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CHAPTER V CONTENT ANALYSIS OF VIVARA ṆOPANY ĀSA The Vivara ṇopany āsa is a summary of vivara ṇa. Therefore, it follows the structure of the text. Vivara ṇa follows the structure of Pañcap ādika as it is an exposition of Pañcap ādika . Pañcap ādika has nine var ṇakas and so is Vivara ṇa and Vivara ṇopany āsa . Contents of Pañcap ādik ā The order of contents discussed in Pañcap ādika is as follows. The first var ṇakas exclusively devoted to the discussion of adhy āsabh āṣya . It considers the following topics also. The significance of bhāṣya followed by Adhy āsa and related concepts like ajñ āna , and mithy ātva , refutation of khy ātiv ādas , pratikarmavyavastha, and jīvanmukti nirupana . Many other topics are also discussed in this var ṇaka which can be included in the broad sense of adhy āsa . In this var ṇaka Padmapada discusses the nature of mithy ātva and the classic definition 1 िमयेितअिनवचनीयताउयते appears here. The second var ṇaka mainly deals with the bhāṣya on first sūtra ‘ath ātobrahmajijñāsa’ . In this varanaka , the author considers the views of Bhatta and Pr ābh ākara schools of pūrvam īmāmsa as pūrvapak ṣa and rejects them. The third var ṇaka deals with the jijñ āsas ūtra . In this var ṇaka also the concepts of both schools of Pūrvam īmāmsa are discussed and refuted. The fourth var ṇaka considers the views of Śarir ātmav ādins , indriy ātmav ādins, vijñ ānavadins, śūnyav ādins, and sāmkhyas on the nature of Ātman . It also considers and refutes the inference of Vai śeṣikas on the existence of Ātman . This var ṇaka concludes with an illustration of the benefit of learning Brahmavidy ā. The fifth Var ṇaka deals with the commentary on Janm ādis ūtra and considers the Svar ūpa and lak ṣana of Brahman in its Kārya and Kāra ṇa forms. Here also the ideas of Mim āmsa , and Ny āya systems were considered and refuted. The sixth Var ṇaka deals with the third sūtra śāstrayonitv āt. It exposes the sarvajñatva of Brahman . The seventh var ṇaka also deals with the third sūtra . In this var ṇaka , the Śāstrapram āṇakatva of Brahman is discussed. Eighth var ṇaka deals with Samanvayas ūtra . Ninth var ṇaka also 74 deals with the contents of the bhāṣya on the fourth sūtra–Tattu samanvay āt. It establishes the prāmāṇya of ved āntav ākyas on Brahman and attempts to prove the asams āritva of Brahman . Contents of Pañcap ādik ā Vivara ṇa Pañcap ādikavivara ṇa also deals with the same content but elaborate on them and add new concepts. The śrava ṇavidhi , jñānani vartyatva, the bhāvar ūpatva of ajñ āna , criticism and refutation of the view of Bh āskara on ajñ āna , refutation of the view of Buddhists and establishment of śabd ārtha sambandha , the difference-less-ness of Māyā and avidy ā, the co-existence of avidy ā and caitanya , the refutation of avachedav āda , the establishment of pratibimbav āda, and the Pratikarma vyavasth ā are some topics that the vivara ṇa discussed in addition to the topics in pañcapdika . The second var ṇaka summarises the topics of each chapter of Pūrvam īmāmsa, discusses the meaning of the term ‘codan ā’. It also contains a refutation of the Pr ābhakara School of Pūrvam īmāmsa . The third var ṇaka also contains the criticism of Prābh ākaram īmāmsa . Here the ‘concepts related to the ‘ adhy āpanavidhi ’ is refuted. The sannyasa in the stage of brahmacarya itself is discussed in this var ṇaka . In the 75 fourth var ṇaka , the questions connected with the ‘Ātman’ are discussed and the views of opponents refuted. In the fifth var ṇaka , the ‘Brahmapari ṇāmav āda’ advocated by Bh āskara is discussed and refuted. It also considers and refutes the views of Sāmkhya and other schools on the cause of the universe. The sixth and seventh var ṇaka s discuss the sarvajñatva and śātrapram āṇakatva of Brahman . The eighth var ṇaka along with other topics considers the Akha ṇḍārthatva . The ninth Var ṇaka refutes the views of ‘ Bhed ābheda’ . The review of ‘Abhihit ānvaya’ and ‘ Anvit ābhidh ānav āda’ is done in this var ṇaka where the view of Pr ābh ākara is considered and refuted. Contents of Vivara ṇopany āsa Vivara ṇopany āsa follows the same method of vivara ṇa in the treatment of topics. The lengthy discussions were shortened considerably without losing the essence. In the second var ṇaka of vivara ṇā, Prakas ātman had summarised the subject matter of Pūrvam īmāmsas ūtras of Jaimini in less than fifteen sentences. Rāmānanda Sarasvati considerably elaborated the same in the second var ṇaka of Vivara ṇopany āsa . The third var ṇaka deals with the adhik āri, vi ṣaya and other related topics. The fourth var ṇaka discusses the meaning of the word ‘ Brahman ’ and derives the meaning of 76 ‘Tvampad ārtha’ . This var ṇaka is used to refute the concept of Ātman , the individual self, followed by other systems of thought. This var ṇaka also develops the concept of Īś vara as the meaning of ‘Tatpad ārtha’ . In the fifth var ṇaka , R āmānanda Sarasvati, while discussing the application of ‘ lak ṣaṇa’ to illustrate the definition of Brahman, collects the opinion of various Schools of Ved ānta on the ‘sarvajñatva’ of Brahman . This is a laudable attempt because these views were not included even in Siddhantale śasa ṅgraha in which Appayad īkṣita collected the views of different Ved āntins . The sixth var ṇaka discusses the third sūtra and the pauru ṣeyatva of Veda s. The seventh var ṇaka explains upani ṣads as the means to know Brahman . It also discusses the ‘ Badha -Mukta– Bhāva’ of Jīvas . The eighth var ṇaka refutes the Mim āmsaka view of ‘vidhi śeṣatva ’ of Brahman and discusses the ‘six ‘ tātparyalingas ’. The ninth var ṇaka considers the ‘ upāsan āś eṣatva ’ of Brahman . The Sabd āparok ṣatva of Brahman is also a topic discussed in this var ṇaka . First Var ṇaka Manga ḷavic āra Vivara ṇopany āsa , immediately after the mangala, considers the manga ḷavic āra which was a topic of discussion in both Pañcap ādika 77 and vivara ṇa. The opponent challenges the use of manga ḷa following śiṣṭācāra at the beginning of a text and doubt that it is useless because the conclusion cannot be considered as a natural result of manga ḷa. This is because the conclusion is found without manga ḷa. The destruction of obstacles also cannot be the result of manga ḷa nor the non-origination of obstacles be the result of manga ḷa. Therefore, it is useless. Rāmānanda Sarasvati replies that the result of manga ḷa is not ‘successful conclusion itself, but it includes all, the destruction of obstacles, the non-occurrence of obstacles and successful completion. The manga ḷa fetches its result through Apūrva . If there is any obstacle the Apūrva destroys it. 2 Some believe that manga ḷa is part of a text. R āmānanda Sarasvati is of opinion that invocation following the ‘ śiṣṭācāraanumita śruti ’ could not be considered as the part of a text written on worldly interests. 3 The opponent challenges the absence of manga ḷa in bhāṣya . manga ḷa is made to destroy the obstacles and helps the smooth conclusion of the text. Further, it was instructed by śruti . The absence of manga ḷa will cause many difficulties. The bṛhad āra ṇyaka śruti ‘तमादेषांतियम्’4 and the sm ṛti ‘ ेयांिसबिवािन ’ and also from 78 the worldly wisdom that the worthy bhāṣyas will indeed face obstacles as ‘ devas ’ don’t have any affection towards ‘ tatvajñ āna ’. The reason is that ‘ tatvajñ āni ’never worship ‘ devas’ . Therefore, the obstacles are certain due to the annoyance of ‘ devas’ which will cause difficulties like the delusion, sluggishness etc. Therefore, due to the possibility of defects, the bhāṣya should not be explained or expounded.5 Rāmānanda Sarasvati answers this doubt showing the astikatva of ācārya Śankara. He says following some Sm ṛti , that in whose ear the ‘Bhagav ān Hari resides, to them there will be no amanga ḷa’ , i.e. inauspicious experiences. 6 This Sm ṛti claims that the remembrance of ‘Par ādevata’ is manga ḷa and the ācārya, who is first among the learned and wise, must have done it. Therefore, this bhāṣya is free from defects and there fore, should be expounded. 7 The Significance of ‘ Adhy āsabh āṣya’ The commencement of bhāṣya with the phrase ‘Yu ṣmad asmat pratyayagocarayoh’ is challenged on the grounds of the accepted definition of a bhāṣya. The traditional meaning of bhāṣya is that – वपदायानेसितसूानुकारवायैःसूाथवणनम्. This definition is not 79 followed in the Advaitabh āṣya . The purport of the first sūtra ‘अथातोिजासा ’ is to initiate the Adhik āri to Ved āntav ākyavic āra to attain the mok ṣa through the knowledge of Brahman . This meaning is not exposed in the text beginning with ‘युषमदमययगोचरयोः ’. So, it cannot be considered as a bhāṣya .8 This argument is answered in this way: The knowledge of Brahman is given as the result in sūtra . This knowledge cannot be considered as a result, as it is not a puru ṣārtha . The resulting knowledge born from the sūtra is not like ‘ svarga’ etc., because a person who has renounced all has the right to pursue the brahmavidy ā. Therefore, the knowledge becomes result through the destruction of the bondage of Jīva .9 If the bondage is true, the knowledge cannot destroy or remove it. Therefore, bhāṣyak āra explains adhy āsa to substantiate the unreality of bondage. The bhāṣyak āra proves the existence of adhy āsa by giving its lak ṣana, sambh āvan ā and pram āṇa.

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