वेदान्तसारः/प्रथमाध्यायः/द्वितीयः पादः
'प्रथमाध्याये द्वितीयः पादः'
सर्वत्र प्रसिद्ध्यधिकरणम् १
सर्वत्र प्रसिद्धोपदेशात् ॥१॥
सर्वत्र सर्वे खल्विदम्' इति निर्द्विष्टे तत्सामानाधिकरण्येन निर्दिष्टं ब्रह्म परमात्मा | कुतः ? प्रसिद्धोपदेशात् ; तज्जलान्' इति हेतुतः सर्वात्मकत्वोपदेशादित्यर्थः । प्रसिद्धं हि हेतुतया व्यपदिश्यते । सकलो-
ADHYAYA I, PADA II
SARVATRA PRASIDDHODHIKARANA 1
1. Sarvatra prasiddhopadesat
Everywhere (He is mentioned); because there is taught (in the scriptures) what is well-known.
The word Brahman that occurs in grammatical equation with what is mentioned in the text 'All this is indeed' (Chand. III.14-1) refers to the Highest Self. Why? Because in that Upanishat is taught that which is well-known. That all this is the Brahman is proved by the reason stated in the scriptural text, 'From Him springs the world, in Him it merges and by Him it lives.' (Chand. III-14-1). What is well-known is said to serve the purpose of a reason. From all
1 सर्वत्र omitted A 1.पनिषत्सु ब्रह्मैव हि, जगज्जनिलयजीवनहेतुतया प्रसिद्धं 'यतो वा इमानि' इत्यादिषु ॥
विवक्षितगुणोपपत्तेश्च ॥२॥
मनोमयत्वसत्यसंकल्यत्वादयो विवक्षिता गुणाः 'ब्रह्मण्येवोपपद्यन्ते ॥
अनुपपत्तेस्तु न शारीरः ॥३॥
दुःखमिश्रपरिमितसुखलवभागिनि शारीरे त्वेषां' गुणानामनुपपत्तेर्न शारीरोऽयम् ॥
the Upanisadic passages such as ' From whom all these things are born' (Tait.III-1) the Brahman is well-known to be the cause of the creation, sustenance and destruction of the world.
2. Vivaksitagunopapattesca
And because the qualities meant to be stated, are possible (only in the Brahman).
The qualities meant to be stated, such as ' being knowable by mind alone' 'true will' etc. are justifiable only in the Brahman.
3. Anupapattestu na sharirah
But on account of impossibility, (He is) not the embodied self.
These attributes are not justifiable in the embodied self. who enjoys sufferings mixed with a little pleasure. Hence this cannot be the embodied self.
ब्रह्मण एव M 3. तु omitted A I.कर्मकर्तृव्यपदेशाच्च ॥४,॥
'एतमितः प्रेत्याभिसंभवितास्मि' इत्यभिसंभाव्याभिसंभवितृत्वेन प्रस्तुतब्रह्मजीवयोर्व्यपदेशादभिसंभाव्यं ब्रह्म जीवादर्थान्तरम् ॥
शब्दविशेषात्॥५॥
'एष म आत्मान्तर्हृदये' इति षष्ठ्या प्रथमया च जीवो ब्रह्म च व्यपदिश्यते । ततश्चार्थान्तरम् ॥
स्मृतेश्च ॥६॥
4.Karmakartruvyapadeshaca
And because there is separate denotation of both as the object and the agent. The scriptural statement, 'Departing hence, I shall attain Him' (Chand.III-14-4) denotes the Brahman as the object to be attained and the individual self as the agent who attains. Therefore, the object to be attained is the Brahman, who is other than the individual self.
5.Sabdavisesat
(It is so) on account (of the use) of words in different manner. The scriptural text, 'He is my Self within the heart' (Chand. III-14-3) designates the embodied self with the word in the genitive case and also the Brahman with that in the nominative case.
6. Smrteshca
And on account of the authority of smrti.
- 1अत्र प्रथमया निर्दिष्टः पुरुषोत्तम इति निश्चीयते2 | " सर्वस्य
चाहं हृदि संनिविष्टः इति हि स्मृतिः ॥
- अर्भकौकस्त्वात्तद्वयपदेशाच्च नेति चेन्न, निच्चाय्य-
त्वादेवं व्योमवच्च॥ ७ ॥
- " एष म आत्मान्तर्हृदयेऽणीयान् व्रीहेः 3इत्यादिनाल्पायतनत्वा-
ल्पस्वरूपत्वव्यपदेशाच्च नायं पर इति चेत् , न ; उपास्यत्वाद्धेतोस्तथा
- It is determined that the Highest Person is exhibited in
the nominative case here; because the Smrti reveals thus- ’ And I dwell within the hearts of all ’ (Bh. Gita XV -15).
- 7. Arbhakaukastvat tadvyapadesacca neti cenna,
nicayyatvadevam vyomavacca
Should it be said that the passage does not refer to the Brahman on account of the smallness of the abode stated, and on account of denotation of that (i.e. minuteness of the being); we say no; because the Brahman has to be meditated upon thus, and because in the same passage He is said to be like ether.
- The scriptural text, 'He is my Self within the heart
and smaller than a grain of rice' (Chand. III-14-3) declares the being as dwelling within the minute abode. He is also de- signated as having a minute size. Hence he is not the Highest one. It is not so. He has been so designated only
1अत्रापि M 1, 2, 3. 2निश्चयः M 1,
3इत्यादिनाल्पायतनत्वा A 2, M 1, 2. व्यपदेशः ; न स्वरूपाल्पत्वेन ! व्योमवत् । स्वरूपमहत्त्वं चात्रैव व्यपदिश्यते, " ज्यायान् पृथिव्या ज्यायाननन्तरिक्षात् " इत्यादिना ॥
- संभोगप्राप्तिरिति चेन्न, वैशेष्यात् ॥ ८ ॥
- परोऽप्यन्त:शरीरे वसति चेत्, जीववत् सुखदुःखोपभोगप्राप्तिः
स्यादेितेिचेत्1 ; न, हेतुवैशेष्यात् । परस्य 2हि स्वच्छ्न्दतो3 जीवरक्षायै शरीरान्तर्वासः ॥
for the purpose of meditation and not because of His
minute size. The illustrative example is the ether. The
bigness of His size has been stated in the scriptural text,
'Greater than the earth, greater than the sky etc.' (Chand.
III-14-3).
- 8. Sambhogapraptiriti cenna, vaisesyat
Should it be said that there is happening of fruition (of pleasure and pain in the Highest Person) ; we reply, not so, on account of distinction.
Suppose the Highest Person lives within the body of the individual selves; then He has to enjoy the fruits of pleasure and pain, as in the case of the individual selves. It is not so, because the difference of the cause of it. The Highest Person lives within the body of the individual selves, only on His own will in order to save them.
अत्त्त्रधिकरणम् २
अत्ता चराचरग्रहणात् ॥ १ ॥
- " यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः ।
- मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः |l "
इत्यत्रौदनोपसेचन'सूचितोऽत्ता परमपुरुषः, ब्रह्मक्षत्रोपलक्षितस्य चराचरस्य कृत्स्नस्य मृत्यूपसेचनत्वेनादनीयतया प्रहणात् ॥
प्रकरणाच्च ll १० ॥
ATTRADHIKARANA 2
9. Atta caracaragrahanat
The eater (is the Highest Self); because (He) takes for food, all that is movable and immovable.
' Who really knows where He is, to whom both Brahmanas2 and Ksattriyas2 are food and death is a condiment.' (Kath.I-2-25). Here the eater suggested by the words, food and condiment, is the Highest Self; because He is said to be the eater of all that is movable and immovable, implied by the words, the Brahmanas and Ksattriyas using the death as condiment.
10. Prakaranacca
And (also) on account of the context.
1उपसेचन omitted A 1. 2The Brahmanas are of the priestly class and the Ksattriyas are of the warrior class. ' महान्तं विभुमात्मानं मत्वा धीरो न शोचति ' ' नायमात्मा प्रवचनेन लभ्यः ' इत्यादिना एरस्यैव प्रकृतत्वात्स एवायम् ॥
गुहां प्रविष्टावात्मानौ हि तद्दर्शनात् ॥ ११ ॥
अनन्तरम् ' ऋतं पिबन्तौ सुकृतस्य लोके गुहां प्रविष्ठौ परमे परार्ध्ये ' इत्यादिना जीवपरमात्मानावेव प्रयोज्यप्रयोजकभावेन कर्मफलाशनेऽन्वयादुपदिष्टौ, तयोरेवास्मिन् प्रकरणे गुहाप्रवेशदर्शनात् ; ' तं दुर्दर्शं
There are scriptural texts--' The wise, who knows
the Self, the Great and Omnipresent, does not grieve' (Kath. I-2-22). 'This Self is not to be obtained by instruction' (Kath. I-2-23). These passages refer to the Highest Person only according to the context and therefore He alone is meant here.
11. Guham, pravistavatmanau hi taddars'anat
The ' two entered into the cave' are the two selves on account of this being seen (in the scriptures).
In the scriptural passage ' The two, drinking the reward of the good action in the world, have entered the cave in the excellent and highest sphere,' (Kath. I-3-1) are mentioned the individual self and the Supreme Self only as they are connected as an impeller and impelled, with the enjoyment of the reward of action, as they only are said to have entered the cave in this context. Of these, the Highest Self is referred to in the text ' Him, who is difficult to see, hidden, entered into the beings and set in the cave' (Kath. I-2-12). The individual self is referred to in the text, 'Who is together गूढमनुप्रविष्टं गुहाहितम् ’ इति परस्य, ’ या प्राणेन संभवत्यदितिर्देवता- मयी गुहां प्रविश्य तिष्ठन्ती ' इति जीवस्य । कर्मफलाद 1नाददितिर्जीवः ॥
विशेषणाच्च t॥ १२ ॥
जीवयरावेव हि सर्वत्रागस्मिन् प्रकरणे विशेष्येते । ’ न जायते म्रियते वा विपश्चित् ' इत्यादौ जीवः ; ' अणोरणीयान् महतो महीयान् ' ’ महान्तं विभुमात्मानम् ’ ’ नायमात्मा प्रवचनेन ’
with the vital breath, who is aditi, who functions with the senses, and who entering into the cave abides therein.' (Kath. II-1-7). Here (what is denoted by the word), aditi is the individual self as he eats the fruit of his action.
12. V is'esanacca
And on account of distinctive qualities (apprehended in the individual selves and the Highest Self).
Everywhere in the context the distinctive qualities of the individual selves and the Highest Self are stated. The individual self is referred to in the scriptural text--- ' The wise one (Vipas'cit) is not born nor dies' (Kath. I-2-18). The Highest Self is referred to in the following texts-
- (1) 'He is more minute than the minute and more
huge than the huge' (Kath. I-2-20).
- (2) ' The Great and All-pervading Soul' (Kath. I-2-22).
- (3) ' This Self is not to be obtained by teaching '
(Kath. I-2-23).
1 न्यत्तीत्यदितिः M 2.
- ’ विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः ।
- सोऽध्वनः पारमाप्नोति तद्द्विष्णोः परमं पदम् ॥ '
इत्यादेिषु परः । ’ त्रिपादस्यामृतं दिवि ’ ’ अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेषु ' इति विश्वतः प्राकृतात् स्थानात् परं विष्णोः 1परमं स्थानमेव हि संसाराध्वनः पारभूतं मुमुक्षुभिः प्राप्यं ' तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः ' ' तदक्षरे
- (4) 'But who has understanding for his charioteer,
and holds the reins of the mind, he reaches the destination of his journey that highest place of Visnu ' (Katha. I-3-9). The scriptural texts, ' His three immortal feet are in the Highest Heaven ' (Chand. III-12-6) and ' Now that Light, which shines beyond this Highest Heaven, beyond all the things in the universe, beyond the whole universe, in the highest world than which there are no higher worlds,' (Chand. III-13-7) state that the aspirant of Mukti (i.e. final release) desires to reach the place of Visnu, which is higher than this world of "Prakrti" and which is beyond the reach of the path leading to "Samsara."2 This has been established in all the Upanishads thus-
- (1) ' The wise sages always see the Highest Heaven of
"Visnu" ' ("Tait. Sam". I-3-6).
- (2) ' He is in the imperishable Highest Heaven '
("Tait." II.1-1).
1 परं M 2.
2 Samsara means the circuit of mundane existence consisting of frequent births and deaths and all their consequences. परमे व्योमन् ' ’ क्षयन्तमस्य रजसः पराके ' ’ विश्वं पुराणं तमसः परस्तात् ’ ’ ते ह नाकं महिमानः सचन्ते । यत्र पूर्वे साध्याः सन्ति देवाः ' इत्यादिसकलोपनिषत्प्रसिद्धम् ॥
अन्तराधिकरणम् ३
अन्तर उपपत्तेः ॥ १३ ॥
' य 1एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाच | ' एतदमृतम- भयमेतद्ब्रह्म ’इत्यत्राक्ष्याधारः परमपुरुषः, निरूपाधिकामृतत्वाभयत्वसंयद्वा- मत्वादीनां 2तस्मिन्नेवोपपत्तेः ॥
- (3) ' Him who is dwelling in the place which is beyond
the Rajas ' (Tait. Sam, II-2.12.5).
- (4) ' The All-pervading one, ancient, and beyond the
reach of darkness ' (Tait. II-1..1).
- (5) ' Those, who are great, indeed reach the Heaven
where there are ancient gods known as Sadhyas ' (Tait.Ar. III -12-39).
ANTARADHIKARANA 3
13. Antara upapatteh
(The person) within (the eye) is the Highest Self; because (it is so) apprehended in (scriptural texts).
C The person, who is seen in the eye, is the Self, said he. This is the Immortal and Fearless, This is the Brahman,' (Chand. IV-I5.!). Here the Person, who is said to be in the eye, is the Highest Person. The qualities such as death- lessness, fearlessness and Samyadvdmatva 4 etc., that have no limiting conditions, can be possible only in the Highest Self.
1 एषोऽन्तरक्षिणेि M 1, 2एतदभयममृत M 3. 3 अस्मिन्नेत A 1, 2.
'He is called Samyadvama as all blessings go towards Him.स्थानादिव्यपदेशाच्च ॥ १४ ॥
'यश्चक्षुषि तिष्ठन्' इत्यादेिना स्थितिनियमनादिव्यपदेशाच्चायं परः॥
सुखविशिष्टाभिधानादेव च ॥ १९ ॥
’कं ब्रह्म खं ब्रह्म ' इति पूर्वत्रास्यैव सुखविशिष्टतयाभिधानाच्चायं पर: ॥
अत एव च स ब्रह्म ॥ १६ ॥
यतस्तत्र 1भवभीतायोपकोसलाय ब्रह्म जिज्ञासवे ’ कं ब्रह्म खं ब्रह्म ’
14. Sthanadivyapadesacca
- And on account of the statement as to the abode, etc.
That He dwells within the eye and at the same time He rules over the eye is proved in the text, 'He who dwells within the eye etc.' (Brh. III-7-18). Therefore this must be the Highest Self.
15. Sukhavis'istabhidhanade'vaca
- And on account of the very same text referring to
what is characterised by Pleasure. The scriptural text, ' Pleasure is the Brah1nan, Ether is the Brahman' (Chand. IV-10-5) refers only to what is characterised by Pleasure. · Hence this must be the Highest Self.
16. Ata eva ca sa Brahma
- For that very reason that (ether) is the Brahman.
Here Upakosala being afraid of Samsara, made the inquiry about the Brahman. Then he was taught that the Pleasure was the Brahman and the Ether was the Brahman.
1 भवभय M 1, 2. इत्यु्पदिष्टः ’यद्वाव कं तदेव खम् ’ इति सुखरूपः, अतः खशब्दाभिधेय आकाशः परमेव ब्रह्म ॥!
श्रुतोपनिषत्कगत्यभिधानाच्च ॥ १७ ॥
श्रुतब्रह्मस्वरूपाणामधिगन्तव्याया अर्चिरादिगतेरक्षिपुरुषं श्रुतवते ’ तेऽर्चिषमेवाभिसंभवन्ति इत्यादिनाभिधानाच्चायं परमपुरुषः ॥|
अनवस्थितेरसंभथवाच्च नेतरः ॥ १८ ॥
Again it has been stated 'That which is denoted by the word , Pleasure' is identical with that denoted by the word' Ether' (Chand. IV-10-5). Therefore the Ether identified with the Pleasure, is the Highest Brahman.
17. Srutopanisatkagatyabhidhanacca
- And on account of the statement of the way of
him who has heard of the Upanisads.
For him who has heard of the Person within the eye, the scriptural passage 'They go to light etc.' (Chand. IV-15-5) prescribes the same way marked with light etc. as prescribed for them who have heard of the true nature of the Brahman. Hence this is the Highest Person.
18. Anavasthiterasambhavacca netarah
- (It) cannot (be) any other (than the Highest Self)
on account of its non-residence (in eye) and of the impossibility (of possessing the characteristics described) . परस्मादितरो जीवादिर्नाक्ष्याधारः ; चक्षुषि नियमेनानवस्थितेः, अमृतत्वाद्यसंभवाच्च॥
अन्तर्याम्यधिकरणम् ४
अन्तर्याम्यधिदैवाधिलोकादिषु तद्धर्मव्यपदेशात्॥१९॥ ' यः पृथिव्यां तिष्ठन् ' इत्यादिष्वधिदैवाधिलोकादिपदचिह्नितेषु वाक्येषु श्रूयमाणोऽन्तर्यामी परमपुरुषः, सर्वान्तरत्वसर्वाविदितत्वसर्वशरीर- कत्वसर्वनियन्तृत्वादिपरमात्मधर्मव्यपदेशात् ॥
The individual selves, etc. who are other than the Highest Self, cannot have their residence in the eye. They do not always reside in the eye and they do not (possess the characteristics) of immortality etc.
ANTARYAMYADIKARAA 4
19. Antaryamyadhidaivadhilokadisu taddharma- vyapadesat
The Internal Ruler (referred to) in the texts with respect to the Gods, with respect to the worlds, etc. (is the Highest Person) ; because the attributes of Him are mentioned.
The Internal Ruler, mentioned in the various passages in respect of the Gods, in respect of the worlds etc., is the Highest Person; because the qualities of the Highest Person, such as, being the Internal Ruler, being unknown by all, having all as His body, being the All-controller and so on, are mentioned there.न च स्मार्तमतद्धर्माभिलापाच्छारीरश्च ॥ २० ॥
नायं प्रधानं जीवश्च, तयोरसंभावितसर्वाविदितत्वादिधर्माभिलाषात्1 । असंभावनया यथा न स्मार्तम् , तथा जीवोऽपीत्यर्थः ॥
उभयेऽपि हि भेदेनैनमधीयते ॥ २१ ॥
उभये काण्वा माध्यंंदिनाश्च, ’ यो विज्ञाने तिष्ठन् ' ’ य आत्मनि तिष्ठन्नात्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो
20. N a ca smartamataddharmabhilapacchariras'ca"
- This is not the Smarta i.e. Pradhana; on account
of the declaration of the qualities not belonging to it ; nor the embodied self.
Neither the Pradhana nor the individual self is He; because the qualities such as becoming unknown to all which are not impossible in them, have been mentioned therein. Just as He cannot be the Pradhana, because these qualities are impossible in it, for the same reason, He cannot be the individual self also.
21. Ubhayepi hi bhedenainam adhiyate
- For, both (also) speak of Him as something different.
- Both, the Madhyamdinas and the Kanvas, speak
of the Inner Ruler as being different from the individual self. The scriptural text meant here is this-' He who dwelling within' the knowledge' 'He, who dwelling in the individual self, is within the individual self, whom
1 सर्वात्मत्वादि ० A 2. यमयति ' इति प्रत्यगाात्मनो भेदेनैनमन्तर्यामिणमधीयते | अतः पर एवायम् ॥
अदृश्यत्वादिगुणकाधिकरणम् ५
अदृश्यत्वादिगुणको धर्मोक्तेः ॥ २२ ॥
' अथ परा यया तदक्षरमधिगम्यते ’ ’ यत्तदद्रेश्यम् ' इत्या- रभ्य ’ यद्भूतयोर्नि परिपश्यन्ति धीराः ' ’ अक्षरात् परतः परः’ इत्यादौ प्रधानात्प्रत्यगात्मनश्चार्थान्तरभूतः परमात्मा प्रतिपाद्यते, ’यः सर्वज्ञः सर्ववित् इत्यादेिधर्मोक्तेः ॥
the individual self does not know, whose body is the individual self, who internally rules the individual self.' (Madh. Brh. 111-7). Therefore this is only the Highest One.
ADRS'YATVADIGUNAKADHIKARANA 5
22. Adrs'yatvadigunako dharmokteh
- He who possesses the qualities of invisibility etc.
(is the Highest Self); on account of the declaration of the attributes.
- ' Now, the higher knowledge is that whereby the Im-
perishable One is apprehended' (Mund. I-1-5).
- ' Him who is Invisible' (Mund. I-1-6).
- ' The wise see Him to be the origin of beings' (Mund. I-1-6).
- ' The Higher than that which is higher than the im-
perishable (Pradhana) , (Mund. II-1-2).
- These texts teach about the Highest Self, who is other
than the individual self and the Pradhana. His attributes have been declared in the scriptural text, 'He who under-
stands all and knows all ' (Mund. I-1-9).विशेषणभेदव्यपदेशाभ्यां च नेतरौ ॥ २३ ॥
एकविज्ञानेन सर्वविज्ञानरूपविशेषणव्यपदेशान्न प्रधानम् | ' अक्षरात् परतः परः ' इति प्रधानात्परतः प्रत्यगात्मनोऽपि पर इति भेदव्यपदेशान्न प्रत्यगात्मा च । अथवा सामानाधिकरण्येन परतोऽक्षरात् 1पञ्चविंशकात् पर इति भेदव्यपदेशः ॥
23. Visesanabhedavyapadesabhyam ca netarau
He is not the two others (i.e. the Pradhana and the individual self); on account of (the mention of) particular attribute and the statement of difference.
He is not the Pradhana, because of the particularisation of the character, namely the attainment of the knowledge of all through the knowledge of one. He is not the individual self, because of the difference mentioned in the text ' He is different from him (Jiva) vho is different from Aksara ' (Mund. II-1-2). Here the word Aksara means the Pradhana. The individual self is different from the Pradhana. The Brahman is different from the individual self. Or the scriptural text quoted above may be interpreted thus, taking the two words viz. Aksarat and Paratah in grammatical equation (Samanadhikaranya)--- The Lord is different from the Aksara, the 25th entity i.e. the individual self who is altogether distinct from the Pradhana and its modifications.
1 पञ्चविंशात् M 2. According to Sri Ramanuja's view, the Tattvas or entities are of 26 kinds. They are--- 1 Prakrti, 2 Mahat, 3 Ahamkara, 4 to 9 Jnanendriyas 6 (organs of sense), 10 to 14 Karmendriyas 5 (organs of action), 15 to 19 Tanmatras 5 (subtle elements), 20 to 24 Bhutas 5 (gross elements), 25 the Individual self
and 26 the Supreme Self.रूपोपन्यासाच्च ॥ २४ ॥
' अग्निर्मूर्धा ' इत्यादिना त्रैलोक्यशरीरोपन्यासाच्च परमात्मा ॥
वैश्वानराधिकरणम् ६
वैश्वानरः साधारणशब्दविशेषात् ॥ २५ ॥
’आत्मानमेवेमं वैश्वानरम् ’ इत्यादौ वैश्वानरः परमात्मा, जाठ- राम्न्यादिषु साधारणस्यापि वैश्वानरशब्दस्यास्मिन् प्रकरणे परमात्मासाधारणैः सर्वात्मत्वब्रह्मशब्दादिभिर्विशेष्यमाणत्वात् ॥
24. Rupopanyasacca
And on account of the description of His form.
{{smaller| He is the Highest Self ; because He is stated to have the three worlds for His body in the following text: ' Fire is His head' (Mund. II-1-4).
VAIS'VANARADHIKARANA 6
25. Vais'vanarah sadharanas'abdavisesat
Vais'vanara (is the Highest Self) ; on account of the mention of special characteristics (in the context) in spite of that (word) being used as general term.
The word, Vais'vanara, occurring in the scriptural text, ' Now you meditate tbat Vais'vanara Self ' (Chand. V-11-6) refers to the Highest Self. The word, Vais'vanara , applies generally to the fire in the stomach etc. also ; but in this context it refers to the Highest Self ; because there is the mention of the peculiar characteristics of the Highest Self, namely, being the Self of all objects and denoted by the word
Brahman.स्मर्यमाणमनुमानं स्यादिति ॥ २६ ॥
1द्युलोकप्रभृति पृथिव्यन्तं रूपम् " अग्निर्मूर्धा " इत्यादिषूक्तमत्र प्रत्यभिज्ञायमानमस्य परमात्मत्वेऽनुमानं लिङ्गमित्यर्थः ॥
शब्दादिभ्योऽन्तः प्रतिष्टानाच्च नेति चेन्न, तथा इष्टयुपदेशादसंभवात् पुरुषमपि चैनमधीयते ॥ २७॥
’ स एषोऽग्निर्वैश्वानरः ' इत्यग्निशब्दसामानाधिकरण्यात्, प्राणा-
26. Smaryamanamanumanam syaditi
That which is recognised (as stated in other text) is an inferential mark.
The form of Vais'vanara starts from the heavens and ends with the earth. These forms are stated in the text, ' Fire is His head etc.' (Mund. II-1-4). These peculiar characteristics of the Highest Self are recognised (as stated in other text) and they are the inferential marks.
27. S'abdadibhyontah pratisthanacca neti cenna, tatha drstyaupades'adasambhavat purusamapi
cainamadhiyate
Should it be said that it is not so, on account of the reasons namely distinguishing word etc. and the statement of his abiding with in ; we say no ; on account of the meditation being directed on that way ; on account (of such a thing) being impossibility and because they read of Him as 'Person'.
Here there is an objection---In the scriptural text, ' He
1 धुलोकादि A 2. हुत्याधारत्वादिभ्यः,1 ' पुरुषेऽन्तः प्रतिष्ठितम् ' इत्यादेश्च नायं परमात्मेति चेत्; नैतत्, जाठराग्निशरीरकत्वेनोपास्यत्वोपदेशात् , केवलजाठराग्नेस्त्रै- लोक्यशरीरकत्वाद्यसंभवाच्च ’ स एषोऽग्निर्वैश्वानरो यत्पुरुषः ' इत्येनं वैश्वा- नरं पुरुषमप्यधीयते वाजिनः । निरुपाधिकपुरुषशब्दश्च परमात्मनि नारायण एव ’ सहस्रशीर्षंदेवमू ' इत्यारभ्य ’ विश्वमेवेदं पुरुषः ' इत्यादिषु प्रसिद्धः ll
अत एव न देवता भूतं च ॥ २८ ॥
is Agni Vais'vanara (Pras'. 1-7), the word, Agni is used
in the same grammatical equation with the word "Vais'vanara,
he is the abode of the "Pranahuti" (oblation to "prana". i.e.
vital air) and there is the scriptural text, ' Abiding within the
person'. ("S'ata. Br". 10-6-1-11) Hence he is not the Highest
Self. To this objection, this is answer. It is not so ; because
it is taught that He has to be meditated upon as having the
fire of the stomach, as His body. Moreover the fire in the
stomach cannot have the three worlds, as its body. The scrip-
tural text of the Vajasaneyins, ' This is the "Agni Vais'vanara"
same as the "Purusa" ' ("S'ata. Br". 10-6-1-11) teaches that the
"Vais'vanara" is the Person. The word, Person, without
any limiting conditions attached to it, applies only to the
Lord "Narayana", the Highest Self. This is said clearly in the
text, beginning with 'The thousand-headed God' and
ending with, 'All this universe is the Person,' ("Tait." II.II.1).
28. Ata eva na devata bhutam ca
For the same reason ("Vais'vanara") is not the minor deity nor the Bhuta {element}.
1 दिभिः A 1.यतोऽयं वैश्वानरस्रैलोक्यशरीरः पुरुषशब्दनिर्देिष्टश्च, ततोऽयं नाग्न्याख्या देवता, न तृतीयमहाभूतं च ॥
साक्षादप्यविरोधं जैमिनिः ॥२९॥
नावश्यमग्निशरीरकत्वेनोपास्यत्वायेदमग्निशब्द सामानाधिकरण्यम्; अग्रनयनादियोगेन परमात्मन्येवाग्निशब्दस्य साक्षाद्वृत्ते: सामानाधिकरण्याविरोधं जैमिनिराचार्यो मन्यते ॥
अभिव्यक्तेरित्याश्मरथ्यः ॥३०॥
Because Vais'vanara mentioned here is known to have the three worlds as His body and is denoted by the word, Person, He is not the minor deity called Agni (i.e. fire) nor is he the third Maha-Bhuta (gross element i.e. fire).
29.Sakshadapyavirodham Jaiminih
Jaimini opines that there is no inconsistency (because the word, Agni) directly (denotes the Highest Self).
It is not necessary to hold that the word 'Agni' is used here in the same grammatical equation with a view to teach that the Brahman should be meditated having the fire as His body. The word 'Agni' directly refers to the Highest Self, as He takes the foremost part among gods. Therefore, Acarya Jaimini opines that nothing is contradicted here.
30.Abhivyakterityas'marathyah
On account of revelation; so Asmarathya opines.
1 न omitted M 1, 2.'यस्त्वेतमेवं प्रादेशमात्रम्' इत्यनवच्छिन्नस्य 'द्युप्रभृतिपरिच्छिन्नत्वमुपासकाभिव्यक्त्यर्थमित्याश्मरथ्यः ॥
अनुस्मृतेर्बादरिः ॥३१॥
द्युप्रभृतिपृथिव्यन्तानां मूर्धादिपादान्तावयवत्वकल्पनं तथानुस्मृत्यर्थे ब्रह्मप्रतिपत्तय इति बादरिः ॥
संपत्तेरिति जैमिनिस्तथा हि दर्शयति ॥३२॥
{{c|'उर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यः' इत्यादिनोपासकहृदया-
As'marathya is of opinion that, for the sake of revelation to those who resort to meditation, He is mentioned as measured by the heaven and other regions, though He is really immeasurable.
31.Anusmrterbadarih
On account of meditation; (so) Badari opines. The Supreme self is represented having as the limbs from the head to the foot, the regions beginning from the sky and ending with the earth. What the text enjoins is devout meditation in that form for the purpose of reaching the Brahman.
32.Sampatteriti Jaiministatha hi dars'ayati
On account of imaginative identification; thus Jaimini thinks; for the text declares thus.
In the scriptural text, 'The chest is the sacrificial altar, the hairs are the Kus'a grass, the heart is the Garhapatya fire' (Chand. V-18-2), there is the imaginative identification of the heart etc. of the devotee with
1 द्युप्रभृतिप्रादेश M 2.दीनां वैद्यादित्वकल्पनं विद्याङ्गभूतायाः प्राणाहुतेरग्निहोत्रत्वसंपादनार्थमिति जैमिनिः | दर्शयति च श्रुतिः 'य एतदेवं विद्वानग्निहोत्रं जुहोति' इति । एते पक्षाः स्वीकृताः | पूजार्थमाचार्यग्रहणम् ॥
आमनन्ति चैनमस्मिन् ॥३३॥
एनं परमात्मानमस्मिन्नुपासकशरीरे प्राणाहुतिवेलायामनुसंधानार्थे 'तस्य ह वा एतस्य +मूर्धैव सुतेजाः' इत्यामनन्ति च । उपासकस्य मूर्धादिरेवास्य परमात्मनो मूर्धादिरित्यर्थः ॥
इति श्रीभगवद्रामानुजविरचिते वेदान्तसारे प्रथमस्याध्यायस्य द्वितीयः पादः
-------------------------
the sacrificial altar etc. So that the Pranahuti (oblation to Prana) which forms a helpful part of the Vidya (meditation) may serve the purpose of Agnihotra. This is the opinion of Jaimini. The scriptural text in support of this view is this :-'He' who offers the Agnihotra knowing it thus' (Chand. V-24-2). These view are acceptable. The names of Acaryas are mentioned as a mark of respect.
33. Amananti cainamasmin
Moreover, they record Him in this. They recite the following scriptural text. Viz. 'The brightly shining heaven is the head of the Self' (Chand. V-18-2) and opine that the Highest Self should be meditated in the body of the devotee at the time of Pranahuti (the offering of the oblation to Prana). The conclusion is that the head etc. of the devotee is the head etc. of the Highest Self.
THUS ENDS THE 2ND PADA OF THE 1ST ADHYAYA