वेदान्तसारः/चतुर्थाध्यायः/चतुर्थःपादः

by रामानुजाचार्यः

"

चतुर्थाध्याये चतुर्थः पादः ॥

संपद्याविर्भावाधिकरणम् १

संपद्याविर्भावः स्वेनशब्दात् ॥ १ ॥

• एवमेवैष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन

रूपेणाभिनिष्पद्यते ? इति सिद्धस्यैव प्रत्यगात्मस्वरूपस्यानादिकर्मणा तिरो हितस्य परं ज्योतिरुपसंपद्याविर्भाव उच्यते, “स्वेन रूपेण' इति विशि ष्याभिधानात् ॥

ADHYAYA IV, PADA IV

SAMPADYAVIRBHAVADHIKARANA 1

Sampadyavirbhavah svenasabdat

On the self, on reaching the Highest Self, there is manifestation ; as we infer from the word, 'own '.

• Thus that Sereme self, having risen from the body and

having reached the Highest Light, becomes manifest in his own form ' (Chand. VIII-12-2). This scriptural text states that the self has been already in possession of his essential mature and it has been concealed by the beginningless Karman. When he reaches the Highest Light, it manifests itself; because thus has been stated in the scriptural text by the specific

words, 'With his own form '.

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चतुर्थाध्याये चतुर्थ: पाद्

'मुक्तः प्रतिज्ञानात् ॥ २ ॥'

आत्मस्वरूपमात्रस्य प्रागेव सिद्धत्वेऽपि कर्मबन्धविनिर्मुक्तापरि च्छिन्नज्ञानादिस्वरूपस्य ह्यत्राविर्भाव उच्यते । “एतं त्वेव ते भूयोऽनुव्या ख्यास्यामि इति जागरिताद्यवस्थातिरोधानविनिर्मुक्तस्यैवात्र वक्तव्यतया प्रतिज्ञानात् ॥

'आत्मा प्रकरणात् ॥ ३ ॥'

• भूयोऽनुव्याख्यास्यामि' इति 'प्रकृतोऽपहतपाप्मत्वादिगुणक

आत्मेति प्रकरणादवगम्यते । * य आत्मापहतपाप्मा ' इत्यारभ्य * सत्य कामः सत्यसंकल्पः सोऽन्वेष्टव्यः” इति प्रकृत्य “एतं त्वेव ते भूयोऽनु व्याख्यास्यामि' इत्युक्तम् ॥

2. Muktah pratijnanat

The released one; on account of the promise .

The essential nature of the self has been already in him But this nature including 'unlimited knowledge 'etc., manifests itself only in Mukti because he is freed from bondage of Karman at that stage . The promise made in the text. * I will explain further to you ' (Chand. VIII-9-3) is to explain that, whose concealment in the waking state etc. has been removed

3.Atma prakararat

The self ; on account of the subject matter It is understood from the context that the scriptural text to the self as endowed with good qualities such as freedom from evil. The text mentioned above begins to describe thus “प्रकृतापहृत M 1 Pr

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वेदान्तसारः

अविभागेनदृष्टत्वाधिकरणम् २

अविभागेन दृष्टत्वात् ॥ ४ ॥

आविर्भूतस्वरूपोऽयं मुक्तात्मा स्वात्मशरीरकं परं ब्रह्म स्वात्मनोऽप्या त्मतया “अहं ब्रह्मास्मि' इत्यविभागेनैवानुभवति, “ आत्मेति तूपगच्छन्ति ग्राहयन्ति च' इति 'तथाविधस्वरूपोपासनेन तथाविधस्वरूपस्य दृष्टत्वात्।

• य आत्मनि तिष्ठन् यस्यात्मा शरीरं स त आत्मा ' * तत्त्वमसि )

इत्यादिशास्रसिद्धमेव द्युपासितम् ॥

'The self is free from evil ' and goes on to say, * His desires are true. His Will is true. He should be searched for ' (Chand VIII-7-1).

AVIBHAGENADRSTATVADIKARANA 2

4.Avibhagena drstatvat

(The released self is conscious of himself) as being 101-separate (from the Highest self); because this is seen. The essential nature of this released self has manifested itself. Then he experiences the Highest Brahman, who is his Self, as non-separate from himself in the manner * I am the Brahman.' By meditating upon Him in the way mentioned in Brahmsutras 4-1-3. His essencial nature is ti be ex perienced only in that form. The object of meditation is only what is established by the scriptures- ' He who dwells within the self, of whom the self is the body ' 'That thou art chand. 6-8-7.

• तथारूपोपासनेन M 2, Pr,
  २, ३]

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  चतुर्थाध्याये चतुर्थ: पादः

ब्राह्माधिकरणम् ३

ब्राह्मेण जैमिनिरुपन्यासादिभ्यः ॥ ५ ॥

अस्य स्वरूपाविर्भावो ब्राह्मेणापहतपाप्मत्वादिगुणकस्वरूपेण' । ते हि ब्रह्मगुणाः प्रत्यगात्मनोऽपि स्वाभाविका गुणा इति * य आत्मापहतपाप्मा' इत्यारभ्योपन्यासादिभ्योऽवगम्यते । त एव “जक्षत्क्रीडन् रममाणः ?? इत्यादिनोच्यन्ते इति जैमिनेर्मतम् ॥

चितितन्मात्रेण तदात्मकत्वादित्यौडुलोमिः ॥ ६ ॥

• विज्ञानघन एव' इत्यवधारणात् विज्ञानमात्रस्वरूप इत्यौडुलोमिः ॥

BRAHMADHIKARANA 3

5. Brahmena jaiminirupanyasadibhyah

Jaimini thinks that a nature like that of the Brahaman, manifests itself on the self; on account of the declaration etc ४०३ A nature like that of the Brahaman, consisting of the qualities such as 'Freedom from evils' manifests itself in the individual self. These are the qualities of the Brahaman ; Yet they belong to the individual self also. This has been under stood from the declaration found in the text, 'The self is free from evils etc.' (Chand'. VIII-7-1). Same thing has been stated in the text, ' He is eating, playing, rejoicing' (Chand VIII-12-3) . This is the view of Jaimini.

6.Cititanmatrena tadatmakatvadityoudulomih

The intelligence alone manifests, as the self is of that nature. Thus Audulomi thinks. It is apprehended in the scriptures that he is only a mass.

• गुणक omitted M 3
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  वेदान्तसारः

एवमप्युपन्यासात्पूर्वभावादविरोधं बादरायणः ॥ ७ ॥

“विज्ञानघन एव' इति स्वप्रकाशस्वरूप इत्यवगतेऽपि “य आत्मापहतपाप्मा' इत्युपन्यासादिना पूर्वेषामपहतपाप्मत्वादीनामपि सद्भावा वगमादुभयश्रुत्यवगतोभयस्वरूपस्य परस्परविरोधाभावादूपद्वयं नान्योन्यपरि हारीत्युभयरूपसमुचयं भगवान् बादरायणो मेने ।

संकल्पाधिकरणम् ४

संकल्पादेव तच्छूतेः ॥ ८ ॥

of knowledge. Therefore Audulomi thinks that he is of the nature of intelligence alone.

7.Evamapyupanyasat purvabhavadavirodham

Badarayanah

Even it is thus; on account of the declaration of the existence of former qualities, Badarayana holds absence of contradiction

It has been understood that the mass of knowledge is the nature of the individual self. Yet the former qualities, such as * Freedom from evils ' etc. are apprehended in him. This is stated in the text, 'The self is free from evils.' (Chand.. VIII 7-1). The two groups of natures apprehended in the two texts are not contradictory each other. Therefore of these two forms one does not exclude the other. Therefore the illustrious Bada rayana thinks there is a collection of both the natures in

the self

SAMKALPADHIKARANA 4

8.Samkalpadeva tacchruteh

By the mere will; the scriptures declare that

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चतुर्थाध्याये चतुर्थ: पादः

"स यदि पितृलोककामः' इत्यादिनावगताः पित्रादय “ संकल्पा देवास्य ” इति श्रुतेः संकल्पादेव भवन्ति । यथा परमपुरुषस्य लीला प्रवृत्तस्य दशरथवसुदेवादयः स्वसंकल्पादेव भवन्ति, एवमेव परमपुरुष लीलान्तर्गतस्य मुक्तस्यापि तदुपकरणभूताः पित्रादयः स्वसंकल्पादेव भवन्तीत्यर्थः ।

अत एव चानन्याधिपतिः ॥ ९ ॥

अत एव “अपहतपाप्मा सत्यसंकल्पः' इत्यादिश्रुतेर्न कदापि

• कर्माधीनोऽयम् ॥

The ancestors etc., that are mentioned in the scriptural text * should he desires to be with his ancestors' (Chand VIII-2-1) are present at his mere will according to the text ' By his mere will ' (Chand. VIII-2-1). The Highest Person, while in a sportive mood is born as the son of Dasaratha etc. Vasudev, by His mere will; In the same manner the released self, that is included in the sportive action of the Highest Person can have his ancestors in this world through his own will.

9.Ata eva cananyadhipatih

The clause * For the same reason ' means by the scriptural authorities viz., ' Freedom from sin, true will etc.' (Chand' VIII-7-1). The released self is not subject to Karman at any time.

• ज्ञात्यादयः A 1, M 1, 2

मुक्तानामपीश्वराधीनत्वात् कथं तेषामनन्याधिपतित्वमित्याशङ्कायां न कर्माधीनो ऽयमित्युक्तमिति गम्यते । एवंच अनन्याधिपतिरित्यस्य ईश्वरादन्यः कर्मादिः अधि

पतिः प्रेरको न यस्येत्यर्थः । न तु स्वस्मादन्य ईश्वरादिः प्रेरको नास्तीति ।

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वेदान्तसारः

अभावाधिकरणम् ५

अभावं बादरिराह ह्येवम् ॥ १० ॥

तस्य देहेन्द्रियाद्युपकरणाभावं बादरिर्मेने । “न ह वै सशरीरस्य । इत्यादिर्हिं तदभावमाह ।

भावं जैमिनिर्विकल्पामननात् ॥ ११ ॥

• स एकधा भवति' इत्यादिना देहेन्द्रियादिभिर्विविधताश्रुते

देहाद्युपकरणसद्भावं जैमिनिर्मेने ।

ABHAVADHIKARANA 5

10.Abhavam Badariraha hyevam

The absence of body, etc. Badari opined; for thus scripture says Badari opined that the Released souls do not have the instruments, such as body and sense-organs. It is because the text ' Verily there is no freedom from pleasure and pain for him while he is incorporate' (Chand.. VI11-12-1) declares thus

10.Bhavam Jaiminirvikalpamananti

The presence of body etc.Jaimini opines, because the text declares manifoldness. There are texts, such as, ' He is one-fold ' (Chand. VII 26-2) that prove that he becomes manifold with the help of अन्यशब्दार्थान्तर्गतभेदप्रतियोगी चेश्वरः, न तु मुक्तजीव इति भावः । अस्त्वेवं प्रकृते । स स्वराट् भवति' इति श्रुतेस्तर्हि कोऽर्थः ? स्वराट् इत्यत्र हि स्वयमेव राजेति भाषितं भाष्यकारैः । तथाच स्वस्मान्मुक्तात्मनोऽन्यस्येश्वरस्यापि नियन्तृत्वं निषिध्यत इति वेत्; न, सत्यसंकल्पत्वतात्पर्यकत्वात्तस्य । मुक्तात्मनो हि संकल्पः सर्वोऽपि न कदाचिदपि न केनापि व्याहन्यते । ईश्वरोऽप्यस्य संकल्पं न व्याहन्ति; यत ईश्वरानभिमतं संकल्पमयं

कदापि न करोति ।

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चतुर्थाध्याये चतुर्थ: पादः

'द्वादशाहषदुभयविधं बादरायणोऽतः ॥ १२ ॥'

उभयश्रुतेः सशरीरत्वमशरीरत्वं चेच्छातः; यथा द्वादशाह उभय श्रुतेः सत्रमहीनं च भवति ॥

'तन्वभावे संध्यवदुपपत्तेः ॥ १३ ॥'

स्वेनैव सृष्टतन्वाद्यभावे स्वप्ने * अथ रथान् रथयोगान् पथः सृजते ।' इति परमपुरुषसृष्टैः 'भोगवत् मुक्तोऽपि परमपुरुषसृष्टरेव लीला रसं भुङ्क्ते ॥

the body and the sense-organs. Jaimini opines that the instruments, such-as, b0dy etc., are present in the Released soul.

12.Dvadasahavadubhayavidham Badarayanotah

For the same reason, Badarayana holds that he is of both kinds; as in the case of the twelve-days sacrifice.

There are texts to show that, as and when he desires, he can have body or not. The analogous case is the twelve-days sacrifice, which according to the texts, belongs either to the Satra or the Ahina class of sacrifices. 13 Tanvabhave samdhyavadupapatteh. In the absence of the body, the Released soul ex periences pleasure etc. as in the state of dream ; that being possible The Released soul does not possess body that is his own creation. In that case he enjoys the sport, with the instru ments created by the Highest Person. This is analogous

• इष्टभोगवत् A 1, M 3
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  वेदान्तसारः

'भावे जाग्रद्वत् ॥ १४ ॥'

स्वेनैव सृष्टोपकरणभावे जाग्रत्पुरुषवत् भुङ्क्ते ॥

'प्रदीपवदावेशस्तथाहि दर्शयति ॥ १५ ॥'

एकदेशस्थितस्यापि स्वप्रभारूपज्ञानव्यास्या सर्वानुभवः सिध्यति ।

• वालाग्रशतभागस्य' इत्यारभ्य “स चानन्त्याय कल्पते' इति हि।

दर्शयति । to the creation effected in dreams by the Highest Person . This is stated in the text, 'Then He creates chariots, horses, roads (Brh. 4-3-10) 14. Bhave jagradvat

When there is the body, he experiences as in the state of waking .

Suppose he creates the instruments, such as body etc. Then he enjoys the pleasures with them as one does in his waking state. 15. Pradipvadavesastathahi darsayati. His entering is as in the case of a lamp; for thus the scripture declares The self remains in one place. But it is proved that he experiences everything through the pervasion of his knowledge that acts as his brilliance. The scriptures state thus : * That self is to be known as a portion of the hundredth part of a point of a hair divided into hundred parts, and yet he is

capable of infinity' (S've. V-9).

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चतुर्थाध्याये चतुर्थ: पादः

'स्वाप्ययसंपत्योरन्यतरापेक्षमाविष्कृतं हि ॥ १६ ॥'

• प्राज्ञेनात्मना संपरिष्वक्तो न बाह्यं किंचन वेद नान्तरम्' इति

वेदनाभाववचनं सुषुप्तिमरणयोरन्यतरापेक्षमित्युक्तम् । “नाह खल्वयमेवं संप्रत्यात्मानं जानात्ययमहमस्मि' इत्यादिना सुपुस्यादावकिंचिज्ज्ञत्व माविष्कृतं हि ॥

जगद्वयापारवर्जाधिकरणम् ६

'जगद्वयापारवर्ज प्रकरणादसंनिहितत्वाच्च ॥ १७ ॥'

अपहतपाप्मत्वादिसत्यसंकल्पत्वपर्यन्तं मुक्तस्य जगज्जन्मादिकारणत्व

16. Svapyayasampattiyoranyatarapeksamaviskrtam hi

It refers either to the sound sleep or to union (Sampattii); for this is declared

• The self being embraced by the Intelligent Self does not

experience either the exterior or the interior.' (Brh.. IV-3-21) It is stated that this statement of non-experience refers to either to the state of sound sleep or death. 'Alas ! in fact now, he does not know himself, that * I am he ' (Chand.. VIII 11-1). Thus it is seem that in the state of sound sleep, etc. he knows nothing

       Jagadvyaparavarjadhikarana 6

17 Jagadvyaparavarjam prakaranadasamnihitatvatvacca. With the exception of the activity for the sake of the world, he possesses the other qualities ; on account of the context and of non-proximity The Released self possesses all the qualities mentioned in

the texts beginning from 'freedom from sin ' and ending with

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वेदान्तसारः

वर्जम्।। * यतो वा इमानि भूतानि जायन्ते ' इत्यारभ्य * तद्रह्म' इत्यादिना जगत्सृष्टयादि परस्यैवेति प्रकरणादवगम्यते । सृष्टयादिप्रकरणेषु मुक्तस्या संनिहितत्वाच्च । मुक्तस्यातिरोहितस्वमाहात्म्यस्यानवधिकातिशयानन्दपरिपूर्ण : ब्रह्मानुभव एव । ब्रह्मणोऽपि जगद्वयापारो लीलामात्रमिति “लोकवत्तु लीला कैवल्यम्' इत्युक्तम् ।

'प्रत्यक्षोपदेशादितेि' चेन्नाधिकारिकमण्डलस्थोक्तेः ॥१८॥'

• True will'. He does not possess the character of being the

cause in the creation etc., of the world. From the context, it is apprehended that the Highest Brahma alone possesses the power of the creation etc., of the world. The text begins with * From Him are born all these beings' and concludes

• That is the Brahman ' (Tait. I-2-1). Moreover in texts

dealing with creation, etc., the Released self does not find a place. The Released self possesses greatmess, that has not been concealed by anything. He experiences the Brah); man in His complete nature, possessed of unsurpassed bliss The creation etc., conducted by the Brahman are only the sport for Him. This has been stated in the Brahma If it be said that this is not so ; on account of the sutra. II-I-33.

        Pratyaksopadesaditi cennadhikarika

           mandalasthokteh.

If it is said that this is not so; on account of the scriptual text ; not so, because it refers to the state of him who resides within the spheres of those entrusted with special duties

• इति omitted M 2, M 3
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  चतुर्थाध्याये चतुर्थ: पादः

“इमॉल्लोकान् कामान्नी कामरूप्यनुसंचरन्" इत्युपदेशाज्जगद्वयापारोऽस्तीति चेत्; न, हिरण्यगर्भाद्याधिकारिकमण्डलस्थभोगोक्तेः | न हि तत्र नियमनं श्रुतम् ।।

विकारावर्ति च, तथाहि स्थितिमाह ॥ १९ ॥

विकारासंसृष्टपरिपूर्णपरब्रह्मानुभव एव तस्य सुखम् । तथास्य स्थितिं " रसो वै सः । रसँ ह्येवायं लब्ध्वानन्दी भवति " इत्याह ||

दर्शयतश्चैवं प्रत्यक्षानुमाने ॥ २० ॥

This is the teaching of the text : ' He moves through these worlds, eating what he desires, and assuming any shape what he desires ' (Tait. 1-10-5). Hence the Released self creates the worlds. It is not so ; because they are the pleasures of those who are in the region of Hiranyagarbha etc., who are entrusted with special duties. Indeed the text does not say that he controls those worlds.

19. Vikravarti ca tathahi sthitimaha

The Released self experiences the Unchangeable one; the scriptures state his condition thus.

His pleasure consists of only the enjoyment of the Brahman in His real and entire mature, that does not undergo any changes. His condition has been stated in the text thus: ' Bliss indeed is He; having obtained that Bliss, he becomes blissful' (Tait. I-7-1).

20. Darsayatascaivam pratyksanumane

And thus perception and inference show.

• तथाहि A 1
  ४१२

  [अधि.

  वेदान्तसारः

उक्तमर्थे श्रुतिस्मृती च दर्शयतः । “तस्माद्वा एतस्मादात्मन आकाशः संभूतः" “एतस्य वा अक्षरस्य प्रशासने " इत्यादिका श्रुतिः । स्मृतिरपि– 'अहं सर्वस्य प्रभवो मत्तः सर्वे प्रवर्तते " इति ॥

भोगमात्रसाम्यलिङ्गाच्च ॥ २१ ॥

" सोऽश्नुते सर्वान् कामान् सह । ब्रह्मणा विपश्चिता" इति ब्रह्मानुभवरूपभोगमात्रसाम्यलिङ्गाच्च ॥

अनावृत्तिः शब्दादनावृत्तिः शब्दात् ॥ २२ ॥

" स खल्वेवं वर्तयन् यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरा-

This fact has been stated in the texts of Sruti and Smrti ' From this self mentioned above, verily, the spatial ether came into existence ' (Tait. 1-2-2) . ' Oh ! Gargi! verily, under the ruling of this Imperishable (One ' (Brh. 111-8-9) There is also the Smrti. ' I am the source of all ; everything proceeds from Me' (Bhag. Gi. X-8)

 21.Bhogamatrasamyalingacca  

And on account of the indication, namely, 'equality in enjoyment only'

' He enjoys all desires and the omniscient Brahman ' (Tait. 1-2-2). This scriptural text says that the Released self is equal to the Highest Self, only in so far as enjoyment of the true nature of Brahman.

22.Anavrttih sabdat anavrtih sabdat

No returning; according to the scriptures. No returning ; according to the scriptures.

Consider the scriptural text ' He, who lives thus all the

६

४१३

चतुर्थाध्याये चतुर्थ: पादः

वर्तते” इति शब्दान्निवृत्तसमस्ततिरोधान आविर्भूतापहतपाप्मत्वादिगुणगणो ऽनवधिकातिशयानन्दं परं ब्रह्मानुभवति ; न च पुनरावर्तत इति निश्चीयत इात सर्वे समञ्जसम् ॥

इति श्रीभगवद्रामानुजविरचिते वेदान्तसारे चतुर्थस्या-

ध्यायस्य चतुर्थ: पादः ।

अध्यायश्च समाप्तः ।

शास्त्रं च समाप्तम् ।

1ife through, reaches the world of the Brahman and he does mot return ' (Chand.. VIII-15-1). The Released self becomes free from all. that has concealed] his true nature. The host of qualities such as, * Freedom from sin ' manifests themselves in him. He experiences the Highest Brahman,, who is unsurpassable Bliss. He does not return again to this world . This has been so determined. Thus the entire truth of the doctrine is perfect and faultless. THUS ENDS THE 4TH PADA OF THE 4TH ADHYAYA. 1 M 3 reads the following verse after the colophon :

" अविस्तृताः सुगम्भीरा रामानुजमुनेर्गिरः । दर्शयन्तु प्रसादेन स्वं भावमखिल दृढम् ॥ M 1 reads the following verse after the colophon : " स्वाधीनयति यो नित्यं बलात्कृत्य मनो मम । तस्मे रामानुजार्याय नम: स्ताद्ब्रह्मयोगिने ।।"

)"