ्यासाद्येषां ब्रह्नास्वरूपदर्शनं जातं तद्दर्शने ज्ञाना- नन्दादेरिव 1जगदैश्वर्यस्याप्यवैशेष्यं प्रतीयते 'अहं मनुरभवं सूर्यश्च' इत्यादौ ॥
अतोऽनन्तेन ; तथाहि लिङ्गम्
अतो 'द्वे वाव ब्रह्मणो रूपे 'इत्यादिनोपदिष्टेनानन्तेन कल्याण- गुणगणेन यीगो ब्रह्मणः सिद्धः | तथा सत्युभयलिङ्गमेव ब्रह्म ॥
in respect of their being apprehended. The apprehen- sion takes place by the means of uninterrupted practice of meditation.
As regards the perfect endearment, the practice of meditation must be repeated. Then in the devotee is produced the apprehension of the essential nature of the Brahman. Then what are apprehended here are all the attributes of Brahman, such as knowledge, bliss and the wealth of the world, without any discrimination. This has been stated thus: 'I have become Manu and the Sun' (Brh. 1-4-10).
फलकम्:C25. ''Atonantena; tathahi lingam'' Hence (Brahman is characterised) with endless qualities; thus His characteristics hold good.
In the Brahman are established the endless auspicious qualities taught in the scriptural text, 'There are two-fold forms of the Brahman' (Brh.11-3-1). That being the case the Brahman. invariably possesses the two-fold characteristics.
1जगदैश्वर्यस्यवैशेष्यं A 1. Pr. 35
अहिकुण्डलाधिकरणम् ६
उभयव्यपदेशात्वहिकुण्डलवत्
'आत्मैवेदं सर्वम्' 'अस्मान्मायी सृजते' इत्येकत्वनानात्व- व्यपदेशात्, अहे: कुण्डलभावादिवत् ब्रह्मस्वरूपस्यैव 'द्वे वाव ब्रह्माणो रूपे' इत्यादिनोक्तंः पृथिव्यादेिभावः|
प्रकाशाश्रयवद्वा तेजस्त्वात्
प्रकाशतदाश्रययोर्यथा स्वरूपभेदेऽपि तेजस्त्वयोगेनैक्यम्, एव- मचिद्ह्मणोश्चैकजातियोगेन t!
AHIKUNDALADHIKARANA 6
26. Ubhayavyapadesattvahikundalavat
But this is on account of the two-fold designation, as the coil of the snake.
He is taught to be both one and different in the scriptural texts, 'The Self only is all this' (Chand. VII-23-2). 'The wonderful maker projects from this' (S've. IV -9). The states of being in the form of earth etc. are the essential nature of the Brahman in the same way as the coils are of the snake. This is stated in the text, 'Surely there are two fold forms of the Brahman' (Brh. II.3.1). .
27. Prakasasrayavadva tejastat
Or else like the light and its abode, (both) being light.
Though their essential characteristics appear to be different, the brightness and its abode are one because they both possess the nature of brightness. Same is the case with the non-sentient beings (acit) and the Brahman, as they both belong to the same class.
पूर्ववद्वा
वाशब्दः 1पक्षद्वयव्यावृत्त्यर्थः । यथा पूर्वैत्र जीवस्य प्रकाशजाति गुणशरीरवद्विशेषणतैकस्वभावतया विशिष्टैकदेशत्वेनांशत्वम्, एवमचिद्वस्तु नोऽपि 'आत्मैवेदं सर्वम्' इति चिदचितोरेकेनैव शब्देनैक्याभिधानमित्यं शत्वमप्येकंरूपमितेि2 'पूर्ववद्वा' इत्युक्तम् । 3इतरपक्षयोर्ब्रह्मणः सदोषतादि दुर्वारमित्यर्थः । 'यस्य पृथिवी शरीरम्' 'यस्यात्मा शरीरम्' इति चिद्चिद्वस्तुनोः क्षरीरतया तद्वेिशेषणस्वभiवता4 सिद्भा II
28. Purvavad va
Or in the manner stated above.
The word, 'Or' is used in the sense of discarding the two alternative views mentioned above. It has been stated in a previous occasion that the individual selves are the parts of the Brahman, who is inseparably connected with them. The individual selves are of the nature of adjectives to the Brahman like the light, class, quality and body are to the respective objects. Same is the case with the non-sentient beings also; because the sentient and the non-sentient beings are regarded to be one with the Brahman by the use of a common term in the text, ' Verily the Self is this whole world' (Chand. VII.. 25-2). As regards the other two alternatives, it is not possible to set aside the faults, that happen to be in the Brahman. It has been proved in the scriptural texts, that the sentient and the non-sentient beings have the character of adjectives; because they are considered as the body of the Brahman 'To whom earth is the body' (Brh . III-7-3). 'To whom the self is the body ' (Brh. III-7-3. Madhy.).
1 द्वय omitted A 1. 2 एकरूपमेवेति M3 3अवस्थाभेदयोगपक्षे एकजाति योगपक्षे चेत्यर्थः | 4तर्द्विशेषणत। M2
प्रतिषेधाच्च ॥ २९ ॥
'नास्य जरयैतज्जीर्यति1 इत्यादिनाचिद्धर्मप्रतिषेधाचैवम् !
पराधिकरणम् ७
'जन्माद्यस्य यतः' इत्यादिना 'प्रतिषेधाच्च' इत्येंतदन्तेन यत्परमकारणं 2परं ब्र॑ह्म प्रतिपादितम्, अतः परमपेि किंचित्तत्वमस्तीतेि युक्तयाभासेनाशङ्कयते3
परमतः सेतून्मानसंबन्धभेदव्यपदेशेभ्यः
29. Pratisedhacca
. And on account of the denial of the characteristics of the non-sentient beings in the Brahman.
The characteristics of the non-sentient beings are denied in the Brahman in the scriptural text, 'This Brahman does not become old, on account of the body's becoming old' (Chand. VIII-1-5).
PARADHIKARANA 7
In the Sutras 1-1-2 to III-2-29, the Supreme Brahman is stated to be the primeval cause of the universe. Now a doubt arises due to some erroneous reasonings that there is some thing higher than this Brahman. This doubt has been introduced in the Sutra-
30. Paramatah setunmanasambandhabheda-
vyapades'ebhyah
There is something higher than this, on account of the designations of the bridge, measure, connection and difference.
1 जीर्यते A 1, M 1, 3. 2 परं omitted M 1. 2. Pr, 3 शड्क्यते M 2, 3
' अथ य आत्मा स सेतुः ' ' एतं सेतुं तीर्त्वा' 'चतुष्पाद् ब्रझ1 'अमृतस्यैष सेतुः' इत्यादिभिरस्य ब्रह्मणः सेतुत्वतरितव्यत्वपरि- मितत्वप्रापकत्वंव्यपदेशेभ्यः ' तेनेदं पूर्णं पुरुषेण सर्वम् ! ततो यदुत्तर- तरम्' इत्येतस्मातुं 2अर्थादुत्तरतत्त्वव्यपदेशाच्चान्यत्परमस्तीति|
सामान्यात्तु ॥ ३१ ॥
तुशब्देनैतद्वयावर्तयति । नैतद्युक्तम् । 3क्रुतः ' न ह्येतस्मादिति नेत्यन्यत्परमस्ति ' इति मूर्तामूर्तप्रपच्चकारतया तद्विशिष्टात् ' इति न'
The scriptures teach that (a) He is the bridge, (b) He is
to be crossed, (c) He is measured, (d) He leads men for
attainment of the bliss. The scriptures are-' Now the Self is
the bridge' (Chand. VIII-4-1). 'Having crossed that bridge'
(Chand. VIII-4-2). 'The Brahman has four feet' (Chand.
III-18-2), 'He is the bridge that leads to immortality' (Mund
II.4.5). There are also other texts-' By this Person this
whole universe is filled. That which is above this. (S've.
III and 10). Thus it is understoori that there is another
entity which is higher than the Brahman
.
{{c|31. Samanyat tu))
But on account of the usage on resemblance.
The word, 'but' refutes the allegations made in the previous Sutra. What is stated above is not correct. Why? Because there are thousands of scriptural texts denying the existence of what is highest apart from the Brahman mentioned in the words' not that' and possessed of the universe with and without forms as adjectives. The text is this-' There is none
1 तहूह्म M 2, 2 अर्थान्त्तरव्यपदेशच्च M 2. Pr. 3 क्रुतः omitted A 1.
इतेि निर्दिष्टात् ब्रह्मणोऽन्यत्परं नास्तीत्यादिनिषेधसहस्रात् ; परस्मिन् ब्रहाणि सेतुत्वव्यपदेशः प्रशासनात् सर्वलोकासंकरकरत्वेन सेतुसामान्यात् ! तथाह- 'अथ1 य आत्मा स सेतुर्विधृर्तिरेषां लेीकानामसंभेदाय' इति । 'सर्वै खल्विंद ब्रह्म तज्जलानिति शान्त उपासीत' इत्यारभ्योंक्त जगन्निमित्तोपादानभूतस्यैव ब्रह्मणः 'एतमितः प्रेत्याभिसंभवितास्मि' इति परमप्रiप्यत्ववचनातू तरतिरपेि प्राप्तिवचनः |
बुद्धश्यर्थः पादवत्॥ ३२ ॥
Highest except this Self that is mentioned in the words' not that' (Brh. II-3-6). The Highest Brahman is designated as bridge on His resemblance with bridge: because as the ruler, He prevents the admixture of the worlds. Accordingly the following scripture says-' Now, the Self is the bridge and support, in order to prevent confusion in these worlds' (Chand. VIII-4-1). The Brahman alone, who is the instrumental cause and the material cause of the world is to be attained as the Highest object. This is stated in the scriptural text beginning with: ' All this world is the Brahman. He is its creator, destroyer and protector. He is thus to be meditated upon with a calm mind' (Chand. III-14-1) and ending with ' I shall reach Him after departing hence' (Chand. III-14-4). The expression ' He has to be crossed' means 'He has to be reached'.
32. Buddhyarthah padavat
The scriptures speak of the Brahman like this, for the purpose of meditation as in the case of the quarter.
1 अथ omitted M 3.
'चतुष्पात्' इत्युन्मानव्यपदेशोपि ' वाक्पादश्चक्षुष्पादः ' इतेि- |वदुपासनाथैः ॥
स्थानविशेषात्प्रकाशादिवत् ॥ ३३ ॥
अपरिमितस्यापि स्थानविशेषसंबन्धादवच्छिद्यानुसंधानं युज्यते, 1प्रकाशाकाशादेरिव विततस्यापि वातायनघटादेिना |
उपपत्तेश्व्
प्राप्यस्यैव परमात्मनः प्रापकत्वोपपत्ते; यथाह– 'यमेवैष वृणुते तेन लभ्यः' इति |
The designation of measure made in the scriptural text, 'That has four quarters' (Chand. III-18-2) is intended only for meditation, as in the case of the text, ' Speech is one quarter . . . eye is one quarter' (Chand. III-18-2).
33. Sthanavis'esat prakasadivat
Owing to the Brahman being associated with par- ticular places, as in the case of light, etc.
It is right to meditate upon the immeasurable Brahman by connecting Him with particular places. The light and the spatial ether, etc. can be apprehended as that which passes through the window and that which is encased within the pot respectively.
34. Upapattes'ca
And on account of its possibility.
It is possible to hold that the Highest Self, who is to be attained, is also the means of attainment. The scriptural text states thus, 'whomsoever He chooses, by him alone He can be reached ' (Mund. III. 2-3).
1प्रकाशादेरिव A 1, M I.
तथान्यप्रतिषेधात् ॥ ३५ ॥
'यस्मात्परं नापरमस्ति किंचिद्यस्मान्नाणीयो न ज्यायोऽस्ति कश्चित्' इत्यस्मिन् वाक्ये पुरुषादन्यस्य 1ज्यायस्त्वप्रतिषेधादितोऽधिकं नास्ति । 'ततो यदुत्तरतरम्' इति तु यत:2 पुरुषतत्त्वादन्यदुत्कृष्टं नास्ति, तत उत्तरतरं पुरुषतत्वमेव 'अरूपमनामयम्; य एतद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापि यन्ति 'इत्युपक्रमप्रतिज्ञातं सहेतुकमुपसंहृतम् | 'तमेव विदित्वातिमृत्युमेति नान्यः पन्थाः' इत्युपक्रमे प्रतिज्ञातम् । अन्यथोपक्रमविरोधश्च3 !
35. Tathanyapratisedhat
And on account of anything else being denied in this context.
Except Him there is no other Highest Person, because there is the denial of a highest person other than Him in the scriptural text, 'Except whom there is nothing highest and except whom there is nothing smallest or largest' (S'vet. III-9-7). But there is another text, 'Tato yaduttarataram' (S'vet.III-10-7). The meaning of this text is this-There is none Higest except the Purusatattva (the Reality of the Supreme Person). Therefore the same Reality that is referred to in the beginning of the context, is described in the concluding portion of the context thus' He is without form and without evil. Those, who know Him, become Immortal. The others suffer pain t (S'vet. III-10). Thus has been concluded with reason, The proposition that was made in the beginning is this, 'Having known Him thus, the self reaches something beyond death. There is no other path' (S'vet. III-8). Otherwise there will be contradiction to what is stated in the beginning.
1 ज्यायस; A 1. 2तु यतः omiitted M 1, 2, 3 विरोधाच्च M 3.
अनेन सर्वगतत्वमायामशब्दादिभ्यः ॥ ३६ ॥
'अणोरणीयान्महतो महींयान् ' ' तेनेदं पूर्णं पुरुषेण सर्वम् ' ' व्याप्य नारायणः स्थितः ' ' नित्यं विभुं सर्वगतं सुसूक्ष्मम् ' इत्यादि. शब्दैरनेन ब्रह्मणा स्वव्यतैिरिक्ततत्वस्य व्याप्यत्वमवगतम् | ततु तस्मात्परं वारयति |॥
फलाधिकरणम् ८
फलमत उपपत्तेः ॥ ३७ ॥
अतः परस्माद्ब्रह्मणं एव कर्मभिरुपासनेन चाराधितात् भोगापवर्ग-
36. Anena sarvagatatvamayamasabdadibhyah
Omnipresence of that Brahman, is understood from the declaration of His extending etc.
This Brahman pervades all other objects. This is stated in the following scriptural texts-' He is more minute than the minute. He is more great than the great.' (Kath. I-2-20). 'All these are filled by that Person' (S'vet. III-9). ' Narayana remains pervading everything' (Tait. 11-7). 'The eternal, All-pervading, Omnipresent, and Exceedingly Subtle' (Mund. I-1-6). The above mentioned fact denies the existence of higher than Him.
PHALADHIKARANA 8
37. Phalamata upapatteh
From Him start the rewards of worships; on account of possibility.
'From Him' means' from the Highest Brahman alone.' The worldly pleasures and the final release start from Him only
36
रूपफलं सिध्यति । कर्म क्षणध्बंसि न कालान्तरभाविफलायालमिति सर्वज्ञात् परमकारुणिकात्1 फलसिद्धिरुपपधते |
श्रुतत्वाच्च
श्रुतमेव हि 'अन्नादो वसुदानः' ' एष ह्येवानन्दयातिं ' इत्यस्यैव फलदायेित्वम् |
धर्मे जैमिनिरत एव
घर्ममेव, अत उपपत्तेः श्रुतत्वाच्च, फलदायेिनं जैमिनिर्मेने2 |
who is pleased by the worships and meditation. All the works are perishable in a moment. As such tbey are not capable of yielding the fruits in a subsequent time. Therefore it is appropriate to hold that the rewards are the effect of the grace of the all knowing Brahman.
38. S'rutatvacca
And it is so heard from the scriptural statement.
He bestows all rewards because the scriptures also declare so. 'He is the eater of food and the giver of wealth' (Brh. IV-4-24). and 'Indeed, He alone gives the delight' (Tait. I-11-7).
39. Dharmam Jaiminirata eva
For the same reasons Jaimini thinks it to be the religious work.
'For the same reasons' means 'On account of possibility and the scriptural statements'. The religious works alone
1 हि added after, A1 2जैमिनिमुनेिर्मेने M 2.
उपपत्तिस्तु कृष्यादेर्मर्दनादेश्च कर्मणः साक्षात्परंपरया वा फलसिद्धिदर्शनम् । श्रुतत्वं च कामिनः कर्तव्यतया कर्मेविधानान्यथानुपपत्त्या कर्मैवापूर्वद्वारेण तत्तत्फलसाघनममिति निश्चयः |
पूर्व तु बादरायणो हेतुव्यपदेशात्
पूर्वोक्तं परमपुरुषस्यैव फलदायित्वं भगवान् बादरायणो मन्यते,
' वायव्यं श्वेतमालभेत ' इत्यादिषु 'स एवैनं भूतिं गमयति' इति
भगवदात्मकतया वाय्वादेः कर्मविधिष्वेव फलहेतुत्वव्यपदेशात् । वाक्य-
bring about their rewards. Thus Jaimini thought. The possibility is thus-It is seen that the labour of agriculture and trampling bring about their rewards directly or indirectly. The scriptural statements are the injunctions that ordain men to do certain works. As there is no other way to hold the injunctions effective, it must be decided that the works them-selves grant the rewards through what is called Apurva.
40. Purvam tu Badarayano hetuvyapadesat
But Badarayana holds the former view, on account of the designation as the cause.
The revered Badarayana thinks that the Supreme Person alone grants the rewards as stated before. 'Let him, who is desirous of getting prosperity, offer a white animal to tbe deity Vayu (wind)' (Tait. Sam. II-I-I). 'He alone leads him to prosperity' (Tait. Sam. II-I-I). These scriptural texts themselves in ordaining certain rituals teach that the deity Vayu and so on, grant the rewards to men, because they have the Lord as their Self. There is an established
शेष्स्थं च1 विध्यपेक्षितं2 ' प्रतितिष्ठन्ति ह बा ' इत्यादिषु स्वीक्रियते । 'यो वायौ तिष्ठन्' इति हि श्रूयते |
इतेि श्रीभगवद्रामानुजविरचिते वेदान्तसारे तृतीयस्या- ध्यायस्य द्वितीयः पादंः
philosophical rule, namely, if anything is wanted to make the scriptural ordinance sensible. it should be supplied from the other source of a similar scriptural passage. This principle has been adopted in respect of the passage 'They obtain a good renown'. The other source meant in question of the present topic is 'Who remaining in the wind' (Brh III.7.7).
THUS ENDS THE 2ND PADA OF THE 3RD ADHYAYA.
1 च omitted Pr. 2हि added after A1, M2, Pr.
)