AN APPEAL TO THE ENGLISH-KNOvVING READERS OF THIS BOOK
The most recent work entitled "Misconceptions About Salikara" by the same author would be a very useful supplement to this publication as almost aU misconceptions about S'aIikara's System have been listed there with appeal to relevent quotations in the Siitra-Bhashya. Readers are strongly recommended to avail them selves of the opportunity in order to refresh their acquaintance with the S'ankara's Vedanta.
Price: Rs. 3- 00 only. Postage Extra.
F01" copies please apply to : ADHYATMA PRAKASHA KARYALAYA HOLENARSIPUR-573211. (Hassan Dt., Karnataka State) hoL-ioL 1!i!1eJJ:t':l$~~!2~ ~,,~-ooL ~Ibhll!~~ leJt~IJl~~!fa~~u. ·Or. 00'-51'0 ~lh~I,It ~1!faJ:l~ ~J @h31,1t u~!il:t lJl~JI ~1tll:l~ IhJl~ '0 51'0-8'0 ~lh~U! ~la~B~!2~l!~!l!~Il. .? 8'b-~'b ~Ih~ll! ~u~~Bh!2~~b~JS '51 ~'o-.'b ~lh~Il!~l1t ~m~Bh!2~.tt~IUb~JS .~ o'\l-a? l!a ~W~ ':~l~t=h! ~~~ .t..
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II~II '"-' S'ank.ara's Sutra.. Bhashya ( Self-Explained)
I. It 1S a pity that S'arikara's Sutra- Bh ashya, which is no\v engaging the attention of innumerable eminent scholars who a re interested in the study of metaphysics devoted to the ascertainment of Absolute Reality, has been reduced to an utterly chaotic exposi~ tion of Vedanta, owing to many mutually opposed sub-commentaries and critical estimates of the work by adverse critics. In these circumstances, I have deemed it necessary to write a short compendium attempting to show how S'aukara's Bhashya is in no need of any other intcr pretation by sub-commentators or critics, when one notices how that great teacher repeats his most important ideas by paraphrasing in clear terms what he has already said or by briefly anticipating wha~ he is going to explain at greater length in another context.
'< • ~(f \<1~ ll?i 1l?T ~rrq~H ~TIS~CfiI~fJ1 'l~ ~ffWr;:a~ ~Ra: q~Ul fc)t{RlSllJlru» C'H fctq~r;:Cf~o~r~~Ff~ff~ij, ~~ Cl~ 6i{rOfr~~rf.l ~rlSlJqrCflHf.l ij~\frcn~ ~~Hl.rJrij~.{r!l llrCf=t;~Cfli~; ~qM'gIf.l $I qrCflir~ ~Cflf~~r~ ~r(lliR;a~: II 2. In this work, sentences or paragraphs prece ding or folJowing the particular term, phrase or passage to be elucidated, have been quoted to illustrate what S'atikara is emphasizing in the particular context. The stucl~nt would do well to supplement the list by sedulously hunting out any quotations that have not been cited here. - llthSlllt ~'ll l?J~ (~- e- a "'It) , n~u~ ~ ~~hhJ!l€ , ~ l~Q I llt~le1tlS~tt~l~~ hll?!~nJb~.\!Fc ~, ,:~.\!l~,-'tlH~~~ i ~J~!?~l~g,h l;h~~ n~ I ~~ (& - ~ - ~ "11) ,ntll?!~m~ ~ll~l£, --. fill:tlJll;~ ~~Et.~~ttu~l:tl~ hl~lJ.?; ~jlol!n~lE ~H2ltlt II ~!:t.e!~ltt~ln21;1tttR1:$ eo &} .~ ·All '&-S.-l itt 'h ,~1l~11l lel;;~l.1flb~:ij ll.ol!li!t>!.~~~\~~l!a U:I~l:t@ -alllJ!lll=t:a1! k~~~als~b~IS~~ ~1J:fti4? ,~a ·111 '&. L-L ·1~·1t) :&~ !i~lt1.2~ l:aP.~l!t:il.l#\1:t! l'2:}&I~la4Hijt~=I~~, (l) II tl~!:tb~SlHd~lh?h~~ , :!:tlh:.ta~~.ts 1l1.im!r1Jt -~llJI1\l !.!i,;ltb.l! It
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hblll~lal}jijH~:!l~1@ ~~1~ Ii!. The Absolutely neal Atman
3. There are two epithets applied to this work of BadarayaQa by 5'ailkara :- (1) .. How this Unity of Atman is the one purport of all Vedantas, we are going to show in this Siirrraka M'lmi'1msi'1_"
Concluding statement of the Adhyasa-Bhashya :-
(2) .. Of the Vedi'1nta-Mlmiimsi1-~listra which we h ave undertaken to' explain at length, the following is the very first aphorism. ".
BadarayaQa himself, however~' has not assigned any title to his work, for he simply begins with the Siitra 'Then, therefore, the enquiry into Brabma Jfiana shaH be made' (Su. 1-1-1).
How are S'ankara's statements to be reconciled with the spirit of the Siitra ? The reply is as folIo 'NS :-
Sanra (fmfi":) is the name of the individul l self limited to a particular body. So says S'ankara :-
(3) "SilnTa means that he is in the body. (Objection :- ) But Is'vara also is in the body! (Reply:-) True, He is in the body, but not exclu sively in anyone body. So say the S'rutis. The S'arlra or Jlva. on the other hand. is restricted to the body; for he cannot function except in the body which is his residence_ " SBh.I-2-3. p.66.
So also in his commentary on Sii. 1-2- 20, S'ankara says: " Sarira is known to be made up of the intellect. " SBh. 1-2- 20, p. 81. So the' S'iirlraka IvIimiimsii ' is so called because it investigates the nature of the embodied soul.
And now for the epithet 'Vedanta !..,llmiimsa '. The word 'Vedanta' means an Upanishad. The Bhiishya on 1-4-14 is a voucher for this:-
(1) "The same Lord of all, who is stated to be the cause (of the birth of the universe) in anyone particular 'Vedanta', with the particular characteristics - viz., the Omniscient, Lord of all, the Self of everyone, the One without a second, is uniformly described with the self same characteristics to be t.he cause in other Vedantas also···· .. ·· The st:.veral statements of this nature describing the nature of the cause being never in conflict with one another. " SBh. 1-4-14, p. 162,163.
This S'iistra is mainly intended to ascertain the purport of Vedanta texts. Therefore the name , Vedanta-Mlmamsa ' is quite ap::>ropriate!y applied to this work. This is corroborated in the following excerpt :- (3) ":For, Vedanta tf'xts are cited and their mean lng is investigated by t.he Slltras. The intuition of Brahman, is arrived at by ascertaining the meaning of texts, and not by any other means of valid know ledge. " SBh. 1-1-2, p. 7.
That the author of the Satras also proposes to show how this is exactly the aim of the Upanishads, will be explained in the exposition of the import of the first Siitra. So we can now safely conclude that this M'imamsa is called by the two significant names of
, S'iiriraka Mlmiimsa' and 'Vedanta Mlillaillsii J for the reason that this work has been undertaken to demonstrate how all the Vedantas or Upanishads pur port to reveal how the real nature of the embodied individual soul, is really the one Atman without a second.
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3i3f ol{~~i~ ~ lijl:;~qr~~tfi fct~~ ~~T.f~iCf~ a-q~~~~ I i31r~l1Flal "l~q:, q~~Hrr~ ~qrN~~~%fy;':l1l~~ 9rfir 'if ~ITr('J, ~i1Hrr1.c=rI[~lRf :q I q~q $;I \!fIla: qFn~~q~ ~ro >Ic~Rf ~~: I e~~ tlc1~ ~~~Trr'?flJ, ;~fci;:;rr 'if I:I1r~I1T"lHl1rilFm;1:il'e<1H1- ~~TUIf-~~ ~r~n'1q~FH1lfrfifrrt q~f;Cf I ~~,~ ~RnfiT~~f4q ~rffiRf ~~r!Iqt~rtlf qft~Rt:;t1~ ~Tc1.IEf;j~: ~~f i'frq~~<:(e.fR - , ~l;+fG,:~{~~~m~~!ij:' ~~l1!~rH '3f'i~nm fq~~Rf ~f~~ ~~~ t ~clf;:aii II 4. 'lve have seen that according to S'ankara, all Vedantas are devoted to teach the wisdom of the absolute u nity of Atman, and this same real Atman is otherwise called Brahman or the real nature of the embodied self according to BadarayaJ} a in the first Sutra of his Vedanta-lVHmamsa. This doctrine of Brahman as the only Reality, is brought out in all the Upanishads. For instance, the Jl,1undaka Upanishad says: " This in front is r eally Brahman alone; that which is behind is Bra hman; that which is to the right and l eft, is ver ily Bra hman; both below and a bove, is verily Bra hman. All this universe is the most lovable Brahman a lo ne. " Mu. 2-2-11.
And the commentator on this mantra, says :- " Eve ry concept o f non-Brahman is merely Avidya, j u st like the concept of snake in a rope. " Mu.Bh. 2-2-11, p. 164. But in empirical life, are found various pheno~ mena made up of names and forms; that there are many atmans, each of whom is possessed of an aggre gate of body and senses; and then, there is the external world which is other than atman. And man thinks that this universe itself is real enough. All this, according to S'ankara's followers, is due to Avidya, and that avidya or ignorance is of the nature of mutual superimposition of Atman and non-atman. Now this doctrine seems to be against all reason, at first sight. The author of the Sutra-Bhashya has, there fore, set forth this prima facie argument in the excerpt quoted at the head of this section, in order to state the real Vedantic position in the matter. ~~r~;:~~Pl ~,~: - ~~~i.Ta 3lrcijrifTCf{.nRCI~C{Uelir6· Fcti1Jmsir ~ij oijij~H {Rl j a({~~~Rl ~RtllrRt if: I ~a:? atr~iIr~rcq~~(i~~qllrijc~Hl I 611rif~ijllP:~~~~ ~ ~Rn(\lfd~Rq ifi=::rRCl. 4~BHrem6: ~ll~Rt I {~~ ijqnf;r.r~qyft:~ ~~:?:. ~ r:; ""::\ • Fillr~aqh6 I ~~r CiIiB~§r"l~I~ificq ~cp:ne;:, ~ifir~WI g; CI~~ - lin[lfj~~q ~Rt Cirn:(i:?:: ~ClllrCl: j !J;qij?Trfit ~(i~~qllrq~q ~~~r I ifi~~ l ~rm~n arij~ ~i[rR:, ifr~:q ~lf1. I 6:q ~fft~iIr~: {~fTrRl ~~lt~ij ;W4~~ ~tf~a if rf,?;l~~fq ~~ i1Jta~~lf' ~q~c~ij I fct:q 6~;lfrtij~cij~lf6iIrifr~~~Ofr"l~~~i1~q~~"'ITrq ~~;sI ~tf~S'-iiIijHiIr I '~~?J, Ol;q c~ ~'1 ir~~R1 ~ " ' ~l l ~~SJ~~, fclii1Jra c~ ~r~n~;:R~nfUl tfi~r~ if ~~lf{1 <1: ~ " "a:!~ ~~ , c~ ~~(f( ~~:, ~~ijr G:r~!I-l ' - ~~'-iIfG.~~ ~ fl~?J ~11~SI~p.Jm:q{~~c:{ ~H~~ ~;ij)~ :q ~tf~~ 6crtst'-iim.n I if c~~
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" 8l1~ 'if ~ffi~a;:'firl;j f.l'~a.:fl1l~ql;:aH~a r..ffi'~q Jim , '{:I ~~I Q-.I:l"EJ.itSif;:CfiTs.n~: ~{~: SI~lifEJif ~<1' (~. ~.'-\-n.) I{ffi I ~a~~ IT''~ - ifl~I~"witS;:{ioilt"t ~tt;:tfl({;:q~qilf~J 2 ~5;:'Q'~" g r.U';:o{~ ~~Q' ;1. I ~' ~I ~"liii:it:.pH..This is the gist of the objection to the super imposition doctrine :- "The assertion that there has been a mutual superimposition of the Atman and the non-atman in practical life, appears to be a statement of something logically impossible. For the Self and the non-self are by nature quite opposed to each other just lik~ darkness and light. Darkness is something that obstructs the function of the organ of sight, whereas light is that which makes the function possible. So are these two quite opposed to each other in their intrinsic nature. To explain: (1) The non-self is always an object of the knowledge of Atman, who is invariably a subject. The subject can never be like the object and hence there can be no mistaking the one for the other. For superimposition is possible only in the case of similar things Eke nacre and silver, which are both shining in sunlight. (2) Secondly, the nouoself is always something corresponding to the notion 'this;. Everything which is other than the self, can be objectified and conceived as being an object that can, be addressed and referred to by the concept 'thou', quite unlike one's own atman or self which must be necessarily conceived as something invariably corres ponding to the notion 'me'. One can never think of separating oneself fwm one's ovm self and conceive it to correspond to the notion of 'this' or 'thou'. Here, there is the second reason why neither of these can be mistaken for the other. And (3) thirdly, the not-self can never cease to be an object of some notion, for its very life consists in being known as an object of Atman. Atman on the other hand, can transcend the empirical notion of being an object of his concept, according to S'arikarite Vedantins. For, the s'ruti says, that just as a lu!T.p of salt is saline through and through without any distinction of its interior or exterior part, so this Atman is of the nature of Pure Consciousness, and has no nature other than conscious ness whether within or without. He is of the very nature of absolutely featureless Brahm::m (Vide SBh. 3·-2-16). But if this is admitted, where do we have any conceivability of the secondless Atman being the ubject or substrate of any superimposition along with the non-existing non-self at all ?
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