Swamy ’s Sri BhAshyam (Chapters 3 and 4)

By SrImathy SarOjA RAmAnujam sadagopan.org ah 4 103 96 87 78 58 28 11 1 Padha 4 Padha 3 Padha 2 Padha 1 Padha 4 Padha 3 Padha 2 Padha 1 N A C A DHYAYA DHYAYA IGAMANAM ONTENTS 4 3

114 P AGE

sadagopan.org sadagopan.org T reasoning. Thenexttwo adhyayasdealwi of the opponents were cause andtheviews andofdi qualities auspicious abode ofinfinite established In thefirsttwoadhyayasithasbeen andanswer. fromquestion which isknown subtle elem The soulgoesoutenvelopedbythe thadhantha raprathipatthou S UTHRA HADHANANTHARAPRATH -1 S RIBHASHYA Lakshmana Muni atThiruvallikkeni ramhathi samparishvakthah prasnanirupaNAhyAm-3-1-1 prasnanirupaNAhyAm-3-1-1 ramhathi samparishvakthah P

IPATHYA ADHA 1

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th the means and the methods of attaining ofattaining andthemethods th themeans fferent naturefrom everythingelseisthefirst fferent that , who is free from imperfections, from imperfections, that Brahman,whoisfree refuted on the basis of sruthi, smrthi and and of sruthi, smrthi refuted onthebasis ents with a view of obtaining another body body another ents withaviewofobtaining ADHYAYA DH - 1 IKARA N AM -3 -3-1-1

sadagopan.org sadagopan.org which the soul returns taking rebirthsays which thesoulreturnstaking le ofwhich one death andthetwopaths, soul after severalquestionsto afterputting of PAnchAlas PravahaNa.king where upanishad inChandhOgya panchAgnividhya ofthe instruction In the inthesruthi. found explanation question and from known Thisis wherever itgoes. poorvapa iscreatedasagainstthe the newbody which thesoulleavingbodytakeswithitsubtleelementsfrom that The suthraaffirms matter ofth the subject understood, whichforms absence ofitinBrahman, sleep andswoonthe moving about self oftheindividual imperfections the desire absence ofdesireinanythingexcept as the meditation adhyayaisabout The third Brahman. water consistingoffireand ea process in the waterbutasshown It isnotonly predominantly water. of threeelementsbut Because waterconsists thrayAthma kathvAtht S an answer. suthra gives takeswithittheessenceofallelements. Thenext birth howcanitbesaidthatthesoul doubtthatsince onlywat raisesa But theopponent manbecauseitturns intoachild. designated as bhavanthi,(Chan.5-9-1)thusat purushavachasO given as'ithithupanchamyAhuthAvApah is outset atthe The answertothequestion offered. seed is into whomtheoblationof woman is the fire fifth The isoffered. food of oblation the whom man into isthe fire The fourth ofrain isoffered. theoblation to which in fire istheearth Thethird , itturnsintorain. themoon of theform developsinto faith of form the in oblation theliquid That is oblation. the as moon the , king offer deities the fire this astheoblation.)Thisisfirst himself offers means thatasacrifi oblation. (This faith asthe theirpr sacrificerand ofthe prANas (indhriyas) the whichthedeities, fireinto isthe thattheheavens The answerisgivenlaterinthepassage howatthefifthoblationheliquid do youknow 'vEtTHa yaTHApanchamyAHuthAvApahpuru UTHRA -2

hu bhooyasthvAth-3-1-2 rth in lesser proportions. rth inlesserproportions. 2 oblations come to be designated as man.' asman.' cometobedesignated oblations ksha view that the soul can produce a new body body viewthatthesoulcanproduceanew ksha SvEthakEthu regarding the destinationofthe the regarding SvEthakEthu fire. Thenextis parjanya,the raincloud.Into cer who is competent and strong in his faith hisfaith andstrongin cer whoiscompetent d object, namely Brahman.Toattainthisthe object, namely d e first two padhas ofthethirdadhyaya. two padhas first e of tripartite is only predominantly made up of is onlypredominantlymade tripartite of and when it reaches the second stage, thatof andwhenitreachesthesecondstage, esiding deities, namely fire etc offer sraddha, esiding deities,namelyfireetcoffersraddha, the means of release which consists of the of releasewhichconsists the means in different states ofwaking,dreaming,deep in different ads to the point of no return and the other by by other andthe return of no the point ads to the fifth oblation the waters come tobe waters come thefifthoblation er issaidtoaccompanythesoulnext the abode of auspicious attributes, is tobe is attributes, the abodeofauspicious shavachasO bhavanthi,(Chan-5-3-3) shavachasO

prANagathE scha-3-1-3 Apahithi,(Tait.sam.I- apah praNayathi,sraddhAvA ' scriptures, the in ofwater sense the used in has been wordsraddha the hasah.' Moreover andfinallybecomingthefetus moon, rainetc between thequestionandanswer discrepancy sraddha this sayingthatby The suthrarefutes ofwater. out carryingthesubtleelement ofmind.He be anattitude to and sraddhaisknown it in thefirstoblation that says The opponent meant. whichis wateristhat because so water,itisnot of mention thereisno said that is If it prathamE asravaNAthithichet S enter thetrees.' and thehairsofhead theherbs of thebodyenters the hairs kEsAh vanaspatheen oushadheerlOmAni asinthelatertext taken inthesecondarysense it butthesuthra carries thesubtleelementswith Since itissaidthatwhenamandies his speech en mrthasyaagnimvAkapyEthi 'yathrAsya purushasya thisruthEhithich agnyAdhiga S from theirabodes.' theodors the windtakes hetakes out ofanother, and passes a newbody, the with sense, of to itselftheorgans 'It draws samyAthivAyurganDHA nivAsayAth yuthkrAmth yadhavApnOthiyadhAP sariram karshathi; hriyANiprakrthisTHAni 'manasshashaTAneend organs. it the with soul leavesthebodyittakes mentioned and withthesoulis The organsleaving prANA anuthkrAmanthi,(Brhd.4-4-2) 'thamuthkrAmantham prANahanuthkrAma Because ofthegoingth S The organs entering into fire etc is to be taken in the secondary sense. be takeninthesecondary to into fireetcis entering The organs UTHRA UTHRA UTHRA -3 -5 -4 e organs with the soul. e organswiththesoul.

eth nabHakthathvAth-3-1-4 h nathAEVahyupapatthEh-3-1-5 eesvar ah,grheethvaithAni .' (BG.15-8) 3 , mind for the sixth. When the ruler (soul) obtains ruler (soul) the sixth.When mind forthe is sraddha which is the offering and not water not offering and isthe sraddha which is and in the end it is said 'EvamApahpurushavac intheenditissaid'EvamApahpurushavac and thi; prANam anuthkrAMantham sarvE thi; prANamanuthkrAMantham only water is meant as otherwise there willbe otherwise there meant as only wateris with him those organs and then moves on, as then moves organsand with himthose In thetext refutes it saying that this statement is tobe is statement thatthis refutes itsaying . sraddha is mentioned as transformed into astransformed . sraddhais mentioned

ters into the fire, it is objected that the soul ters intothefire,itisobjectedthatsoul said thatwhenthe also inBhagavatgitaitis nce itisnotcorrecttosaythatthesoulgoes vi-8-1) he carries water sraddha is water.' hecarrieswatersraddhaiswater.' vi-8-1) ,'( Brhd.3-2- 13 Brhd.3-2-

)

sadagopan.org sadagopan.org and smrthi along the path it went by but with a difference. The withadifference. says itwentbybut sruthi thepath and smrthialong returnswith merit isexhausted thesoul When the krthAthyay EanusayavAn dhrshtasmrt S KRTH samparishvak thasmAth bhoothasukshmaih it. taking thesubtleelementswith Ramanuja concludes 6-1) Etha na vaidhEvAasnanthipibanthi; text, shown fromthe whichis actofeating notactual and satisfaction ob devas,meaning beasttothe a he islike yaTHA of onedevoid ofdevas,the the company sense ofthatwhichisenjoyed.Asaresult ofsacr devas arepleasedandtheyenjoythem worship etc realnatureheissaidto regardinghis sacrificer The suthrarefutestheabovesayingthatbecause askingsoma. cannot bedenoted and theyea of devas food soma isthe this king annam;thamdhEvA rAjAthaddhEvAnAm Esha sOmO declares. so thesruthi theselfand knowing ofnot because sense thesecondary in meant is of devas food Soma being bhAktham vAanAthmavithvAthnth S individual soul. the both denoting thenatureofmoon, the samewhichbecomes sraddha is of the body sOma king which arises from ofsraddha offering is exactlywhathasbeendesc This to theearth. moon) (king andbecomeSomaraja, world ofdevas to the go deeds meritorious whoperform those said that is chapter it only. Laterinthesame isjiva thesacrificer because so not is it the passage, in mentioned not is thejiva that is said it If asruthathv AthithichEthna,isht S UTHRA UTHRA UTHRA A

pasuh EVam sa dhEvAnAm pasuh EVamsa -8 -7 -6 THYAY

Thus ends the thadhantharprathipatthyadDhikaraNam thadhantharprathipatthyadDhikaraNam the Thus ends ADH

by saying that it is settled that the soul moves from one body to anotherone bodyto from thatthesoulmoves saying thatitissettled by

The opponent argues that from thetext from that The opponentargues IKARA ADHIkAriNAm pratheethEh-3-1-6 ADHIkAriNAm N AM aTHA hidharsayathi-3-1-7 , (Brhd.1-4-10) the knowledge of Self is mentioned as Self ismentioned of the knowledge hibhyAm yaTHEhamanEvam cha-3-1-8 4 -3-1-2 dhEvAm rthamdhrshtvAthrpyanthi,(Chan.3- ject of enjoyment. Eating for the devas mean for thedevas Eating ject ofenjoyment. be the food of devas. By the sacrificial offerings, offerings, be thefoodofdevas.Bysacrificial ribed in the previous section by mentioning the the bymentioning section inthe previous ribed thah jivo ramhathiithi siddham. thah jivoramhathiithisiddham. ifice etctheindividual selfisalsoableto enjoy of the absence of knowledge on the part of the of theabsence onthepart of knowledge of the theremainderofkarmaas declaredbysruthi t him,' itisevident that the soul individual etc. So the entity which is denoted as having ashaving denoted is which Sotheentity etc. and on the exhaustion of their merits return return merits exhaustion oftheir the and on and hence the word food is used inthe andhencethewordfoodisused

bakshayanthi, (Chan.5-10-4) bakshayanthi,

perform the enjoinedin the vedaslikeyajn perform the to isentitled conduct agood personwith onlya because so isnot it that The suthrareplies does. onlykarma no resultbut itfetches suchbecause as served bygoodconduct charaN conduct, that ifgood The objectionis conduct. ongood karma depends as purposeless isnot Good conduct AnarTHaky amithichethna S This suthrarefutesthissa merit ordemerit. vedasasproducing in the andnottheactsenjoined in general conduct word ch claimsthatthe etc. andtheopponent birth attaingood conduct isgood thosewhose saysthat suthra previous inthe The textquoted indirectly The word'charaNa' charaNAdhithi chEthnathadhupalaks S But whiledescending andthemoon. pithrlOka While ascendingthesoulissaidtogobysm The souldescendsinthesamewayas confirmthis. dharmasathras smrthis like a obtain beendoingsinfuldeeds have those who ApadhyEran aThayaihakapooyacharaNAabhyAsohayatthEkapooyAmyOnim conducthasbeengoodreturnto Those whose yonimApadhyEran, (Chan.5-10-7) thadhyaiharamaNeeyacharaNA andsmrthi. sruthi karma. Thisisshownbyboth remaining isexhausted and thedivyalOKa, soul hasearned the bywhich karma is,thegood that merit, that onlythe andsays view this refutes The suthra the abovetext. thatthere The poorvapkshinsays ornot. residual karma theyreturnwithany is whether went. Thequestion path bywhichthey by thesame theyreturn isexhausted theretilltheirkarma stayed Having 10-5) aTHait yAvath sampAthamushithvA KarshnAjina . UTHRA UTHRA -9 -10 , ' (Chan.5-10-7) ' (Chan.5-10-7) ying thatthewordcharaNa denotes karma and not conduct. karmaand denotes thadhpEkshathvAth- 3-1-10 thadhpEkshathvAth- is no residual karma as it has been exhausted as declared by asdeclaredby has beenexhausted it as residualkarma no is abhyAsO ha yatthEramaNeeyAm abhyAsO itwentupbutwithadifference. ham EvaadhvAnampunarnivarthanthE, haNArTH EthikArshNAjinih-3-1-9 5 araNa or conduct is not karma but denotes good good araNa orconductisnotkarmabutdenotes obtain a good birth like etc and etc likebrahmin agoodbirth obtain oke, night, the dark fortnight, dhakshiNAyana, dhakshiNAyana, darkfortnight, oke, night,the it does not touch the pithrlOka. nottouchthepithrlOka. does it a denotes karma then there will be no purpose will benopurpose karma thenthere a denotes the soul returns to experience the result of the the the soulreturnstoexperienceresultof low birth such as animals or alowcaste.Also low birthsuchasanimals a etc. This is indicated by the texts such as by thetexts indicated is a etc.This

denotes karma indirectly, asopinedby karma denotes

( Chan.5-

sadagopan.org sadagopan.org observed. Therefore KarshnAjinaconsider observed. Therefore to that therecanbenoresult meaning purify,' not do thevedas good conduct of himwhoisdevoid vedhAh, napunanthi 'AchAraheenam smaranthi cha-3-1-14 S Yama. worldthereisnoot thisisthe He whothinks, ayam lOkOnASthinaparahithimA is declaredinthesruthi moon. It descentfrom is ascenttoand there thepunishmentinrealmofYama (AchAraheenas)onlyafterexperiencing For them, samyamanE thuanubhooyaithr S The nextsuthrarepliestothis. . andthosewhofollowthe the actsenjoinedinvedasordowhatisforbidden not perform moon. So whoever leavesthisworldgotothe yE vaikEchAsmAth lOkAthprayanth The sruthideclares moon. mentions thateventhosewhodono The sruthi anishtADH ikAriNAmapichasrutham-3-1-12 S ANISHT karma. withresidual souls descend ac asmeritorious vedic actslikesandhyAvandhana KArs of opinion also, saysRamanuja,thoughthe is theopinion sense.This secondary to assume ' denotethegoodkarmaonlyasismean onlyconductasthe The wordcharaNameans demerit (inthedirectsense). ismeritand But charaNa EvaithithubAdharih- sukrthadu shkrthE S UTHRA UTHRA UTHRA UTHRA

-13 -12 -11 -14 ADH IK A

RYA Thus ends the krthAthyayADhikaraNam. krthAthyayADhikaraNam. the Thus ends DH IK EshAm ArOhAvarOhouthadga

ARA nee punafpunarvasamApad hyathE mE nee punafpunarvasamApadhyathE i chandhrmasamEvathEsarvegacchanthi s good conduct is implying karma. implying karma. is conduct s good 6 N

3-1-11 there will be no difference between those who do those there willbenodifferencebetween AM her, falls again and again under my sway,' says mysway,' fallsagainandunder her, the vaidhikakarma if the good conduct isnot t by good conduct and hence there is no need andhencethereisnoneed t bygoodconduct of BAdhari and it is approved by suthrakARa bysuthrakARa is approved it BAdhari and of hnAjina is partially accepted as much as the as the is partiallyacceptedasmuch hnAjina common expressions su common expressions

t perform sacrifices etc go to the world of gotothe etc t performsacrifices ts, qualify for acquiring merit. Therefore the acquiring merit.Thereforethe ts, qualifyfor

-3- 1-3

thi dharsanAth-3-1-13 ch as'hepractices . (Kato.1-2-6)

Yama. The smrthisalsodeclare this. the moon.(Chan.5-7)The nextsutrarefutesthis. evildoers mustgothrough thefirstfouroblation But theopponentobjects thatsincethefifthobla as isprescribed pithryANa knowledge nor to therealmofmoon.Forevildoersne pithryANa. thatis path ofsmoke, they followthe thE DHoomamabhisambhavanthi karma enjoinedinthevedas, thosewho fo Those whoinvillages(meaning dhattahmithupAsathe aTha yaimEgrAmEishtApoortham and hishOahah thE archishamabhisambhavanthiarc meaning, thosewithjnAna,followfa knowledge of those whoknowthis,(meaningthe thadhya itthamvidhuryEchEmEaranyEsraddhAthapaithyupAsathE said death. Thereitis the soulafter progress of fifth oblation,calledwaterissaidtobedesign me paths formthesubjectmatterofpassage the paths go byeitherof the evildoersdonot So the Vedas. in enjoined do the who ofthose isthat manes, pithryANa path ofthe fo The pathofdevas,devayAnaisprescribed and ka The twopathsaretheresultofjnAna vidhyAkar maNOrithithuprakrthathvAth-3-1-17 S there isnodiscrepancy. hence and theruleofYama thateventhesevenhellsareonlyunder suthrareplies the of Yama, realmthey gotothe saidthat is it hellshow seven the to go sinners ifthe that objection To the avirODhah-3-1-16 thathrApi thadhvyApArAth S There aresevenhellsmentioned. api saptha-3-1-15 S their sins. their sins. UTHRA UTHRA UTHRA -17 -16 -15

Parasara and othersdeclarethatall are undertheswayof Parasara

Seven hells are mentioned for the sinners to go and expiate togoand forthesinners hellsare mentioned Seven ith and austerities, go to light, (the path of light-devayAna) gotolight,(thepathoflight-devayAna) ith andausterities, theyhavenotdoneanygooddeeds. 7 rma astheyarethesubj r those whohave r those knowledge ofBrahmanandthe and do not reach the realm of the moon. The two do notreachtherealmofmoon.The and ntioned. In Chandhogya Upanishad, where the the where Upanishad, ntioned. InChandhogya llow karmmarga) perform sacrifice and other other performsacrificeand llow karmmarga) ither thedevayAnaonaccountoftheirlack s which necessitate their going totherealmof s whichnecessitatetheir ated asman,thenextsectiondealswith And it is further mentioned that all of them go them go thatallof And itisfurthermentioned tion is the origin of the new body even the of the newbodyeven tion istheorigin

the five fires) and those whointheforest, andthose the fivefires)

ect under discussion. discussion. ect under

sadagopan.org sadagopan.org dharsanAccha- 3-1-20 dharsanAccha- repe either ofthesepathsbecausetheykeep notgoby do wombs to theevil whoreturn thatthose is said upanishadit In ChAndhOgya ofanewbody. origination evildoer classofsouls,namelythe The third the moon. udbijja. Thereforefortheev those thatgerminate, or thoseborn meanssvedhaja The wordsamsokaja etc. moisture thosebornfrom includes The thirdclass thrtheeya sabdhAvarODHahsamsOkajasya-3- 1-21 S or bornfromsweat of thebeings mention isno there anobjectionthat upwith comes opponent the mating. But without they originate oblation as fifth onthe not depend do kind third ‘The germination. thoseby being and thereareonlythreekindsof Of thosementioned udbijjam, (Chan.6-3-1) abeejAnibhavanthiAndajamjeevajam bhoothAnAmthreeNyEv EshAm theshAm khalu oblation. depending onthefifth observation. Also by S ofreproduction. theprocess through that isnot andDraupadhiwerecr ofDrshtadhyumna bodies obla fifth the without Instances smaryathE apichalOkE-3-1-19 S moon. farasthe progressas evildoers never isneverfilledup.Sothe hence thisrealmofmoon nasampoorryathE thena asoulOKah (evildoers) because respecttothird Not with na thrtheeyEthaTHOpalabDHEh3-1-18 SUTHRA

UTHRA UTRA UTHRA - 20 -18 -21 -19

Thus ends the anishtADhikAryaDHik araNam. the anishtADhikAryaDHik Thus ends Sruthi also declares that inso declares that Sruthi also tion are known in the smrthi. smrthi. in the known tion are

moisture. To this the nextsuthrareplies. Tothisthe moisture. 8 atedly revolving between birth and death. birthand atedly revolvingbetween it is seen to be so from thescriptures. it isseentobeso

s do not depend on the fifth oblation for the for the oblation the fifth on depend do not s origination, those from egg, those from living living from those egg, from those origination, eated without depending on the fifth oblation dependingonthefifthoblation eated without ildoers there is no attainment oftherealm ildoers thereisnoattainment from sweat or moisture. This is included in in included is This ormoisture. sweat from

me cases bodies originate without without originate cases bodies me

In Mahabharatha for example the Mahabharatha In

suthra replies that it is merely in contact with the bodies of the plants as they are embodied by by areembodied they plantsas the of bodies the with ismerely in contact it that suthra replies as thesoulisborn To thequestionthatwhether as statedinthe previoussuthra. same reason withthebodiesof only incontact The soulis anyADHish TithEpurvavathabhilApAth-3-1-24 S ANY the soulstaysinpr inferred that etcitisnoteasyto form ofrice,corn takes the difficult a etc. arenot of AkAsA into therealm di many more set with is theescape from there athO vaikhaludhurnishprapatharam, There isaspecialstatement not so. repliesthatitis thesuthra embodiment another taking eachrealmwhetherthe reaching on that question long ti nottakevery The soul’sdescentdoes visEshAth-3-1-23 nAthichir ENa S N spheres. therespective air,etcwhenitreaches AkAsa, like the soulbecomes in reachi whereas result ofkarma moonor the becomes similarity. Whenthesoul only soulattains the sayingthat this refutes suthra the and state srAdhha the in moon inAk become embodied thatit claims opponent whether thesoulsbecomesembodied is question air. Havi to AkAsa toAkAsa,from They come bhavathi bhoothvA abhram 'yaThEtham AkasamAkAsAth as is described moon of the reasonable.Thedescentofthesoulfromrealm that being descending The soulattainssimilarityofnature thathsvAb hAvyApatthirupapatthEh3-1-22 SUTHRA THATHSV

UTHRA UTHRA A THICHIR AD -22 -22 -23 -24 HISH A BH AD T This is the end of thathsvAbhAvyApathh yaDHikaraNam ofthathsvAbhAvyApathh is theend This A ITH HIKARA VY A A DHIKARANAM PATTH Thus ends the nathichiraDhikaraNam the Thus ends , N ng the AkAsa etc. there is no su thereisno the AkAsaetc. ng vAyum vAyurbhoothvADHoomO vAyum evious stagesforashorttimeonly. AM

YADHIKARA -3-1-5 9 plants etc. which are ruled by other souls for the plants etc.whichareruledby other soulsforthe nd hence accomplished easily but when the soul butwhen hence accomplishedeasily nd

-3-1- 6 ng become air they become smoke. Now the smoke. theybecome become air ng pass on from that state. From this itcouldbe From that state. onfrom pass fficulties, meaning that the passing of the soul passingofthe meaningsoul that the fficulties,

a man, embodiment is needed for enjoying the forenjoyingthe a man,embodimentisneeded me because of declaration as such. To the me becauseofdeclarationassuch. To the from the world of the moon with AkAsa etc. moon withAkAsaetc. fromtheworldof rice etc in the primary sense of the term the primary senseoftheterm riceetcinthe Asa etc since the soul is said to become the the become to thesoulissaid Asa etcsince soul remains there for indefinite time before before time indefinite for there soul remains in theseelementsorattainsimilarity.The

N AM - 3-1-4 ch need. So it only means that that So itonlymeans ch need.

bhavathi DHoomO bhavathi DHoomO

sadagopan.org sadagopan.org karmaearn no thereis residual karma after enjoyingtheresultofgooddeedsand karma tobeexperiencedinthosebodies.Inth other souls.The reason for same this isthe as according to the residualkarma fo according to From thewombanewbody isacquired.When yOnEh sariram-3-1-27 S Then thesoulgetsconnectedwith aTha-3-1-26 rEthassig YOgO S animal sacrificeinyajnasbenefittheso Just asatreatmentforaninjury,evenifinvolv on ea gods the goest to die; thou not Thou dost dhushkrthah, sukrthO nApi na vAuEthanmriyasEripyasidhEvAni whilesa ispronounced manthra which The isbeneficial. alittlepainit statusevenifitinvolves exalted which secures That action from bodyofthelowerspecies andmakesitasce attaining goldenbodyitgoestoheavenofthean hiraNyasarira oorDhvahsvargalOkamEthi, says sruthi suthra.The refuted bythe is bad karma.Thisview the work out re beneficial the enjoying heaven. Sothesoulafter areunde for crueltybecause,eventhesacrifices sacrifices the in killing the that argued is it If na himsyAthsarvabhoothAni by killing himsa sincethescriptureitselfprohibits karma enjo because the of plantsetc.ispossible The viewoftheprevioussuthraisnotaccepted scriptures. according to said thatthekarmalikesacrificesare If itis chethna asuddham ithi S understood that the embodiment starts starts understood thattheembodiment itcanbe from this So womb. thehuman it reaches him isthrough that the actofgeneration, theon plant thesoulentersinto the stageof

UTHRA UTHRA UTHRA -27 -26 -25 sabdhAth-3-1-25

r experiencing pain andpleasure. pain r experiencing ed and hence no embodiment. ed andhencenoembodiment. crificing theanimalalsodeclares crificing only after reaching the human womb. womb. only afterreachingthehuman one who performs the actofgeneration. the one whoperforms ul that inhabits the body oftheanimal. thebody inhabits ul that 10 unholy (on account of himsa involved) it is not so, is notso, involved)it unholy (onaccountofhimsa

e who eats and through him gets connected with himgetsconnected e whoeatsandthrough

is not sin because there isnotsin dhEshi paTHibhih sugEbhih;yathrasanthi dhEshi paTHibhih e intervalbetweenleavingtheheavenlyregions sy paths; where virtuous men go, not evil-doers. men go,notevil-doers. paths;wherevirtuous sy by the opponent who says that acquiring bodies by theopponentwhosaysthatacquiringbodies that given before, namely, there is no result of no result namely,thereis before, given that next embodimentawaiting ined in the vedas like animal sacrifices involve involve sacrifices likeanimal vedas inthe ined es a little pain does a lot of good so too the the too so alittlepaindoes alotofgood es the soulreacheswomb itacquiresabody imal killed in sacrifice. As it releases the soul imal killedinsacrifice.Asitreleasesthesoul rtaken with a desire only, such as attaining rtaken withadesireonly,suchasattaining sult of good karma descends into plant lifeto plant into karma descends sult ofgood nd to heaven it is beneficial and not himsa. nd toheavenitisbeneficialandnot himsa.

is no desire motivation as theresultof

After reaching After word mAyAmAthram here does not mean illusi doesnot word mAyAmAthramhere (ofIsvara)astherealnature It isonlythe mAyAmAthra mthukArthsyEna an S suthra. inthenext years. Thisviewisrefuted your wish,ask to Ask forallkAmasaccording (Kata.1-1-25- 23) cchandhathahprarTHayasva sarvAn kAmAn used of desirelikesonsetc.Itis the objects sleep, fashions those who in The onewhoisawake kA ya EshusupthEshujAgarthi In kaTopanishaditissaid is thecreatorofdreamworld. Some shAkhassayclearly thatthejiva 3-2-2 nirmAthAra mchaEkEputhrAdhayascha- S gets newexperiencesthatcanon seeswhat notonly thedreamer worlds because he is meaning, karthA,' sa hi stage. intermediary third isthe ofdream the state sanDhyam thrtheeyam svapnasTHAnam,(Brhd.4-3-9) andnextworld. called because thisworld itisinbetween opponent answersthatitisthejivawhichcrea whether thiscreationis question soul? Tothe means thattherearenochariotsnorhors Which raTHayOgAnpaTHah srjathE,(Brhd.4-3-10) na thathraraTHAraTHayOgA world thedream saysabout sruthi state isdescribedalongwiththeauspicious of the state In thepreviousadhyayawakeful sanDHyE srshtirAhahi-3-2-1 S SANDHY UTHRA UTHRA UTHRA -2 -1 -3 ADH IKARA N the creator who creates allthese. whocreates the creator AM

ly belong to another world. ly belongtoanother mam kAmam purushO nirmimANah mam kAmampurushO - 3-2-1 P abhivyaktha svarupathvAth- 3-2-3 panTHAnO bhavanthi;aTHaraTHAn panTHAnO ADHA 11 in similar senseinotherplacesalsoas similar in

qualities and wonderful powers oftheLord. powers qualities andwonderful on but means IsvaramAyA, thewonderfulpower IsvaramAyA, on butmeans for sons and grandsons who willliveupto100 who sonsandgrandsons for ; sathAyushahputhrapouthrAnvrNeeshva, of the self is not manifested in samsara. The insamsara. manifested not is oftheself tes in the intermediate stage, sanDHya, so sanDHya, stage, tes intheintermediate es nor roads and everything is created by the es norroadsandeverythingiscreatedbythe he experienced in the wakeful statebutalso inthewakeful he experienced done by the individual self or Isvara, the selforIsvara, individual donebythe soul is described. In this adhyaya the dream adhyayathe Inthis is described. soul It is created by the jiva only. as said 'srjathE assaid'srjathE only. It iscreatedbythejiva the desired objects. The word means word kAma objects. The thedesired -2

It is said to connect the two two the toconnect said is It

,

(Kata.2-2-8 )

The The

sadagopan.org sadagopan.org (Brhd. 4-3-10) must be interpreted in accordance withthis. interpreted inaccordance mustbe (Brhd. 4-3-10) characteresticsapplytoBrahmanon Since these uchyathE,thatis thadhEvAmrtham self only thatit isthesupreme sleep, indicate 8) thesubsequenttextsthatfollowonewhic asIsvarain desired objectsisonlydenoted and not jiva, in thefull manife whom powers become the is possibleonlyfor creation This wonderful poweroftheLord. the wonderful kulE passage 'janakasya jAthA dhEvamAyEvanirmit short time.ThewordmAyAisusedtodenote is present because it is wonderful Isvara. It of karma, causingthecommission the willof replies thatitisaccording to so the realnatureof if the that question To the real willthe Due tothedivine thathO AnAtthuthirOhitham parAbhiDHy S UTHRA -4 Melkotte Sri Ramanuja Melkotte SriRamanuja of sin, so that thesoul wi of sin,sothat of theindividualselfisconcealed. white, that is Brahman, that aloneiscalledimmortal.' white, thatisBrahman, 12 'kAmam kAmam purushonirmimANah, '(Kata.2-2- purushonirmimANah, kAmam 'kAmam the supreme self, becauseofthebeginningless thesupremeself, . It goes like this. 'thadhEvasukram thadhbrahma thadhbrahma 'thadhEvasukram . Itgoeslikethis. hyasya banDhaviparyayaou- 3-2-4 hyasya banDhaviparyayaou- ul is pure should itnotmanifest why the suthra h mentions him, that keeps awake in those who mentions him,thatkeepsawakeinthosewho h only for the particular soul and lasts only for a fora only and lasts soul the particular only for Lord who is sathyasanlkalpa, of infallible will infallible will Lord whoissathyasanlkalpa,of wonder even in other places such as in the suchasinthe wonder eveninotherplaces ly the creator in the passage cited earlier ly thecreator cited inthepassage st only in the released state. The creator of the releasedstate.Thecreator st onlyin hA,' where is described as being like asbeing Sitaisdescribed hA,' where ll exhaustthesinfulkarma by

mentioned by sruthi by mentioned experiencing theresultofit.Thebondageand 'yathraithathsuptha hsamsthah samprasa sleep stageisexamined.In thesruthiitissaid The absenceofdreamtakes placein the nervesand thacchrutherAthmanicha-3-2-7 OnAdeeshu thadhabhAv S THA of theLordonly. dreamer andhenceitisthecreation Thedreamsthatpred according tothedreams. scienceof withthe are proficient Those who recognize thefulfillment thenheshould ifoneseesawomaninhisdream ritesfordesiredresults While performing (Chan.5-2-8) jAneeyAth thasminsvapnanidharsanE, sva kAmyEshusthriyam 'yadhA karmasu said itis upanishad of thedreamer.InChAndhOgya creation foreven Certain dreamsserveaspremonitions bysruthi isalso substantiated events which for afuture asomens As dreamsserve 2-6 cha thadvidhah-3- AchckshathE suchakasch ahisruthEh S in thewakingstate. im little actsofvery ofthe results the dispense object soul isnotcapableofcreatingthedream nameandform.Therefor into is nomanifestation creationandofsubtle gross elementsatthetime souloccu The concealmentofreal nature ofthe Also duetotheconnectionwithbody. hvAsOapi-3-2-5 dhEhayOgAd S offearlessness. else,heattainsthestate byanything unsupported indescribable fearlesslyestablis Whenever anaspirantgets vindhathEaThasOabha prathishTAm hrshyean 'yadhA hyEvaishaEthaminnad UTHRA UTHRA UTHRA DH -6 -5 -7 ABH A V ADH of his desire in this vision ofadream. vision in this desire of his IKARANAM Thus ends sandhyADHikaraNam.. sandhyADHikaraNam.. Thus ends

yamgathO bhavathi;,(Tait.2-7) 13

atghmyE anirukthEanilayanEabhayam pnEshu pasyathi samrddhim thathra samrddhim pnEshu pasyathi -3-2-2 nnah svapnamnavijAnAthiAsuthadhA nnah portance, not considerably large to be exhausted tobeexhausted large portance, notconsiderably hed in Brahman, the unperceivable, formless, theunperceivable,formless, inBrahman, hed s. The Lord creates the dream world in order to worldin The Lordcreatesthedream s. rs duetoitsconnectionwiththebodymadeof elements at the time of dissolution when there dissolution when time of elementsatthe ts to come and hence they could not be the ts tocomeandhencetheycouldnotbethe dreams also predict good and bad results dreams alsopredictgoodandbad e itsrealnature bykarma,the beingobscured ict bad results cannot be the creation of the of the badresultscannotbethecreation ict release bothareeffected bytheLordonly,as it isdeclaredbysruthialso. Nowthedeep

sadagopan.org sadagopan.org mosquito, that theybecome again that mosquito, Whatever thesecreatures arehere,whetheralion, masakO vAyadhyadhbhavanthithadhAbhavanthi sa ihavyAgrovAsimhOvrkOvAvarA one wh remembers thatheisthe up one onwaking outbythesamesouland karmahastobe worked wakes up.Theremaining adifferent soulwakes and become emancipated rested thesoulhaving questionwhether To the injunction. and to thesruthi according and karma, remembrance to updue wakes The sameperson bhyah-3-2-9 sa EvathukaramAnusabdhavidhi S VI thadhabhAvADHikaranam.karmAnusmrthisabdha Brahmantheydonotknowthat come from navi Agaccha 'satha Thetext Brahman. form Since Brahmanistherestingplaceindeepsleep from that(Brahman) Hence theawakening athahprabh ODHOasmAth-3-2-8 S therestingplaceindeepsleep. sushupthisTHAnam, conflict in notbe soas to beinterpreted accordance alonewillbein bed. Thisexplanation arelikethepalace,regi nAdias here alsothe thepalace,inacouchandon abed, 'he sleepsin The suthrarepliesthattheplacesmentionedare mentioned. forth restingplaces the become either they argues thatasonecanno Hence thepoorvapkshin sath withthe united sleeps hebecomes When aman sath svapithinAma yathraithath purushah rests intheregionofheartdeep (Chan.-8-6- thenAdis.' peacefully heentersinto deep sleep)he sleeps(meaning man When a bhavathi, nAdeeshu supthO UTHRA UTHRA DH YA -9 -8

DHI KARA N AM o slept (anusmrthi). The sruthi also supports this.Thetext also supports Thesruthi (anusmrthi). o slept - 3-2-3

sleep. Also in the text it is said sleep.Alsointhetextit 14 hO vA keetO vA pathangO vA dhamsOvA hO vAkeetOpathangO A soumyathadhAsampannObhavathi, with each other. Therefore Brahman is the eachother.ThereforeBrahmanisthe with dhuh sathaAgacchAmahe, '(Chan.6-10-2) having '(Chan.6-10-2) dhuh sathaAgacchAmahe, on of heart is the couch and the Brahman is the isthe the Brahman couchand the is of heart on does not know anydreamandrestswell does not 3) In BrhdArNyaka also it is said that the soul thesoul that alsoitissaid 3) InBrhdArNyaka e soul alternatively or they arecollectively soulalternativelyor e in Brahman wakes up as before or does it does beforeor wakes upas in Brahman thescripturesdeclarethatsoulawakens with the alternate sruthi texts since they have have they since texts sruthi with thealternate in thecollectivesense.as_expression

'the threearetakentobeinoneplaceonly, t sleep in different places at the same time, placesatthesametime, t sleepindifferent they have come from it.' Thus ends up, the suthra answers that the same soul up, thesuthraanswersthatsamesoul

or tiger,wolf,boar,worm, fly,,gad-flyor

(Chan.. VI,io,2).

Also the injunctions regarding attainment ofrele attainment regarding Also theinjunctions and says the realSelf.Hewastoldthatonewhoisfu in thetext Itisshown eventhen. state waking The sleepingpersonisdifferentfr in sleep. having rested in Brahman for a while comes forawhile inBrahman having rested will adhere to Brahman who is said to abide in th to abide who issaid will adheretoBrahman The poorvapkshinsaysthat thede forattainingBrahman. desire to induce order in qualities ofauspicious anabode and defects free from being described as is Brahman toarousedispassionin previous suthrasinorder The conditionofthejivaindi characteristics. There isnoimperfectioninBrahmanbecause of ubhayali na sTHAnathopiparasya S UBHAYALING death. it couldbeonlydescribedaspartial So consciousness. and restan ofpeace the absence because of know is no asthere states or dream the wakeful to death,thesu sleepstatesorakin dream ordeep namely,wakeful, the three, of included inone istobe theswoon question whether To the only alternativeleft. it ispartialdeathasthe In swoon mugDHE arDHasampatthihparisEshAth-3-2-10 S M andknow heseeseverything sarvasah, ApnOthi real nature,'inwhichstatehebecomesa havingattainedthe rupENa abhinishpadhyathE, as'paramjyOthirupasampadhyasvEna isdescribed handthereleasedsoul On theother into annihilation. indeep sleepwhohe doesnotknow Meaning, he EvaapeethObhavathi,(Chan.8-11-1) imAni bhoothAni;vinAsam nAha khaluayamEvamsamprathyAthmAbam UTHRA UTHRA UG DHADH -10 -11 ADH Thus ends the karmAnusmrthisabdhy aDHikaraNam. aDHikaraNam. karmAnusmrthisabdhy the Thus ends IKARA IKARANAM N AM fferent states of consciousness has been brought outbythe hasbeen fferent statesofconsciousness a released soul as he is not free from limiting adjuncts of fects of the different places such as wakeful state, dream etc. places suchaswakefulstate,dreametc. fects ofthedifferent - 3-2-4 ngam sarvathrahi3-2-11 -3-2-5 15 back toworkouttheremainingkarma. back ll knowing 'sarvam hapasyah pasyathisarvam ll knowing'sarvam where Indhrawasinstruct

ledge, neither it has the character of deep sleep the characterofdeep it has neither ledge, themindofanaspirantandnownature ll asleep is the Self but Indhra is not satisfied satisfied isnot SelfbutIndhra asleep isthe ll ase willbepurposelessif em. He argues that the soul by nature is pure ispure soul bynature thatthe em. Heargues supreme light (Brahman)hemanifestsinhis supreme light d nor is it death asthesoulreturnsto is d nor is or any of these things and hencehegoes isoranyofthesethings s everything.'Therefor jAnAthi ayamahamasmiithinOEva thra replies that it is partial death. It is not death.Itisnot thra repliesthatitispartial place as it is said to have two fold fold tohavetwo is said placeasit

ed by Prajapathiabout ed asoulbecomesfree e thesoulinsleep e

sadagopan.org sadagopan.org Here Ramanuja quotes from sruthi texts suchas, texts sruthi quotesfrom Here Ramanuja from allimperfectionsan through out Brahmanissaid to have twofold ch that suthrasaying the refutedin is This view enters in. of thebody imperfections bythe contaminated being present inallentitiesastheirinnerself being present describe Brahman etcwhich thishTan,' suchas'yahprthivyAm he fallsintofilth.Thetexts embodiment shouldcreateimperfections.Justas though Brahmanabidesindifferentstateswi it a body with totheconnection but onlydue thadhEva preethayEbhoothv is said it VishnupurANa karma of joy orsorrowaccording tothe gives naturebut bad by or good arenot objects even the inanimate out that Ramanuja points cannot escapebeingconnectedwiththeimperfect arguedthateveniftheentryinto It cannotbe immortal. the assertion'sathaASthmAantharyAmyamrtha 'ya prthivyAm self like as theinner is described etc. ensouledbyitlikedivine,human bodies Brahman shouldalsobe objection that To the in eachtext. so becauseofassertiontothecontrary If itissaidthatBrahmancannotavoidcontamin chethnaprtyhE bhEdhAth ithi S passagesthetwofoldcharacteri From these of all,highand supreme beingtheLord there areenergy,strength,might,wisdom,valo by afracti qualities, allauspicious He possesses parANAm sakalAnayathraklEsAdhayahsanthiparAvarEse,(VP-6-5-84/85) karAsih;parah shakthyAdhicuNai mahAvabODHasuveerya thEjObalaisvarya svas samasthakalyAna gunAthmakOasou andwish infallible will free fromevil,oldage,death, sathyasankalpah, (Chan.8-1-5) vijarOvimrthyuHvish apahathapApma, UTHRA -12 ,' and fromsmrthi ,' and d possessing infinite auspicious qualities. qualities. infiniteauspicious d possessing A ApunardhuhkhAya jAyathE;thadhEva kOpAya yathah jAyathE;thadhEva A ApunardhuhkhAya kam athadhvachanAth-3-2-12 low, whom no imperfections affect.’ low, whomno 16 okO vijiGHathsOapipAsah sathyakAmah sathyakAmah okO vijiGHathsOapipAsah stics of Brahman can beunderstood. Brahman can stics of hakthilEsAth dhrtha bhootha sargah, bhootha hakthilEsAth dhrtha the suthra answers thateachtextwhereBrahman the suthraanswers the supreme self is not contaminated because the supremeselfisnotcontaminated proves onlythatlikean acquires imperfections caused by karma. Even bykarma. caused imperfections acquires thishTan, yaAthmanithishTan'etc.endswith on of his power supporting all beings. In Him all beings.InHim supporting power ofhis on affected by the imperfect affected by aperson,thoughcleanwillbecomeimpureif the different bodies is self-willed, Brahman Brahman isself-willed, bodies thedifferent aracteristics by the sruthi, namely, being free free namely, being thesruthi, by aracteristics the individualwhoex free from grief, free from hunger and thirst; of of andthirst; freefromhunger fromgrief, free ation onaccountofdiff Brahman also will be so due to the body it body Brahman alsowillbesoduetothe ions which are the nature of the bodies. the natureofbodies. ions whichare r, and all other noble qualities. He is the isthe He andallothernoblequalities. r, th the soul voluntarily as its inner self, asitsinner voluntarily th thesoul h’, thatistheSelf,indweller who is

embodied soul getting embodied erent bodies, itisnot bodies, erent periences them. In periences them. ions of the different ions ofthe to the supreme self it is a matter of sport only. matterofsport selfitisa to thesupreme prakAsava thchaavaiyarTHyAth- 3-2-15 S qualities. abode ofallauspicious ofall absence nirastha nikhiladhOshathvam, antharyami, indweller,andhence,saysRamanuj as the and itsbody soul the in abiding though form, no andhence Brahman thisisnotthecase therespectivena The soulisconnectedwith Brahman. AkAsa (meaningBrahman)istheagentof nirvah AkAsO vainAmanAmarupayOh text from the is evident This andform. forthenames superior beinginstrumental embodiment asthereisno formless Brahman is forms. theagentofnamesand though by natureformless Brahman is arupavadh Evahithathpr S tothis. body.Thenextsuthrareplies inthesame affected being andpl embodiment causespain hencewhenthe and and forms ofnames thesphere Brahman alsocomesunder that shows souland this inwith enter will vyAkaravANI,I nAmarupE thetext'anEnajeevEnaAthmanAanupravisya But thepoorvapakshinquotes affected. body asitsinnerselfisnot painandpleasure astheresu soul experiences thatthoughtheindividual eating,'declares onwithout andsweettheotherlooks fruits sour frie inseparable of beautifulplumage, Two birds anasnananyah pippalam svAdhuatthi vr sayujAsakhAyAsamAnam dhvA suparNA thus. Some alsoteach api chaivamEkE-3-2-13 S wh bodies, with So theconnection orpain. ofpleasure is ofthenature versa andhencenothing thing whichgivespl same means thatthe which sukhAthmakam prasAdhAya chajAyathe;thasmAthdhuhjhAthmakam UTHRA UTHRA UTHRA -14 -13 -15 , '(VP.2-6-48)

aDHAnathvAth- 3-2-14 easure to the jiva due to karma how can Brahman be not Brahmanbe howcan duetokarma easure tothejiva ile causes joy and sorrowforth causes joyand ile

abhichAkaseethi 17 ithA thEyadhantharAthadhbrahma

names and forms; that without these is thatwithouttheseis andforms; names lt of embodiment Brahman abiding in the same same Brahmanabidinginthe lt ofembodiment me and form according to its karma and for andfor its karma to according andform me imperfections and kalyANAgunAkarathva m, m, imperfections andkalyANAgunAkarathva ksham parishasvajAthE;thayOranyah nds cling to the same tree; while one eats the the eats whileone tree; nds clingtothesame easure turns into a source of sorrow and vice ofsorrowand into asource turns easure provide name and form,' and says that this andsays and form,' name provide a, retains the dual characteristics, namely a, retainsthe namely dualcharacteristics, as in the case of jiva due to karma and is

nAsthi nachakimchith

e jivaaccordingtohiskarma,

,

sadagopan.org sadagopan.org be devoid of meaning. meaning. be devoidof sothat th ubhayalingathvam hastobeaffirmed text 'sat make the to in order be understood justasth sayingthat this to The suthrareplies the contrary. abodeofau the being free fromimperfectionsand how canBrahmanbea asksthat The opponent denying allattributesbyth Self ofall,andagain thecauseofwo jagathkAraNathvam, being thequalitiessarvajnathvam,omnisc mentioning undifferentiated, Brahman tobenirvisesha, denotes isBrahman, infinity and truth,knowledge ’, anantham jnAnam 'sathyam is questioned The conceptofubhayalingathvam of meaning. textswillnotbedevoid be takenastruesothatthe Even as Brahman is regarded as being essentially of light, so too the two fold characteristics to bibarthyavyaya isvarah, thuanyahparamAthmA 'utthamah purushah a of theworld that theLordiscause wi without action,tranquil, parts, is without He who niravadhyamniranjanam,' ( shAntham nishkriyam 'nishkalamm isknowledgeitself,and thought allandHiscreative andknows omniscient He is 'yah sarvajnah deityofallthedeities, and supreme He istheLordoflordas dhAivatham,' 'thameesvarANAmpara mammahEsvaram suchas: texts buy sruthi isshown ofBrahman The twofoldcharacteristics andsmrthi. bysruthi is shown This dharsayat hichaathOapismaryathE-3-2-17 S qualities. theother and notnegates ananthambrahma,'sp The text'sathyamjnAnam so muchonly. says quoted And thetext Aha chathanmAthram-3-2-16 S UTHRA UTHRA -17 -16 (Svet.6-7)

sarvavith yasyajnAnamayamthapah

' (BG.15-17)

nd pervades all but unaffected by anything, nd pervadesallbutunaffectedbyanything, 18 hyam jnAnam anantham,' meaningful so too the meaningfulsotoothe anantham,' hyam jnAnam e attribute of consciousness (prakAsathvam) is to is of consciousness(prakAsathvam) e attribute tham dhaivathAnAAm paramam cha thamdhaivathAnAAmparamam rld, and sarvAntharyAmithvam, being the inner inner beingthe andsarvAntharyAmithvam, rld, e texts mentioning sarvajnathvametc.willnot e textsmentioning ttributed with the ubhayalinga, namely, ubhayalinga, being withthe ttributed

(that is, according to advaita only) while only)while (that is,accordingtoadvaita e texts saying ' nethi ne e textssaying'nethi ithi udhAhrthah;yO lOkathrayam Avisya ithi udhAhrthah;yOlOkathrayam ecifies only this being the natureofBrahman onlythisbeingthe ecifies spicious qualities on the face of evidence to face ofevidence on the qualities spicious ience, sathyasankalpathvam,truewilled, thout fault, without taint. Smrthi also says also Smrthi fault, withouttaint. thout on the basis of abhedha texts.Thetext on thebasisofabhedha ,' (Mund.1-1-9) S vet. Up.VI,l9) thi, not this, not this. thi, notthis,

aTha EvachOpamA suryakAdhivath-3-2-18 The poorvapakshin quoting the text 'nethi nethi,' says that Brahman is defined as pure being being aspure isdefined Brahman says that nethi,' text 'nethi the quoting The poorvapakshin declaresmorethanthat. ofBrahmanand The textdeniesonlythat-muchness prkrthath Avathvamhi pr S by theirimperf not affected like earth,is does notexistinwateretc.reality, likewise This means,justastheimperfectionsofre ithi dhOshasambhanDHah paramAthmanah dhOshprathyaneekAkA hvangahthaTHA jalAdhidhOshAnabhis anavasTH vasthuthah yaTHA jalAdhishu impe his that toshow inorder of water sources compared toAkASainapotandother Brahman is and appropriate thus it comparison is seen. increa like in imperfections The participation 3-2-20 rbhAvAth ubha vrddhihrA sabhAkthvamantha S exis scripture tellsusthatBrahman the reflectionofsuninwater,mirroretc.Mo Brahman This suthrapresentsanobjectionthat etc. no comparisonas is But there ambuvatha grahaaNAththuna S be oftheimagewhich the imperfections Brahman iscomparedtothe though sun refl which Therefore thecomparisonsofBrahman S Brahman. While the sun is not present in waterth isnotpresent thesun Brahman. While Ramanuja explains it thus: Ramanuja explainsitthus: place. imperfections oftheresiding for indicating the same characteristic of UTHRA UTHRA UTHRA UTHRA

-18 -20 -19 -21 athishEDHathi thathObrav athishEDHathi Brahman is not apprehended as th as not apprehended is Brahman thaTHAthvam- 3-2-19 ts in prthivee etc. in reality. So the comparison is not valid. isnot inreality.Sothecomparison etc. in prthivee ts with the images of the sunetc. images ofthe with the ections, being free from defects by nature. ections, beingfreefromdefectsby long to the reflecting medium only. medium reflecting long tothe 19

prthivyAdhishu avasTHithasyApi prthivyAdhishu rathayA dhOshahEthvabhAvAth na rathayA dhOshahEthvabhAvAth ithasya amsumathahhethvabhAvAth Brahman, namely not being affected bythe affected notbeing namely Brahman, flecting medium do not affect thesunbecauseit medium donotaffect flecting the Supreme self, though existing in the entities in theentities self,thoughexisting Supreme the se and decrease alone is denied making the the anddecreasealoneisdeniedmaking se

is not apprehended in the places He abides as is notapprehendedintheplacesHeabides as

rfections oftheplace e air exists in thepots air exists e ya sAmanjasyath Evam dharsanAth cha- ya sAmanjasyathEvamdharsanAth ected in different mediums is not affected by by not affected mediumsis ected indifferent reover the reflection is an illusion. But the But the an illusion. reflection is reover the things and also tosunreflectedindifferent things and eethi chabhooyah-3-2- 21

e reflection of the suninwater e reflectionof

. Both the examples are . Boththeexamples abodedonotaffect

sadagopan.org sadagopan.org api samrADHaneprathyaksh S denial. Brahmanor questionofdefining is no chakshushA grhyathEnApivAchA,(Mund.3-1-8) He (Kata. 2-6-9) hisformdoesno rupam Sruti declares'nasadhrsEthishTathi asdeclaredbyscriptures. unmanifest Brahman is thadhavya kthamAhahi-3-2-22 S qualities. auspicious infinite andpossessing imperfections that Brahman hastw Therefore isconfirmed Evabrahma.' ubhayalingam saviseshathvam naprathishiDHyathE athaschaivam vAkyaseshOdhithaguNajA qualities only.' th denies but itonly alreadystated qualities hascertain thatBrahman show nethi' denial,'nethi Ramanuja concludesthatsincethepassages truth ofthemall. so forBrahmanwhoisfr is not karma whereasit ofthe sathyasya sathyambecausetheknowledge nature liketheinsentient..OftheserealsBrah in formand changes not undergo do they the sense true in theyare bypranaand accompanied soulsare souls) aretrueandHeisthetruthofthem.The called pranasbecause theyare vai sathyam sentence'prANA thEs subsequent sa known as'sathyasya is Brahman anyathsvarupa nature andqualities,'brahmanah Brahmanbothin higherthan passagemeansthatthereisnothing ithi'inthe the words'na thus: Ramanuja explainsthepassage so not this not anythinghigherthan For thereis sathyam ithi,(Brhd.4-3-6) nahyEthasmAth ithina with each other. It is said bysruthi with eachother.Itis hence thete laterand of morequalities declaration negate whathasalre cannot Otherwise sruthi much. tothis Brahman denieslimiting only but ofBrahman theattributes deny does not quoted text repliesthatthe which thesuthra to isnotapplicable, and hencetheubhayalinga UTHRA UTHRA -22 -23 ithi anyathparamasthi

t stands to be seen and no one sees Him with the eye and 'na sees Himwiththe eye and'na t standstobeseenandnoone AnumAnAbh yAm-3-2-23

thyam' the 'true of the true.' Th true.' thyam' the'trueof api thupoorvaprakrt 20 thayOgAth nethinetheethibrahmaNah at the nature of Brahman is limited by those by those is limited the natureofBrahman at asya nachakshushApasyathikaschanaEnam, asya Then comes the name, the True of the True; Trueofthe thename, comes Then ady said earlier and more so because of the ady saidearlierandmoresobecauseofthe ee from sin. Therefore Brahman is the highest highest is the Brahman fromsin.Therefore ee thah guNathahchanAsthiithyarTHah.'That man is the highest reality. He is termed as Heistermedas reality. man isthehighest hAm Esha sathyam,prANas the (individual souls contract and expand according to their andexpandaccordingtotheir souls contract ; aTha nAmaDHEyam sathyasya aTha nAmaDHEyam ofold characteristics of being free from from beingfree of ofold characteristics xts have to be interpreted soasnotconflict xts havetobeinterpreted qualities the to denial isnotinrespect the complementary tothatcontainingthe complementary is not grasped by eye or speech.' so there byeyeorspeech.'so there isnotgrasped

hEya itthAmAthram is epithet is explained in the inthe isexplained is epithet . atha Brahman can be intuited only through the means of devotion and meditation. meditation. of devotionand themeans onlythrough beintuited Brahman can comb meditation preeNana, issamyak SamrAdhana and anumana) prathyaksha medita Brahman canbeexperiencedonlythrough to prove that Brahman is free from imperfectio Brahmanisfreefrom to provethat order in examined is Brahman sentient worldand non relationshipbetweenthe true. Nowthe limitation ofestablished thatthe textssaying'n It hasbeen Brahman. It has 3-2-26 ubhayavya padhEsAthahikundalavath- also been showS AHIKUNDAL characteristics areconfirmed. twofold the qualities auspicious infinite aspossessing established hasbeen Since Brahman characteristics apply. the tobeinfinite is shown As Brahman 3-2-25 athO ananthEnathTHAhilingam- S isunderstood. ofBrahman modes asthe form gross and in subtle beings insentient the and sentient the of well astheuniverse Brahman as the meditation, through apprehension In this ." am manuand “I understood, this Seeing (Brhd.1-4-10) " manurabhavamsuryascha", pasyanrshi thaddhaithath meditation. There arenon-differences inthecaseoflight prakAsAdhi vathchaavaiseshyamprakAsas S devotion.' only through attained throughvedas,austerities, I cannotbe laBhyah,(BG.XI-53/54) nAham vedhairnathapasAnadhAnEna selfchoose only byhim,whomthesupreme vedas, selfcannotbeattainedthrough The supreme sruthEna;yamEvaisha vrnuthEth 'nAyamAthmA paravachanEnalabhyahnamEdhayAnabahuDHA

UTHRA UTHRA UTHRA -25 24 -26 ADH IKARA rvAmadhEvah prathipedhE N A Ena labhyah,(Kata.1-2-23)

M -3-2-6 21 s.' Smrthi also confirms this by saying by this alsoconfirms Smrthi s.' chakarmaniabhyAsAth-3-2-24

n that Brahman is the highest and truth of the ofthe andtruth isthehighest n thatBrahman

chejyayaA--- -bhakthyAthvananyayaA and apprehension through constant practiceof constant and apprehensionthrough knowledge and bliss as the essential natureof essential blissasthe and knowledge ns. Thereare three alternative views,namely ot this, not this,' deny only the iyatthA the theiyatthA only deny this,notthis,' ot charity, orbysacrifice.Ibecomeaccessible

or intellect or learning; but can be attained but canbeattained orintellectlearning; ined with devotion and sruthi declaresthat devotionand ined with tion says sruthi andsmrthi(denotedby tion says

sadagopan.org sadagopan.org the sentient soul, an attribute of Brahman, being an inseparable part(amsa)of inseparable an being of Brahman, attribute soul,an the sentient parah'(BS.2-3-45)acco 'prakASAdhivatthu nAivam (BS.2-3-43) and nANAvayapadhEsAth,' 'amsO described intheearlier suthras This leadstotheconclusionthatrelati in thesruthi is againstthedeclaration this thecomm whichforms it willbeBrahmanhood that pervadesall. character andnotarealentity and Brahman, in world of thenon-sentient inlightaswell thesubstance fire constitutes the worldwillbeunavoidablewithrespectto itselfexisting Brahman alternative first In the before. Or therelationisasgiven poorvavad hvA-3-2-28 S the elementfire. sourceis adopted in as much as though both ar thediffer denoting withthetexts contradiction toappearastheworld If brahmanissaid Or likethelightanditssource. prakAsAsr ayavadhvA-3-2-27 S coils. Brahmanin snake yetnotdifferentastheyareonly worldisdiff coils the andits serpent like the name todistinguish into everything Brahman 'anEna jivE texts like with theworldwhile allthisisth sarvam,'(Chan.7-25-2) 'AtmaivEdham The textssuchas'brahmaEvaidhamsarvam' form. subtle their in thenon-sentient and sentient bythe distinguished Brahman from originated and sentient bythe distinguished that Brahman (BS.1-4-23) ithasbeenshown ' prathishTAdhrshtAnthAnuparOdhAth, 'prakrthischa 'thadhanyathvam From theearliersuthras witheachofthealternatives. deal suthras following two likethatofthepartandwhole viseshyathA, sour the lightand , thatbetweenthe serpent to of a ahikundalanyaya, therelation UTHRA UTHRA -28 -27

that Brahman is the supreme reality. supreme reality. isthe thatBrahman 22 as its source, Brahman hood forms the substance as itssource,Brahmanhoodformsthesubstance onship between Brahmanand theworldisas onship between ce of light and amsaam of lightand ce which caseBrahmanbecomesameregeneric Brahman. The second alternative means thatas second alternative Brahman. The ence andhencetheanalogyoflightits s and forms mention the difference. Therefore thedifference.Therefore mention s andforms erent in names and forms like the coils of the ofthe thecoils names andformslike erent in ArmbhaNa sabdhAdhibhyah,' (BS.2-1-14) and (BS.2-1-14) sabdhAdhibhyah,' ArmbhaNa as the non-sentient world, the imperfections of of world,theimperfections the non-sentient as na AthmanA anupravisya,' relating the entry of of theentry relating anupravisya,' na AthmanA as theand thesubstance.This attribute its coils, prabhAprabhAvathOh iva EkajAthi ivaEkajAthi its coils,prabhAprabhAvathOh e different yettheyarethesamebeing(thEjas) e different This means, instead of Brahman existinginall, means, insteadof This like the serpent and its coils there will be willbe like theserpentanditscoilsthere the non-sentient beings in their gross form has has form gross in their beings the non-sentient on basis of both the world and Brahman and andBrahman and on basisofboththeworld e Self,speakabouttheidentityofBrahman rding to which the non-sentient is also, like is also,like the non-sentient rding towhich substance, like the snake that exists in its substance,likethesnakethatexistsin (Brhd.2-5-1) all this is Brahman and (Brhd.2-5-1)allthisisBrahman sibhAvEna viseshaNa sibhAvEna viseshaNa universe is filled and what is higher than that higher than is filledandwhat universe thadharoop yadhuttharatharam sarvam,thathO purushENa poorNam and'thEnEdham thanthehighest purushawhoishigher he goestothe That there is something higheris also shown is Brahman. bridge, that indicate allofwhich immortal,' the bridge of and ofimmortality' (Svet.6-19) bridge highest which isunlimited,tobe reached bythat brid indicates which parts, sixteen feet and four '(Chan.3-18 shOdasalkalam, chathushpAdbrahma limited also mentionedasbeing Brahman is must beso side there across toreachtheother is ab person ablind bywhich byavahi', (Chan.8-4-2) (Chan.8-4-1)tobecrossed embankment, the theSelfisbridge, that mentions The text'athayaAthmasasEthurviDHrthih,' causeoftheworld. efficient material and being thanBrahman,the This suthra is by way of fallacious prima facie difference. connection and There issomethinghigherthanBrahmanbecauseofthementionbridge,measure, paramatha hsEthoonmAnasambhanDHa S P twofold characteristics. possesses and qualities auspicious world formsapart ofBrahman.ThereforeBr andthenonsentient andattribute onlythatofsubstance thetwois Hence therelationbetween inBrahma immortal, deny and unborn,undecaying Athm EshamahAnaja and 'savA the body, jarayAEthathjeeryath The textssuchas'nASya ofdenial And because prathishE DHAccha-3-2-29 S body,the sentient and insentient entities form a part of Brahman. apartofBrahman. form insentient entities and body,the sentient fromthegemetc, gem, whichisinseparable the Justas imperfections. from asfree shown is also henceBrahman outand brought is andthesubstance of theattribute betweenthe substa Brahman. Thustheidentity UTHRA UTHRA AR ADH -30 -29 IKARA N AM light of the entities belonging toth entities light ofthe Thus ends the ahikundalADHikaraNam. ahikundalADHikaraNam. the Thus ends - 3-2-7

23 'Etham sEthum TheerthvAanDHassan ananDHO 'Etham sEthumTheerthvAanDHassanananDHO by 'parAthparampurusha m upaithi, (Mund.3-2-8) (Mund.3-2-8) m upaithi, by 'parAthparampurusha the existence of something other than Brahman thanBrahman other of something the existence mething else to be reached after crossing it. be reachedaftercrossing mething elseto ge. Also the texts 'amrthasya param sEthum, the the paramsEthum, ge. Alsothetexts'amrthasya bhEdhavyapadhEsEbhy ah-3-2-30 bhEdhavyapadhEsEbhy 'amtrthasyaisha sEthuh (Mund.2-2-5)’, He is the Heisthe 'amtrthasyaisha sEthuh(Mund.2-2-5)’, view (poorvapaksha)thattheremustbeahigher is formless and without suffering. So from these So from is formless without suffering. these and by the text 'parimitham idham param brahma brahma param idham thetext'parimitham by something higher to be reached through the highertobereachedthroughthe something

ahman is free from imperfections, abode of abodeof fromimperfections, ahman isfree nce andtheattribute nce aswellthedifference amanAmayam, bythis person thewhole E' (Chan.8-1-5) it does not age withagingof itdoesnot E' (Chan.8-1-5) are consideredasthepart oftheluminous A ajarO amarah' this is the great Self, A ajarOamarah' thisisthegreatSelf, -2) thesupremeBrahmanislimited,has le to see. Since a bridge is something to go something to is see. Sinceabridge le to n the attributes of the nonsentient world. nonsentient ofthe n theattributes e genuse of luminous bodies likea

sadagopan.org sadagopan.org And it is possible. is possible. And it upapatthE scha-3-2-34 S speech eyeetc. are spreadeverywhere, Brahman isalsospoken of Just aslight,AkAsaetcareviewed though The limitationsareduetothespecialpl 3-2-33 sTHAnavis EshAthprakAsAdhivath- S the sakeofmeditation. and theearas eye declares thatthespeech,prANa, chakshuhpAdhAhsro pAdhah 'vAkpAdhahprANah theone measure like about Thetextsspeaking andimmeasurable. unconditioned is universe brahma' clearl anantham jnAanam like 'sathyam has limit ormeasureisonly to facilitate co prove thatBrahman citedto shodasakalam,' The expressionssuchas'chathushpAdhbrahma for th limitation denoted ashaving Brahman is 2-32 buddhyarT HahpAdhavath-3- S is reac crossing thebridge,that means after Etham sEthumtheerthvA 'si'tobind) derivedfrom (setubeing in order and everythingis theworldofsentientandinsentient Brahman binds uchyathE' sarvamchidha svasmin 'sinOthi baDHnAthi the word'sEthu'as Ramanuja defines worlds. ofthese thenoconfounding for meaning, asambhEdhAya' says'EshAmlOkAnAm textquoted thenextphraseto attained but givenabove.Thewo The sutrarefutestheview Because ofsimilarity sAmAnyAth thu-3-2-31 S it is claimed that thereisso it isclaimed UTHRA UTHRA UTHRA UTHRA -34 -33 -32 31

mething higher than Brahman. thanBrahman. higher mething

aces asinthecaseoflightetc. 24 hing the shore of , viz mastering it. shoreofvedanta,vizmastering hing the mprehension and for meditation because the texts becausethe for meditation and mprehension limited by windows, pots and so on though they they limited bywindows,potsandsoonthough e sake of meditation like four feet etc. meditation likefour sake of e

chitvasthujAt ham asnkirNam ithisEthuh hamasnkirNam chitvasthujAt

y show that Brahman who is the cause of the Brahman whoisthecauseof that y show rd 'Sethu ' does not mean something to be tobe mean something 'doesnot rd 'Sethu asconnectedwiththe being the four quarters of Brahman, arefor of Brahman, four quarters beingthe beings in itself so that there is no confusion sothatthereisnoconfusion beings initself thrampAdha h,' (Chan.3-18-2) which h,'(Chan.3-18-2)which thrampAdha

limiting adjunctslike sarvam, AthmAivEdhamsarvam,'alsodenoteBrah vyApya nArAyanassThithah,(Mahanarayana. 13- 3-9) yacchakimchith jagath sarvamdhrsyathEsr sarvam,al purushEna poorNam pervading. 'thEnEdham The omnipresenceofbrahmanisknownfrom th fromscripture regardingtheextentofBrahman. isknown ofBrahman The omnipresence anEna sarvagathathvamAyAm S passage. of thewhole meaning accordance withthe aggregate ofallindividualso show thatthereisasupremepersonwithallHis outset,toprovetheex So thetextsquotedat kimchi paramnAparamasthi verse says'yasmAth th toimmortality and over death Him onecrosses darkness, knowing beyond is the Sun,who of thehue Himthesupreme I know thamEva vidhithvAathimrthyu purusham mahAnthamAdhi vedhAhamEtham immediatelyprecedingthat In thepassage it,Ra (Svet.3-10) asbeingbeyond 'thathOyadhuttharatharam’, inthetext isthatwhichindicated as towhat To thequestion subtlerorgreater. andnothing else higherthatBrahman yasmANNANeeyO najyAy nAparamasthi kimchith explicitly denytheexistenceofanythinghigher arenotsoacceptedbecausethesruthi 'etc theimperishable, higherthan ((Mund.2-1-2) hi abovethe purusha (Mund.3-2-8) thesupreme like'parAthparampurusham, thatthereissomethinghigher The textsquotedtoprove else ofanything Similarly becauseofdenial thaTHA anyaprathishEDHAth-3-2-35 S be gained.' the Selfcan thEnalabhy by thestatement'yamEvaishavrNuthE endasascertained the means and the is both Brahman istobeattainedbecause than Brahman higher something is there that be concluded need not h,'it 'amrthasyaishasEthu From thetext UTHRA UTHRA -36 -35 uls., namely Brahman. This alone is the explanation in in the explanation uls., namelyBrahman.Thisaloneis asabdhAhibhyah- 3-2-36 asabdhAhibhyah- manuja gives the reply asfollows: manuja givesthe m Ethi nAnyah panTHAvidhy m EthinAnyah

25

param as seenfromthetextslike'yasmAth th’, higherthanwhomnothingelseexists. transcendental qualities who is superior to the tothe who issuperior transcendental qualities ooyathE apivAantharbahischathathsarvam 5). Other sruthi texts like 'brahmaivEdham 5). Othersruthitextslike'brahmaivEdham istence ofhigherentitythanBrahman,only man to be higher than anything else. anything man tobehigherthan ere is no other way than this.' And the next next the And this.' waythan other ere isno thya varNamthamasah parasthAth; O asthi kaschith,(Svet.3-9) there is nothing thereis O asthikaschith,(Svet.3-9) athE,' he whom the Self chooses, byhim whomtheSelfchooses, athE,' he e textsthatdescribeBrahmantobeall ghest,' and 'aksharAth parathah parah, parathah 'aksharAth ghest,' and l this is filled with this person,' (Svet. (Svet. thisperson,' l thisisfilledwith

athE ayanAya,(Svet.3-8)

sadagopan.org sadagopan.org declared by the Lord in Gita declared bytheLord where brahmanis de sariram' etc. to accord isreferred onlyBrahman being swift, dhEvatha,' kashEpishtA 'vAyurvai like statements is thebestower that Brahman Badharayana thinks Br because hastheformerview But Badhrayana hE poorvam thubAdharayaNah S desiresheav thatonewho which enjoins result attheappropriatetime.Hequotesth view. Inhisopiniontheactslikesacrificescr above theresult,asagainst handthattheworksalonebrings ontheother Jaimini thinks samereason. forthe of action fruits workbrings thatreligious thinks Jaimini Dharma jaiminirathaEva-3-2-39 S thatHe 'ESha hyEvAnandhayathi' and actions) Self istheeateroffood(a that thegreatunborn meaning saysthesruthi vasudhAnah' annAdhO The textslike'savaEshamahAnajaAthmA thescripture And alsofrom sruthathv Accha-3-2-38 S offerings, sacrifices, gifts, meditation,etc being Heonly This means, pleased by generous, all-powerful,supremely all-knowing, cha dhAthumeeshte.' ArADHithahAIhika AmushmikabhOgajAtham h yAgadhAnahOmAdhibhi sarvasakthihmahOdhArah 'sa Evahisarvajnah as ofactionsensu actionthefruits through worshipped who is theLord only from is it insentient being secureresults, cannot actions mere As the possible. is of actions alonethefruit From Him phalamath aupapatthEh-3-2-37 S PH and thenext,alsoreleasetoattainHim. UTHRA UTHRA UTHRA UTHRA AL A -40 -39 -38 -37 DHIKARA

N

AM

- 3-2-8 noted as the indweller and ruler of and others. It is also others.It andrulerof Vayuand as theindweller noted thuvyapadhEsAth- 3-2-40 thuvyapadhEsAth-

en should perform the sacrifice. perform the en should

26 e textfrompurvamimamsa'svargakAmOyajEtha, has the power to bestow has the powertobestow

eate a power known as which brings the eate apowerknown asapurva whichbringsthe ing to the text 'yO vAyou thishTan yasya vAyuh vAyuh yasya to thetext'yOvAyouthishTan ing alone gives joy, proves this point. point. givesjoy,provesthis alone

ccepts the offering) and giver ofwealth(fruit andgiver ccepts theoffering) svsasvarupaavApthirupamapavargam where Vayu is praised to bethefruitgiver praised is where Vayu ahman has been declared as the cause. cause. asthe been declared ahman has e. Ramanuja says thisis only appropriate of the fruits of actions. Even in the in the Even of actions. fruits ofthe

enjoyment in thisworld enjoyment propitiated, He bestows happiness in this world a thisworld in happiness Hebestows propitiated, as thewo propitiatehimjust are indirectly quali andabodeofauspicious imperfections, the subjectwhichtranscendsallothers,that forms.The Lord isworshippedbymeansofother astheking saying that, Ramanuja concludesby yajnAnAmbhOkt 'ahamhi sarva devoteewishestowo 'Whomsoever achalAm sraddhAmthAmEvavidhaDHAmyaham 'yOyO yAmyAmthanumbhakthahsraddhayA He is the master, He isthemaster, unshakable forhim.'AlsoHedeclaresthatal

The end of second padha of the third adhyaya ofthethird The endofsecondpadha This is the end of phaladhikarana ofphaladhikarana is theend This hA chaprabhurEvacha.' rship with faith to whichever di rship withfaithtowhichever 27 rship, meditation etc do so directly. Thus Thus so directly. do etc rship, meditation of the supreme self, who is free from all ofthesupremeself,whoisfreefromall one is theoneto whom alloffering reachesas nd enabledthesoultoattainfinalRelease. is propitiated through his officials so too the hisofficialssotoothe through is propitiated vedanta texts give the highest knowledge on knowledge textsgivethehighest vedanta archithumicchathithasya ties; and all sacrifices, gifts, oblations gifts,oblations ties; andallsacrifices, ,'

vine form, I make that faith Imakethatfaith vine form,

sadagopan.org sadagopan.org For (the For (the thanniyamah- 3-3-3 svAdhyAyas ayathaTHAthvEhisamA S knower isthesame. topi different matterunder The repetitionofsame topi different meditation isenjoinedunder same not theknow knower and isinthe The difference bedifference. one theremay areseveralbecaus It isrefutedthatthevidhyas bhEdhAth naithichet S Therefore thevidhyasindiffer andthefruit,atta vaisvAnara (vaisvAnaravidhyA) on vaisvAnara.Theob meditate should upAsthE,he namely'vaisvAnaram same nature, isofthe prescribes the meditation etc. upAseetha, 'heshouldmeditate,' know,' one andthesamebecauseinjunctionsareth that the andsays this view refutes suthra This in differen same matterisrepeated th of is opponent ordifferent.The are thesame such asvaisvAnara-vidhyAetc.whci meditations Fi consideration. for are takenup meditation of allkarmais thatthefruit by showing Brahman on meditation of the desire ofkindling servedthe purpose suthrashas The previous the vedantatextsisone from What isunderstood sarvavEdhA nthaprathyayamch S SARVAVEDHANTHAPRATH YAYADHIKARANAM- 3-3-1 because (that rite) being a headinginthesamâ being rite) because (that cheerNam,(Mund.10-2- 10) communicate this kn this 10) communicate cheerNam,(Mund.10-2- brahmavidhyAm EthAM Eva 'thEshAm The text upanishad. in Mundaka onariteenjoined based anargument This suthrarefutes libations.

UTHRA UTHRA UHTRA -3 -2 -1 s irovrata, the rite of carrying fire on the he on the irovrata, theriteofcarryingfire

h EkasyAmapi-3-3-2

ent sAkhAsareidentical. ject of meditation, vaisvAnara ject of t shAkhAs under adifferenttopic under t shAkhAs OdhanAdhyavisEshA th-3-3-1 P ADHA chArE aDHikArAcchasavavaccha 28 from Brahman only. Now the various kinds of kinds of various from Brahmanonly.Nowthe In ChandhOgya and Vajasaneeya there is one and and Vajasaneeyathereis ChandhOgya In e opinion that they are not the same because the because opinion thattheyarenotthesame e e they come under different topics since even in topicssinceevenin different e theycomeunder

meditation taught taught in diffe meditation

rst it is to be examined whether the same the same whether be examined is to rst it inment of Brahman is the same in both cases. sameinboth isthe of Brahman inment as there is no difference in injunctions etc. injunctions etc. difference in as thereisno h are mentioned separately in different texts h arementionedseparatelyindifferent cs to impart cognition for different knower’s. fordifferentknower’s. to impart cs cognition e same, namely such as vidhyAth,'he should should e same, namelysuchasvidhyAth,'he k n, thatis,thesubjectmatter,andhence vadhEtha sirovratham vidDHivath yaisthu vidDHivath sirovratham vadhEtha owledge of Brahman only to those who who onlytothose of Brahman owledge âra; and the restriction is like that of the ofthe is likethat âra; andtherestriction -3 cs could be of different object only if the objectonlyifthe ofdifferent cs couldbe ad) relates to the study of the Veda; also the Veda; of study ad) relatestothe , thename,knowledgeof

rent vedantha texts is rent vedanthatexts

It is shown by sruthialso. by It isshown dharsayath icha-3-3-4 S imparting the knowledge of Brahman only to th onlyto Brahman of knowledge the imparting bytakingsannyasawhichinvolves renunciation vratharega head. (Itcouldmeana on the fire Thisrite sirovratha.' perform three fires. three fires. restriction regardingthelibation study ofthevedas.Thisrestrictionrelatestoth vyAkhyAtham,this hasb vEdhavrathEna 'idhamapi text in the Moreover aDHeethE,(Mund.10-2-11) is madeclearby This only forATharvaNikas. difference inmeditationbutonlyprescribescerta UTHRA -4

Emperumanar Parivattaparai is an observance mentioned in aTHarva veda and means carrying vedaandmeanscarrying inaTHarva mentioned is anobservance s offered in one fire used by AtharvaNikas instead of the usual usual usedbyAtharvaNikasinsteadofthe inone fire s offered 29 e followersofaTHarvaveda only justasthe the subsequent text 'naithah acheerNa vrathO vrathO text'naithahacheerNa subsequent the ose observing thesirovra ose observing of ATHarvaNikas called samAchAra it is said is said it of ATHarvaNikascalledsamAchAra in qualificationforthestudyofvedathattoo rding the head, and some take it to mean mean it to andsometake the head, rding shaving ofthehead.) of This restriction een already explained by the vow of the the een alreadyexplainedbythevowof tha does not indicate indicate doesnot tha

sadagopan.org sadagopan.org The argument that there is a difference inthetextsand hencethetwoarenotsameis isadifference that there The argument thenameissame etc. and conquest ofenemies namely th is the same, meditation inbothcases and saysth former view holdsthe poorvapakshin The questionthatisraisedwhetherthes sayingthat The devastooktheudhgeetha AjahruhanEna thadhha dhEvAudhgeetham The chAndhogyatextsays, The devassaidthattheywilldestroytheasuras 'thE hadhEvAoochuhhanthaasurAn this. TheBrhadhAraNyakatextgoeslike meditation onudhgeethA. regardingthe theinjunction contain andthatofBrhadhAraNyaka The textsofChandhOgya suthrais This of injunction. unity Nowcertainparticularmeditation dhaharavidhya. beenshown thatthereisunit it has So far becauseofth said thatthereisdifference If itis itichethnaavisEshATh-3-3-6 anyTHAthva msabdhAth S ANYATHATHVADHIKARANAM-3-3-2 combined. are subservien that andhencetheattributes purport in alltheVedantatext The meditationenjoined injunction.) subserves (thatwhich viDhisesha theattributeare thus beingequal, Meditation Echa-3-3-5 arTHAbhEdhAthviDHiseshavathsamAn upasamhArO S texts arethesame. upon. whoistobemeditated space (theheart) inTaittiri into. Thisisalsoconfirmed enquired be to is eviletc. from asfreedom such qualities the possessing self supreme the that said is it into heart)istobeenquired inside(the what is 'thasmin yadhan thedeclaration In ChandhOgya bythevedanthatextsis The meditationenjoined UTHRA UTHRA -6 -5 This is the end of sarvavedhAntha prathyayaDHikaraNam ofsarvavedhAntha is theend This of the nature of prima facieview. of thenature yajnEudhgeeyEnAthya yAma,(Brhd.1-1) yAma,(Brhd.1-1) yajnEudhgeeyEnAthya they willovercometheasuraswiththis. 30 y in meditations such as vaisvanaravidhya and y inmeditationssuchas and in answer to the question as to what is that, is that, as towhat the question in answerto and e texts, it is not so,as itisnot texts, e e two meditations are identical or different. The e twomeditationsareidenticalordifferent. with sacrifice by means of udhgeetha.' with sacrificebymeansofudhgeetha.' e udhgeetha and the result also is the same, the theresultalsoissame, e udhgeethaand to be combined as they are common like the astheyarecommonlikethe to becombined s are thus shown to be equal and of the same same andofthe tobeequal thusshown s are This establishes that meditations in both the in boththe thatmeditations establishes This ya which refers to the being within the small the whichreferstothebeingwithin ya EnAm abhihanishyAmah (Chan.1-2-1) (Chan.1-2-1) EnAm abhihanishyAmah thah thadhanvEshtavyam, '(Chan.8-1-1-)that thah thadhanvEshtavyam, at the two are the same because theobject of because arethesame thetwo at shown to be identical in the sruthi texts also. shown tobeidenticalinthesruthitexts s are examined to determine whether there is determine whetherthere s areexaminedto t to the meditation in various textsaretobe invarious meditation t tothe

there is no difference. thereisnodifference.

refuted by the poorvapakshin. The argument poorvapakshin.Theargument refuted bythe are taken as being different due to the difference in attributes. attributes. in difference the dueto are takenasbeingdifferent higher asbeing mentioned He is (Chan.1-9-2) as thesupreme selfismentioned (Chan.1-6-6) Inthefirst text the same sakha. inoneand referstothemeditationonudhgeetha the high,’ The wordinthesuthraparovareeyasthvAdhivath meditation. differen which indicates incontext is difference onth themeditation passage In BrhadharaNyaka asapartofudhgeetha. refers tothemeditationonpraNava 7) tham 'aTHa haEvAyammukhyahprANah text therefore the asudhgeetha.' OmkAra the on meditate Let one udhgee 'OmithyEthadhakshar am introduces praNavaasthe The ChandhOgyapassagewhichstartswiththestrugglebetweendevasand asuras higher thanthehigh. insubject the difference the samebecauseof Not na vaprakaraNabhEdhAthparo S this. next suthrarefutes outset the at mentioned is which the udhgeetha Theopponent as udhgeetha. prANa itself it is second whereasinthe asthesingerofudhgeetha istheprANa theobjectofmeditation text In thefirst prANaasudhgeetha. on theprincipal Then theymeditated 2-7) th aTha hayaEvAyammukhyahprANah as follows: The ChandhOgyatextis them. for singtheudhgeetha They saidtoprANa"you udhagAyath,(Brhad.1-3) aTHa haprANamoochuhth is text The BrhadhAraNyaka intheformof thedifference shows The textitself hisabdhAdhEvapratheeyathE. rupabhEdhAth; rupAnyaTHAthvam UTHRA -7 object of meditation. meditation. object of vam nah udhgAya ithi; thaTHethi thebhyah prAna ithi;thaTHethithebhyahprAna vam nahudhgAya vareeyasthvAdhi vath-3-3-7 tham upAseetha,(Chan-1-1-1) 31 to show the difference isasfollows: to showthedifference am udghgeetham upAsAmschakrirE,(Chan.1- am udghgeetham than the high. Therefore these two meditations Therefore thesetwo thehigh. than udhgeetham upAsAmschakrire,' (Chan1-2- udhgeetham upAsAmschakrire,' being of golden colour while in the second while inthe colour beingofgolden ce in subject matter and hence in the formof hence inthe in subjectmatterand ce the two and because ofthattheyare different. the twoandbecause as the means of conquering the enemies. The the enemies. means ofconquering as the us" and the praNa saying 'very well' sang for 'verywell' us" andthepraNasaying sang for e whole of udhgeetha is mentioned. So there mentioned. Sothere is wholeofudhgeetha e matter as in the case of the attribute of being ofbeing attribute the caseof matter asin ‘as inthecaseofattr does not agree saying that, in both it is it that,in both notagreesaying does

ibute being higher than beinghigher ibute

sadagopan.org sadagopan.org no difference. thereis them.Hence the bestwithout and tobetheoldest beproved here also asprANacannot relevant asbeing are tobeconsidered bestandthe oldest.H to provethatprANaisthe contains th textalso the Kousheetaki . iscommontoallthethree meditation thatthe refuted bythesuthrasaying This viewis andBrhdhAraNyaka. inChandhOgya that mentioned the and therefore Are notmentioned richest etc, asthe such thatofprANA,thequalities isthesame, enjoined however whilethemeditation and being thesupport richest,and vasishTa,the oldest, the srEshTa jyEshTa thebestand are, ofprANAmentionedarethesame.Thequalities that theattributes textsthemedi andBrhadhAraNyaka In ChandhOya ofever Because ofnondifference sarvAbhEd hAthanyathraimE-3-3-10 S S are different. thetwo Hence thewholeudhgeetha. denotes term udhgeetha the text inBrahadhAraNyaka also.But the othermeditations anditextendsto chapter first as apartof the praNava In ChandhOgyapassage alsobecauseofextension. is appropriate This vyApthEsch asamanjasam-3-3-9 S well astotheoccasionalonewhichis thewordagihothraisappliedto instance For identi sayingthat by this suthra refutes this thatsincethenameissa it isargued If of on account said tobethesame If itis sajnAthasc heththadhuktha S UTHRA UTHRA UTHRA ARV A -10 -9 -8 BH E DH ADH Thus ends the anyaTHAthvADHikaranam anyaTHAthvADHikaranam the Thus ends IKARANAM Thus ends sarvAbhEdhAdhikaranam. sarvAbhEdhAdhikaranam. Thus ends m asthithuthadhapi-3-3-8 ything inotherplacesalso. ything

apart of the sacrifice kundapAyinAm. kundapAyinAm. sacrifice apartofthe the names it also found in different injunctions. injunctions. italsofoundindifferent the names

32 me, namely, udhgeethavidhya, there is no difference thereisno udhgeethavidhya, me, namely, -3-3-3 cal names are found also in different injunctions. different injunctions. arefoundalsoin cal names abode of all etc. In the Kousheetaki upanishad abode ofalletc.IntheKousheetakiupanishad ence the other qualities like being richest etc. etc. qualitieslikebeingrichest theother ence injunction regarding the regular agnihothraas injunction regardingtheregular e same method with all its details proceeding details proceeding method withallits same e ughgeetha is the object of meditation in the inthe is theobjectofmeditation ughgeetha poorvapakshin says that it is different from from is different it that says poorvapakshin besides certain other qualitiessuchas besides certainother

tation on prANa is enjoined where we find isenjoinedwherewefind tation onprANa

when specified. requisites thatarenecessary todefine thena aisvarya. otherslike included. The have tobe ofthewo thecause being also and Anandham,bliss sathyam, jnAnam,anan The qualitieslike But theotherslikeblissetcareessentia itharE thuarThasAmAnyAth-3-3-13 S impossible. Thenextsu whichis contemplated, because theyareinseparablefromBrahman,th and allgiving lordly,unfathomable, being such as thatiftheabov is presented Here anobjection thetextssuch decrease. Thiswillcontradict or resultinincrease itwill Brahman, partsof being the passage, in described sides, etc head, the Otherwise being. ofanembodied presentation to figurative due only Brahman, but on inmeditation suthra, arenottobeincluded sirah,joy text 'thasyapriyamEva subsequent is anotherinte (Tait.II-5-1) there Anandhamayah, upanishadthereisapassagedesc In Taittiriya increase ordecreaseinBrahman. will resultin otherwise it joyfo suchashaving of Brahman The description upa priyasira sthvAdhiaprApthih S the which without ofBrahman, qualities that the arenotexpl on prANaevenwhenthey meditations others likerichnessand qualities Just asthe Br subject, of themain qualities other Bliss and AnandhAdh ayahpraDHAnasya-3-3-11 S A tobeincluded. Brahman, have of qualities is thesameinallmeditations,qualities that basis on the need notbeincludedisrefuted The onBrahman. be includedinallmeditations UTHRA UTHRA UTHRA NANDH -13 -12 -11 A DHYA D HIKARANAM chayApachayou hibhEdhe-3-3-12

33

l qualities and therefore common to Brahman. l qualitiesandthereforecommontoBrahman. -3-3-4 as 'sathyam jnAnam anantham brahma,' anantham as 'sathyamjnAnam such asbliss,knowledgeetc.,beingpermanent such ture ofBrahmanHencetheyareincluded only ahman (are to be included in all meditations.) ahman (aretobeincludedinallmeditations.) alone isHishead.'Thesequalities,saysthe thra gives the solution to this difficulty. difficulty. this to givesthesolution thra tham, (truth, knowledge and infinity) and andinfinity) knowledge (truth, tham, relating to prANa are to be included inall aretobeincluded toprANa relating lordliness etc,thoughinseparable,arenot the the object of meditation being Brhaman which beingBrhaman meditation objectof the e argumentthatall thequalitiesofBrahman, ribing the blissful self 'anyO anthara AthmA anthara AthmA ribing theblissfulself'anyO view that the qualities thatarenotmentioned view thatthequalities meditation on Brahman is Brahmanastheyarenot real attributesof merciful etc. are to be included in meditation meditation in included are tobe merciful etc. r His head etc are not taken as attributes as taken asattributes etc arenot head r His rld etc constitute the nature of Brahman and Brahman of thenature rld etcconstitute rnal self constituted of bliss.' there is the isthe there of bliss.' rnal selfconstituted icitly mentioned, this suthra tends toprove thissuthratends icitly mentioned, en all the infinite qualities are to be aretobe qualities en alltheinfinite

not possible, areto notpossible,

sadagopan.org sadagopan.org anvayAth ithchethsyAth avaDHAraNAth-3-3-17 S selfisdenoted. thesupreme only that bliss, itisproved prajAyEy bahusyAm 'sO akAmayatha where thetermselfrefersonlytosupreme srjjai,(Ait.1-1-1) theSelfonlywasthisinbe lOkAnnu Eva agraAseethsaeekshatha vAidhamEka likeAthma tothetexts suthra refers selfasin onlythesupreme term 'self'denotes the of bliss,' thereisanotherselfconstituted anyO antharaAthmAAnandhamayah, ' In thetext from the laterpassage. known other texts,as in as selfisdenoted Only theSupreme Athmagrhe ethihitharavathuttharAth-3-3-16 S tothis. real innerSelf?Thenextsuthraanswers Self Soho otherthanthereal something denote But whentheprecedingsectionsexpressionsse selfcannothavepartslikehead the shows that Anadhamayah, From thetext'anyOantharaAthmA Because ofthetermSelf Athmasabd hAthcha-3-3-15 S Self. the of meditation be includedinall to not thesare nature its essential andnot Self (Brahman) As etc.(Tait.2-1to2-4) prANamaya as annamaya, isthede sides andtheselfrespectively.Similar which arefi 5) foraccomplishingthemeditation it), pramOdha mOdha (inexperiencing happiness asdivi is denoted TheBrahman the supreme. para enjoined bythetext,'brahmavidhApnothi is which meditation sakeof the isfor description thefigurative answers that The suthra subservient totheself. charioteer, wherethebodyissaidtobechar etc. servesno inthecaseof'Atm purposeas head for his bliss ofBrahmanhaving representation thefigurative that israised An objecton These attributesareforthepurposeofme prayojanAbhAvAth-3-3-14 AdhyAnAya S UTHRA UTHRA UTHRA UTHRA -16 -15 -14 -17

a, it willed to become many,' which refers to the selfof referstothe many,' which a, itwilledtobecome ditationas there is noother purpose.

34 ginning; it thought, let me send forth the worlds,' letme send forththe itthought, ginning; etc. these expressions are only figurative. theseexpressionsareonly etc. Anam raThinam viddhi’, know the self as the m’,(Tait.2-1) one who knows Brahman reaches whoknowsBrahmanreaches m’,(Tait.2-1) one the othertexts.Theworditharavath,inthe scription intheprecedingsectionsofself iot etc., in order to show that thebodyetc.are iot etc., inordertoshowthat

guratively described as the head, right and left and head, right the describedas guratively w can the self of bliss be taken to mean the the taken tomean be cantheselfof bliss w ded into joy, priyam (on getting athing), getting priyam(on joy, ded into these are only the secondary attributes of the the only thesecondaryattributesof theseare . Like that in the later passage of Taittitiya . LikethatinthelaterpassageofTaittitiya (exhilaration) and Anandha, bliss,(Tait.2- (exhilaration)andAnandha, there is another self made of bliss, which bliss, which self madeof there isanother lf of breath self of mind etc. are used to selfofmindetc.areused lf ofbreath S 'thasmAth vAEthadhasishyanthah pur water. prANa with the clothing butonly of of Achamana no mention bysmrithiand is alreadyestablished Achamana before,thetext enjoinsmeditati mentioned not enjoins themeditationonwaterbeingclothi in the thatsince suthra replies the To this oftherite. ofeulogy form TheAchamana to meditation. injunction referring asitsclothing.The poorvapakshin having water injunction whether the here isthat The doubt the prANa.'(Brhd 6-1-14) are clothing Then theythinkthat alittlewat The sageswell-versedinthevedassip AchAmanthi;EthmEva thadhanaman 'thadhvidhvAmsah srOthriyAasiahy text passagealso.Subsequent in BrhadhAraNyaka text isfound itiswater.Similar repliedthat thesenses willmyclothingbeand askedwhat That is,prANa ithi,Apaithi kimmEvAsObhavishyathi sa hOvAcha textsays ChandhOgya ofprANa. astheclothing mentioned water ison prANa In theChandhOgyaandBrhadhAraNyakatextsaboutmeditation ofthe in themeditation isenjoined A newthing 18 kAryAkhyA nAthapoorvam-3-3- KA inner self. ideathat used todenotenonselfwiththe self is with theblis etc.,ending annamaya, prANamaya isaselfot etc.denotingthatthere prANamaya over inthes is carried only andthatidea wasproduced theAkAsa istheself Brahman which Ak 'thasmAthVaEthasmAth in thebeginning answersth thesuthra self, blissful the describing selfonlyinthelastpassage thesuprme mean taken to termbe how canthe etc, AthmA To theobjectionthatsincetermisself ascertainment. termself Though is connected the with nonsel

UTHRA RY A -18 KHY A N ADH Thus ends AnandhyAdhyaDHikaraNam. Thus ends IKARANAM

antha AchAmanthi asithvA cha antha AchAmanthiasithvA agnam kurvanthOmanyanthE, 35 asthAth cha uparishTAth chaadhbhih asthAth chauparishTAth -3-3-5 beginning and at the end of the passage clearly the endofpassage at and beginning ubsequent reference to the self as annamaya, selfasannamaya, the to reference ubsequent used with reference to nonself as prANamaya usedwithreferencetononselfasprANamaya the supreme self has entered into them as their astheir intothem self hasentered thesupreme f it is possible to draw the conclusion through through possible todrawtheconclusion it is f is about Achamana or meditation on prANa prANa on meditation or isaboutAchamana prANa due to statement of duetostatement prANa ng of prANA and also because it is something and alsobecauseitissomething ofprANA ng tradition. This is why in ChandhOgya there is there iswhyinChandhOgya This tradition. er (Achamanam) beforeandaftertakingfood. er (Achamanam) on on prANa having water as clothing. The havingwaterasclothing. on prANa at itis ascertained to be so.The passage says her thaneachofthenonselfreferredtoas sful self. Thus from the beginning the term the fromthebeginning sful self.Thus being said to clothe the prANa is only in the inthe only is clothetheprANa to being said says thatitistheformerasthereno Asah sambhoothah,(Tait.2-1-1) fromthat sambhoothah,(Tait.2-1-1) Asah

,' ascertaining that it is the supreme self supreme ,' ascertainingthatitisthe

hOchuh

what is to be done. what istobe

sadagopan.org sadagopan.org Not so because of different abodes. ofdifferent so because Not na vAviseshaAth-3-3-21 S is oneandnotdifferen meditation mentio sameBrahman, botharethe the viewthat holds Here thepoorvapakshin toBrahman. terms aharandahambeingthesecretnamesgiven respect to ithi,with 'thasya upanishadhaham rulerofall and as toBrahmanasadhidhaivatham aharithi'withrespect 'thasya upanihad right eyeismentioned the Sunandin orb of with'sat passagebeginning In BrhadhAraNyaka asinothercasesalso Because ofconnection SambanDHAdhEvam anyathrApi-3-3-20 S S likesathyasankalpath mentioned as thebody.theExtraqualitie sathyasankalpa,TruewillbhArupa,having mind, They arethesameasbothmentionqua by thesuthra. isrefuted text, etc arenotmentionedintheformer such qualities of mention ofthe different because Here adoubtisraisedthatwhetherthetwoare of whoconsists bhAh sathyah,thisperson body, mayOayam purushah 'manO and isthe text of it issaid light.' form InBrhadhAraNyaka on meditate should (sa.10-6-3)he bhArupam, as'saAt Brahman astruth,'andconcludes Theformer as's BrhadhAraNyaka. textbegins onBrahmancalled vi sAndilya The meditation thereis same the being Attributes samAna EvamchaabhEdhAth-3-3-19 S S to eat, Therefore indeedthosewhoareabout havA lambukO paridhaDHathi UTHRA UTHRA UTHRA AMBAN AM A N -20 -19 -21 A DHADH DHIKARA IKARA N Thus ends the kAryAkhyAnADHikaranam. the Thus ends

AM Thus ends samAnADHikaraNam. samAnADHikaraNam. Thus ends s like vasithvam are notreally vasithvam s like vam which areallinclusive. vam - 3-3-6 nondifference ofmeditations. t.The next suthra refutes this. refutes this. nextsuthra t.The N sO bhavathianagnOha AM -3-3-7

mind, who is in the form of light.' of light.' form mind, whoisinthe 36 hmAnam upAseetha, manOmayam prANasariram upAseetha,manOmayamprANasariram hmAnam cover it,both before andafterwithwater. cover it,bothbefore

Brahman as aDhyathmam, the inner self, the theinner asaDhyathmam, Brahman the Self ofmind, who prANA as consists the and the meditation on Brahman is enjoined as isenjoinedas on Brahman and themeditation the sameordifferent.Theviewsthattheyare athyam brahma ithi upAseetha, meditate on meditate athyam brahmaithiupAseetha, ned as being in different places and hence the places andhencethe indifferent ned asbeing dhya occurs both in sathpathbrAhmNa and occursbothinsathpathbrAhmNa dhya hyam brahma,'theplace ofBrahmaninthe lities, namely, manOmaya lities, namely, the form of light, prAnasarira,having prANa prANa oflight,prAnasarira,having the form as vasithvam, having everything in control everything having asvasithvam, different fromthose already

,(Chan.5-2-2) , consisting of the ofthe , consisting PurushavidhyAyam api itha S P universe,thisisto as thatinthe theheartissame thatthe AkAsawithin there Eventhoughitismentioned dhaharavidhya. inthemeditationon Brahman as be included difference ofplace previous suthra,thatof thesameas whichthesuthraanswersinnegative.The reasonbeing to question with anyparticularmeditation.Henceare these collectingallthepowe These attributes,namely, theAkAsa. pervaded beginning Collected arethepowersamongwhichBrahmanis (Tait.brA.II- iv-7) brahma jyEshTAveeryAsambhrthAnibr In theTaittiriyatext meditation.) powersa the And forthesamereasonsupporting sambhrthidh yuvyApyathyapichaathah-3-3-23 S S aredifferent. hencethey meditation and is for mentioned entities both areone, passages while maintaining that separately mentionedfr The personintheeyeis such. as The textalsoshowsthis dharsayat hicha-3-3-22 S Since Brahmanistobemeditate same. are explainedasbeingthe meditations the where isnotakintosandilyavidhya heart.Hencethecase namely, thelotusof sandilya vi Butin aredifferent. the meditations

UTHRA UTHRA UTHRA AMBHRTHYA URUSHVIDHY 23 -22 24

D ADH HIKARA

Thus ends sambanDHADHikaraNam. Thus endssambanDHADHikaraNam. Thus ends the sambrthyaDHikaraNam sambrthyaDHikaraNam the Thus ends IKARANAM rEshAm AmnAnth-3-3-24 be taken in the glorifying sense only. be takenintheglorifyingsense d intwodifferentplaces,the or N A

M -3-3-8 37 -3-3-9 These qualities (likeperva These qualities ahmAgrE jyEshTamdhivamAthathAna, ahmAgrE dhya Brahman is meditated in the same place, dhya Brahmanismeditatedinthesame rs and pervading the AkAsa, are not mentioned arenotmentioned rs andpervadingtheAkAsa, nd pervading the AkAsa (not to be included in (nottobeincludedin the AkAsa nd pervading

om the person in the sun in the subsequent om thepersoninsun ie. Brahman. (Brhad-1-7-5) So the separate the separate ie. Brahman.(Brhad-1-7-5)So

residing within the heart referred to in theheartreferredtoin within residing to be included in all the meditation is the to beincludedinallthe is the meditation the oldest; Brahman as the oldest in the inthe as theoldest Brahman theoldest;

b ofthesunandrighteye, ding the AkAsa) cannot

sadagopan.org sadagopan.org kusa, metre, praises and recitation. praises andrecitation. kusa, metre, withacquiri ridofhastobecombined The getting 3-26 pAyanaseshathv hAnouthoo S H Certain manthrasreferringtopi vedhAdhya rTHabhEdhAth S V partofthemeditation. form are conn propitious' 'maymithrabe those like thatitisnotso.Themanthrasli suthra replies of meditation because these formpartofthe whether question tothe suchas'samnOmithrassamvaruNah,' thebeginning in manthras sukra,pi piece praviDHya, hrdhyam suchas'sukram oftheupanishad inthebeginning recitesomemanthras The ATharvaNikas other purpose. Hence they are different. Hence they on isanindependent themeditation ChandhOgya in whereas of Brahman isattainment of which thefruit Brahman, on the meditation b fruit is the Brahman of attainment Taittiriya description suchasthesacrificer otherdiffer and thereare other in the found not itis evening while noonand morning, threelibations, mentions passage ChandhOgya instance becauseofotherst aredifferent The meditations tobethesame. henceithas Taittiriya and life fo that islong jeevathi,' varsha satham is meditation of the thefruit name. Though denotedasthoseof purusha beingfiguratively thatthey ofthepoorvapakshin refutes theview suthra ornot.The are thesamemeditation thetwo here iswhether Thedoubt Taittiriya. -oneme onpurusha There aretwomeditations the same. arenot twomeditations the Taittiriya) vidhya (of purusha inthe the attributes Since UTHRA UTHRA E ANYA DHA

-26 -25 DH DHYA IKARA DH N Thus ends the purushavidhyADHikaraNam. purushavidhyADHikaraNam. the Thus ends IKLARA Thus ends the VedhadhyADhikaraNam. VedhadhyADhikaraNam. the Thus ends AM

Ath kusAschandhah sthuthyupa Ath kusAschandhah - 3-3-11 ercing etc. are no part ofme andhiswifeetc.Moreoverth N A

M 38 -3-3-10 r hundred years, there is no mention of fruit in fruit years,thereisnomentionof r hundred mentioned in ChandhOgya as 'pra ha shOdasam as'prahashOdasam inChandhOgya mentioned ke 'pierce sukra' denote some magicalriteswhile denote some sukra' ke 'pierce ecause the putushavidhya is only subordinateto theputushavidhyais ecause ected with the study of the vedas.So they do not they the vedas.So withthestudyof ected the proximity with the texts on meditation the the meditation on the texts with proximity the ChandhOgya) are not stated of the others (of others ofthe stated are not ChandhOgya) atements. Thecharacter ofthetwodiffers.For ntioned in the ChandhOgya andtheotherin ChandhOgya inthe ntioned in both and also because of the same inbothandalsobecauseofthe same yajna erce theheart.' Kataka and Taittiriyakahave are the same on account of the parts of the are thesameonaccountofparts ences also in the details of the figurative figurative ofthe details in the ences also ng as it is supplementary asinthecaseof ng asitissupplementary e for which the fruit is given as long life. life. thefruitisgivenaslong e forwhich ditation because they have some ditation becausetheyhave some e fruits are also different. In In e fruitsarealsodifferent. gAnavath thadhuktham-3- gAnavath 4. 'nAdhvaryurupagAyEt h.'theadhvaryushou 4. 'nAdhvaryurupagAyEt (generalstatement) shodasins. ofthe sthothra goldthe He assistswith upAkarothi.' sAmparAyE tharthavyAbhAvAth S SAMPARAYADHIKARANAM -3-3-12 sho ofthe Heassiststhestotra upAkarOthi.' sthOthram suryEshOdasinah 3. 'samayAvishithE of metres the poorvam.' 'dhEvaschandhAmsi statement) asuras.(general of devasand the metres chandhObhih' 2. 'dhEvAsurANAm statement.) ku vAnaspathyAh, Kousheetakins-kusA statement) kusAsar kusAh, 'audhumbaryah 1. sAthyAyins- recitations. tokusas, metres,praisesand withrespect isprovedanalogousstatements karma. This karma byothers The statementofacquisition of theviewthatthere Poorvapakshi nis acquisition whether Now thepointtobeconsideredisthat of it by othersit is and unlesstheyareshakenoff and demerit are off merit shedding means Brahman becauseattaining inallthemeditations are tobeincluded to be combined aquisition ofthembyhisfriendsandenemies. ridofme speakonlyofgetting The firsttwo the evil. take andtheenemies takes thegood heshakesoff upayanthi dhushkrtham, apriyA thasyapriyAjnAthayahsukrtham DHoonuthE; sukrthadhushkrthE read'thath kousheetakins The hisbaddeeds.' thegooddeedsandenemies hisfriends inheritance, his sons takes sAdh suhrdhah upayanthi dhAyam 'thasya puthrA Brahman. with equality attains pure becoming the then sAmyam upaithi, paramam niranjanah goes to brahmalOka. asahorse sins just offhis one sheds 1) meaning, In AtharvaNika krthAthm akrtham pramuchya dhrthvAsairam text chandraivarAhOrmukhAth pApam romAni viDHooya said 'asvaiva itis In ChandhOgya it statement the former is supplementary to the latter. tothelatter. is supplementary former the statement when mimamsa sasthra, of to therule According statement) (General singing. allpriestsare upagAyanthi.'

UTHRA d a s in when the sun has half risen. (special in whenthesunhashalfrisen. -27 Thus ends the hAnADHikaraNam. hAnADHikaraNam. the Thus ends thaTHA hyanyE-3-3-27 thaTHA is anoptionbutthesuthrarefutesit. 39 the devas are prior. (specialstatement) areprior. the devas is said 'thadhA vidhvAn puNyapApE viDHooya viDHooya is said'thadhAvidhvAnpuNyapApE not possible for others to pick itup. others topick notpossiblefor The last refers to both. Now both these matters The lastrefersto boththesematters both.Now A brahmalOkam abhisambhavAmi, (Chan.8-13- (Chan.8-13- abhisambhavAmi, brahmalOkam A statement) 'hiraNyEna shOdasinah sthOthram shOdasinah statement) 'hiraNyEna ' (Mund.3-1-3) the sAtyAyanains have thetext the sAtyAyanains ' (Mund.3-1-3) rit and demerit while the third mentions the the rit anddemeritwhilethethirdmentions his good and bad karmas. His dear relations dear relations His badkarmas. and good his the shedding off the good and theeviland the sheddingoffgoodand in all the meditations or is there an option. option. istherean or in allthemeditations one special statement shakes off its hair and acquiring divine form divine its hairandacquiring shakes off ukrthhyAm, dvishanthah pApa krthyAm, his dvishanthah ukrthhyAm, e descendent of udumbara tree.(A special e descendentofudumbara is subsidiary to that of abandoning of the of the abandoning of tothat issubsidiary knower shedding off merit and demerit, offmeritand shedding knower ld notsing.Special sas are the descendent of trees. (A general of trees.(A sas arethedescendent

defines another general general defines another statement) 'rthvijah

sadagopan.org sadagopan.org will be no subtle body because ofabsencekarm bodybecause will benosubtle karma issh ifall the that says The poorvapakshin otherwise therewillbecontradiction only if havemeaning The journeyoftheselfwill gatherarT HavathvamubhayaTHA S Apadhya, 'inmeaning. panThAnam 'EthamdhEvayAnam path ofdevas, good andbaddeeds,'istobetakenprecedingth heshakesoffhis dhoonuthE, 'thath sukrthadhushkrthE The textinKousheetakiupanishad eachother. tocontradict mean soasnot to construed textsmustbe Scriptural 3-3-28 cchandhat hahubhayAvirOdDhAth- S being.' in is merged delay onlysolongisthe as heisnot For him 'thasya thAvadhEvachiramyAvann And own form.’ lightandappearsinhis highest reachesthe out ofthebody one rises serene This rupENa abhinishpadh Esha samprasAdhOasmAthsarirAthsamu body,andsubsequently one whoiswithout touch paindonot Pleasure and asariram vAvasanthamnapriyAp as the soulleavesbodyexceptattainment of there leavesallkarmabehindbecause enlightened thesoulof sAmparaya, the timeofleavingbody, suthra.At refuted bythe wis This vie of Brahman. totheworld thejourney the restduring of deathand atthetime deeds areleftbehind parts ofthe asthough Soitappears the soulleavingbody. friends hisgooddeedsetc.implie his inheritance, the getting theson The textwhichtellsabout bad deeds. itsgoodand and sheds mind by the The soulcomestotherivervirajAinbrahmalO dhoonuthE 'sa AgacchathivirajAmnadheem;thAmmana Kousheetaki upanishad says, Kousheetaki upanishad says, so. texts alsodeclare soul.Other for theenlightened remaining karma isno bodythere fromthe At thedeparture UTHRA UTHRA -29 -28 , yE, (Chan.8-12-3) . riyE sprsathah, (Chan.8-12-1) sprsathah,(Chan.8-12-1) riyE avimokshyE aTHasampathsyE, avimokshyE anyaTHA hi virODhah-3-3- 29 anyaTHA hivirODhah-3-3- 40 liberated from the body and then immediatelyhe fromthe bodyandthen liberated tthAya param jyOthirupasampadhya svEna tthAya paramjyOthirupasampadhya

ka (or vaikunta for Vaishnavites) and crosses it andcrosses forVaishnavites) (orvaikunta ka Brahman. this is confirmed by the texts such bythetextssuch isconfirmed Brahman. this sA athyEthi;thathsukrthadhushkrthE e onewhich mentions thesoulgoing onthe e there is shedding of karma in two stagesas of karmaintwo there isshedding aken off at the time of leaving the bodythere the time ofleaving offat aken s that the deeds are shaken off at the time of areshakenoffatthe the deeds s that a and hence it is not possible for all karma to a andhenceitisnotpossible forallkarma is no enjoyment of pleasure and pain after ofpleasureandpainafter is noenjoyment

perish at the time of the soul's departure from perish atthetimeofsoul'sdeparture kind of meditation go along the path of light of light meditation goalongthe path of kind that Here the doubtis path oflight. the through go onBrahman whomeditate thatthose (Chan.4-10 to15)itissaid In theupakosalavidhya hencenoco and There isnorestriction 3-3-32 aniyamah sarvEshAmavirODHahsabdhAnumAnAbhyAm- S ANIYAMADHIKARANAM- 3-3-13 of light. alongthepath for them isno travel lasts. Sothere Vasishta like For souls oflight. along thepath of karma destruction thatthe the suthrareplies and experiencedpainpleasurethough theywe entered thatsoulslikeVasishta It isknown have certainpositions hold Those who yAvath adhikAramavasTHithihADHikAri kANAm-3-3-31 S drinking water. for use ofatankwhichiserected akin tothe enable thesoultoattainBrahmanbyproceeding bodyisacquired inorderto Thissubtle by thepowerofknowledge,vidhyAmAhAthmya. ofasubtlebody All theseindicatethepresence the selfruler, He becomes sa svaratbhavathi,(Chan.7-26-2) andrejoicing, playing therelaughing, He movesabout kr sa thathraparyEthijakshath form, itselfintrue soulmanifests the light thesupreme Having attained svEnarupE param jyothirupasampadhya The ChandhOgyasays asasubtlebody It isjustified vath-3-3-30 lOka upapannasthallaksha NArTHopalabDHEh S UTHRA UTHRA UTHRA -31 -30 -32 Thus ends the sAmparAyAdhikaraNam. sAmparAyAdhikaraNam. the Thus ends with similar characteristics is attained later as seen in the world. isattainedlaterasseenintheworld. similar characteristics with eedan ramamANah,(Chan.7-25-2)

ntradiction between sruthi and smrthi. between sruthiandsmrthi. ntradiction to remainaslongitlasts. 41 Na abhinishpadhyE, (Chan.8-12-2) Na abhinishpadhyE, or all those who meditate on Brahman do so. Brahman do meditateon or allthosewho the body. To this the next suthra replies. the nextsuthra Tothis the body. into other embodiments after leaving their body leavingtheirbody after into otherembodiments watering the fields being later used for storing storing fields beinglaterusedfor the watering takes placeonlyforthosewisesoulswhotravel theyremaintilltheirparticularassignedpost not through karma, which has been shed, but but hasbeenshed, karma,which through not whether only those who follow this particular thisparticular follow who onlythose whether along the devayAna, path of the devas. This is This along thedevayAna,pathofdevas.

re enlightened souls. To this point raised, raised, re enlightenedsouls.Tothispoint

sadagopan.org sadagopan.org Mundaka also we find the following text text following the Mundaka alsowefind In long.’etc. nor short neither nor atomic, gross is neither OGargi, imperishable, This ahrasvam anaNu gargibrAhmaNAabhivadhanthiasthoolam Ethadhvai thadhaksharam isapassage there In BrhadharaNyaka case asinthe essential natureofBrahman inallmeditationsbecauseofth be included The conceptoftheimperishable(asGiveninBrha 3-3-33 thadhuktham- aksharaDH iyAmthuavarODHahsAmAny S AKSHARADHYADHIKARANAM-3-3-14 meditations. toall is common proceeds soul theenlightened bywhich path Hence the Brahman.' to go knowBrahman who road those fire, thelight,day,brightfortnight,th (BG.-24) brahma brahmavidhojanAh, agnirjyOthrahah suklahshaN The Bhagavatgitasays also. in smrithipassage the pathoflightisfound marga, archiradhi soulonthe an enlightened theprogressof upanishads regarding inthe found Brahman asthetermssathyamandthapahmean this'refers tothepancha The words'whoknow oflight. the path goon truth faith and meditate on intheforest Those who archisham abhisambhavanthi(Brhd.6-2-15) ya EvamEthathvidhuhyEchaameear said itis BrhadhAraNyaka andin onthepathoflight, austeritygo meditateonfaithand in theforest Those who abhisambhavanthi chaimEaraNyEsr thadh yaitthEvidhuryE go on thepathof light. dothis thosewho that itissaid is prescribed onfivefires wherethemeditation In chandhOgya oflight. along thepath there isnorestrictio The sutraanswersthat UTHRA -33

adheergham , (Chan.5-10- 1)

, Thus ends aniyamADHikaraNam. Thus endsaniyamADHikaraNam. mAsA uttharAyaNam;thathr

of that of upanisad which isexplained. ofthatupanisad aNyE sraddhAm sathyam upAsathe thE upAsathe aNyE sraddhAmsathyam 42 n as all thosewhomeditateonBrahmanprecede n asall e six months of uttharAyaNa, proceedingbythat uttharAyaNa, e sixmonthsof e sameness of meditation and they being the e samenessofmeditationandtheybeingthe ahthadhbhAvAb hyAmoupasadhavath ahthadhbhAvAb addhA thapa ithyupAsathe thEarchisham ithyupAsathe addhA thapa gni vidhya and the said meditation is that on on meditation isthat gni vidhyaandthesaid dhaAraNyaka asnegative only Brahman. Similar description as that description only Brahman.Similar a prayAthagacchanthi attributes) have to have attributes) The suthrarefutesthisview. ThewordAman and tastesetc.,inallmeditations. sarvarasah, whoisallthat exists,whoseareth for instan textofChAndhOgya in the given must follow subsidiary is tobeacceptedthatthe the p only onaccountofmeditation much This iyadhAman anAth-3-3- 34 S Brahman. on that ismeditation matter principal ofgros like absence meditation thequalities matter. upasad offeringwhichistheprincipal andchantedinunderton totheceremony subsidiary but the manthras related toitisin The analogygiveninthesuthraisthatofupa transmigratory state. to state italsohasthecapacity pristine inits selfalsohasthisattribute individual Eventhoughthe imperfections. from freedom is its indvidual essential natureofthe it isalsothe to enough not alone is ofbliss the nature Being character. special its is an entity to distinction What gives isthis. the passage of The meaning heyavirahino prathyagathmansthu svathah rupam; heyaprathyaneeko hibrahmanahasadharanam nathvath; prathyagathmanyapi anandhadhirvidhyama na chakevalamanandhadhibrahmanah ; grahanam asadharana akarenagrahanamhivasthunah follows: Sree Ramanujaexplainsthisas fromtheworld. detach oneself possessi Brahman on meditation the Brahman. And in denied qualities ofthe the opposite is worldwhich fromthe Brahman they differentiate qualities areasimportantth areimplie qualities andthese to allmeditations where specified.Thesuthraaffirmsthattheyha qualities thesedenied The questionnowiswhether and formless,etc. unoriginated incomprehensible by isthatwhichattained The imperishable agothram avarNam, (Mund.1-1-5) aTha parAyayAthadgaksharamabhigamy UTHRA -34

e affirmative ones such as truth knowledge and bliss because andblissbecause such astruthknowledge ones e affirmative 43 asadharanam akaramupasthapayathi self. The special characterestic feature of brahman The specialcharacteresticfeatureofbrahman self. e pure desires who possesses allagreeableodours possesses e puredesireswho that supreme knowledge anditisunperceivable, that supremeknowledge ce,viz. 'sarvakarmA sarvakAmah sarvaganDhah sarvaganDhah sarvakAmah 'sarvakarmA ce,viz. athE yaththadhadhrEsyam agrAhyam sness etc. Which are susidiary must follow the aresusidiarymustfollowthe sness etc.Which api heyasambhandha yogyatha asthi. heyasambhandhayogyatha api get connected with the imperfections in its imperfections in withthe connected get distinguish brahman from the individual self as selfas from theindividual brahman distinguish oorvapakshin comeswithan ve to be included because Brahman is common becauseBrahmaniscommon ve tobeincluded anam means anuchinthanam, direct thinking. directthinking. anuchinthanam, means anam and as such they areconsideredas samaveda andassuchthey Hence Brahman being the principalobjectof Hence Brahmanbeingthe sad offering.This ceremonyisprescribedin sad d as the essential nature of Brahman.These d astheessentialnature the principal, then all attributes such as those as those thenall such the principal, attributes are to be included in all meditations or only or only inallmeditations are tobeincluded es to show that they are subordinate tothe thattheyaresubordinate es toshow ng these qualities is necessary in order to to order in necessary is qualities these ng objection that ifit objection

sadagopan.org sadagopan.org The qualities sAkshAtthvam The qualities self only. Brahman thatisdirectandimmediate,theself yaAthmasarvAntharah brahma aparOkshAth yathsAkshAth to questionrelating referred to.The andsaysthatinbo view this The suthrarefutes etc. from hunger self whic while thelatterreferstosupreme difference inreply.Theformerto thein refers ofthe onaccount are different meditations thetwo theviewthat holds The poorvapakshin self etc. that oldageanddeath,'knowing thirst,grief, hunger, He whotranscends yO asnAyApipAsesokammohamjarAmr by KaholalaterYajnavalkyaanswers put question To thesame heistheself. through prANa, life He whosustains ya prANEnapraNithisathaAthmA, Teach metheBrahmanthatisim (Brhd.3-4-1) yath sAkshAthaparOkshAthbrahmaya Usastha asksYajnavalkya? as be quoted)theansweris'no' passage to refe selfis that theindividual said is If it upadhEsavath- 3-3-15 AntharAbhoothagrAma vathsvAthmanOan S A as the individual self has no control overprANa selfhasnocontrol as theindividual 'yah prANEnapraNithi In thefirst, the text.Theanswers alsoareonlyaboutBrahman. from known sarvAntharah' anantham. Alsotheword'yaAthmA onlytoBr it applies and sambanDHithvam' Brahman only. saysRamanuja,'sarvadhEsasarvakAla The aparOkshathvam means, onlywhenspecified. aretobeincluded above Othersmentioned included inallmeditations. Brahmanareonlytobe torealize possible itisnot which without attributes Only those as

UTHRA NTHARATHV -35 ADH

This is theendofaksharaDHyadHikaraNam. This IKARANAM and mediate anddirecttheself aparOkshathvam ,' who sustains life through prANa is only thesupremeonly is prANa self lifethrough who sustains 44 -3-3-15 AthmA sarvAntharahthanmEvyAchakshva, rred to in the former reply (in BrhadhaAraNyaka rred tointheformerreply(inBrhadhaAraNyaka thyumathyEthi, (Brhd.3-5-1) h is different from the individual self,beingfree theindividual from is different h dividual self which is different from prANa etc selfwhichis differentfromprANa dividual in the case of sadvidhya. In BrhadAraNyaka InBrhadAraNyaka sadvidhya. the caseof in yaTHa bhEdhAnupapatthirit hichethna, bhEdhAnupapatthirit yaTHa within all,clearly showsthatitisthesupreme ahman who is defined as sathyam jnAnam assathyamjnAnam whoisdefined ahman in deep sleep. Similarly in the second answer, in deepsleep.Similarly thesecond th cases it is only the supreme self which is th casesitisonlythesupremeself , the inner self ofallmeansonlyBrahman inner the manifest and directly intuited refers to refers and directlyintuited manifest , within all.The replyis given kAmAdhi itharathrathathra S KA art. the realselfandthatthou anditisthetruth bythat; All thisisensouled EthAthmyam idhamsarvamthathsathyam part, and intheconcluding my dear,preparehoney,' As thebees, yathA soumyamadhumadfhukrthOnisthishtTanthi the sectionsuchas later textsin it willed,'andalsointhe in sadv referred tointherestofpassage na the same, is sathyaetc.It is thesame, It 3-3-37 saiva hisathyAdhayah- S as cause oflife the of being being this is,Brahman other.Thereplyto in the the causeof Brahman as mention of there bethe Here an objectionis raisedetc. free fromhunger asbeing mentioned that ifthe meditationformer theinnerselfisdenotedascauseof is on Brahmanof allisonly that Brahmanastheinnerself shows as the self of all whyabout theselfsameBrahmanaslearnt byUsasth should 'Eva' Inthesecondquestionterm of all. innerself asthe Brahman areabout the questions Both similar. isalso meditation the the termenjoining matter ofthequestions thesubject vidhyas because (meaning asinsadvidya).Thetwocasesof indeed they There isinterchangeofideas; heetharavath-3-3-36 vyathihAr ovisimshanthi- S reiterated in order to explain the glory of Brahmanfully. theglory reiterated inordertoexplain cite bysadvidhya, isillustrated This point same content. thattheyare ofthe perishable, whichshows everythingelseis meaning, 'athOanyadhArtham,' phrase endwiththesame Asbothreplies selfonly. the onebeyondhungeretcissupreme sadvidhya. sadvidhya. Brahman as describes theinnerse ofBrahman, to establishthedifference UTHRA UTHRA UTHRA M A -37 -36 -38 DHYA DH IKARA Thus ends the antharathvAdhikaranam. antharathvAdhikaranam. the Thus ends an answer to Usastha while KahO Usastha an answerto cha AyathanAdhibhyah- 3-3-38 cha AyathanAdhibhyah- N

AM being opposite of all imperfections. as in the case of of allimperfections.asinthe opposite being - 3-3-16

45 idhya beginning with 'thadhaikshatha,(Chan.6-3-2) 'thadhaikshatha,(Chan.6-3-2) with idhya beginning mely Brahman who is denoted by the word sath is by theword isdenoted Brahman who mely d as the example. The enquiry on Brahman is d astheexample.TheenquiryonBrahman

interaction mentioned above are not different abovearenotdifferent mentioned interaction specify the same Brahman as in other cases other in as Brahman same the specify sa Athmathathvamasi

sustenance of all beings while in the latter it is sustenance ofallbeingswhileinthelatterit the inner self of all is ascertained on thebasis of allisascertained the innerself life in one answer and as beyond hunger etc. beyond hungeretc. life inoneanswerandas the object of meditation in both cases. In the Inthe in bothcases. meditation theobjectof a with the qualities mentioned therein.This mentioned a withthequalities

lf from the individual selfandforthisreason lf fromtheindividual and the answers in both cases is the same, casesisthe andtheanswersinboth

is used which denotes that is the question that denotes which is used , la repeats the question expecting repeatsthequestionexpecting la

sadagopan.org sadagopan.org In chandhOgya it is said said itis In chandhOgya regarding theirobjectandcontents.Thefr same arethe meditations two the Therefore thepassages. both heartin in the abiding meditation wish.The oftrue by sathyakamathva, meditation objectof thisasthe suthra refutes difference inthecharacterofmeditationsth thetwotextsdenote iswhether Now thequestion is thecontrollerandLordofall. knowledg of consists self, unborn great He isthe hence has to be included. be included. hence hasto who istheobjectofmeditation inallthesepa as theyar several othertextsareto beincluded asma assathyakAmathva such Attributes omitted. be should not refutesth Thissuthra in meditation. be included texts deny ofthe Brahman because of qualities the arenotreally etc sathyakAmathvam likevasithvam the attributes saysthat The opponent be omission there cannot of emphasis On account Opah-3-3- 39 AdhrAdhal S same. arethe the twomeditations Hence texts. the in both Brahman denotes AkAsa term same.The arethe meanings the Both fearless Brahman, He becomes abhayam vaibrahmabhavathi BrhadharaNyaka textgoesas true form.' own in his in himself he manifested light thesupreme Having reached svenarupeNaabhinishpadhyathE param jyothirupasampadhya sEthE sarvasyavaseeeesAnah thasmin AkAsah EshO antharhrdhaya cha prANeshu yOayamvijnAnamayah mahAnaja AthmA sa vAEsha And onBrahadhAraNyakathereisatext AkAsa. isthesmall it in lotusand asmall isamansion, Brahmanthere of In thecity thasminyadhanthahth antharAkAsah brahmapurEdhaha aTHa yadhidhamasmin In ChandhOgya it is said said itis In ChandhOgya etc. are tobeacceptedhereandtherebecauseoftheabodeetc. Wishes UTHRA -39

, (Brhd.4-4-25) adhanvEshtavyam, (Chan.8-1-1) uit of meditation is alsothesame. is meditation uit of 46 de out by ChandhOgya and BrhadhAraNyaka and andBrhadhAraNyaka by ChandhOgya de out is the same in both, namely, Brahman qualified sameinboth,namely,Brahmanqualified isthe ssages withaviewofattaining finalreleaseand ing qualities in Brahman and hence should not henceshould qualitiesinBrahmanand ing e opponentsaysthattheyaredifferent.Butthe e taught as the essential qualities of Brahman ofBrahman essential qualities e taughtasthe ram pundareekam vEsmadhaharahasmin pundareekam ram s are the same since Brahman is mentioned as is are thesamesinceBrahman s e, He sleeps inthe AkAs

e view and says that the auspicious qualities qualities e viewandsaysthattheauspicious of the auspicious attributes of Brahman. ofBrahman. attributes of theauspicious the same meditation or not. Because of the thesamemeditationornot.Becauseof , (Brhd.4-4-22) , (Chan.8-12-3) a inside the heart. He the He a inside heart. etc. aretobeincludedinthemeditationofBrahman. is theresult So itshowsthatthefreemovement form,heisthesuprem manifests himselfintrue he light the highest kreedan, havingreached paryEthi,jakshath sathathra purushah, utthama actual textis’paramjyOthrup because the is freemove true formthere in his manifested who has thatonlyfortheone ofBrahmanmeans theattainment The textquotedtoprove scriptures. whoisreleasedasstatedinthe etc.isonlywithrespecttotheone The freedomofmovement upasTHith EhathahthadvachanAth-3-3-40 S Brahmavidhya. of to thefruit refers form,' havingattained svEna rupENaabhinishpadhyathe, attribut onBrahmanwith enjoin themeditation freedom toactastheywishinallthe worlds,' understoodtheAthman herehaving depart from thosewho bhavathi,(Chan.8-1-6) kAmachArO lOkEshu sarvEshu thEshAm sathyAn kAmAn, cha Etham anuvidhyavrajanthi thatthetext'thadhyaihaAthmAnam argues Here theopponent etc. andsathyasankalpathva sathyakAmathva (Chan.8-1- samAhithAh, kAmAh brahmapuramasmin jeeryathEnava Ethath 'nAsya jarayA Brahmanisestablished scriptures. InChAndhOgya th known everything worldandfrom from the seeryathE, He isincomprehensibleandundecayi Theexpressionssuch deeper delusionanddistress. ownpare even morecaringthan being Scripture isthis The meaningofthepassage mumukshoon bhooyoapibhramayithumalam upadhisya samsArachakraparivartha guNAnpr nirasaneeyAn apAramArThikAn yOapivath na chamAthApithrsahasrEbh Ramanuja says, disregarded, and make those, wh those, and make disregarded, iftheyareunrealandthustobe exceptbyscripturealone anyothermeans through not known UTHRA -40 o are already confused by the sa the already confusedby o are : nEnapoorvamE vababhramyamANAn nEnapoorvamE To this the next suthra gives the answer. givestheanswer. nextsuthra To thisthe 47 aampadhya svEna rupENa abhinishpadhyathE, sa abhinishpadhyathE, svEnarupENa aampadhya salatharam sasthramprathArakavath amAnAntharaprathi pannAnAdharENa amAnAntharaprathi rough other means of cognition except through ofcognitionexceptthrough means other rough of the final release. Hence the sathyakAmathva ofthefinalrelease.HencesathyakAmathva does not refer to the state of release and hence notrefertothestateofreleaseand does hence DHEna asya hanyathEEthath sathyam asyahanyathEEthath DHEna ment. So the both texts imply the same thing implythesamething texts the both So ment.

es. Only the text 'param jyOthirupasampadhya Onlythetext'paramjyOthirupasampadhya es. nts will not give emphasis willnotgiveemphasis nts e person, he moves abouteatingplaying etc..' person, hemoves e ng etc are to show the difference of Brahman ng etcareto ofBrahman showthedifference

asagrAhyahNahigrhyathEaseeryahna and these true desires, forthemthereis andthesetruedesires, the supreme light he manifests in his own thesupremelighthemanifestsinhisown as being different from everything else by elseby fromeverything different as being 5) andthendeclarethequalitiessuchas msara and seek salvation,intomsara and to qualities that are

sadagopan.org sadagopan.org This is similar to the case of sacrificial oblati to thecaseofsacrificial is similar This from eviletc.itisBrahman inthe naturewhile His essential reference to with is done it dharAkAsa; section on inthe as prescribed meditated is Brahman oblation.When me thatthe this view bysaying The suthrarefutes the attributes. Brahman possessedofallattributesisalreadyenjoin of the opinion that since Brahmanisthe possessor thoseattri qualifiedby on meditation The questionisthatwh sathyasanlalpathvAdhi. sathyakAma viz ofBrahman the qualities of mention isaseparate oftheheart,there in thelotus inChandhOgya, dhaharavidhya In thesectionon been said. has this caseofoblations Just asinthe adhEvathadhuktham-3-3-42 pradhAnav S P be doneforattaining it may necessary though etc. isdi sacrifices suchasattainingheaven free fromobstaclesin order tobe sacrifice in thatbecomesmorevi Upanishad, faith, withthe thadhEvaveeryavattharambhavathi, upanishadhA meditation,n the fruitfor separate mention meditation knowledge impliedinthe knows (the vEdha,(Cha yaschana vEdha yaschaithadhEvam seen tobe itis thaddhrshtEh, rites because The suthrasaysthatthereisnorestrictionof necessary. udhgeetha isanecessarypartofthesacrifice through rites sacrificial tothe connected is which meditation whetherthis is question are mentione and others upAseetha' (Chan.1-1-1) udhgeeTham as udhgeetha,'OmithyEthdhaksharam "OM" on The meditation nonobstruction. separate fruitwhichis on There isnorestrictionofthatmeditation thannirva NAniyamahthaddhrshtEh S T UTHRA UTHRA RADH HANNIR -42 -41 A N DHA A DHIKARA Thus ends the thannirDHAraNAniyam ADHikaraNam. ADHikaraNam. thannirDHAraNAniyam the Thus ends RA NA qualified bytheseattributes. N NIYAM AM - 3-3-18 ADH prthgghyaprathibanD hah-3-3-41 prthgghyaprathibanD 48

the meditation concerned regarding the sacrificial regardingthesacrificial meditation concerned the ons where the offering of purOdAsa is offered to isoffered of purOdAsa wheretheoffering ons greater strength in performance of the rites. oftherites. strengthinperformance greater the udhgeetha because thatisseen;forthere the udhgeethabecause amely,'yadhEva vidhyayA karOthi sraddhayA sraddhayA karOthi vidhyayA amely,'yadhEva so. The text itself says 'thEna ubou kuruthah uboukuruthah so. Thetextitselfsays'thEna section mentioning the attributes like freedom likefreedom theattributes mentioning section

fferent from this.The meditation is not thus not thus is fromthis.Themeditation fferent gorous,' which imparts greater strength to the strengthtothe greater imparts gorous,' which attaining the fruit. The general resultofthe thefruit.Thegeneral attaining IKARA like the ladle made of parNa wood, ornot like theladlemadeofparNawood, butes is also to be repeated. The opponent is Theopponent to berepeated. is also butes after mentioning the meditation on Brahman Brahman on meditation the after mentioning ) andonewhodoesnotknow.'Sothetext ditation has to be repreated as in the case of case the to berepreatedasin ditation has n.1-1-10) both perform the sacrifice one who one who the sacrifice n.1-1-10) bothperform ether in the meditation on the latter, the thelatter, on meditation in the ether d in connection with sacrificial rites. The rites. sacrificial with d inconnection of the attributes and as the meditation on themeditation and as attributes ofthe whateverhedoeswithknowledge, ed it is not to be repeated forthe sake of N AM - 3-3-17

the natureofpoorvapaksha presentstheview or action denote of fire, oftherites performance ment these The question is whether prANa etc. manschithah,built mind suchas vajasanEya sectionofthe In theagnirahasya of mAnasacups. Mental firesarealternativetophysicaldue sy poorvavik alpahprakaraNAth S POORVAVIKALPADHIKAR ANAM-3-3- 20 also. andfinally parabrahman etc. as akshara,sambhu that effect. to ofsigns the abundance because of self ofthesupreme onlythequalities sectiondescribes thatthe saying this The suthrarefutes about dhaharavidhya. opponent The inallupanishads. be meditated passage this ordoes of dhahaavidhya meditation medita this that whether is Here thedoubtraised eyed,and producesjoyfortheuniverse, istrulythedivinepersononly this universe aksharam paramamprabhum, Sahasraseersham dhevamvisvAkshamvisv anuvAka,immediat NarayaNa In Taittiriyaka, aresfrong ofsignswhich Because oftheabundance lingabhoo yasthvAththaddhi S L therefor rulershipetc.and kingship, are whereoblations sovereign, etc. the Indhra aDHirAjAya,' 'indhrAya same injunctionrepeating king,purodAsaistobe nirvapEth, toIndhra,the 'y samhitha text inTaittiriya Indhra. The UTHRA UTHRA INGABHOOYASTHV -43 -44 Thus ends the lingabhooyasthyaDHi karaNam. lingabhooyasthyaDHi the Thus ends Thus ends the pradhAnADHikaraNam. pradhAnADHikaraNam. the Thus ends ADH baleeyasthadhapi- 3-3-43 baleeyasthadhapi-

of mind, vAkchithah, ofmind, built of vAkchithah, Ath kriyAmAnasavath-3-3-44 e considered as different deities. differentdeities. e consideredas I

KARA the imperishable supreme ruler. theimperishablesupreme aTHEndhrAya rAjne purodAsam EkAdhasakapAlam EkAdhasakapAlam aTHEndhrAya rAjne purodAsam 49 , the Lord NarayaNa,who is many headed, many many headed, NarayaNa,who is , theLord N ely after dhaharavidhya there is the text after dhaharavidhyathereisthetext ely asambhuvam visvamnarAyaNamdhevam meditation.Thissuthra and the being of next, ka certain fires are mentioned as built bythe arementioned asbuilt ka certainfires to thecontextandhenceactionsasincase that the mental fires are mentioned as the thatthementalfiresare mentioned holds theformerviewbecausecontextis The supreme self is denoted in all meditations inallmeditations denoted self is The supreme AM describes the attributesof supreme self to tion describes attributes to be included in the inthe tobeincluded attributes tion describes as Narayana. This is true in dhaharavidhya indhaharavidhya is true as Narayana.This offered in eleven potsherds, 'continuesthe offeredinelevenpotsherds, separately offered to Indhra, qualified by by toIndhra,qualified offered separately er than the context.This alsoisdeclared. er thanthe to Indhra the ruler, 'indhrAya svarAjnE', to svarAjnE', theruler,'indhrAya Indhra to al fires, due to the context which is of al fires,duetothecontext whichis -3- 3-19

speech, prANachithah, built ofprANachithah, speech,

sadagopan.org sadagopan.org text, inferentialmark,thesyntac sruthi, Mimamasasathra of According totherules what isdeclaredbytheformer. scriptures power tothe is agreater there Since sruthyAdh ibaleeyasthAvAcc S actofsacrif these firesarepartofmental were takenupandby somacups built up,the in thesamesectio asthuvantha, manasAasamsan,' the text'thEmansAEVaaDHeeyantha, it couldbeseenthatthemind,speech,eyes Eva, theyare builtbyknowledgeonly,'declaresth the firemade of bricks by saying that thementalfires The suthrarefutestheview that it is only meditation. The text 'thE what isseen. and only becauseofassertion meditation is But it haithE vidhyAchitha dharsanAccha-3-3-46 vidhyaiva sthunirDHAraNAth S theseareauxiliarytothemain pe fires. Hence (the altarbuiltbybricks)wherethepowersare (sathapathabr.10-5-1to3)ofth yAvAn asoupoorvah, mind kn altarsof the of There isatransfer of transfer On account athidesAc cha-3-3-45 S fire built by bricks. by fire built the action firesalsoformapartof mental these whereonthethe riteinsomasacrifice twelfth ea referredto fireswhichare of physical alternatives of sacrifice and hence it denotes only a mental performance ie. Meditation. only amentalperformance henceitdenotes of sacrificeand byall ata beings The construction they build.' and'chinvanthi, this, knows forhimwho 'EvamvidhE, word intheconnecting vAkya consists even this, whoknows (the mentalfires)forhim sv chinvanthyapi bhoothAni sarvANi vidhE sarvadhA Thereis ofvidhya. oftheform mental being only knowledge Eva,theyarebuiltby vidhyAchitha haithE 'thE in thestatement proofconsists thescriptural In thisinstance order. in that UTHRA UTHRA UTHRA -47 -46 -45

haNa bAdhah-3-3-47 tical connection and the context tical connectionandthecontext ice. Therefore it is an act of meditation. act ofmeditation. is an ice. Thereforeit 50 own from the text'thEshAm Ekaika EvathAvAn rformance. Thenextsuthrarefutesthisview. ll times cannot possibly refer to the physical act ll times cannotpossibly refertothephysical the linga, inferential sign 'thAn haithAn Evam 'thAnhaithAn sign linga,inferential the transferred fromtheprevious onetothemental mind theyarechantedandrecited,showsthat while he is asleep.' The syntactical connection, while heisasleep.' Thesyntacticalconnection, manasA Eshu grahA agrhyantha, manasA agrhyantha, manasA manasA EshugrahA are apartoftheperformancesacrificeas connected with the sacrificial rites as the real the as sacrificial rites withthe connected than that of context, the latter cannot sublate cannotsublate thelatter of context, that than day a cu of soma is mentally offered. Hence offered. day acuofsomaHence ismentally etc. cannotbepileduplikebricks.Moreover linga, vAkya and prakaraNa, direct scriptural scriptural direct and prakaraNa, linga, vAkya n, which means that the fires are established, fires areestablished, n, whichmeansthatthe at itisamentalactsuchasmeditation.Also ese each one is as great as the previous one ese eachoneisasgreattheprevious rlier as being built by bricks. It is similar to to similar It is bybricks. built rlier asbeing ,' which means that the act of sacrifice is means thattheactof ,' which apathE, allbeingsattimesbuildthem

are of decreasing importance are ofdecreasing anubanDHA dhibhyah prajnAnthara prthakthva prajnAnthara dhibhyah anubanDHA The answer is given as bhooyasthvAththvanu bnDhah, because of the abundance of bnDhah, becauseoftheabundance as bhooyasthvAththvanu The answerisgiven section ofBrhadhAraNyaka. upanishadic risetothedoubtaswhyarethes This gives action. tosacrificial refer does not meditation another vidhya Similarly invaisvAnara is meditation So the him.' cometo has allthings Evambhootham EthathsarvamabhisampadhyathE, he Further itis enclosing stones.' sea) areits Eva parisrithah,thisaltaroffirebu thasya Apa fires.The of themental enjoined bythemention text(satha.10-5- From thesubsequentbrAhmaNa is duetoplurality. with thepreviousone connection ofthe textalso thesaidnature From other 3-3-50 Dhah- bhooyasthvAthqnuban thAdhviDHyam parENa chasabdhasya S fires.Thereisnoneedto assume of mental made to fire with respect also theactofsacrifice the that not mean does and power ofdestruction inyonder 6.3)"theperson purushah'(satha.10-3- mandalE ya EshaEthasmin mrthyuh 'sa EshaEva same. Inthe_expression be the operationsneednot The suthrameansthatthoughtheresultmaybesameintermediate theworldofdeath. occupy not in yonderorb"does person canbeobtainedthroug astheextension Not so apyupalabDHEhmrthyuvathnahilOkApatthihi na sAmAnyath S prove this.As etc,' manthras arerecited the mind chantedandbythe thehymnsare thesomavesselswereheld,bymind mind mental. 'manasAEshugrahAagrhyantha as being soma ve forasacrificesuchas The ingredients asintheca of ingradients On account S the previous sacrifice. This view is refuted by the next suthra. bythenext sacrifice. Thisviewisrefuted the previous also fires mental the to with bricks the firebuilt extended applicationofth showsan previous one,' EvathAv The text'thEshAmEkaika isalso mental sacrifice thereinthis mentioned UTHRA UTHRA UTHRA -48 -50 -49 an yAvAn asou poorvah, of these each one is as great as the asthe great is as of theseeachone poorvah, an yAvAnasou se of separaeness of other meditations meditations ofother se ofseparaeness 51 their connectionwiththeactualsacrifice. their said 'sa yO haithadhEvam vedha lOkamprNAm lOkamprNAm vedha 'sa yOhaithadhEvam said different from the physicalactofsacrifice. fromthe different ssels, hymns and recitations etcarealldescribed ssels, hymnsand , says the opponent, and hence these are part of theseare opponent, andhence the , says word (being vidhya only) is established. The word (beingvidhyaonly)isestablished.The ilt with brick is that (world); the waters (of the thewaters(of that(world); is with brick ilt e meditations in agnirahasya instead of in the in agnirahasya insteadofinthe e meditations dhaharavidhya is separa dhaharavidhya is person mentioned is in the land of death.Here land ofdeath.Here in the is mentioned person text is 'ayam vA va lOka EshO agnih chithah; vA valOkachithah; text is'ayamEshOagnih of bricks is said to be of equal potenct asthat issaidtobeofequalpotenct of bricks is enjoined. Therefore the text on anirahasya text onanirahasya the is enjoined.Therefore orb is death" there is only similarity in the similarity thereisonly orb isdeath" enjoined with a separate result of its own. own. its of result separate a enjoinedwith manasA asthuvantha manasA asamsan,by manasAasthuvantha h similarity as in the case of death. "The asinthecaseofdeath."The h similarity

e results of act of sacrifice represented by e resultsofactsacrificerepresentedby 4.1) it is known that only meditation is is onlymeditation known that 4.1)itis vath dhrshtascha thadhuktham-3-3-48 vath dhrshtascha who knows this fire this as who knows fire

te than thesacrifice filling this space, filling thisspace,

sadagopan.org sadagopan.org Just as the essential nature of Brahman is the object of meditation on Brahman so also the the also so onBrahman meditation of object the Brahman is of nature the essential Just as ChandhOgya. in isthemeaning object This meditation. of the other words, freedom fromevil,in such as characterisedbythequalities ofBrahman, thebody selfforming theindividual of Brahman.So self,beingth selfbecausetheindividual mediating tothe apply not and hencedoes only tothesupremeself torefer cannot betaken These texts one however up.3) bhavathi, (Mudgal thaTHaiva bhavathithamthaTHAyaTHOpAsathE (Chan.3- 14-1)andthetext'thatTHEthahprethya thete by is proved Thisalone etc. from evil offreedom thecharacteristics ofasthe onepossessing bethought selfshould The meditating ofbrahman-knowledge. asinthecase it so; ratherdifferentfrom is not But it vyathirEk athadhbhAvabhAvithvAth S medita andnotthe to theobjectofmeditation refers becausethat in thenextworldafterdeath,' so amanbecomes wolrd inthis are thoughts pr bhavathithaTHEtha krathurasmin lOkEpurushah selfis thattheindividual alsobeapplied meditation can meditatingselfbecaus is the experiencer, who The poorvapaksha(Chan.8- the sectionofPrajApathy experien knower-doer- the meditatingselfis obje the meditation and natureof the regarding ofthe toascertainthenature It isessential viewits existenceinsidethebody. because of is thatme theindividualselfistobe Some saythat itEka Athmanah sarirEbhAvAth-3-3-51 isS theSARIREBHAVADHIKARANAM-3-3-21 individual self in the form of knower-doer- one. isamental which themeditation in of thought details ofthesacrificeasphysi That isthe built bybricks. fire with the along included is it mental sacrifice the to withrespect beimagined which areto ingradients UTHRA UTHRA -52 -51 Here ends the poorvavikalpADHikaraNam. Here endsthepoorvavikalpADHikaraNam.

to be viewed as free fron sin etc. by quoting the text 'yaTHA etc. byquotingthe free fronsin be viewedas to to him only.It cannot be argued on the basis of thathkrathu of thathkrathu basis onthe beargued to himonly.Itcannot 7) asfreefromimperfectionsetc. na thu upalabDhivath- 3-3-52 nathuupalabDhivath-

52 xt quoted from ChahdhOgya, 'yaTHAkrathu' etc. etc. 'yaTHAkrathu' ChahdhOgya, from xt quoted ditated upon as the knower experiencer and doer, anddoer, ditated uponastheknowerexperiencer ting self. The next suthra replies to this. tothis. self.Thenextsuthrareplies ting upasaka, the meditating self asitwasdoneso themeditatingself upasaka, sacrifice and hence the proximity to the physical the physical theproximityto sacrifice andhence pure self which is the mode of Brahman, is the isthe of Brahman, is themode selfwhich pure cal one with the fire made of bricks are to be ofbricksaretobe made one with thefire cal ct of meditation. The question now is whether whether is now Thequestion ofmeditation. ct cer or the self as described in ChandhOgya in in inChandhOgya cer ortheselfasdescribed the passage in the section of Prajapathi in the sectionofPrajapathi in the passage e he reides in the body. The result of the the in thebody.Theresultof e hereides e body of Brahman, is included in the realm inthe e bodyofBrahman,isincluded meditate on him he becomes the same.' same.' the becomes he onhim meditate Ethya bhavathi, (chan.3-14- 1)justashis Ethya bhavathi,(chan.3-14-

Meditation on bhooman (abundance) is superior as (abundance) issuperior on bhooman Meditation krathuvathjy bhoomnah S BHOOMAJYAYASTHVADHI KARANAM-3- 3-23 angAvabaddhADHikaranam. contradiction hereastheprinci there isno branch inone mentioned though theyare action) the genericcharacteristics,quality, substance, karmANi- hrsyakramadravya rest,(meaning-jAthiguNasankhyAsAd andthe As themanthras Or thereisnocontradictionasin manthrAdhu vathvAavirODhah-3-3-54 S of thesacrificeissame. being apart inaccentthesacrifi isdifference though there ingeneral.Even udhgeetha with inconnection them since thetextexplicitlymention sAkhas that viewsaying the above refutes suthra This connected. arerestrict mentioned meditations the view that inaccent.Sothislegitimatedoubt the difference agreement, allVedantatextsarein Even though occurortoallbranches the branchinwhichthey the actsofsacrific with inconnection mentioned th on meditate letone upAseetha, (Chan.2-2-1) sAma panchaviDham and'lOkEshu onthesyllableOMasudhgeetha,' one meditate let (Chan.1-1-1) upAseetha, amudhgeeTHam There aretextssuchas'OmithyEthadhakshar to allbranchesoftheVeda limbs connected with Meditations sAkhAs angAvabad dhAsthuna S ANGAVABADDHADHIKARANAM-3-3-22 release. medi qualificationofthe doer- experienceristhe 'svargakAmo yajetha'whichprescribesthequalifica individual selfinthestateofreleaseis UTHRA UTHRA UTHRA -54 -53 -55 Ayasthvam- 3-3-55 Thus ends the sarirEbhAvADhikaraNam. sarirEbhAvADhikaraNam. the Thus ends the case of manthras and the rest. case ofmanthrasandthe the u hi prathivedham-3-3-53 u hi of sacrifice are not restricted sacrifice arenotrestricted of 53

pal sacrificeisoneandthesame.Thusends ce enjoined is oneonly.thereforetheudhgeetha ce enjoined

number, similarity, order of succession and number,similarity,orderofsuccessionand object ofmeditation.Justasinthe case of the udhgeetha differs in each Veda because of Vedabecause in each differs udhgeetha the the meditations of this kind is common to all iscommon this kind of meditations the of the Veda in connection with udhgeethaetc. oftheVedainconnection is raised by the poorvapakshin who holds the holds the who the poorvapakshin is raised by e. The question is whether they relate only to theyrelate is whether Thequestion e. ed to the particular sAkha towhichtheyare the particularsAkha to ed e fivefold sAman as the five worlds,' etc. etc. thefiveworlds,' sAman as e fivefold tator to enable him to obtain the result of obtain theresult himto toenable tator apply to all branches, based onvalidtexts, apply toallbranches, tion for the sacrificer herealsotheknower- for the tion in the case of the sacrifice, the scripture thescripture in thecaseofsacrifice, to the particular branches but particular branchesbut to the

sadagopan.org sadagopan.org of the world, being freefrom eviletc.Soa of theworld, they haveBrahmanqualifiedwithdifferentattribut Thoughtheobjectofallthem subsidiaries. name quality, prakriya,contextandnAmaDhEya, guNa, number, sankhya, abhyAsa, repetition, dueto thedifference whichmeans the wordsetc., This view is refuted by the suthrabysayingth refuted bythe is This view Brahman, andtheresult,finalrelease,aresame inall. identical orseparate.Thepoorvapkshinholdsth the formercatego different category.Regarding which haveth Those sakhas. different one sakhaor va upakOsalavidhya,sandilyavidhya dhaharavidhya, arethemedita as finalrelease, mentioned whicharedoneforthesakeof The meditations inwordsetc. The meditationsareseparatebecauseofthedifference -3-3-56 AdhibhEdhAth nAnAsabdh S SABDHADHIBEDHADHIKARANAM-3-3- 24 meditation onthewhole.Thuse parts instead onthe meditating of forbid the if off fallen have headwould self ’your cosmic tothe says Asvapathi itself as sruthi by form whole sacrifice.Moreoveritisdenotedthatth andlatertheoblationsaresaidto twelve potsherds of progeny, sake for the performed the sacrifice in thenature the partsandtheirresultsareonly is to the limbs on as thebody.Themeditation Heteachesthemthe know theselfofVaisvanra. five entire section.Inthecontext of the unity the considering only, form the cosmic is on meditation suthra.The the refuted by is This view parts. on theseparate hencesays And aresultofitsown. bhooman with results foreachand name etc.withseparate the bh in As meditated. together istobe there isadoubtwhether Now limbs.(Chan. 5-12) asits threefold world self, havingthe supreme being the meditation objectof the on vaisvanaraisenjoined, ameditation In ChandhOgya thus declares. UTHRA -56 Thus ends the sabdhAdhibhEdhaDHik araNam. sabdhAdhibhEdhaDHik the Thus ends nds BhoomajyAyathvAdhik araNam. nds BhoomajyAyathvAdhikaraNam.

ll these meditations are different and separate. andseparate. are different meditations ll these 54 oomavidhya (Chan.7-23) where the meditation on oomavidhya (Chan.7-23)wherethe rshis who were meditating upon the limbs of the limbsof the upon meditating whowere rshis sages approach Asvapathi, the king of Kekaya, toof Kekaya, king the approachAsvapathi, sages at theyareseveralonacco emphasise this fact. The separate meditations on fact.Theseparatemeditationson emphasise this whole but only emphasises the eminence of the the of theeminence butonlyemphasises whole you had not come to me' etc. which does not not does etc. which me' to come youhadnot body andtheheaven,sun,windetc.as e meditation is enjoined on the whole cosmic on thewholecosmic e meditationisenjoined in the end the meditation is enjoined on the on the is enjoined meditation the end in is Brahman, theyaredistinctinasmuch is tions such as sadvidhya, bhoomavid hya, sadvidhya, such as tions self of Vaisvanara, who is having the universe self ofVaisvanara,whois having theuniverse of explanation of the whole, as in the case of of explanationthewhole,asin ry a doubt arises as to whether they are all are all they ry adoubtarisesastowhether in which the oblations are to be offered in in offered tobe oblationsare the in which e former view since the object of meditation sincetheobjectofmeditation e formerview the opponents, the meditation is to be done be done isto meditation the theopponents, attaining Brahman, the result of which is is theresultofwhich attainingBrahman, the whole cosmic form, or itslimbsboth form, the wholecosmic eir object as praNawithspecialresultareof eir objectas es astheirobject,likebeingthesolecause . The differences are due to those in the in the areduetothose . Thedifferences be offered in eight, which is a part of the whichisapart beofferedineight, ofthe isvanaravidhya etc. whether they belong to isvanaravidhya etc.whethertheybelong unt of thedifferencein unt water in a gOdhOhana vessel,' which isaparticul which water inagOdhOhanavessel,' praNayEt pasukAmasya injunction 'gOdhOhahanEna to the This refers vessel,saysthepoorvapakshin. gOdhOhana likethe and notoptional OMastheudhgeetha, the syllable on him meditate suchas'OmithyEthadhakshar The meditations 59 to62presenttheprimafacieview, The suthras hence formpartofthesacrifice. areconnectedwiththepart The meditations 3-3-59 angEshu yaTHAsrayabhAvah- S YATHASRAYABHAVADHIK ARANAM3-3- 26 can meditations arefinite,the of Brahman, unde theresultsofmeditations, That is,since above. mentioned of thereasons ma aredesire-motivated which meditations Those kAmyAsthu yaTHAkAmamsamuccheeyE S them. need forothersatall.Hencethereisanoptionbetween 'brahmavidhApnothip aram,onewhoknowsBrah thetextssuchas mentioned by as onemeditation through blissresultseven infinite isacquired, knowledge ofBrahman intuitive oncethe on Brahman, meditations But inthe enjoying thelifein sacrificer in power tothe varying according totheefficacyof rite. each So ofthesoulinheaven, of theresidence andduration inthedegree same, thereisdifference thecaseof refutedbythesuthra.In This viewis ofheaven. attainment same,namely,theof themarethe theresult together,as aredone darsa andpoornamAsawhich Hecitestheex namely, attainmentofBrahman. be combin they should saysthat poorvapakshin beund themeditatororshould by combined The questionthatwhethertheva nondifferent. being ofresult onaccount There isoption vikalpOav isishtaphalathvAth-3-3-57 S VIKALPADHIKADHIKARANAM-3-3-25 UTHRA UTHRA UTHRA -59 -58 -57 Thus ends the vikalpADHIkaraNam. vikalpADHIkaraNam. the Thus ends rious vidhyas mentioned in the precious suthra are to be aretobe in theprecioussuthra rious vidhyasmentioned

55 be combined for achieving greater results. be combinedforachievinggreater heaven to a greater degree and for longer duration. toagreaterdegreeandforlongerduration. heaven ran navApoorvahETvabhAvAth ample of the various rites such asagnihothra, various rites ample ofthe they are done together in order to create more more order tocreate in they aredonetogether ed because the results of them are the same, becausetheresultsofthemare ed am udhgeetham upAseetha,(Chan.1-1-1) 'let upAseetha,(Chan.1-1-1)'let amudhgeetham rtaken withadesireotherthantheattainment rtaken s of the sacrifice such as udhgeetha and as udhgeetha such s ofthesacrifice agnihothra etc. eventhough the result is the agnihothra etc.eventhoughtheresultis ertaken optionally is considered here.The ertaken optionallyisconsidered y or may not be combined due to the absence absence duetothe be combined may not y or ar vesselusedtomilkthe cow.Thereisno ' are to be performed as the part of sacrifice asthepartofsacrifice ' aretobe performed man reaches the highest,'etc., there is no is there highest,'etc., the man reaches h, who is desirous of cattle should bring ofcattleshould bring h, whoisdesirous

sadagopan.org sadagopan.org of the opponent in the above four suthras are refuted by the next. arerefutedbythenext. suthras four intheabove opponent of the itis udhgeetha withthe is connected the meditation oblationsinthefi is, themanthrasandoffers therein, performing thedifferentritesprescribed samAhArAth-3- 3-61 Not so, because the text does not declare their coexistence. theircoexistence. does notdeclare thetext so, because Not Eh-3-3-63 na vAthathsahabhAvAsruth S the officiatingpr adhvaryuis the sacrifice.The three vedas allthe to tobecommon the praNava declares sings, udhgAthri the with Om thehothrirecites, withOm orders, gives the adhvaryu Bymeansofthat(OM) udhgAyathi,(Chan.1-1-19) varthathe Omit 'thEnEyam thrayeevidhyA The text all vedas to common Because ofthedeclarationaquality guNa sAdhAranyasruthEscha-3-3-62 S the sacrifice. of the performance of part essential isan that themeditation proves which udhgeetha, in the isrequ that themeditation This shows udhgeetha. anusamAharathi,' (Chan.1-5-5)fr dhurudhgeetham vApi 'hOthrshadhanAddhai thetext byquoting is given A furtherreason Because oftherectification S isapartofthesacrifice. consequentially istobe vessel,themeditation godhOhana toudhgeetha.Asthereisnootherin a subsidiary me lethim upAseetha 'udhgeetham The injunction Because thereisaninjunctiontothateffect sishtEsch a-3-3-60 S which forms the part of the sacrifice,th the partof which forms Thereforeas Upanishad, thatismorevigorous.' thadhEva veeryavattharam, (Chan.1-1-10) whatever he thadhEva veeryavattharam,(Chan.1-1-10)whatever sacrifice asshowninthetext result ofthe these such separateresultmentionedregarding UTHRA UTHRA UTHTRA UTHRA -63 -62 -60 -61

om the position of the hothr he rectifies the defect in om thepositionofhothrherectifiesdefect ese arealsotobeconsideredassuch.

'yadhEva vidhyayA karOthisraddhayA upanishadhA upanishadhA vidhyayAkarOthisraddhayA 'yadhEva

56 re, the udhgAthri is the one who sings samans. As singssamans. is theonewho udhgAthri re, the these meditations have udhgeetha as their base thesemeditationshaveudhgeethaastheirbase meditations which seem only to strengthen the tostrengthen whichseemonly meditations considered as subsidiary toudhgeethaand considered assubsidiary iest of the sacrificea iest of the hothri is the one who recites the rks, that recites therks,that the hothriisonewho the threefoldknowledge proceeds;withOm ired to correct the mistake that may be made thatmay the mistake ired tocorrect and shows the meditation as being a partof as beinga themeditation and shows ditate on udhgeetha,' enjoins meditation ditate onudhgeetha,'enjoins as junctive sentenceasinthecaseof that of an integral part of the sacrifice. The view view sacrifice.The partofthe integral an hi AsrAvayathi,Omit does with knowledge, with faith, with the nd follows yajurveda in yajurvedain nd follows hi samsathi, Omithi hi samsathi,

meditation. which implies two pathsth brahmA, (Chan.4-16-2)oneofthese the twopathsofthissacrifice, speech are manasc text'thasya known bythe This canbe knowledge ofBrahman. istheonewith thatthebrahmApriest This indicates hymns. sAma Hesings UdhgAthr: into oblations Adhvaryu: Hepoursthe Hothr: His duty is to recite th Heknowsallthethreevedasa priest: A brahmA types ofpriestsareempl Four is the knowledge that shows priests, which Brahman, (denotedbybrahmA,)all are protected meansth 10)which abhirakshathi,(Chan.4-17- vai brahmA The sruthisays'Evamviddha scripturealso. by As shown dharsanAt hcha-3-3-64 S subsidiary part of the sacrifice. partofthesacrifice. subsidiary which aloneisthe toudhgeetha themeditationcannotbesubsiduiary sacrifice.Hence of morepowerful,'implyingthefruit becomes hedoes whatever aram bhavathi,(Chan.1-1-10) karOth vidhyayA text 'yadhEva subsequent The text'udhgeethamupAseetha,'doesnotment UTHRA -64 The end of the third pAdha ofthird aDhyAya The endofthethirdpAdha Thus ends the yaThAsraya bhAvADHikaraNam. yaThAsrayabhAvADHikaraNam. the Thus ends

oyed in thesomasacrifice oyed e rkmanthrasinthesacrifice. the firerecitingyajurmanthras. 57 not restricted to the udhgAthri and others. others. and udhgAthri restrictedtothe not ' and 'thayoranyatharAmma nsAsamskarOthi ' and'thayoranyatharAmma israddhayA upanishadhA thadhEvaveeryavatth thadhEvaveeryavatth upanishadhA israddhayA ha vAk cha varthanee, (Chan.4-16- 1) mind and ha vAkchavarthanee,(Chan.4-16-1) nd is engaged in superintending of sacrifice. of sacrifice. in superintending nd isengaged withknowledge, faith and upanishad that at by the one who has the knowledgeof bytheonewhohas at meditation to be different from that ofthe fromthat bedifferent meditation to e brahmA priest embellishes with his mind,' mind,' embellisheswithhis e brahmApriest yajnam yajamAnamsarvan cha rthvijah charthvijah yajnamyajamAnamsarvan ion any other qualification and also in the in the qualificationandalso ion anyother , viz. the sacrifice, sacrificer, and all the , viz.thesacrifice, sacrificer,andallthe

sadagopan.org sadagopan.org the performance of sacrifice a the performanceof declaration ofresult th the actofsacrifice.The of therealnature ofthesacrificer.So knowledge meditation. thestatementssuchas'brahmavidhbb opponentsays the (BS.1-1-4) samnvayAth,' 'Thatthu valid authorityunlessitisconn vedantinandmimAmsak isbetween The discussion isonlyar meditation result through tothesacrificialacts subsidiary Knowledge is 2 to7givestheviewofopponent The suthras yaTH seshathvAt hpurushArTHavAdhah S tothis. with anobjection The poorvapkshincomes highest untothe form,goes name and ocean,lo As theriversflowing,disappearinthe (Mund.3-2-8) thaTHA vidhvAnnAmarupAthvimuktha as yaTHA nadhyahsyandhamAnAhsamudhrE ( togo' death; thereisnootherpath passes over lustre ofsun-like greatPerson I knowthat (Svet.3-8) ihabhavathi, thamEvam vidhvAnamrtha purusham mahAnthamAdhi vedhAhamEtham of Brahmanattainsthesupreme the knower (Tait.2-1-1) brahmavidhApnOthi param, meditation becausescri result of isofth meditation issubsidiary.BhAdharAYana the for which or oftheworks resultofmeditation isadirect that ismoksha, human life, whether th section examines are not.Nowthis meditation inthe mentioned cases theattributes oftheme ordiversity into theunity The enquiry ahathahsabdhAd purushArTH S PURUSHARTHADHIAKARANAM-3-4-1 UTHRA UTHRA -2 -1

nd hence such statements are only laudatory according to the only laudatory accordingto are suchstatements hence nd pture declares so.Thetextslike pture ected with action, as seen in as seen with action, ected hithi bAdharAyaNah- 3-4-1 hithi bAdharAyaNah- THavaAdha, laudatory, says Jaimini. THavaAdha, laudatory,says P ADHA 58 beyond the darkness. A man who knows Him truly Himtruly thedarkness.Amanwhoknows beyond hparAthpara m purushmupaithi dhivyam, mpurushmupaithi hparAthpara A anyeshuithijaiminih-3-4-2 nAnyAh panThA visdhyathEayanAya panThA nAnyAh rough meditation is not direct but only through only through but direct is not meditation rough sing name and form,so the wise man, free from wise man,free the nameandform,so sing and hence the statement about thebenificial andhencethestatement e highest purusharTHa, the principalobjectof the purusharTHa, highest e S ditations has resulted in determining, in which in indetermining, hasresulted ditations the meditation isapurifyi meditation the which is refuted by the subsequent suthras. bythesubsequent which isrefuted e opinion that the purushArTHa is the direct isthe thepurushArTHa that e opinion vet. Up. III, 8);and Up.III, vet. s are to be combined, and in which case they casethey combined,andinwhich are tobe s thya varNamthamasah parasthAth; of the high, the supreme divinity. divinity. supreme high,the of the tham gacchanthi nAma rupE vihAya; tham gacchanthinAmarupEvihAya; rahmai va bhavathi' are only to acquire the rahmai vabhavathi'areonlytoacquire that purushArTHa cannot betheresultof cannot thatpurushArTHa - 4 a. For the latter no scriptural statement is is latter noscripturalstatement a. Forthe the debate regarding the suthra suthra the debateregarding the

ng ritesubsodiaryto

, real natureoftheselfandhencetheyareonlyla realpurpo all bytheothersuthras,the inner selfof be the to is proved who slefwithBrahman, individual ofthe identity declarethe thou art' 'that besubsidia cannot hencemeditation suthras, and which (mumukshu), emancipation of desirous ofsacr in acts selfengaged individual from the thevedanthinthatth It couldnotbearguedby syAth,(Pu.mi.su.4-3-1) arTHavAdhah same thing, each succeding one is weaker than each succedingone isweaker same thing, n,syntactica assertion, indicatio vAkya-pr namely,sruthi-linga- the sixitems, when says that which that ofpurvamimamsa mimamsaka is bythe appliedhere [Here therule ingeneral. text meansonlytheknowledge context, the than powerful more vAkya, being toudhgeethaonlyas Is nottobetakenrefer whatever onedoeswithknowledge,faitha bhavathi, (Chan.1-1-10) yadhEva vidhyayAkarOthisraddhayAupa By thetext bythescripturesalso. That isknown thath sruthEh-3-4-4 S as itshowstherealnatureofself. fruitfulbutonly knowledge isnotindependently karma,whichmeans perfection onlythrough janakAdh samsiddhim AsTHithA hi 'karmaNaiva does notprecludeonefromsacrif knowledge thattheBrahman confirms also Smrthi asacrifice.' toperform Iamabout (Chan.5-11-5) in sacrificialacts.Asvapathitellsthershi andJanakawhoAsvapathi wereme realization of ofmen theconduct scriptures from from known Because itis sanAth-3-4-3 AchAradhar S hence meditationsareconnectedwiththesacr unlesshe be inclinedtodosacrifice no onewill aphorism ofpoorvamimamsa'dhravyasamskA UTHRA UTHRA -4 -3

l connection,context,position n ofrealisationareseenfrom

nd upanishad that becomes more powerful,' more thatbecomes nd upanishad 59 s 'yakshyamANo vaibha 'yakshyamANo s nishadha thadhEvaveeryavattharam nishadha ificial acts by providing this knowledge. this actsbyproviding ificial ifice, being the attainment of Brahman by those those by Brahman of attainment the being ifice, prakaraNa. Hence thevidhyareferredtoin Hence prakaraNa. udatory and subsidiary to udatory andsubsidiary akaraNa- sThAna-samAkhyA, thatis,direct akaraNa- sThAna-samAkhyA, acquired for the purpose of purifying the doer thedoer acquiredforthepurposeofpurifying per the context because the direct statement, per thecontextbecausedirectstatement, knows that he is different from the body and body and the from different he is knows that e object of meditation is something different is object ofmeditation e theprecedingonebecause itconveysits has beenalreadyestablishedbytheearlier rt of the vedantha texts is to tell us about the the tellusabout is to texts rt ofthevedantha rakar masuparArTHa ayah,' (BG-3-20) Janaka and others attained attained ayah,' (BG-3-20)Janakaandothers icial acts as the Lord himself has said hassaid himself icial actsastheLord vedha vihitha karma like sacrifices.Thus vedha vihithakarmalikesacrifices.Thus ry to sacrificial act. Though the texts like like the texts ry tosacrificialact.Though and designation, relate to the relate tothe and designation, the scripturestobeengaged gavanthO aham asmi, ahamasmi, gavanthO the act of sacrifice.as the actofsacrifice.as thvAth phalsruthih

sadagopan.org sadagopan.org The meaning of the above passage is this:The scriptures teaches us of the supreme being who supreme being teachesusofthe oftheabovepassageisthis:Thescriptures The meaning vEdhyathayA upadhEsAth. kalyANaguNAkarat hvEna aDHikasya,ar karmasu karthuhjeevAthhEyaprathy thus: in thesuthra upadhEsa' 'aDHika Ramanuja explainstheterm isvailid. BadharAyaNa abouttheonewho scriptureteaches Because the hEsAtthubAdharAyaN aDHikaupad S activites. sacrificial with onlyinconnection is knowledge fo mentioned inthe self.Hence forallthereasons whole life s workforthe explicitlyprescribe which (IsA.2) hathamsamAh, karmANijijeevishEcc 'KurvannevEha said It is of thecompulsoryrule On account niyamAth- 3-4-7 S inthevedas. works enjoined with onlyasconnected but fruit noindependemt Brahman has oftheveda thestudy continues and household ba his dutytotheguru,aftercoming perfofming after he whohaslearntthe veda accordingto theprescribedruleintimeleftover samAvrthya kutumbEsuchou AchAryakulAth veEdhamaDHeethya yaTH for theonewhoacquired Scripture enjoinswork Because scriptureenjoinswork 4-6 thadhvathO viDHAnAth-3- S workgotogether. and knowledge that shows works,' knowledge and samanvArabhE The text'thamvidhyAkarnaNou Because bothgotogether samanvAram bhaNAth-3-3-5 S 14) ] by invokingthe meaning lessdirectly,thatis,

UTHRA UTHRA UTHRA UTHRA -8 7 -6 -5

dhEsEsvADHyAyam aDHeeyAnah(Chan.8-15-1) dhEsEsvADHyAyam

asya Evam dharsanAth-3-4-8 aneeka- anavaDHika-athisaya- 60 THAnthara bhoothasya parasyabrahmaNah aid of the preceding ones.(Pu.Mi. suthra.III-3- ones.(Pu.Mi. the preceding of aid time to one who has the knowledge of the the the knowledgeof who has time toone AbhiDHaNam karmAthiseshENaabhi knowledge ascanbeseenfromthetext ck from the 's house settlesdowninhis guru's house ck fromthe regoing suthras the opponent claims that the claimsthat theopponent regoing suthras in acleanplace.'Hencetheknowledgeof thE, (Bhd.4-4-2)heisfollowedbyboth surpasses the individual self, the view of self,theview the individual surpasses

In the texts like In thetextslike selfeither attributed totheindividual These qualities ofthe supreme self, says a imperfections from whoisfree and qualities self,thedoer ofwor individual the surpasses The result of the knowledge of Brahman is The resultoftheknowledge of tonescience. the bodydue entangled in miserable the to slightest reference not even the world,asruler,i Brahman asthecauseof age, death,sorrow, He isfreefromevil,old samnlalpah ajarOvimrthyuhvishok apahathapApmA

Emperumanar - Thirukkurungudi Thirukkurungudi - Emperumanar in the state of bondage or in release. in thestateofbondageor 61 O vijighathsO apipAsahsathyakAmah O vijighathsO hunger and thirst, and those which speakabout andthirst, andthose hunger nd hence different from the individual self. fromtheindividual different nd hence individual self, as insignificant as a glow worm, worm, glow asa insignificant individual self,as ks,by His limitless and wonderful auspicious ks,by Hislimitlessandwonderfulauspicious nuja, cannot by any stretch of imgination be ofimgination by anystretch cannot nuja, nner selfofall,natureblissetc.,thereis declared to be immortality on attaining declared tobeimmortality onattaining

sathya

sadagopan.org sadagopan.org hundred which actually means that he got hundred for the land and hundred for the gem. forthegem. andhundred fortheland gothundred actually he hundred which means that 'kshethra rathnavikryiNam sathadhvayaman statement tothe Iis analageous the works. does so own resultand its brings kniowledge that inthesense theyareclubbedtogether different and karmaare of vidhyaand The results refutes theview. heisfollo samanvArabhEthe, vidhyAkarmaNee said thatknowledg is suthrait In thefifth There isdivisionasinthecaseofhundred. 3-11 sathavath-3- vibhAgah S and notactioninge refers onlytoudhgEetha knowledge whatever hedoeswith The phrase (Chan.1-1-1). udhgeetha' onthe meditate 'let him onlytothat but applicable toallmeditations isnot 1-1-10) powerful'(Chan. more knowledge becomes 'whathedoeswith In thesentence The declaraionisnotuniversal. asArvathr ikee-3-3-10 S acts. tosacrificial besubsidiary meditaion onBrahmancannot result.Hencethe has onlymokshaasthe which ofBrahman toknowledge are opposed sacr other hand the sacrificial rites.On the as doing he fruitsand to without attachment ASvapathi) actsmaybeperformed says Ramanujasacrificial on desiresalvation,themeditation who for them knowledgear As thosewhohaveacquiredBrahman sacrifices. perform what purposeshouldwe Kavisasaid:forwhat from The sagesdescended yakshyAmahE vayamaDHyEShyAmahe rshayah kAvashEyAh;kimarTHA upanishad wehaveatext karma isnotwhollytruebecausethereev The argumentthatthemenareofrealisationis views. equallysupportboth The scriptures 3-9 thulyam thudharsanam-3- S Him.Therefore the knowledge ofBrah Him.Therefore theknowledge UTHRA UTHRA UTHRA -11 -10 -9

man is the means of purushArTHa. means ofpurushArTHa. man isthe

62 neral so as to include the act of sacrifice theactof neral soastoinclude e and works go together as denoted by 'tham togetherasdenotedby e andworksgo os udhgeetha andconnected os vEthi, themansellingland andagemgottwo idence for the other view also. In aithareya also.Inaithareya otherview idence forthe nce itisappropriatethattheywerementioned Brahman cannot be susidiary to sacrifice. But, But, tosacrifice. besusidiary cannot Brahman shown in the scritures to followthepathof scrituresto shown inthe wed by knowledge and works.' This suthra wed byknowledgeand suthra works.' This purpose should we study the vedas and for and for thevedas westudy purpose should ifices that are done with expectation of fruit fruit of expectation donewith ifices thatare by menofrealisation(suchasjanaka and e seen to give up karma as being of no use no use asbeing of e seentogiveupkarma , kimargTHA vayam with the injunction injunction with the aDhyayanam Athravathah-3-4-12 otheral hasno inAthman completely absorbed otherwaycanthus inno you befreefromthetain is showninthenextsentence'EvamthvayinA which of knowledge glorification in allwork do to permission giving of isbyway karmANi,'etc passage'kurvannEvEha thesubsequent and ofBrahman toknowledge which refers sarvam, idham with 'IsAvasyam begins The upanishad glorification. thesakeof for isgiven Or permission sthuthayE anumathirvA-3-4-14 S life. ofthe theknower for work only,'meansthat janakAdhayah, Janaka AsThithA samsiddhim hi 'karmaNaiva line inGita knowledge.The taken a to mean to work whichissubsidiary acts ofsacrificial performance years,' forhundred he lives doing theworks textquoted'kurvannEvEha with knowledge.The seventh, inthe is said refutes what suthra This there isnorestriction. No; because nAvisEshA th-3-4-13 S wh vidhya understood therealnatureofthem.Hence inthesamewayasperforming the upanishads of theknowledge not constitute meaning does merelearningofthe the upanishads.Moreover or ifhe karma of he isdesorousofthefruits meaning.Theonewhohasmastered cognised the has one who to not vedasand whohassimplylearntthetextof vedas, applyonlytoone whathehaslearntwhilebeingin should study svAdhyAyanam aDheeyAnah,(Cha.8-15-1)whic dhese suche -kutumbou aDheethya--- 'vEdham has learntthevedas.Thetextquoted This suthra is in refutation of the sixth where verbalsudyofthevedas. merely made to himwhohas It refers S activities in order not to be tainted by evil. be tainted by order notto in activities vedas. of the study through knowledgeofBrahman themere isentirelydifferentfrom purushArTha, in thehighest UTHRA UTHRA UTHRA 12 -14 -13

because it does not refer to any particular work and may be may be workand particular refertoany not because itdoes

Therefore knowledgeisnot subsidiarytowork. 63 wishes forrelease,applie it wa argued thatworksar self, knowledge and work continue tilltheendof workcontinue knowledge and self, that work is prescribed (niyamAth) to the one to theone thatworkisprescribed(niyamAth) ternative thanengaging the family doing the works prescribed by the thefamilydoingworksprescribed nyaTHA ithah asthi na karma lipyathE narE, lipyathE asthinakarma ithah nyaTHA does not restrict the man ofknowledgeto theman does notrestrict t ofevildeeds.Thismeans,amanwho is not the vedas becomes engaged in the worlks if intheworlksif the vedasbecomesengaged h means that after learning the vedas one one the vedas h meansthatafterlearning karmANi jijeevishEth satham samAh,(Isa.2) samAh,(Isa.2) satham jijeevishEth karmANi and others attained perfection through through perfection attained and others the sacrifices does not mean that one has doesnotmeanthat the sacrifices ich consists in devout ich consistsin (Isa-1) all this is pervaded by the Lord,' Lord,' all thisispervadedbythe (Isa-1) s himself to the study of study tothe s himself e prescribedtoonewho himself in meritorious meditation resuting meditation resuting

sadagopan.org sadagopan.org any injunction, but only laudatorytothe only any injunction,but are threestages dharmaskanDhAh, there text 'thrayO is celebacy, injunction regarding There isno It isonlyareferencebecauseofanabse parAmarsa mjaiminihachOdhanA S theworld. onlytothosewhohavenotrenounced juhOthi' refers long the life to text relating world. The for pravrajanthi’, wishing lOkam icchanthah forest (meaningsannyasins)practise in the as' scripture stated inthe needno ofsannyasa Those inthefourthasrama thatknowledgebelongstocelebates. Scripture declares 3-4-17 oorDHva rEthassuchasabdhEhi- S ifkn This wouldnotbepossible andlow(Brahman) when hehasseenthehigh All hisknotsoftheheartarebroken,all parAvarE karmAni thasmindhrshtE hrdhayagranTHih, cchidhya bhidhyathE Inthepassage Brahman. states which explicitly text There isvedantha And destruction. cha-3-4-16 upamardham S beenpossible. wouldnothave renunciation subsidiary not is that knowledge self, shows ayam Lokah,(Brhd.4-4-22),whatshallwedowith Brahman knowledge.Forinstancethetext'kim canbegivenupbyonewhopossesses that thelifeofhouseholder In somesAkhAswefind towish In someaccording kAmakArEN achaike-3-4-15 S

UTHRA UTHRA UTHRA UTHRA -18 -17 -16 -15

ye chEmE araNyEsraddhA thapaithy ye chEmE

owledge is subsidiary to works. toworks. owledge issubsidiary

th chaapavadhathihi-3-4-18 , nce ofinjunction accordingtoJaimini.

(Mund -II-2-9) 64 performance of works 'yAvajjeevam agnihOthram 'yAvajjeevam performance ofworks doubts arecutasunder,allhis karma isdestroyed the opinion of Jaimini, the mimAmsAchArya. The mimAmsAchArya. the Jaimini, of opinion the thE sarvasamsayAh, kseeyanthEasya penance with faith. And 'EnamEva pravrAjinah pravrAjinah And'EnamEva withfaith. penance the Brahman only the sannyasins renounce the thesannyasinsrenounce Brahman only the the destruction of all work by knowledge of destructionofallworkbyknowledge the prajaya karishyamOyEshAm no ayam Athma prajayakarishyamOyEshAmnoayamAthma to works because in such case voluntary insuchcasevoluntary toworksbecause meditation on Brahma t perform agnihothra and other rites. This is t performagnihothraandotherrites. the offspring, we, to whom the is world is the the is is world we,towhomthe the offspring, of life as basis of dharma, do not contain contain do not dharma, of basis oflifeas upAsathe, (Chan.5-10-1)those

n as it ends with is enjoined for the sannyasins it is not subsidiary to sacrificial activities but is in itself a a itself in is but activities tosacrificial not subsidiary is it sannyasins for the is enjoined Theconc those whoarenotfreefrom attachment. 'yAv injunction declared anywhereelse.So the been not asithas injunction asan is taken manner that in figsticks of where thecarrying below carryingthefigsticks DHArayan anudhravEth, is This byanyotheremeans. not established stagesoflife three The textquotedaboveaboutthe case ofcarrying asinthe Or aninjunction viDHirvA DHAraNavath-3-4-20 S bythescripture. recognized thepath penance withfaith,asitmentions practise theforest, in who 1)andthose araNyE sraddhAthapaithupAsathE,(Chan.5-10- Brah in being established who doesthemwhile rite thereligious Brahmanperform knowledge of What thetextmeansisthatthosewhoaredesi asit immortality' referstoallstagesoflife Andthesentence andsannyasa. relate to sacrifice, studyandgifts only. While sacrifice, charity,study,austerityandcelebacy immo attains in he established Brahman who is BrahmasamsTHO amrthathvamEThi This endsas wholivesinthehouseof sacred knowledge are thefirst,Austerit Sacrifice, studyandgifts Three arethebranchesofreligiousduty, dvitheeyObrahmachar yAchAryakula adhyayan thrayO dharmaskanDHAhyajnO In thepassage According toBadarayana,allthestagesofli forthe thinksBadhrayana, They aretobepractised, uthEh-3-4-19 anushTEya mbAdharAyaNahsAmyasr S immortality. immortality. amrthathvamEthi,'thedecl 'brahmasamsThah UTHRA UTHRA -19 -20

vAsee thrtheeyah,(Chan.2-23-1) 65 hisgurualllifeisthethird. fe including areofequalimportance. fe including is possible to be a brahmasamsTha inanystage. ispossibletobeabrahmasamsTha similar to the statement 'aDHasthAth samiDHam 'aDHasthAth samiDHam similar tothestatement y aloneisthesecond,andcelebatestudentof the householder, austerity denotes the stages of austeritydenotes householder, the ajjeevam agnihOthram juhOthi,' applies only to ajjeevam agnihOthramjuhOthi,' applies am dhAnamithipraTHamah,thapaEva of light for them, shows that the sanyasa is thesanyasais showsthat of lightforthem, man attains immortality. The text 'yE chEmE chEmE man attainsimmortality.Thetext'yE aration that one who knows Brahman attains onewhoknowsBrahman aration that cannot be said to belong to the householder to thehouseholder cannot besaidtobelong rous of worldly results, being devoid of the of the ofworldlyresults,beingdevoid rous lusuion is that as the knowledge of Brahman lusuion isthatastheknowledge ofBrahman s for the fulfillment of their desires but one one but desires forthefulfillment oftheir s 'who is established in Brahman attains attains inBrahman is established 'who scripture refers equalltytoallstagesoflife. scripture is to be accepted as an injunction as it is it be acceptedasaninjunction isto rtality, all the traits mentioned, namely namely mentioned, allthetraits rtality, the ladle he runs,' relating to agnihOthra the ladle he runs,' relatingto agnihOthra

sadagopan.org sadagopan.org Not all stories are for the purpose of pAriplava but purpose ofpAriplava the arefor Not allstories ends thesthuthimAthrADhiakaranam. according tomimAsakaallthe word whichdenote is refuted by the suthra.The upanishadic stories stories upanishadic the suthra.The by is refuted knowledge.Thep somespecial or theyimpart questionno etc.the SvEthakethu Prathardhana, of and hisfamily.theseare Ther known aspAriplavas. heard bythesacrificer should be arerecited which sacrificecertainstories In theasvamEdha arespecified. itisnotsobecausethey telling stories) forth are stories upanishadic that issaid If it 3-4-23 ithichethnavisEshithathvAth- pAriplavA rTHA S PARIPLAVARTHADHIAKR ANAM-3-4- 3 is used meditate' one 'upAseetha, let The word Because ofthewordexpressinginjunction BhAva sabdhAccha-3-4-22 S in sacrifice. and potency astheesse meditation onudhgeetha text enjoins other placeasthereisno seen inany not tobe is onthebasisthatit The suthrarefutestheview and thefire. 'earth words the is heaven,'where Ahavaneeya fire that saying,'iyamEvajuhvahsvargahlOkahAhavaneeyah,theladleistheearthand on meditation on the injunction is no as there isofthe theopponent (Chan.1-1-3) parARghyah.' deserve thehighestplace, supreme, declaration that is a In ChandhOgyathere ismere toudhgeetha said thatreference If itis ch ihi SthuthimAthram upADHAnAth S STHUTHIMATHRADHIKAR ANAM-3-4- 2 purushArTHa. UTHRA UTHRA UTHRA -23 -22 -21 This is the end of purusharTHADHikaranam. ofpurusharTHADHikaranam. is theend This

eth naapoorvathvAth-3-4-21 66 glorification it is not so, because it is new. itisnew. glorificationitisnotso,because udhgeetha. He considers this as being similar to asbeingsimilarto this Heconsiders udhgeetha. injunction on udhgeetha other than this. So the Sothe other thanthis. on udhgeetha injunction e purpose of pAriplava, (thatis,forthesakeof ofpAriplava, e purpose oorvapakdshin maintains the formerview which which formerview maintains the oorvapakdshin udhgeetha does the essence of essences, the the ofessences, theessence udhgeetha does 'sa Esha rasAnAm rasathamh paramah 'sa rasathamh EsharasAnAm in connection with udhgeet in connection new.Thatudhgeetha isthebestofessences are connected withinjunc nce of essences for the attaining great power power great fortheattaining ofessences nce w is whether they are of the kind of pAriplava of w iswhethertheyareofthekind only those specified forthatpurposesuchas only thosespecified opinion that this textisamereopinion that glorification ' and 'heaven' only used to glorify the ladle glorify theladle to 'heaven' onlyused ' and action are Thus to betakenasinjunctions. e are some stories in vedanta texts like that invedantatextslike that e aresomestories

tions of meditations. ofmeditations. tions ha at the outset and ha atthe

BrAhmanas seek to know Himbysacrifice,gifts seektoknow BrAhmanas thapasA anAsakEna(Brhd.4-4-22) ThamEvam vEdhAnuvachanEna as textssuch sruthi fromthe is known so. It by withworksenjoined maydoaway householders In replytotheargumentthatifmeditation (which needsgrooming.) is pr etc. becauseit forsacrifices There isneed sarvApEksh AchayajnAdhi S SARVAPEKSHADHIKARANAM-3-4-5 ends theagneenDHanADHikaranam. penance withfaith.Thus chEmE araNyEsraddhAthapaithyupAsathE,(Cha donotneed Hencethey renounce thisworld,'etc. pravraja lOkamicchanthah EthmEva pravrAjinah (Chan.2-23-1)hewhoises amrthathvamEthi, withmeditationbyth asconnected mentioned This them. for injunction ofsacrificeenjoined cannotbeprac have sacrificeastheirsubsidiary, op that ofcelibates.The The topicnowreturnsto offiresrequired. Therefore nokindling athaEVa chaagneenDhanAd S AGNEENDHANADHIKARANAM-3-4-4 sacrificial actsandhencetheyaresubs suchas the stories seen,' etc.like is tobe with thetext aretoldin connection These stories connectionalso From thetextual thaTHA chaEkavAkyOpabanDHAth-3-4-24 S tellthestories.' they samsanthi, 'AkhYanAni ,the 'manuh vaivasvathOrAjA(Kou.10-7) UTHRA UTHRA UTHRA -26 -25 -24 Thus ends pAriplavADHikaraNam. pAriplavADHikaraNam. Thus ends sruthEh asvavath-3-4-26 hi anapEkshA-3-4-25 idiary to injunctions of meditation. ofmeditation. injunctions idiary to 67 sO arOdheeth,he wept,' which are subsidiary to aresubsidiary wept,'which sO arOdheeth,he view is refuted by thesuthra.Thecelebates isrefuted are view tised by the sannyasins as they do not have the astheydonothave tised bythesannyasins

escribed bythesruthi,asincaseofhorse escribed alone can result in immortality even the alone canresult inimmortalityeventhe e scriptural texts such as 'brahmasamsTHO scripturaltextssuchas'brahmasamsTHO e

tablished in Brahman attains immortality,' Brahmanattains in tablished theselfs suchas'AthmAvaarE drashtavyah, ponent says that since the meditations, which which meditations, saysthatsincethe ponent vividhishanthi yajnEna dhAnEna yajnEna dhAnEna vividhishanthi nthi, desiring Brahman alone the sannyasins Brahman alonethesannyasins nthi, desiring and study of the Veda,' from this it is known itisknown and studyoftheVeda,'from this to kindle the fire as can be seen by 'yE beseen the fireascan tokindle the vedas, this suthra replies that it isnot it that suthra replies the vedas,this son of vivasvat,' under the injunction theinjunction son ofvivasvat,'under n.5-10- 1) those in the forest practise in theforestpractise n.5-10- 1)those

sadagopan.org sadagopan.org AthmanyEvAthmAnam pasyEth,(Brhd.4-4-23) upa ThasmAth EvamvidhsAnthahdhAntha declared inthetext, because controlmeasures practise self should suthra.Even thehous This viewisrefutedbythe purpose. tothis opposed is ofthem andthecontrol external andinternalorgans the says opponent practi that itshouldnot be sh thesamadhamAdhi To thequestionthatwhether followed. as they are enjoined since control, and outer mustpr But allthesamehe(thehouseholder) h-3-4-27 thEshAmapi avasyAnushTEyathvAt SamadhamAdhyupEthah syAththaTHApi S SAMADHAMADHIKARANAM -3-4-6 the doer.ThussarvApEkshADHikaraNam. purify alwaysasthey beperformed upbutshould not begiven should andausterities Sacrifices gifts pAvanAni maneeshiNam,(BG.18-5) YajnadhAnathapahka rmanatyAjyamkAryam the Gitathus: in Lord also bythe is confirmed This abandoned. be dutieswhichcannot needs thedailyandoccasional which leadstorelease knowledge grooming andproper needs attendents As ahorse withthedi who ispleased LOrd of the is meditation secures release.Such death which That is,meditationisaformofexceeedingly aharaharabhyAsAthis ayamAprayANah Visadhathamam prathyakshathApanna andintheform upAsana, meditation dhyAna and mere cognit not is The knowledge,saysRamanuja, jighAmsathi ithivyapadhEsah.' icchanthi itivyapadEsahupapadhyathE, sath 'YajnAdheenAm jnAnasAdhanathvE instrument in cutting one uses it for thatpurpose, usesit incuttingone instrument to bethe the sword knowing asonlyby etc. sacrifice' said that'theyseektoknowby Ramanuja saysthatjustbecausethesacrificea that sacrificeandothermeansaresubsidiarytoknowledge. UTHRA -27

fferent acts of sacrifice and worship. worship. of sacrificeand acts fferent 68 smrthi rupamnirathisayapriyam anuvarthamAnam sAdhanam’ mokshasAdhanam’ anuvarthamAnam yEva yjnAdhibhirjnAnam prApthum prApthum yEva yjnAdhibhirjnAnam yaTHA aserhanansAdhanthvE sathiasinA yaTHA aserhanansAdhanthvE sed because the performance of works involve the of works because theperformance sed actice the austerities like sama and dhama, inner inner anddhama, likesama actice theausterities thu thdhviDHEh thadhangathayA thuthdhviDHEh nd otherworksarethemeansofknowledgeitis rathah thithikshuh samAhithObhoothvA rathah thithikshuh kindled in the mind of the devotee by the grace devotee by mind ofthe the kindled in fond remembrance, practised day by day, till fond remembrance,practiseddaybyday, till

eholder who is engaged in sacrificial activities activities engaged insacrificial whois eholder they are subsidiary to knowledge. This is is This knowledge. to aresubsidiary they of constant remembrance tilltheendoflife. of constantremembrance auxiliaries to works and must neccessarily neccessarily must and works to auxiliaries Eva thath;yajnOdhAnamthapaschaiva

ion of the meaning of the texts but refers to refers to textsbut ofthe meaning ofthe ion

ould be practised even by the householder, even bythehouseholder, ould bepractised to make it worthy for travel so also the api smaryathE-3-4-30 S isindanger. when thelife confirmsthatevenknowersof which if firm,' is purethemind (Chan.7-26-2) whenthefood suddhou itisstated'AhAra In ChandhOgya notsublated (on food)are Because thesestatemants abADHAcch a-3-4-29 S times. other notat is indangerand eaten onlywhenthelife or heeats thatwhatever danger butfurtherthan offerofwatersayingthathecoul declined the that were left over from an elephant ThereisastoryinChAndhOgy life isindanger. driver in knower that eventhe It isseenfromthesruthi event ofdangertolife. on the only is it andsaysthat this view refutes the suthra the text.But in stated condition being life. Theopponentsaysthatitis is dangerto permission forof allkinds food for onewho has food.Nowa isnot that nothing there is this bhavathi vidhikimchanaanannam na havAEvam and is non-food,' is eatenthat nothing him To (Brhd.6-1-14) jagDHam bhavathi, one whohasthekn is lawfulfor that allfood In connectionwithprANavidhyathetextin of allfoodattheevent There ispermission sarvAnnAn umathischaprANAt S SARVANNANUMATHYADHI KARANAM-3- 4-7 should alsopractisethesamadhamAdhi. andoute inner the Him forwhich to offering Moreover theworkenjoinedbyscript prohibited. thatare those done andabstinenceistowards tobe works those with is concerned Activity mutually ex The austeritiesandactivitiesarenot should seetheSelfinSelf.' becomeca this,having who knows therefore he UTHRA UTHRA UTHRA -29 -28 -30

This is the end of samadhamADHIkaraNam. ofsamadhamADHIkaraNam. is theend This

hyayE thaddharsanAth-3-4-28 69 danger to life as it isseentobeso. dangertolifeas satthva suddhih; satthvasudd hou dhruvAsmrthih, dhruvAsmrthih, hou satthvasudd suddhih; satthva order tosurvivewhen thelandwasinfaminebut order both ChAndhOgya and BrhadhAraNyaka declare andBrhadhAraNyaka ChAndhOgya both for all timesonaccount oftheabsencespecial for all s of Brahman eat prohibited foodonlywhentheir s ofBrahmaneatprohibited Brahman areallowed toeatprohibitedfoodonly owledge oftheprAna.'NahavAasyaanannam r control is necessary. Hence the householder thehouseholder Hence isnecessary. r control pure; when the mind is pure the remembrance is puretheremembrance pure;whenthemind drinks is his option. So prohibited food may be food prohibited So option. his is drinks clusive because they relate to different matters. matters. clusivethey relatetodifferent because d hislifewasin eat whatisforbiddenwhen a of Usasthi, the son of , atethegrains a ofUsasthi,thesonChakra, doubt arises in the mind as to whether this this as towhether doubt arisesinthemind lm, subdued, satisfied,patient,andcollected, lm, subdued, ures pleases the supreme self whendoneasan the supreme ures pleases knowledge, isforalltimesoronlywhenthere , (Chan.5-2-1) in the case of one whoknows caseof inthe , (Chan.5-2-1)

sadagopan.org sadagopan.org sarvaTHA apichathaEva ubhayalingAth-3-4-34 S contradict eachother. ofsacrificeassubsidiaryto the performance theendof till the performance injunction onefor isnocontradictionjustas knowledge.There The sacrificialactsareauxiliarytoknowledg Also onaccountoftheircooperation sahakArit hvEnacha-3-4-33 S the sameworkshavetobe that denotes to seek they vedaanuvachanEna,Him 'thamEtham tilltheendof performsagnihOthra juhOthi, one of theasramaasit theirduties fulfil wish to release. The theseworks suthra confirmsthat actsareenjoined thesacrificial clarified whether tobe is it ofBrahman knowledge to actsaresubsidiary sacrificial thatthe stated it is Since theyareenjoined. alsobecause The worksarefortheasramas vihithath vAcchaAsramakarmApi-3-4-32 S VIHITHATHVADHIKARANAM-3-4-8 sin”. “mayInotbestainedby liquorthinking notdrink does Threfore abrahmaNa pi ThasmAth brAhmaNahsurAmna Therefore thescriptureprohibitsdoingwhateveronedesires. 4-31 thOakAmakAre-3- sabdhaschA S water onalotusleaf. When thelifeisindangerhecan takefoodfrom padhmapathrmivAmBHa sA, prANA samsayamApannahyoannamatthiya The smrthi also says so. saysso. also The smrthi UTHRA UTHRA UTHRA UTHRA -33 -32 31 -34

Thus ends sarvAnnAnumathyaDHi karaNam. Thus ends sarvAnnAnumathyaDHi In Manusmrthi it is said is said it Manusmrthi In

performed as subsidiary to knowledge. toknowledge. as subsidiary performed bhathi pApmanAnothsrjAithi,

70 has been enjoined by 'yAvajjeevam agnihOThram by'yAvajjeevam agnihOThram hasbeenenjoined

knowledge and as a duty of the asrama do not do not andasadutyoftheasrama knowledge are to be performed even by those who merely thosewho evenby to beperformed are in the case of agnihOthra thereisa double in thecaseofagnihOthra anywhere and he is not touched bysinlikethe anywhereandheisnottouched life and another for attaining heaven.Similarly lifeandanotherforattaining e in as much as they create adesirefor much asthey e inas thasthathah; lipyathEnasapApEna thasthathah; even to those who have no desire for final eventothosewhohave no desirefor lifeastheyareobligatory.Fromthetext know by reciting the vedas,(Brhd. 4-4-22) vedas,(Brhd. recitingthe knowby

The kATakasamhitha declares declares The kATakasamhitha

injunc same becauseofthe Either forthesakeofknowledgeorasaduty aretobeperfor In allcasesthesameduties who shows friendship towards allbeings. towards friendship who shows hepe japawhether through perfection He attains uchyathe, kuryAth maithrObrAhamaNa japyEnApi chasamsiddhyEth has thefollowingtext Manusmrthi It isdeclaredbysmrthialso. api smaryathE-3-4-37 S withanyasramacancreate knowledge. not connected vedas,sacrifices,gifts, studyofthe Brahman by vividhishanthi yajnEnadhAnEnathapasAanAs brAhmaNA vedhAnuvachanEna text'thamEtham asrama werebrahmajnAnis.The andot , Bhishma,Samvartha examples of This suthrarefutesthisview that saying scri in creatingknowledge. asramas areinstrumental ofthe duties knowledge. for theyarequzlified as towhether whoareoutside the case ofthose arises inthe is saidthatthedutiesofasramasarehelp in allthefourasramasareshownto Since those be so. But eventhosewhoareoutsidetheasramasqu 3-4-36 antharA chApithuthaddhrshtEh- S VIDHURADHIKARANAM- 3-4-9 that thesacrificialactsbypur he The textslike'dharmENapApamapanudhathi, be overpowered. notto alsodeclares And thescripture vamchadharsayathi-3-4-35 anabhibha S UTHRA UTHRA UTHRA -36 -35 -37

ifying the mind helps theriseof ifying themind Thus ends vihithathvAdhikaranam. Thus endsvihithathvAdhikaranam. tions, using thesame terms. brAhmaNah nAthrasamsayah; kuryAdhanyannava brAhmaNah 71 med because of the twofold indicatory marks. twofold med becauseofthe

pture has evidence to the contrary. Wehavethe tothecontrary. pture hasevidence asramas, due to poverty or being awidoweretc. asramas, duetopovertyor The opponent says that they are not because the the are notbecause The opponentsaysthatthey ful to gain that knowledge. Now thequestion knowledge. ful to gainthat be qualified for knowledge of Brahman andit of Brahman knowledge for qualified be the asrama the works to be performed are the theasramaworkstobeperformed penance, fasting etc.,' shows that these acts, penance,fastingetc.,'showsthattheseacts, rforms other works or not. He is a brAhmaNa brAhmaNa Heisa or not. works other rforms hers who, though they did not belong to any to any notbelong who,thoughtheydid hers akEna,(Brhd.4-4-22), they seek to know akEna,(Brhd.4-4-22), they seektoknow alified (for knowledge) because it is seen to is knowledge) becauseit alified (for

drives away evil by sacred works,' shows drivesawayevilbysacredworks,'shows knowledgebydrivingawayevil.

sadagopan.org sadagopan.org a Naish He AthmahA,(AgnEyapurANa- 16-5-23). sudhyEth sa prachyavathe yasthu dharmam 'AroodOnaishTikam effect. texttothis not so.Thereisasmrthi thatitis thesuthraanswers of histransgression, lapses inhisdharma,willsuchapersonbefit has renounced one who To thequestionwhether 3-4-41 apipathanAnumAnAth thadhayOgAth- na chADHikArikam S Jaimini. knowledge arenotqualified forthe asramdharma whohavelapsedfromthe Thus those napunarEyAth.' thathO life.'AraNyamiyAth; hegoestothefo thatone scripture states of thosewhoareunabletoremainintheasrama brahmacharya orsannyasa,isthereany possibil hasleft forthosewho The questioniswhether asramathereisnoremiss enteredthe Once onehas 3-4-40 ThunAthadhbhAvO jaimin Thdhbhoothasya S THADHBHOOTHADHIKARANAM-3-4-10 should notst Ekamapi dhvijah,abrahmin smrthi or other.The belong tosomeasrama wifeandnotbeingab misfortune likelosinghis being outsid than asrama isbetter in an Being mark. asramabecauseofinferential is bettertobeinthe But it athasthvi tharajjyAyolingAscha-3-4-39 S by penance,celibacy,faithandknowledge. seek theSelf should anvishya,(Prsna.1-10)he vidhyayAAthmAnam ayA 'thapasA brahmacharyENasaddh butsruthi andsmrthi only throughreasoning Not There isalsospecialbenefit. visEshAnu grahascha-3-4-38 S which he might become clean.' Thereforewhich hemightbecome theex UTHRA UTHRA UTHRA UTHRA

th -41 -40 -39 -38 ika lapses from them, forsucha slayer of lapsesfrom ika

This is the end of viDHurADHikaraNam. ofviDHurADHikaraNam. is theend This

ay even for a day outside the asrama. ay evenforadayoutsidetheasrama. 72

also says 'anAsramee na thishTEth thu dhinam dhinam thu nathishTEth 'anAsramee alsosays rest a celebate may not return to the family rest acelebate may notreturntothefamily to continue his meditation again after expiation afterexpiation meditation again his to continue

e. Thismeansthat unless one is prevented by piation according to purvamimAmsa (suthra-6) (suthra-6) topurvamimAmsa piation according the dutiesofrespectiveasrama,mayitbe Erapi niyamAththadhrupAbhAvEbhyah- the world and has became a naishtika suffer suffer hasbecameanaishtika the world and le toremarryduepovertyetc.oneshould ty of attaining brahmavidhya asinthecase brahmavidhya ofattaining ty of Brahmanwhichviewisalsoconfirmedby s. The suthra answers that it is not so the sothe s. Thesuthraanswersthatitisnot ion from the duties of that says Jaimini. saysJaimini. of that duties the from ion the Self I do not see any expiatory work by work by do notseeanyexpiatory Self I the also confirms this, asshownbythetext alsoconfirmsthis, dvijah; prAyaschittham na pasyAmi yEna yEna napasyAmi dvijah;prAyaschittham who having once enteredonthedutiesof having who

Arthvijya m ithi aoudulOmih thas Arthvijya mithiaoudulOmih S on udhgg meditation the priest but done bythe is notso upasana but thepriest only by done can be water it becausebringing todo alone isqualified priestwho the vesselby gOdhOhana waterina bringing of to theact compared be Itcannot same person. tothe belong meditation udhgeetha. He cites theexample of dhaharavidhya by thescripturewhichshouldaccruetosacrif bedonebythesacrifi thatitshould the opinion isof AthrEya thesaman. sings priest who the udhgAthr, bythesacrificeror be performed isapartofthe sa The meditationonudhgeetha scripture to thesacrif belongs onudhgeetha The meditation svAminah phalasruthEHithiAthrEyah S SVAMYADHIKARANAM- 3-4-11 brahmavidhya. Sotheco them theknowledgeofBrahman. outofth asbeing treatsthem also thesociety yEnasuddhyEth pasyAmi 'Prayaschittham Na according tosmrthiwhichsays lapse Whether the from celibacy is majorormi case thesemenarekeptou But ineither bahisthu ubhayathAapismrthEhAchArAccha-3-4-43 S they areentitledtobrahmavidhya expiated aslongnot opposedtoasrasm asitis According tosmrthi(Gouthama Some considerexpiationpossibleeven mapeethYEkEbhAvamasa upapoorva S naishTikas. otherthan is onlyforthose UTHRA UTHRA UTHRA UTHRA -44 -43 -42 -45 Thus ends thadhbhrthADHikaranam thadhbhrthADHikaranam Thus ends dharma suthra) minor lapsesonthepartofcelebatescanbe dharma suthra) that there is no expiation that can purify such fallen ones. ones. that thereisnoexpiationcanpurifysuchfallen after expiationfortheirlapses. after mai hiparikreeyathE-3-4-45 for celibates because it is minorsin. becauseit for celibates tside accordingtosm navath thadhuktham- 3-4-42 navath thadhuktham- 73

. The udhgeetha that is singing the saman can be thesaman udhgeethathatissinging . The eetha should be done by the sacrificer only. sacrificer only. donebythe eetha shouldbe e fold of asrama and hence no one will impart andhencenoonewill e foldofasrama crifice and the question arises whether it should should whetherit crifice andthequestionarises cer only because there is a special fruit declared thereisaspecialfruit declared cer onlybecause a asinthecaseofthoseotherasramas.So SA Athmaha'(AgnEya icer and hencehehastodothemeditationon icer nor they are to be held outside the asrama the outside be held to nor theyare

icer because of the declaration of fruit by the of thedeclarationfruit icer because nclusion istheyharenotqualifiedfor where the meditation and the result of the ofthe and theresult where themeditation

rthi andcustom.

purANa-16-5- 23)and

sadagopan.org sadagopan.org 'sasthraphalam prayOkthari,' (Pu.Mi.Su.9- 7-18) holds good. 'sasthraphalam prayOkthari,'(Pu.Mi.Su.9-7-18)holds thefruit rulethat the the priest, of mention the onewhoperformssacrifice,thatisth The sacrifices etc are enjoined asaidsinthesa etcareenjoined The sacrifices Him toknow Brahmanas seek thapasA, (Brhd.4-4-22) Thametham vedhAnuvachanEnabrAhmaNA the text Justasin state. child-like learning and the besides requisite the third is meditation thatthe view saying refutes this The suthra meditation. there isnoinjunctionregarding same.Hence the the latter because knowledgeandlearningbothmeans holds The view opponent twoor astheother is alsoenjoined meditation stage andwithlearning,hebecome this finished Therefore aseekerofBrahman,havingfinished munih nirvidhya aTHa thasmAth brAhmaNahnirvidhyabAlyEnath the th itis because auxiliary means) that(learn has injunction forhimwho There isan thrtheey sahakArya ntharaviDhihpakshENa S SAHAKARYANTHARAVIDH YADHIKARANAM- 3-4-12 thadhEva veeryavattharam,whatever theirf givesthem thepriests,he he chooses dhakshiNAmdhadhAthi, rthvigbhyah as'rthvijOvrNeethE, such vidhya thereisnoinjunction bythesacrificer.Thisseemsto been purchased Soallhis todothework. paying dhakshiNa, connected with thesacrifice is the of work the meditation the that Acharya AoudulOmithinks saysAoudulomi,b They arethepriest'swork, Here also learning, childlike state andmeditati childlikestate Here alsolearning, are dhrasht in thetext'AthmAvA enjoined The third requisite, that is, the state of meditation, is denoted in the text by the word 'muni.' 'muni.' bythe word text inthe meditation, isdenoted of is,the state that requisite, The third asramas. forother and otherduties threerequisites areen Thus these knowledge. but aconsta knowledge The meditationisnot UTHRA -46 , Thus ends the svAmyaDHikaraNam. svAmyaDHikaraNam. the Thus ends reciting the Veda, by sacrifice, gifts and penance.' andpenance.' theVeda,bysacrifice,gifts reciting ird requisite. Regarding the text requisite.Regardingthe ird he does with knowlege it is mo is it knowlege he doeswith 74 ecause heisengagedforthatpurpose. acts physical and mental, including the fruit,has mental, including physical and acts ee,' etc.Thetext 'yadhEvavidhyayAkarOthi-- me way as'hearing'and'r me just amentionofsomethingalreadyexisting. just e priest. In dhahara vidhya since there is no is no vidhyasincethere Indhahara e priest. learning, should remain like a child and having achildand having learning, shouldremainlike of the sacrifice belongs to one who does it, it, does belongstoonewho of thesacrifice am thadhvathO viDHyAdhivath- 3-4-46 am thadhvathOviDHyAdhivath- s meditative. Here the question is whether the meditative. Herethequestioniswhether s on areenjoinedasanot ishTAsEth; bAlyamchapAndithyam priest onlybecausehehasbeenengaged,by priest be the opinion of suthrakAra also. In dhahara suthrakAra also.In of theopinion be avyah, srothavyah,manthvyah(Brhd.2-4-5). vividhishanthiyajnEnadhAnena ing) as in the case of other injunctions (about injunctions case ofother the ing) asin joined as aids to knowledge as the sacrifice knowledge asthesacrifice to joined asaids nt application of mind totheobjectof nt applicationofmind on the udhgeetha as well as everything aswelleverything on theudhgeetha re powerful,' refers only to refers powerful,' re her aidtoknowledge. her eflection' aretheaids eflection'

for worlds, wanders about as a mendicant,' relate asamendicant,' about for worlds,wanders of knowledge other than mouna likesacrif mouna otherthan of knowledge as amendicant,iscommon toallasramas.The whohasrenounced alldesiresandwanders totheone thoughrefers mouna, The injunctionof st other ofmuni stage Like the mounavath itharEshAmapiupadhEsAth-3-4-48 S 3-5-1) aBrâhma vyutTHAy lokaishaNAYAScha vitthaishaNAyAscha puthraishaNAyAscha text'brAhmaNAh andthe householder with the asrama ends knowledge belongstoallasramasitisforth the repliesthus:As be explained,thesuthra end oflife tillthe ahouseholder for enjoined how can theduties then Brahman, meansofattaining as athirdrequisite,isthe with mouna opponent thatifthekn by the To thequestion in all asramasthe knowledgeexists But sincethe 47 krthsnabh AvAtthugrhiNopasamhArah-3-4- S itharasaha explained byRamanujaas'mouna to amounaandmouna whoemploys brAhmaNa mounam cha 'amounam says The textfurther trueknowledge. Thusheattains muni. stateof termed asthe consistent in mind Later hehastoengagehis After this state he is to be like a child, whic Up.I,2, 23) be attained.(Ka. the Selfchooses,byhimisto to say'y goeson the vedas,and of by study prav alsoconfirmsbysaying'nayamAthmA Sruthi is unabletoattainexceptbyde and thatHe bystudyoftheve cheEjyaya’, I reached cannotbe as smrt Lord ofthe bythegrace only attained andpurif andpondering perfectly throughhearing Then Ramanujaexplainsthetextasfollows.A ofmeditation. object ofthe remembrance and persistent from different something is (mounam) munithvam sams punah upAsanAlambanasya idham chamounamsravaNaprathishTArT This is not in the sense of manans inthesense is not This UTHRA UTHRA -47 -48 n a having risen above thedesireforsons risenabove a having ages of life arealsotaught. ages of eelathvam, reflection, saysRamanuja reflection, eelathvam, ices etc., while mouna is munithvam. ismunithvam. etc.,whilemouna ices 75 h Ramanuja says, will be explained in a later suthra. suthra. says,willbeexplainedinalater h Ramanuja votion 'bakthyAthvananyayA sakyah'(BG.11-53-54) votion eelanam thadhbhAvanAroopam,' amevaisha vrunuthEthEnalabhyathE,'hewhom amevaisha hi says 'nAham vedhaina thapasA na dhAnEna na nadhAnEna thapasA vedhaina says 'nAham hi e householder also.The duties belongingto all also.Theduties e householder HAth mananAth arTHAnthara bhootham HAth mananAtharTHAntharabhootham owledge aided by the duties of all the asramas, of alltheasramas, theduties by owledge aided Brahman of knowledge hastoattain brAhmana text 'thrayO dharmaskanDHAh, there are three therearethree text 'thrayOdharmaskanDHAh, and persistent thought on Brahman which is Brahmanwhichis on thought andpersistent s to the duties of the ascetic exclusively. of theascetic s totheduties scriptural text ends with the householder. householder. ends withthe text scriptural achEna labhyah,' this self cannotbe achEna labhyah,' attained thisself ying the mind through devotionbecauseitis ying themindthrough kAri kalApah', thatis kAri kalApah', cha nirvidhyATHa brAhmaNah,' He is a He isa brAhmaNah,' cha nirvidhyATHa das, nor by penance, nor gifts nor sacrifice, sacrifice, giftsnor penance, nor das, norby reflection of what is heard, being consistent of whatisheard,beingconsistent reflection

a aTHabhikshAcharyamcharanthi,(Brhd- reach the highest knowledge. Amouna is reach the knowledge. Amouna highest

, the desire for wealth, and the desire desire andthe for wealth, desire , the , alltheauxiliaries,

sadagopan.org sadagopan.org not be immediate. not beimmediate. havealreadydonepu Henceasthey me.' worship deeds ofmeritorius ofmen (BG.7-11)fourkinds arjuna, sukrthinO bajanthE mAmjanAh 'chathurvDHA Gita in issaid what according to viewbeause theformer holds opponent actscomes meritorious that whetherthefruitof prospe the worldly to finalrelease.Thecauseof There aretwokindsofknowledge,oneaimingto when thereisnoobstacle Worldly prosperityarises aihikam aprasthuthaprathiba S AIHIKADHIKARANAM- 3-4-14 knowledge. by peace,hecanneverattaintheSelf not at is mind whose whoisnottranquilandattentive,or awayfrom wickedconduct, He whohasnotturned ApnuyAth vApiprajnAnEnainam ho nAviratho duschArithAnnAshAnt are excludedThe othercharacterestics bythetextsthemselvessuchas an adultisonlyappropriate.That of qualities toknowledg to correspond is context. Balya likepridearrogan thequalities not manifesting specification allactivitiestobe here. Theargu aremeant pride etc. absence of whether allactionsof be specified achild,'shouldbeta remainlike learning should after (Brhd.3-5-1)abrAhmana bAlyEnathishTAseeth, nirvidhya pAndithyam brAhmaNah Inthetext'thasmAth suthra46isnowexplained. in the The term'bAlya'mentioned on accountofcontext. oneself manifesting Not anAvishku rvananvayAth-3-4-49 S AAVISHKARADHIKARANA M-3-4-13 sahakAryantharaviDH aDHikaraNam. andmounaare aids learning, childlikestate which meansthatthetermbrahmasamsThaisco 'brahmasamsTHO amrthathvamEThi,onewhois whichrefers branches ofdharma,'(Chan.2-23-1)

UTHRA UTHRA -50 -49 Thus ends anAvishkAraDhikaranam Thus endsanAvishkAraDhikaranam included is disposed of by this suthra. The nature of a child in ofbythissuthra.Thenatureachildin isdisposed included nDHE thddharsanAth- 3-4-50 thddharsanAth- nDHE the child like doing as one li doing as thechildlike , (Chan.I,2,and24)

nAsamAhithahnAshAnthamAnasO

76 e and hence the nature of not manifesting the not of nature hencethe e and is, it means simplicity and unassuming nature. nature. unassuming and simplicity is,itmeans rity being acts of merit the question now arises nowarises question merit the of acts rity being ken to mean the action of a child.Butithasto of mean theaction ken to ce etc.iswhat ismeantherebecauseofthe to knowledge for all.This is the end of toknowledgeforall.Thisisthe wards worldly prosperity and another relating relating wards worldlyprosperityandanother immediately or at some later time or life.The oratsomelater timeorlife.The immediately ment that in theabsenceofanyparticular that ment present. It is as seen from the scriptures. is asseenfromthescriptures. present.It Nya there is no reason why thefruitshould Nya thereisnoreasonwhy mmon to all asramas. So the text enjoining mmon toallasramas.Sothetextenjoining devoted to Brahman attains immortality,' immortality,' attains to Brahman devoted to the duties of all asramas ends with with ofallasramasends totheduties

kes or only those qualities as as qualities those or only kes

knowers of Brahmanetc. knowers obstructio no there is be immediateonlywhen isaboutthemeditationforsake This suthra of fi isnoruleforthefruit Similarly there 51 hadhavasthAvaDh Evam mukthiphalAniyamaht S MUKTHIPHALADHIKARANAM-3-4-51 ward offobstacles. capacityto thatithasthe means powerful,' which more that becomes Upanishad faithand whateveronedoeswithknowledge, (Chan.1-1-10) karOthisraddha declares 'yadhEvavidhyayA cannot laterwhich come sometime else itmay andmedi deedslikeknowledge than themeritorius due isnoobstacle onlyifthere meditation and iscreatedbyknowledgewhichmeans Worldlyprosperity prevent itshappening. obstacle to there that saying this replies to The suthra UTHRA

-51

The end of third adhyaya ofsribhashya The endofthirdadhyaya Thus ends the mukthiphalADhikaranam. mukthiphalADhikaranam. the Thus ends This is the end of aihikADHkaraNam. ofaihikADHkaraNam. is theend This nal release also because of him same condition. ofhimsame nal releasealsobecause 77 sult will be immediate only whenthereisno only sult willbeimmediate to some past deed whichmaybemorepowerful to somepastdeed n such as offences formerly committed against n suchasoffencesformerlycommittedagainst yA upanishadha thadhEva veeryavattharam, upanishadhathadhEva yA of finalrelease.Herealsotherelease may be specified. For this reason only scripture onlyscripture reason Forthis be specified. tation the result arises immediately after or tation theresultarisesimmediately r thEhthadhavasTHAvaDHrthEh-3-4-

sadagopan.org sadagopan.org Similarly theknow sacred wisdom.' effulgence bornof andwarmswithfamecelebritytheholy knows thus,shines with 'bhAthichathapathikeerthyAyasasA (Chan. ithyupAseetha, as'manObrahma begins meditation,upAsanaareusedinthe DhyAna and of thesasthras according totheinstruction andsaysthatmeditati view this The suthrarefutes resultofallpurushArThas. the fetch supreme person performed onceonlylikethejyOthishtOmasa is meditation through Theknowledge isremoved. tillthehusk ricegrains the beating ac avisible isnot Knowledge about therepetition. knowledg only brahmaivabhavathi,' 'brahmavidh thatmeditation states The poorvapakshin repeatedly oronlyonce. done istobe thismeditation nowarisesiswhether like Brahman,etc.Thequestionthat Brahmanbecomes (Mund.3-2-9)hewhoknows bhavathi, brahmaiva death,'brahmavEdha transcends one Brahman knowing (Sve.3-8) athimrthyumEthi, vidhithvA 'thamEva param,(Tait.2-1-1) on 'brahmavidhApnOthi by Brahman asameansofattaining ofmeditation importance the The textsemphasize examined. meditation are adhyaya. Be of meditationareconsideredinthis adhyayathe meditation alongwith In thethird ofteaching againandbecause meditation) Repetition (of Avrtthyasa krdhupa S A meditation. word 'vEdhana'etconlymeansrepeated bhavathi'the brahmAiva such as'brahmavidh andupAsanaaresynonymousinthetexts DHyAna words vEdhana, asthe Therefore thought. anobjectwithuninterrupted on of mind concentration pryOga dharsanath, nairanthryE al UpAsana justremembrance. smrthimAthram, Ramanuja, ischinthanam,whichsmrthisant defines DHyAnam, Dhyana areusedsynonymously. and wordsvedhana the texts inall on.'Thus teachmethedeity whomyoumeditate upAsthE, mAm dhevathAm as 'sAdhi what knows hewho Ethadhukthah' vedha samayA

UTHRA VRTTHYA -1 D HIKARA dhesAth- 4-1-1 N AM ADHYAYA -4 ledge of Raikva is first referred is ledge ofRaikva - 4-1-1

P ADHA 78 as the words knowing, vEdhana, contemplation, contemplation, vEdhana, wordsknowing, as the e who knows Brahman reaches the highest,' Brahmanreachesthehighest,' e whoknows hathiroop am, continuous remembrance andnot remembrance hathiroop am,continuous done onceisenoughbecauseinthetext the means of it was discussed. Now the results the meansofitwasdiscussed.Nowresults brahmavarchasEna saEvamvEdha,hewho brahmavarchasEna so has the same meaning, EkAgrachitthavrtthi EkAgrachitthavrtthi has the samemeaning, so fore thatsomepointsregardingthenatureof crifice done once as the AraAdhana of the crifice doneonceastheAraAdhanaof 3-18) meditatethemindasBrahman,’ends on is to be repeated again and again. This is to berepeatedagainandagain.This on is e alone is mentioned and nothing is said is said andnothing e aloneismentioned tion instrumental for any resultlike thatof tion instrumentalforany scriptural texts as synonyms. The text that Thetextthat textsassynonyms. scriptural - 1 he knows is thus spoken by me,' and later spoken byme,' isthus he knows

to as 'yasthadhvEdha tath sa 'yasthadhvEdhatathsa toas lingAccha- 4-1-2 due to Brahman being the inner self of the individual self. individual of the beingtheinnerself due toBrahman is likethatofindivi difference. Thedifference and teach theunity textsthat betweenthe will benocontradiction there self isunderstood va ahamasmibha text 'thvam the asshownby Brahman allwordsultimatelydenote Brahmanand are basedon All concepts me originate, inHimthey they brahman,fromHim 'sarvam khalu Self,' and that existshasas theirroot,theydwellin beingshave sath allthese sathprathish prajAh sadhAyathnAh imAh sarvAh the inne isthySelf, he the Selffromwithin; different from the Self,whomth (Br antharyAmyamrthah, tha AthmA yamayathi sa thishTan AthmanahantharahyamAthmAnave claimed by the devotee because it has been a You ar indeed dhEvathe ahamvaithvamasi,OhLOrd as shownin meditated devotees ofancienttimes the thesameway.Thisishow selfin Brahmanistotheindividual selfistothebody, individual suthrabysayingth This viewisrefutedbythe thu bhEdhanirdhesAth,'(BS.2-1-22) 'aDHikam by thesuthra repliesthatBraham poorvapakshin meditated as Brahman is To thequestionwhether thescripture. selfasapprehendedfrom astheir Brahman Meditators worship cha-4-1-3 AthmEthi thuupagcchanthigrAhayanthi S A is toberepeatedagainandagain. meditation generatedbythesixli meditation onHimisthus onHis isone The form continuous meditation shadbhih angaihni chaikasanthathisch thadhrupaprathyayE Itissaid In VishnupurANa smrthi. means mark Here inferential inferential mark Because of S UTHRA UTHRA THMATHV -2 -3 O

P shpAdhyathE thaTHA, shpAdhyathE A SAN Thus ends AthmathvOpAsanADhik araNam. araNam. AthmathvOpAsanADhik Thus ends

Thus ends the AvrtthyaDhikaraNam. AvrtthyaDhikaraNam. the Thus ends ADH gavO' etc.thuswhentherelati gavO' e Self does not know, of whom not know,ofwhom Self does e an is worshipped as being diff an isworshippedasbeing IK

ARA 79 Anyanis sprhA; thadDHyAnam praTHmaih Anyanis sprhA;thadDHyAnam dual self and the body. and the non-difference is dual selfandthe body. andthenon-difference N r ruler, the immortal one,''sanmoolAhsoumya r ruler,theimmortal

at Brahman is meditated only as the self. As the meditated only astheself. As the is at Brahman pprehended so from the texts like 'ya Athmani 'ya Athmani texts like from the so pprehended idham brahma thajjalAn,(chan.3-14- 1) all this is all thisis thajjalAn,(chan.3-14-1) brahma idham dha yasyAthmA sariram ya AtmAnam antharO antharO ya AtmAnam sariram yasyAthmA dha remembrance without desiring anything else; else; anything without desiring remembrance TAh, EthasdhAthmyam idham sarvam, In the In sarvam, idham EthasdhAthmyam TAh, AM mbs of the yOga. So according to scriptures mbs oftheyOga.Soaccording toscriptures the sath, they rest in the sath- (Chan-6-8)all the restin thesath,they rge back and by Him they are sustained.' rge backandbyHimthey hd.3-7-22) he who dwelling within the Self is hd.3-7-22) hewhodwellingwithinthe thetext'thvamvAahamasmibhagavO one's self or as different from oneself, the the fromoneself, asdifferent one's selfor 4-1- 2 e me andIYou.' This am relationship is

onship between Brahman andthe Brahman between onship the Self is the body,whorules Self the

erent from oneself asproved erent fromoneself

sadagopan.org sadagopan.org and thereforeitistobeviewedasAdhith inferior is sacrifice to subsidiary is which udhgeetha so fruits about bringing in them propitiate Adhithyaand otherdeitiesaresuperi consistent. The suthra refutesthisview. The udhgeetha sh viewed asudhgeetha. shouldbe hence adhithya superior and to whichissubsidiary the sacrifice udhgeetha suthra that already establishedintheprevious udhgeetha whichissubsidiarytothesacr viewed as astheudhgeetha,' that isAdhithya, who shines, thamudhgeetha text 'yamEvAsouthapathi In the to beviewed has suchasudhgeetha And subsidiary cha AdhithyAdhimathayas S A astheservant. theking butnotviewing whoisappropriate the king and notviceversa.Thatis,Brahmancannotbeview The suthrarefutesthisview.mindetccan powerandthereforeonly because oftheirlimited To the objection of theopponentthat the sy superiority. becauseof asBrahman The symbolistobeviewed 4-3-5 htihuthkarshAth- brahmadhrs S what isno is symbolicas meditation The thesymbol. andnot isbrahman viewastheselfof themeditator The suthrarefutesthis is. meditator the whotheinnerselfof ofBrahman is that symbol on the because meditation asth meditated be should symbols whether the as 'manObrahmaithupA meditations such In the on the meditated The selfshouldnotbe na pratheekEhisah-4-1-4 S P UTHRA UTHRA UTHRA RATHEEK DHITHY -6 -5 -4 A A DHIMATHYA DHIKARA This is the end of pratheekAdhikaraNam. ofpratheekAdhikaraNam. is theend This anga upapatthEh-4-1-6 N

DH AM t Brahman is meditated as Brahman. ismeditatedasBrahman. t Brahman -4-1-3

symbol becauseitisnottheself. IKARA

ya. Thus ends AdhithyAdhimathyaDH ikaraNam. ikaraNam. ya. ThusendsAdhithyAdhimathyaDH 80 mbols like mind cannot be viewed as Brahman be viewedas mind cannot mbols like be viewed as Brahman because theyareinferior be viewedasBrahmanbecause the inferior should be should inferior the is the means of attaining the fruit and hence hence and the fruit of attaining means is the N m upAseetha,' one should meditate upon him Brahman is to be meditated through symbols. through Brahman istobemeditated the question is whether Adhithya should be be Adhithya should iswhether the question e self. The poorvapakshin affirms this view thisview affirms poorvapakshin e self.The ould be viewed as Adhithya because it is as Adhithya becauseit ould beviewed or because the sacrificialactsareto or becausedone as Adhithya etcbecauseitisconsistent. seetha' (Chan.3-18-1)thereisadoubtasto ifice or vice versa. theopponent says that as AM ed as mind. It is like viewing the servant as theservant Itislikeviewing ed asmind.

- 4-1-4

viewed as the superior, superior, asthe viewed requires some effort while lying down will induce sleep. will inducesleep. lyingdown requires someeffortwhile andwalking Standing meditating. oneis adopted when the posture shouldbe only andthis ment thesuthrabecause dismissed by is This view or lyingdown. walking standing sitting, S meditated upon.' meditated upon.' bytext it isenjoined and other thoughts by uninterrupted of onesubject remembrance constant to be hasbeendescribed As meditation And onaccountofmeditation DHyanAccha -4-1-8 aboutthe saysasthereisnorule Theopponent tu discussion repeatedly done,nowthe releaseandthatithastobe isthemeansofattaining thatthemeditation After establishing ofpossibility because Sitting 1-7 Aseenah sambhavAth-4- S A UTHRA UTHRA SEEN -7 -8 A DHIKARA Thanugandha Thirumeni,Sriperumbudur

N AM

- 4-1-5 rns to the manner of practicing it. manner ofpracticing the rns to 81 'nidhiDHyAsithavyah, the self should be be theselfshould 'nidhiDHyAsithavyah, posture, it can bepracti itcan posture, al concentration is only possible while sitting sitting while possible is only al concentration

ced inanyposturelike

sadagopan.org sadagopan.org he reachesBrahman. abhisampadhyE,(Cha yavadhAyusham brahmalOkam tilldeath ascan beseen time ofstarting Scripture declar thatitisso. The suthraaffirms istobe the meditation question whether To the to beso. seen inthescriptures Until death,foritis hidhrshtam-4-1-12 AprayANAt hthathrApi S A concentration. purpose and sand,'isonlyforthe pebbles fire inaleveland clean place sarkarAvahnivAlukAvivarjithE, without The text'samousuchou toconcentration. shouldbeconducive is thattheplace meditation theonlyrequirement For specification. possible), th Wherever concentrationofmind(is yathraikA grathAthathra avisEshAth-4-1-11 S meditate with should seat thereone and afirm ma kAgram sTHiram AsanamAthmanah---thathrai wehave thespecificationfor In theGita declaresso. The smrthialso smaranthi cha-4-1-10 S meditati of immobility to denote were, heavenmeditatesasitwatersmeditate medi parvathAh,(Chan.7-6-1)AkAsa DHyAyatheeva vaanthriksham, prthivee,DHyAyathee withreferencetoAk is mentioned Meditation formeditation. isnecessary Immovability achalathva mchApekshya-4-1-9 S UTHRA UTHRA UTHRA UTHRA PRAY -12 -11 -10 -9 ANA DHIKARA

Here endstheAprayANADHikaraNam Thus ends the AseenADHikaraNam. AseenADHikaraNam. the Thus ends N on which implies sitting only. sitting implies on which AM

- 4-1-6 82 DHyatheeva dhyouh, DhyAtheeva Apah, dhyouh, DHyatheeva mind concentratedonsi meditation as 'suchou dhEsE prathishTApya dhEsE as'suchou meditation

from thetext'sakhaluEvamvarthayan

of choosing a quiet and conducive place for place for conducive quiet and ofchoosinga es that the meditation is to continue from the from the continue to is meditation that the es ere the meditation to be done; there being no ere themeditationtobedone;therebeingno continued day after day for whole life time? lifetime? for whole day after day continued s as it were, mountains meditates as it were, ' it as meditates as itwere,mountains s Asa, earthetc.inthe text 'DHyatheeva nah krthva, havingestablishedacleanspot nah krthva, tates as it were, earth meditates asi.e. itwere,earthmeditates tates as n.8-15-1) living thus through out his life his life out livingthusthrough n.8-15-1)

ngle object,'etc. and destroys the results of subsequent actions. actions. theresultsofsubsequent and destroys destroys that on thesupremeperson meditation the resu The powerofsinfulactionstoproduce it. areboth toquench produce heatandofwater Sobothde karma. ofsubsequent that obstruct the knowledgehascapacity experienced. but workhas totheopponent subjects. According expe without destroyed notbeing about thekarma contradiction betweenthetexts There isno deeds. of evil destruction shows the thetext'ksheeyantheE asyaka deeds, while ofevil (4-14-3)showsthenonclinging karma naslishyathEassaidinChandhOgya destroyed by knowledge. This suthra is forthe by knowledge. destroyed deedsdonotcl stated thatevil been It has occurs only afterdeath nonclinging deeds some anddestruction.Butregarding alsothereisnonclinging Of theother(gooddeeds) itharasya apiEvamasamslEshahpAthEthu-4-1-14 S I not clingbutalsotheyare destroyedbythepo the script saying that The suthrarefutesthis andwhatis meditation notresultfrom of sinswill afte will perisheven experienced (Brahmavaivart karma kalpakotisathairapi, the resultofmeremeditationornot,a is dueto Brahman.'Thedoubthereiswhetherthis oneknows when karma isdestroyed asyaka idea isexpressedin'ksheeyanthE Brahmanheis havingknown pApakEna,(Brhd.4-4-23) pa and'ThasyaivAthma (Chan.4-14-3) this,' a lotusle slishyathE, aswaterdoesnotclingto ApOnasl pushkarapalAse text 'thadhyaTHA su the ofmeditation the nature with dealt Having because it isdeclared thus. (meditation)resultsinnoncling that Attaining aslE thadhaDhi gamauttharapurvAghayOh S T UTHRA UTHRA THARA HADHA -13 -14 DH DH IKARA IGAM Thus ends the thadhaDHigaNMADhikaranam. thadhaDHigaNMADhikaranam. the Thus ends N ADH AM - 4-1-8 r millions of aeons,' says that the nonclinging and destruction anddestruction saysthatthenonclinging ofaeons,' r millions IKAR

nd theopponentquoting'nAbhukthamksheeyathE A rmANi thasmindhrshtEparAvarE,(Mund.2-2-8) all 83 N ing to one who has knowledge and their results results andtheir knowledge has onewho to ing hapur ANa-prakrthikAnd rmANi thasmin dhrshtE parAvarE,' (Mund.2-2-8) (Mund.2-2-8) dhrshtE parAvarE,' rmANi thasmin AM quoted above and that quoted by the opponent quoted aboveandthatbytheopponent wer of knowledge. 'EVa wer ofknowledge. dhavittham vidhithvA na karmaNA lipyathE nakarmaNAlipyathE vidhithvA dhavittham shavinAsou thadhvyapadhEsAth-4-1-13 af, so too no evil deed clings to himwhoknows deed clings af, sotoonoevil ishyanthE EvamEvamvidhipApamkarmana ure declaresthatnotonlytheevildeedsdo ure and hence prevents the results from origination theresultsfrom and henceprevents purpose of denoting that even the good deeds thegood thateven ofdenoting purpose valid and not contradictory to each other. contradictorytoeachother. valid andnot ing and destruction of earlier andlatersins ing anddestructionofearlier the powertoproduceresultwhichhasbe said to that effect is only bywayofeulogy. only saidtothateffectis lts is due to the displeasure of the Lord and oftheLord displeasure lts isduetothe thras now start discussing the result of it. The it. The of theresult discussing start now thras clarations arevalidasthepoweroffireto -4-1- 7 to destroy the power of past karma and to and past karma of power the to destroy riencing because thetworefertodifferent riencing because not contacted by any evil deeds, '. Same byanyevildeeds,'.Same notcontacted

mvidhEvamvidhip Apam mvidhEvamvidhip

a-26-70) nowork not a-26-70)

sadagopan.org sadagopan.org thapasA anAsakEna,(Brhd.4-4-22) 'thamEtham vedhAnuvachanEna brAhma bythetext this confirms The scripture tobeperformed that theyhave saying this byonewhodoesnot desiretheir not beperformed an comeswith theopponent power ofknowledge, ofresu that noclinging Since ithasbeenshown from thescriptures. forgenerating etc. aretobeperformed AgnihOthra agnihOthr AdhithuthathkAryAt S AGNIH the impetusthat proof of There isno sampathsye.' (Chan.6-15-2)forhimthereisdelayas destroyed becausethetextsays'thasyath resultsare not yetstartedgiving which have thatonlythose saying this by The suthrarefutes even aftertheoperationisover. which continuestorotate deedsare is duetoth destroyed body afterhe '(han.5- pradhooyanthe, text 'sarvEpApmAnah saysthat yet beguntoyieldfruit,theopponent The questionastowhetheralldeedsaredestroye fruitlasttilldeath. toyield which havebegun of which previous deedstheresults Only those anArabDha kAryEEva thupoorvEthadhavaDHEh-4-1-15 S AN till the fall of the body. till thefallof repliesthatsomeoftheresult this thesuthra andhe inmeditation for assisisting knowledge good deeds the resultof But, askstheopponent, deeds.' bad and offbothgood heshakes (Kaus.-1-4) DhoonuthE, and 'thathsukthadushkrthE the scrituressay'sarvOpApmAnoathOnivarthant the goodandevil etc. becauseboth do notcling

UTHRA UTHRA A RAB -16 -15 O D THR HA A

K

DHYA A RY Here endstheanArabDhakaryADHIkaranam ADH This is the end of itharADHIkaraNam. itharADHIkaraNam. of is theend This DH IKARANAM IKARA yaiva thaddharsanATH-4-1-16 keeps the body going except Gods will. keeps thebodygoingexceptGodswill. for the sake ofcreatingtheknowledge. for the 84 N NA vividhishanthi yajnEna dhAnEna yajnEnadhAnEna NA vividhishanthi s which are conducive to meditation will remain remain s whichareconducivetomeditationwill AM nce why aretheirdestructionbroughtabout.To nce all deeds should be destroyed accordingtothe bedestroyed alldeedsshould e impetusasinthecaseofpotter'swheel have not yet begun are destroyed as the deeds aredestroyedasthe begun have notyet deeds are obstruction to the finalrelease.Thus tothe areobstruction deeds AvadhEva chiram yavath vimokshye aTha AvadhEva chiramyavathvimokshye lts of both good and evil deeds result from the andevildeedsresultfromthe lts ofbothgood 25-3) all sins are burnt.' The existence of the 25-3) allsinsareburnt.'Theexistenceofthe d by knowledge or only those which have not which those only or d byknowledge -4-1- 10 like rain, food etc. are beneficial to a man of man toa foodetc.arebeneficial like rain, he, (Chan.8-4-1) allsinsturnawayfromhim, - 4-1-9 argument thattheactslikeagnihothraneed the effect that produces knowledge as seen thatproducesknowledge theeffect result to accrue to him. The suthra refutes result toaccruehim.Thesuthrarefutes long as he is not liberated from the body. body. fromthe isnotliberated longashe

sampatsyE, (Chan.6-14-2) andforhimthedelayis sampatsyE, (Chan.6-14-2) 'tasya th tothe text existence according there is no definite rule. The opponent isofth The opponent no definiterule. there is at thee yield fruitaredestroyed thepowerofknowledge.Nowque destroyed by evil and good those that issaid it 15 In suthra attains Brahman. byexperiencehe have beguntoyieldfruit, andbaddeedswhich thegood After destroying thvitharEKshapayith vA BhogEna S ITHARAKSHAPA end ofagnihOthrAdhyaDHikaranam. onhisde hislifetime,which during out thefruit Andhencedidnotgive deeds referstothosegoodperformedbyamanofknowledge. or afterthegenerationofknowledge.Hence before thatareactuallyperformedandnotonlytothose obstacle eventotheworks that thereis obstaclesthatpreventth udhgeetha towardoffthe byknowledgebecome isperformed alone which The textdeclares'yadhEvavidhyayakarOthi morevigorous. becomes vidhyayA',th the text'yadhEva Because of yadhEva vidhyayAithihi-4-1-18 S tosuchresults. refers totheseobstruction of thembeingobstructed knowledge, theresults forgenerating andthelikewhichare otherthanagnihothra production ofknowledge, etc. refer gooddeed his hisfriends inheritance, dhAyamupayanthi, The text'thasyaputhrA generation ofknowledge. and afterthe thanthose(agnihothra some,other to According 17 atho anyAapihyEkEshAmubhayOh-4-1- S which will obstruct meditation. which willobstruct aretobe mind andhence the purifies agnihothra tobepr meditation has and byfasting.Asthe byreciting The brAhmaNasdesiretoknowHim UTHRA UTHRA UTHRA -19 -18 -17 NADH nd of that bodily existence or af existence or of that bodily nd IKARANAM

aThasampadhyathE-4-1-19 85 deeds which have not started to yield fruit will be not startedtoyieldfruit deedswhichhave e opinion that theyaredest opinion e AvadhEva chiram yAvanna vimOkshye aTha vimOkshye yAvanna chiram AvadhEva at alone which is performed with knowledge alone whichisperformedwith at -4-1- 11 acticed againandti acticed to the good deeds before and subsequent tothe subsequent beforeand to thegooddeeds thadhEva veeryavattharam,'(Chan.1-1-10)that

suhrhdah sADhukrthyAm, his sons get his hissons sADhukrthyAm, suhrhdah

text declaring that his friends inherit his good hisgood inherit text declaringthathisfriends done as otherwise the mind will lose its clarity willloseitsclarity mind the done asotherwise ath they are transferred to others. This is the isthe theyaretransferredtoothers.This ath etc.) there are many good deeds done before before thereare manygooddeedsdone etc.) by other stronger karma. The next suthra suthra Thenext karma. stronger by other the vedas, by sacrifices, by gifts, by penance bygifts, the vedas, penance by sacrifices, s morevigorous,referringtothepowerof stion is whether those which havestartedto stion iswhetherthosewhich e result of sacrifice. Hence it is understood itisunderstood e resultofsacrifice.Hence only as long as he is not freed from the ter several bodily existences or or ter severalbodilyexistences

royed afterthatbodily ll death the acts like ll deaththe

sadagopan.org sadagopan.org

good deeds and enemies his bad deeds. his baddeeds. enemies good deedsand his get existencehisfriends bodily him, whenthemanofknowledgehasshedultimate performed experience. Astheresultofworks, tillalltheembodiment willcontinue karmathat (6-14-2)Itmeansthatthereis in ChandhOgya. onlythro be destroyed fruitmust begun toyield experien hefinishes death ofthebodyinwhich to manybodies the fruitsrequire Brahman. If alreadystartedyieldi thathave and baddeeds bysayingthatha view The suthrarefutesthis body.' This is the end of itharakshapaNADHikaranam itharakshapaNADHikaranam of is theend This The end of first padha of fourth adhyaya The endoffirstpadhafourth 86 ving destroyed by experience the results of good experiencetheresultsof destroyed by ving be experienced then he attains Brahman at the be experiencedthenheattainsBrahman ugh experience., This is the meaning ofthetext Thisisthe ugh experience., cing their result because the deeds which have deedswhich cing theirresultbecausethe after theriseofknowle ng their fruit the man of knowledge attains attains man ofknowledge the theirfruit ng no limit fixed for bodily existenceandthe no limitfixedforbodily has begun to yield fruit are exhausted by areexhaustedby toyieldfruit hasbegun

dge, doesnotclingto dge, poorvapakshin comes out with a theory that the mi thatthe withatheory out comes poorvapakshin ac the mind,(manOvrtthimAthram), of function andnotonlythe withprANa to combine allthesensesissaid with The mindcombined passage. becauseofthesubsequent prANa That mindreaches thanmanah prANauttharAth-4-2-3 S M mind. he go heat extinguished thebody Therefore with thEjAhpunarbhavam thasmath upashAntha thatfo absorption. Similarlyallthe otherorgans the mindisthusexplaine Speech combineswith followafter. And forthesamereasonall atha EvasarvANyanu-4- 2-2 S is mind asthelatter cannot becomeonewith the mindandnotmerges vAk onlycombineswith function ofspeech.Fromscriptur essentialnature mind itisonlythe in the even whentheorgan be seenthat it can Since thesuthra. on themindisputasideby dependent mind the speech iscombinedwith function of or,theorganofspeechthat is thefunction, doubt isaboutthecombin self.Herethe supreme mind withprAN withmind, speech iscombined (Cha parasyAmdhEvathAyAm, thEjasi, thEjah prayathahvANgmana purushasya 'asya soumya th soulfrom oftheindividual first thedeparture At Brahman. knowledge towards progressoftheman totheactual turns Now thediscussion it isseen mind because Speech combineswith VAgaDHikaraNam- 4-2-1 S I UTHRA UTHRA UTHRA AN O -2 -1 -3 A

D HIKARA - ADHYAYA N AM

4

- 4-2-2

e also this can be seen as qu e alsothiscanbeseenas P

ADHAM 87 of the speech which combines and not merely the merely not of thespeechwhichcombinesand not thecauseofspeechcannotbevalid. of speech is not functioning the speech is present functioning thespeechis of speechisnot and also known through thescripture. also known and llow speecharealsosaidtocombinewithmind. combines withmind.Theviewthatonlythe e body is considered. In ChandhOgya it is said is said it isconsidered.InChandhOgya e body indhriyaih sampadhyamAnaih,' (Pras.3-9), (Pras.3-9), indhriyaih sampadhyamAnaih,' cording to the text 'manahprANE.' Here the text'manahprANE.' the to cording n.6-8-6) when a man departs from here the here the n.6-8-6) whenamandepartsfrom as the essential nature of the speech is not the speech natureof theessential as d as only conjunction with the mind and not mind d asonlyconjunctionwiththe initandhencetheargumentthatspeech ing of the speech with mind as to whether it speech withmindastowhether the of ing si sampadhyathe, manah prANE, prANah prANE,prANah manah si sampadhyathe, es for rebirth with his senses resting in the in his sensesresting with rebirth es for a, prAna with fire and the fire with the the fire andthewith with a, prAna nd is absorbed in its causal substance, by causal substance, by in its isabsorbed nd 2 oted above which says that the says thatthe which oted above

sadagopan.org sadagopan.org combines with Ganges andreachestheseatogether. Ganges combines with 'Yamuna the statement thisto Ramanuja compares means thattheprANajoining 'prANA thEjasi,' text the So soul.' individual 'the is, given answer being the staying," willIbe whose staying (pra prathishTAsyAmi,' kasmin vAprathishTithe of prANAalongwiththeselfisdeclaredin the soulde which declaresthatwhen 'etc.(Brhd.4-4-5) sthEJomaya, AkAsamaya vAyumaya aya,ApOmaya, brahma----prthiveem or alltheelements,isansweredbyquoting The questionasthewhether theprAnacombinedwi asdeclaredinthe sruthi. PrAna reachestheelements thathsruthEh- 4-2-5 bhoothEshu S BHOOTH se individual whenthe anuthkrAmathi,(Chan.4-4-2) prANo selfby'Tham uthkrAmantham outofthebodywithindividual said togo gototheindivi at thetimeofdeathallprANAs anthahsa EvamAthmAnam ' EvamEva The text to' etc. It (prANa)reachestheruler of theorgans(the thadhupagamAdhibhyah-4-2-4 sO adhyakshE S A denote waterinthesecondarysense,as and prAN of ego is aform Mind respectively. andnot source ofnourishment, their main prAna hasanna water onlymeansthat,themindand The suthrarepliesthatthestatement substance. water asitscausal tohave prANA isshown of water.Hencetheconclusionisthatth consist cr (Chan.5-6-4)they(waters) annam asrjantha’, manah’ soumya hi texts, 'annamayam the quoting UTHRA UTHRA DH YAKSHA -5 -4 ADH DH IKARA IKARA Thus ends the aDHyakshADHikaranam. the Thus ends This is the end ofManoaDhikaraNam. is theend This N AM N AM

. 4-2-4 parts itconsistsofallelements.

-4-2-3 water is necessary for its sustenance. sustenance. its for water isnecessary 88 the text in BrhadhAraNyaka 'sa vAayamAthma 'savAayamAthma thetextinBrhadhAraNyaka

'kasmin uthkrAnthe uthkrAnthO bhavishyAmi uthkrAnthO 'kasminuthkrAnthe individual self)becauseoftheexpression'going that theyare the causeofmindandprANa mind consists of earth and prANaismadeof mind consistsofearthand prANas prANah’, 'ApOmayah eated earth,and with theindividualselfreachesfire. dual self,'declares this e mind merges in its causal substance water as substance initscausal e mindmerges a is a form ofAkAsa. is a a rvE prANAh abhisamAyanthi,' (Brhd. 4-3-38) (Brhd. rvE prANAhabhisamAyanthi,' s.6-3) "In whose departure willIdepart, ins.6-3) "Inwhosedeparture

, (Chan.5-6-5) mind consists ofearth,'thA , (Chan.5-6-5)mindconsists

lf departspraNafollows , food, (which is from earth)andwater,as is , food,(which th the individual self reaches only the fire selfreachesonly the fire th theindividual reaches the sea' though actuallyitonly reachesthesea'

ThewordprANamay factandagaintheyare .' The coexistence .' Thecoexistence naikasmin dharsayathOhi-4-2-6 the heart of which one goes through the crown of the head. Moving upwards by that, man man bythat, Movingupwards of thehead. thecrown through one goes which of the heart therearehundred andonenAdisof Ethi,(Chan.8-6-5) amrthathvam thayOh oorDHvamAyann chahrdhayasya nA also thus:'sathEchaikA sruthi bythe is declared This . sushumnA the through out passes the knower nAdis when, the thatis,till ofthepath, the soulenters he the beginning attains prescribed till departure is th saying the suthra by refuted is view This Brahman. attaining in theheartarecasto when allthedesires amrthO bhavathiathraBrahma pramuchyanthEkAmA yE ‘YadhA sarvE at all.Hecitesthetext good onlyforthosewithoutknowledgebecausefo know without to those only or ignorant and the soulde bodyofthe Is thedeparturefrom path. ofthe It iscommontillthebeginning samAnA chaASrthyupakramAtham S A elements only. combine withtheaggregateofelementsand beings,pr individual from theMahatdownto unable toproduceeffectswithoutcombining.But uthpAdhayanthi thE,(VP-1-2-52.54)these(elements andam visEshAnthA mahadhAdhyA samyOgamparasparsamAsrayAh samEthya anyOnya 'nAsak also denotesthesameby The smrthi make itcapableofproducingeffects. thetr that shows threetripartite,' each ofthese soulle withthis thesebeings having entered thrvrthamEkaikAm karavANi,(Chan.6-3-2) anEna jeevEnaathmanAanupravisyanAma by sruthi and smrthi.text The because theelementsarenotcapableofproduc th and thatpraANa the view refutes The suthra elementbecauseboth one Not with S UTHRA UTHRA SRTHYUPAKRAM -6 -7 ADHI This is the end of bhoothADHikaraNam. ofbhoothADHikaraNam. is theend This KARANAM samasnuthE, (Brhd.4-4-7)

sruthi and smrthi declaresso. smrthi and sruthi

rthathvam chaanupOshya-4-2-7 89

asya hrdhisTHiTHAh;aTHamarthyO nuvanprajAh srashtum asamAgamya krthsnasah; asamAgamyakrthsnasah; nuvanprajAh srashtum oduce the cosmos. Therefore prANa and the soul thecosmos.ThereforeprANaandsoul oduce ff the mortal becomes immortal hereandnow, immortal mortalbecomes the ff at for man of knowledge also the same wayof thesame man ofknowledgealso at for scribed so far is common to men of knowledge men ofknowledge sofariscommonto scribed t me give them names and forms--let me make me forms--let names and givethem me t dyah thAsAm moorDHAnamabhinissr thaikA; thaikA; moorDHAnamabhinissr dyah thAsAm ipartite combination of ea combination ipartite

rupE vyAkaravANithAsAmthrvrtham ledge? The poorvapakshin says that this holds holds says thatthis poorvapakshin ledge? The -4-2- 5 ing the effects individually. This is supported Thisissupported individually. theeffects ing r the men of knowledge there is no departure knowledge thereisnodeparture themenof r having entered into mutual conjunction they, conjunctionthey, mutual into having entered succession in eachelement e selfjoinwith word 'thEjas' denotes fire joined with other joinedwithother fire word 'thEjas'denotes ), being separate from one another, were separate fromoneanother,were ), being

ch elementisdoneto

sadagopan.org sadagopan.org asyaiva chOpapattherooshmA 4-2-11 SUTHRA asitseems. where bondageisdissolved immortality meanthatkindof doesnot quotedearlier andnowinthe passage here immortality Attaining ofbondage Hence not destruction 2-10 nOpamardh EnAthah-4- S from persistswhichisknown The subtlebody sukshmam pramANathascha S after thesoultravelledthroughpathoflight th show Brahman,' worldof attain theuncreated having sh mouth ofRâhu; frees himselffromthe Shakin (Chan.8-13) abhisambhavAmi brahmalOkam akrthahkrthAthmA sariram DhoothvA pramuchya rahOrmukhAth chandhra iva the bo for himtillheisnotreleasedfrom chiram thAvadhEva as'thasya such The texts Brahman. of tillattainment oftransmigration state the The textsdescribe -4-2-8 thadhApeet haihsamsaravyapadhesath S inembodiment. knowledge while experi meditation the manofknowledgethrough means that now hereand Brhman attaining textabout otherpartsothebody.The is through passesthro enlightened, soulofthe the body.The By thatlightthesouldeparts,througheye, va sariradhEsEbhyah, thEna that stageandhencebondageisnotdestroyed. bodypersiststill thatthesubtle it isknown (DevayAna). Fromthis he isonthepathofdevas engages self the knowing The scripturesaysthat There is a difference mentioned after that point as afterthatpointas There isadifferencementioned theignorant. from reaches immortality.‘Uptothatmomentthede UTHRA UTHRA UTHRA

pradhyOthEna AthmA nishkrAmathi ch pradhyOthEna AthmAnishkrAmathi -11 -10 -9 -8

Brhd.4-4-2)

thaTHOpalabDHEh- 4-2-9 thaTHOpalabDHEh-

g off all evil as ahorseshakes g offallevil

90 dy,' and 'asva iva rOmANi vidDHooya pApam pApam dy,' and'asvaivarOmANividDHooya and being seen from thescriptures. seen andbeing pramANa yAvanna vimokshyE, (Chan.6-14-2) there is delay vimokshyE,(Chan.6-14-2)there yAvanna to a certain place, the state of samsara exists. to acertainplace,thestateofsamsara through theskullor throughanyotherpartof parture of a man of knowledge does not differ parture ofamanknowledgedoesnotdiffer at till the attainment of Brahman takes place place takes ofBrahman tilltheattainment at into conversation with moon and others whenmoon andothers conversationwith into ugh the head by sushumna. while for others it whileforothersit by sushumna. thehead ugh ences the bliss of Brahman through intuitive intuitive through theblissofBrahman ences

aken offthebody,havi

akshushO vA moordhnO vA anyEbhyO akshushO vAmoordhnOanyEbhyO

his hairs, and as the moon moon the andas hairs, his ng fulfilledallends,I

common to all. common toall. thevi itsdeparture.Thisconfirms about tomake is bodywhich thatitbelongstothesubtle itisinferred tothegrossbody cannot beattributed of deathitisusuallyobservedthatwar At thetime isreasonable. bodywhich tothesubtle Warmth belongs him (tasya)theprà only, of whodesirestheSelf hisdesire, whohasobtained freefromdesire, desire, is without not desire,who does But hewho apyEthi, brahma san brahmaiva uthkrAmanthi, thasya prANA yOak From thetext'aTHaakAmayamanah, individual fromthe of prANa the non-separation about issaidonly sobecauseit not itis inthescriptures thedepartureisdenied is said that If it ithichEthna,sArir prathishe DHAth S the opponent. soul isdeni of the body fromthe the departure UTHRA -12 Sri Bashyakarar and Sri Kurathazhwar went to Kashmeeram n as do notpassforth,--beingBrahman on as do (Mission Sri Bashyam) Bashyam) Sri (Mission Ath spashtahhyEkEshAm-4-2-12 91 AmO nishkAma ApthakAma AthmakAmah, na ed with reference to a man of knowledge,says toaman ed withreference self.Accordingtosome,thisisclear. ew expressedinsuthra-7thatthedepartureis mth is left in some part of thebody.Asthis mth isleftinsomepart

ly hegoesintoBrahman, 'Thus ly

sadagopan.org sadagopan.org

even for enlightened ones the departure is from the nAdi in the head. in the nAdi isfromthe thedeparture even forenlightenedones scripture Non-difference (oftheindividual selfwiththe 2-15 avibhAgo vachanAth-4- S AVIBH merg parasyAm dhEvathAyAm,(Chan.6-8-6)thefire fo with thesupremeself.Theevidence they merge me effects accordingtokarmaand Theviewoftheoppo merge inthesupremeself. elements moveonto is whetherthesesubtle Nowthequestion soulandtotheignorant. enlightened tothe withrespect of departure mode inthe no difference prAnasandthatthereis andthe withthesenses the subtleelementsalong self atth individual It hasbeenshownthatthe says so. selfforthescripture inthesupreme These merge thAni parEthaTHAhyAha-4-2-14 S PARASAMPTTHYA highestgoal' way ofthatthesoulreaches theworldofBrahman; by passesbeyond ofthesunand thedisc abovewhichpierces situated athikramyathEn brahmalOkam suryamandalam; 'oordD itissaid In YAjnyavalkyasmrthi Smrthi alsodeclaresthus. smaryathE cha-4-2-13 S which makes thepointclear. which makes him, from depart not do ' theprANas uthkramanthi, as'nathasmAthprANA read thetext The expressioninthesuthra'accordingtoso till hereachesBrahman. individual soulfromwhomth is the word thasya bodyb the soulonlyand not from individual the from aredenied of prANAs departure Herethe thesuthra. by is refuted view This UTHRA UTHRA UTHRA A -15 -14 -13 G ADH IKARA This is the end ofAsrthyupakramADHikaranam. is theend This DH

Thus ends parasamptthyadDhikaranam Thus ends N IKAR

AM ditation, to other toother souls ditation, is refutedby the suthra saying that

- 4-2-7 A

N AM 92 ecause the subject of the passage denoted by the by the ecause thesubjectofpassagedenoted -4-2- 6 (YAjnavalkya smrthi-III hvamEkah sTHithasthEshAm yOBHitthvA hvamEkah sTHithasthEshAm me itisclear,'mean e time of departure from the body merges with with bodymerges fromthe e timeofdeparture produce their effects with some other soul or soul or some other effectswith their produce nent that they proceed furthertoproducetheir thatthey nent e prANa does not depart in thepathofdevas notdepart prANadoes e supreme self) according to statement of the of the accordingto statement supreme self) a yAthi parAm gathim,' 'Of those, oneis 'Ofthose, gathim,' a yAthiparAm es with the supreme deity that is Brahman. es withthesupremedeitythat 'thEjah scripture bythe is provided r this .

s the mAdhyandhinas who s themAdhyandhinas -167) which denotes that that which denotes -167)

the night there arenosunraysvisible.Soit the nightthere following strictly tobe cannotsaid the departure bodyhegoesupwards When hedepartsfromthis oorDhvam AkramathE aTha yathraEthadhasmAthsarirAthut of the sun. nAdi, followingheraysofthesunreachesorb saysthatthesoulofmankn Scripture therays Following rasmyanus Ari-4-2-17 S RASMYANUS whichhedeparts. nAdithrough todiscerntheparticular is able person residence of the soul islightedfrom above. the theheart,when, whoisin pleasestheLord which ofmeditation the subsidiary meditation and of bythepower particular one this caneasilydistinguish Theknower the head. inthecrownof nAdi first hundred and minute andnumerous,thesuthrasayssoul to ascerta isdifficult To theobjectionthatit nAdi. and first the hundred bytheLord,hedepartsthrough illuminated above. Thepassagethus andhisabode path,whichisitssubsidiary, on the and themeditation the Lordresidi selfisblessedby The individual thacchEshagathyanus mrthiyOgAccha-4-2-16 thadhOKO agrajvalanamthathprak S T as thereisnostatementtothateffect special significance.Thereisnoev of is merges one, 'vAngmanasisampadhyathE, the previous thefirein text 'thEjahparasyAmdhEvathAYam, indi with subtleelementbecomes no itis suthrathat inthe The answerisgiven differentiation. ordo deluge as in dissolution toitscause is like it whether to as sampatthi, merging, of meaning the regarding israised The question UTHRA UTHRA HADH -17 -16 O K OD A

R IKARANAM ADH

, (Chan.8-6-5) Here ends the thadhOKODHikaraNam Here endsthe IKARANAM stinguishable from the supreme self. This is proved bythe stinguishable fromthesupremeself.Thisisproved - 4-1-8 .This is theendof .This AsithadvAr O vidhyAsamarthyAth OvidhyAsamarthyAth AsithadvAr could only refertosome cases. could hkrAmathi aThaEthairEvarasmibhih hkrAmathi 93 -4-2-9 owledge, departing through thehundredandfirst departingthrough owledge, Thus by the grace oftheLordenlightened Thus bythegrace es it mean the mergingin form of non- in by whichnAdithesouldepartsastheyare in the repeated remembrance of the path, which is the repeatedremembranceofpath,which

idence of the elements entering into their cause cause into their oftheelementsentering idence n-difference thatismean ng in the heart due to the power of meditation of meditation power due tothe heart in the ng the speech merges in the mind,' and the word the mind,'and merges inthe speech the the rays of the sun because when one dies in whenone dies the raysofsunbecause of the man of knowledge departs from the departsfromthe ofthemanknowledge thesupremeself,'hastobeconnectedwith by these rays only. The objection here is that isthat by theseraysonly.Theobjection here

avibhAgADHikaraNam.

becomes lighted from lighted becomes t. The individual self

sadagopan.org sadagopan.org attained knowledge. ti to die;thecontrary excellent forthoseabout sunare ofthe andthenorthernprogress Daytime,thebrighthalfofmonth garhitham, suklapakshaschautth arAyaNamEvacha;mu cha namely, 'dhivA bytheopponent, 2)thetextquoted sampathsyE,(Chan.6-14- thetext,'thasy by isproved This night. dies at he though life,heattainsBrahman last inhis body his of leaving the time at to anend that b viewandsays this The suthrarefutes to behighlyobjectionable. said is thatinthenight scriptures and by the thatthey do notreachbrahmanbecausethedeathatdaytimeispraised says opponent The ornot. Brahman attains inthenight The questionnowiswhetherthesoulofonewhodies scripturealsodeclaresthis. body lasts.The is it night, bethe cannot it that said is it If yAvaddhE nisi nEthichethnasambanDhasya S NIS As avery long highway goes to tw srpthAh prathAyanthe thEamushmAnAdhithyE amushmAdhAdhithyAth prathA uboulO EvamEva EthaAdhithyasya thdhyaThA mahApaThaAthathahubou This is known from is known This aconnectionbe definitelyindicates Scripture bythecold. are overpowered that theraysarepresentalsoinnightthough knower leavesfollowingtheraysofsunonly This viewisrefutedbythesuthra.ThewordEv rays ofthesunonly. th nightalso, inthe beingpresent Therefore rays forthfromthesearteriesa stretch themselves and totheother.Theystretchthemselvesforth

UTHRA AD -18 HIKARANAM

- 4-2-10 Thus endsrasmyanusArADHikaranam. Thus ends the nisADHikaraNam nisADHikaraNam the Thus ends o villages, so the rays of the sun rays of sothe o villages, yanthE thA Asu nAdeeshu nAdeeshu yanthE thAAsu kou gacchantheemamchAmu ncha; kou gacchantheemamchAmu 94 not so because the connection because the not so a thAvadhEva chiram yAvanna vimOkshyE aTha vimOkshyE yAvanna chiram a thAvadhEva grAmou gacchatheemanchAmum cha, grAmou ecause the karma of the man of knowledge comes man ofknowledge of the thekarma ecause nd enter into yonder sun.' (Chan. VIII,6,2) sun.'(Chan. nd enterintoyonder tween the nAdis and the rays of the sun. tween thenAdisandraysof mes are unfavorable, ' is for those whohavenotmes areunfavorable,'isfor from the sun and enter into these nAdis'; they they enterintothesenAdis'; and thesun from e souls of those who attain Brahman follow the the who Brahmanfollow e soulsof those attain . As the nights in summer are hot it is evident arehotitisevident insummer . Asthenights not visible. In winter alsotheyarepresentbut notvisible.In moorshathAm prasasth habhAvithva thdharsayathicha-4-2-18 a inthetextclearlyshowsthatsoulof , srpthAh;AbhyO nAdeebhyO nAdeebhyO srpthAh;AbhyO

go togoboth worlds, to thisone

Ani vipareetham thu thu Ani vipareetham persists aslong as the

AchAra. dharmaand forpromoting thegloryofuttharAyana butonlytodemonstrate dhkshiNAyana theirdeathnotbecaus postponed and others mahimAnam brahmaNAah thasmAth Brahman.' a moon isonly rest forthem. upa Mahanarayana of the and thestayin theworld Brahman toattain further butgo returntoearth moon donot have knowledgeevenwhentheygototheworldof thosewho The answertothisisthat Brahman. cannot attain dhakshiNAyana whodiein andhence those uttharAyaNa it looksasthough to earthwhentheirmeritsareexhausted. Bh who di of pithrsandwhilethose practicingyoga. persons only tothetwopaths,devayAna, path ofth etc.doreturn.Thisisnotsaidinor die atnight during whodie issaidthatthose it In thegita toyogis. withreference inthesmrthi mentioned pathsare two And those yOginahpr athismaryathEsmaArthE chaithe-4-2-20 S that itissaid because arises that But adoubt in dakshi dying reasoneven For thesame athaschAy anEpidhakshiNe-4-2-19 S DHAKSHI UTHRA UTHRA -20 -19 NA YAN The endofthesecondpadha A Thus ends the dhakshiNAynADHikaranam. dhakshiNAynADHikaranam. the Thus ends D D HIKARANAM e inutthraAyaNareachthemoon.Theformeraresaidtoreturn

NAyana theenlightenedattainsBrahman. 95 those who die in Dhaksh whodiein those ishma andotherswhowereknower’s awaitedthe the day etc.donotreturntoearthbutthosewho the der to denote a specialtimetodiebutitrelates todenote der -4-2- 11 e they cannot attain Brahman by dying in in theycannotattainBrahmanbydying e e devas and pithryAna, path of the pithrs for for devas andpithryAna,pathofthepithrs e nishad declaresthat Apnothi.' ( (Mahanarayana. 25-1) Bhishma Apnothi.' ((Mahanarayana.25-1)Bhishma ofthefourthadhyaya

iNAyana reachtheworld from there one reaches

sadagopan.org sadagopan.org Indhra andtothatofBrahma, thecrea devayana towo asfrom isdescribed Thus thejourney sa brahmalOkam saprajApathi lOkam sa varuNalOkam,indhralOkam, sa EthamdhEvayAnampanTHAnamApadhya as upanishad There isadifferentversioninKousheetaki knower’s. forthe world ofBrahman tothesun.Thatindeedisdoor tothe timehegoes takes themindtotravel, in thatshort proceeds up thebodyhe when hedepartsfrom vidhushAm khalulOkadhvAram AkramathE--- yAvath ksipyEthmanah th aTHa yathra asmAthsarirAthuthkrAma as descript world.Another mortal tothis not return andguid comes Brahman region of apersonfromthe when, from themoontolightning themoon, to thesun to thesun,from tothe bright fortnight from the to light from light, to they go or not, performed such persons,thatistheknower’s for Now as isasfollows: The meaningofthispassage nAvarthanthe. mmAnavamAvartham brahmapaThah EthEnaprathipadhyamAnAima tath purushOamAnavahaEnAnbrah hch samvathsarath Adhithyam,AdhithyAt udhangEthimA shad pakshAth yAn ahna ahah, abhisambhavanthi, archishah aTha yadhuchaivAsmincchavyamkurvan a detaileddescriptionas thereis andinChAndhOgya onthesubject passages padha. Therearevarious this in discussed thesoulofaknower which The paththrough scriptures. the knownfrom aswell thepathoflight through Brahman The selfoftheknowerreaches archirAdhi nAthathpraTHithEh-4-3-1 S ARCHIRADHYADHIKARANAM 4-3-1

UTHRA -1

six months of , from ofuttarAyaNa, six months es themtorealizeBrahman.Th P tor, and from there to brahmalOka. tor, andfromtheretobrahmalOka. sAn,tnanmAsEbhyah samvathsaram, sAn,tnanmAsEbhyah ma gamayathi, EshadhEvapaThah ADHA 96

thi aTha EthairEva rasmibhih oorDhvam thi aThaEthairEvarasmibhihoorDhvam

Avath Adhithyamgacchathi;Ethadhvai h ApooryamANapaksham, thiyadhi chana,archishamEva andhramasam, chandhramasah vidhyutham andhramasam, chandhramasah of Brahman, whether the cremation rites are cremationritesare whether the of Brahman, the day, from the day to the bright fortnight, fortnight, the bright to theday,fromday of Brahman passes and attains Brahman is is Brahman attains passes and ofBrahman ion is also given in the same upanishad later upanishad inthesame ion isalsogiven wards through these very rays---as long as it rays---aslongas wards throughthesevery agnilOkam Agacchathi,savAyulOkam, -3 rld of fire, that of air, that of water, that of thatofair,water, rld offire,

that to the year, from the year that totheyear,from ose who go by thispath do of devas.Thisis theendofvAyvaDHikaraNam. is thehome (Jaiminiupa pavathE EshaEvadhEvAnAm grhAh, vAyu, theair.ThatvAyumaybeviewedas the_expression'wor denoting onlythedeityVayu. thatof general sensewhichincludes used inthe to used words generalandspecific by the proved theyaredi that different. Thepoorvapakshinsays or hesamething mean oneand ofVayu devas andthat the worldof whether there isadoubt is clearthatthe Now it world ofdevasandVa sun' before the has tobeplaced before theworldofdevas.Butasterm up placesth textontheotherhand The kousheetaki andcomestothesun. wheel ofachariotthroughwhichheproceedsupwards when amandepartsfromthisworldhegoesto Adhithyam Akramathi,(Brhd.5-10-1) vijiheethE yaTHAraTha chakrasya kh yadhA vaipurushOasmAthlOkAthpraithi In BrahadhAraNyakaalsothereisthetext whiletheyearshouldprecede theworldofdevas. beforetheyear should come it year, thanthe shorter is month the So since duration. oflonger tothat shorter of from that tobe seems theperioddescribed forinstance other.InChAndhOgya inthe to besupplemented Since thepathissameaccordingtobothtext asthemonth, isgiven theorder BrhadhAraNyaka yearandthesuninthatorder,while themonth, issaidtoreach thesoul In Chandhogya in each. the orderofplacesreachedseemtodiffer textsdescribingthepathofma The different andspecificwords. toVayubecauseofgeneral From theYear vAyumabdhA thavisEshAbhyAm-4-3-2 S V points. me divinities As the the details. only dueto is indescription thedifference suthra.Allroadsareone, that oflightonlyand refuted bythe presentsaviewthatthes The poorvapakshin UTHRA A YVA -2 D HIKARA N AM This is the end of archirAdhyaDHikaranam ofarchirAdhyaDHikaranam is theend This - 4-3-2

am;thEna sa oordhvam Akramathe,sa am;thEna saoordhvam 97

ward hasgreaterforcethanthesuccession,vAyu ntioned are the same onlyin minor they differ sa vAyumAgacchathithasmaichathathra world of devas is known from the text,'Yo ayam thetext,'Yo world ofdevasisknownfrom yu comeaftertheyearand before thesun.But e roadsareseveralandindependent.Thisis s, the additional information given in each has givenineach information the additional s, the air, who makes for him an opening like him an theair,whomakesfor vAyu as well while the term 'vayu' is specific specific vAyu aswellwhiletheterm'vayu'is ofsamecontent, thoughare ofknowledge, n denote it. the denote it.the word 'theworld devas'is of the fferent which is refuted by the suthra. This is thesuthra.Thisis isrefutedby fferent which e world of vAyu afterth e world ofvAyu the world of devas and the sun respectively. sunrespectively. devas andthe the worldof ld ofvAyuonlymeansthattheworldis nishad-brAhman- 3-1)he whoblows(vayu) at ofagni,light,and

sadagopan.org sadagopan.org

kAryam bAdharirasya gathyupapatthEh- 4-3-6 kAryam bAdharirasyagathyupapatthEh- S K and VAyuassistthedivineperson. like thesoul fromth personguides Only thatdivine becauseofsruthi tolightening, belongs himwho From thereby vaidhyuthE naivathathah S to Brahman.' amAnavah saEnAnbrahmagamayathi,(Chan.5-10 text'thathpurusho guide thesoul.Thisisknownby bytheLordto divinities ordained enjoyment, thesuthrarepliesthattheyare not to bepursuedorplacesof thepath Brahmanarethelandmarkssoul towards indicating To thequestionastowhetherlight,vayuet thisbeingindicated. They arethosewhoguide, 4-3-4 Athivahika hthallingAth- S A vidhyutham chandhramasah chandhramasam, AdhithyAth 'samvathsarAthAdhithyam, textofChAndhOgya end accordingtothe atthe afterlightning vAyu or after be included to mentioned are deities world ofthe whetherthe doubt thereisa order.Hence in that of Brahamn the worldof to prajApathy and textitissaidthatthesoul In kouisheetaki ofconnection. VaruNa because Beyond lightningthereis 3-3 thatithO aDHivaruNahsambnDhAth-4- S VARU varuNADHikaranam. andprajApathymustcomeatth with Indhra is strongerthattheme the meaning according to is which withlightning of waters, deity varuNa, the suthra.VaruNaispla the accepted isrefutedby me thattheorder The viewofthepoorvapakshin

UTHRA UTHRA UTHRA UTHRA A THIV RYA NADH -5 -4 -3 -6 A D HIK HIKARA ADH IKARA N IKARA AM N Thus ends the AthivAhikADhikaraNam AthivAhikADhikaraNam the Thus ends thacchruthEh-4-3-5 AM - 4-3-6 N

- 4-3-3

A

M -4-3-4 98 .' goes to the worlds of vAyu,varuNa, Indhra, Indhra, totheworldsofvAyu,varuNa, goes e stageoflightningtoBrahmanwhiletheothers ced afterlightningbecaus c. mentioned with respect to the progress of the to theprogressof with respect c. mentioned (Chan.4-15-5)

ntioning of the order in the text, varuNa, along order inthetext,varuNa,along ntioning ofthe

e end after lightening. This is the end of end is the This end afterlightening. e mere signposts to indicate thepathbut toindicate mere signposts

the part of rain bearing clouds. As the order order the clouds. As rain bearing of thepart -2) there is a divine person who leads them person wholeadsthem a divine -2) thereis ntioned in the kousheethaki text is to be is tobe text inthekousheethaki ntioned

e of the connection of of theconnection e immortality. This, he says, is also evident from This,hesays,isalsoevident immortality. selfattainstrueknowledge and the individual onthedissolution replies that To thisBAdhari asdviparArDHa. period known return.' Alsobecausethescrituresstatedi punarAvrtthinOarjuna,the wo 'AbrhambuvanAllOkAh willhavenomeaningasaccording (Chan.4-15-6) of immortalit the attainment texts thatstate indivi There isafurtherobjectionthatifthe is stated. who hasreachedtheregoesbeyond.Soit oftheworld ofthe With thedissolution kAryAthyay ethadhaDhyakshENasa S garbha. toHiraNya assigned hasbeen 'brahma' thedesignation created being, gamayathi', BAdharirepliesthatbecauseHiraNy ifit we inmasculine gamayathi be brahmAnam put inneuter,denoting is Brahman 10-2) teword am The objectionthatinthetext'thathpurushO isgiven. thedesignation Because ofnearness sAmeepyAtt huthadhvyapadhEsah-4-3-8 S abode.' hallofprajApathy,the Ienterthe vEsmaprapadhyE, sabhAm theworl pathoflightreaching going bythe as specifiedbytheuseofplur totheworl them of mindleads consisting theperson (Brhd.6-2-15) EthyabrahmalOkANgamayathi, The text'purushOmAnasa specified also. Because itis visEshitha thvAccha-4-3-7 S he realizesBrahmanashisownself,wh on onewhomeditates Tothe the goingapplies. whome only theone the groupofdeitieslead that answers BhAdhari supremebrahman, on the meditate who orthose the HiraNyagarbha mentioned thedeities To thequestionwhether possible. is becauseforhimonlygoing HiraNyagarbha, only deities conduct thatthe Badhari thinks UTHRA UTHRA UTHRA -9 -8 -7

o is immovable allpervadingetc. o isimmovable ha athah paramaBhidhAnAth- 4-3-9 ha athahparamaBhidhAnAth- 99 HiraNyagarbha alongwithhimthesoulofone

y such as 'thayOrDhvamAyAn amrthathvamEthi, amrthathvamEthi, y suchas'thayOrDhvamAyAn dual soul goes to the world of HiraNyagarbha the the HiraNyagarbha of totheworld dual soulgoes

ditates on HiraNyagarbha because ditates for him only d of HiraNyagarbha by the text 'prajApathEh bythetext'prajApathEh d ofHiraNyagarbha him who meditates on kA on meditates who him of the world of HiraNya garbhaalong withhim of theworldHiraNya the text 'thE brahmalOkE thu parAntha kAle text 'thEbrahmalOkEthuparAntha the ds of Brahman means only theworldsof means ds ofBrahman lead the one who meditates onkaryabrahman, lead theonewhomeditates Anavah saEnAn brahmagamayathi,(Chan.5- ssolutin of HiraNyagarbha at the end of the attheend of the ssolutin ofHiraNyagarbha parabrahman there is nowhere hehastogoas thereisnowhere parabrahman supreme brahamn only as other wise it should should it onlyasotherwise brahamn supreme re to refer HiraNyagarbha instead of brahma instead ofbrahma HiraNyagarbha torefer re goes through the path of light and attains andattains thepathoflight goes through al 'worlds.' also there is reference to the one al 'worlds.'alsothereisreferencetotheone a garbhaisnexttoBrahmanasthefirst to the statement of the Lord in the Gita the Lordin of the statement to rlds uptothatofBrahmaaresubject

ryabrahman, that is, is, that ryabrahman,

sadagopan.org sadagopan.org Brahman at the end of time known as the end of the life of HiraNyagarbha. HiraNyagarbha. astheendoflife Brahman attheendoftimeknown (Mund.3-2-6) sarvE, parAmrthAth parimuchyanthi And there is no desire to attain the kAryabrahman. kAryabrahman. attain the to no desire And thereis na chakAryEprathyabhisanDhih-4-3-13 S devayAna attainsthesupremeself. the through selftraveling individual that the declares form' own true his in appears light and nowthesereneone,ri rupENa abhinishpadhyathE, svEna dhya paramjyOthirupasamp samutthAya sarirAth asmAth The text'EshasamprasAdhO so. Because sruthialsosays dharsanAt hcha-4-3-12 S fr worldswhichspring that thedivine wh Brahman means thewordbrahmalOka sThapathi, a who is anishAdha denotes which of 'nishAdhasThapathi' inthecase but as HiraNyagarbha The pluralin'brahmalOkAn,worldsofBr AchAra,goodconduc soucha, purity, onvarNAs depends ofknowledge the origination vEdhAnuvachanEnabrAhmanAvi text 'thamEtham onlybyth pervading, thefinalrealisationcomes meaning ofHi to thesecondary resorting word 'brahm Brahman.The primarysenseofthe the text 'thathpurusho saEnAn amAnavah brahma becauseof onBrahman thedeitiesleadonlymeditate that those who Jaimini isoftheopinion Brahmanonly,saysJaimin The supreme param jaiminihmukhyathvAth-4-3-11 S together 269) atthedissolutionallofthem pavi krthAthmAnah parasyAnthE prathisancharE the of thetimeknownas'Para,'from there isalsoevidencefromthesmrthithatsoulsinbrahmalOkaattainbrahmanatend also. thesmrthi From smrthEsch a-4-3-10 S UTHRA UTHRA UTHRA UTHRA -13 -12 -11 -10

t and dhEsakAla,placeandt time. om the will of Brahman are infinite. are infinite. om thewillofBrahman

i because of the primary meaning. i becauseoftheprimarymeaning.

with brahma enter the supreme abode.' enterthesupremeabode.' withbrahma 100

raNyagarbha. EventhoughBrahmanisall raNyagarbha. text 'brahmaNAsaha thE sarvesamprApthE sarvesamprApthE thE 'brahmaNAsaha text ahman' does not indicate theworldsof doesnotindicate ahman' rama dharma, the duties of asrama and caste, of asramaand theduties dharma, rama santhi param padham, ( KurmapurANa- 1-12- padham, (KurmapurANa- param santhi e soul reaching a particular place. From the e soulreachingaparticularplace.Fromthe an' being appropriate there is no need of appropriate thereisno an' being gamayathi,' a divine person leads them to leadsthem person adivine gamayathi,' sing out of this body, attains the supreme supreme the attains this body, of sing out vidhishanthi,(Brhd.4-4-22) it is known that vidhishanthi,(Brhd.4-4-22) itis they attain immortality in the world of they attainimmortalityintheworld o is itself a lOka and the plural indicates alOkaandthepluralindicates o isitself are defective and there is also the lawofthathk and thereis are defective leadthosewh Bhadharayana saysthat the deities thathkrathuscha- 4-3-14 apratheekAlamba nAThnayathiithi S Brahman. Therefore, claimsJaimini,the may attain shaken offthebodyI having ofRahu; mouth the himselffrom frees asthemoon hairs and shakeshis as ahorse akrthamkrthAthmabrahmalOkamabhisambhavAmi Dhoothva,sariram asva ivarOmANi viDHOOyapApam,ch and realise the supreme self, because of the preceding passage passage self, becauseofthepreceding and realisethesupreme I) I becomethe glory ofthe br attain Brahmanascanbeseenfromthetext theworldofHiraNya There isnodesiretoattain UTHRA -14 Sri Ramanuja with Periyanambi at Madhuranthakam Madhuranthakam at Periyanambi with Ramanuja Sri

AhmaNaAs,' shows that the intent the that shows AhmaNaAs,' deities beginning with light lead only those who meditate on on whomeditate leadonlythose with light beginning deities the eternal world of Brahman.' the eternalworldofBrahman.' bAdharyaNah; ubhayaTHA cha dhOshAth, chadhOshAth, bAdharyaNah; ubhayaTHA 101 andhra iva rAhOrmukhAth pramuchya pramuchya andhra ivarAhOrmukhAth 'yasO ham bhavAmi brAhmaNanam, (Chan.8-14- brAhmaNanam, 'yasOhambhavAmi rathu, ie. one becomes what he meditates. what ie.onebecomes rathu, garbha on the part of the aspirant but onlyto partoftheaspirantbut garbha onthe o do not meditate on symbols, asbothcases onsymbols, o donotmeditate ion is to shed the ignorance shed the is to ion

sadagopan.org sadagopan.org Brahman and not others. notothers. Brahman and he medita thatwhich onebecomes this world, from afterdeparting that, means 1)which bahvathi,(Chan.3-14- prEthya bhavathi thTHaithah base also thelawofthathkrathu, is And there pathoflight. throughthe austeritygo and with faith in theforest and thosewhomeditate (Chan.5-10-1)th abhisambhavanthi' thE archisham iTTHamvidhur text'thadhya the contradict conducton thatthey viewofJaimini the light.And soul thatthe '(Chan.8-3-4) jyOthirupasampadhya, of the declaration Hiranyagarbha goesagainst Badhari andJaiminiaredefective.Tosayth viewasthefina Now Badharayanadeclares hisown brahmAthmakam upAseenAnAthivAhi brahmOpAseenANAt api thuparam saysRamanuja, conclusion, is thesettled This path oflight the through ha prakrthi, selfseparatedfrom on theindividual matt with insentient mixed meditate on sentient prANa isoflimited with name andending of thatthefruitofmeditation extends,' shows onnameasBrahman,forhimther who meditates gathamthathrAsya The text'yAvannAmnO And thescripturesshowsdifference. visesham chadharsayathi-4-3-15 S UTHRA -15 The end of the third padha of the fourth adhyaya ofthefourth The endofthethirdpadha

hmAnam chaprakrthiviyuktham

102 kO gaNonayatheethi siddham. yE chEmE araNye sraddhA thapa ithyupAsathe thapaithyupAsathe chEmE araNyesraddhA yE d on the text 'yaTHAkrathurasmin lOke putusha putusha lOke d onthetext'yaTHAkrathurasmin yaTHA kAmachArObhavath those who meditate on symbols, beginning with with beginning whomeditateonsymbols, those er and only those who meditate on Brahman or or onBrahman meditate who andonlythose er the sruthi 'asmAth sarirath samutthAya pram samutthAya sarirath 'asmAth sruthi the duration. The deities do not leadthosewho deities donot The duration. tes tes on. So themeditatoron Brahman attains at thedeitiesleadthosewhomeditateon ving Brahman asitsselfareledbythe ving Brahman deities rising up from the body attains the supreme supreme attains the body the from rising up ose who have the knowledge of the five fires theknowledgeoffivefires ose whohave e ismovementashewishesfarname ly thosewhomeditateonsupremeselfwill l conclusion. He says that both the views of l conclusion.Hesaysthatboththe

i, (Chan.7-1-5)He

form. attain the body, from rising serenesoul this rupENaabhinishpadhyathE svEna jyOthirupasampadhya Evam with concludes instruction on prajApathy's the passage in joyandsorrow, resulting through karma waking, of stages the connectionwiththree promise.Afterdescribing the from is known This eternally establisheditisconcealedbynescienc ofthetrue manifestation What thetextreferstoas thus: replies havenomeaning,thesuthra lightwill supreme the of itonattaining ofthe truenature the To theobjectionthatas the promise. released selfaccordingto It isonlythe 4-4-2 mukthah prathjnAnAth- S of anew acquisition the in thetext.ifitmeans beseen can andthis origination mean does not rejected bythesuthra.Theindividu This viewis particul istheone mentioned form and thetrue histrue in manifest hebecomes (Chan.8-12-3) meanin thereisno intrueform manifestation ontheattain statewhichisregained transmigratory the soulisoneofinfi argued thatthenatureof a of painbut merely acessation not described as ofthese the truenature advantage otherwiseas no releasewouldhave He arguesthatthe body. selfacquiresanewdivine the individual inhis himself bodyormanifests a newdivine fromth up soul rising whether the the question th ofthelastadhyayadiscusses This lastpadha the word'svEna.' manife soul the individual Brahman After attaining irbhAvahsvEnasabdhAth-4-4-1 sampadhyAv S SAMPADHYAVIRBHAVADH IKARANAM- 4-4-1

UTHRA UTHRA

Eva -2 -1

Esha samprasAdhah

asmAth P ADHA 103

sarirAth ing the supreme initsown light manifests ing the true supreme dream and deep sleep, from the body acquired acquired body sleep,fromthe anddeep dream form.' Thus the word 'appear' means origination meansorigination word 'appear' the Thus form.' body it cannot be termed as own true form. own trueform. termedas be itcannot body nite bliss which is concealed by nescience in the inthe by nescience isconcealed nite blisswhich g in the text 'svena rupENa abhinishpadyathE, g inthetext'svenarupENaabhinishpadyathE, soul is eternally accomplished themanifestation is eternallyaccomplished soul e body and attaining thesupremelightacquires e bodyandattaining from the words 'in one's own, svEna rupENa,' own, svEnarupENa,' one's 'in thewords from own natural form, the poorvapakshin says that says thepoorvapakshin naturalform, own ar form qualified with absolute blissetc. withabsolute ar formqualified e kind ofexistencethere e al self becomes manifest in his true form which which histrueform in manifest al selfbecomes lf cannot be the desirable goal. Thereleaseis be thedesirable lf cannot e, the removal of which is the manifestation. themanifestation. theremovalofwhichis e, nature is that even though the true nature is is thetruenature eventhough nature isthat

the self as being freed from sin, freed from from sin,freed being freed self as the sts in his own true nature which is known by known is which truenature own in his sts

ment of light. Moreover if the release is only of light.Moreoverifthereleaseisonly ment definite state of infinite bliss. It cannot be stateofinfinitebliss.Itcannotbe definite -4

samutthAya param

, (Chan.8-12- 3) leased soulsenjoy.To

sadagopan.org sadagopan.org from Brahman? The poorvapakshin adopts the adopts the Thepoorvapakshin from Brahman? expe Brahman selfonattaining Is theindividual the scriptures. Brahmanasinseparablefr Released selfexperiences avibhAgEna dhrshtathvAth-4-4-4 S AVIBH theselfbut in is produced knowledge lustre ispr nonew agem Just asbypolishing jnAnam AthmanahkriyathEthaTHa. yaTHA nakriyathEjyOtsnAmalapraks Ramanuja herequotesBhagavanSounakawhosays ma but origination not So itis and desire.' sin, fromoldage, is freefrom the selfwho sathyasankalpah vijarOvimrthyuh ya AthmAapahathpApmA The textis itself. naturemanifests andthetrue supreme light whenitreachesthe isdestroyed freedom fromeviletc., but itisobscuredbynesciencewhich as such allthe characteristics nature essential inits selfpossesses individual the known that goaldesiredtoreach,th and whichcannotbethe natural st its in self is the that objection To the because ofthecontext. It istheself, AthmA prakarNAth-4-4-3 S 'ayamAthmA brahma’, this self is Brahman, 'E selfisBrahman, brahma’,this 'ayamAthmA texts such as'Thath Ramanuja quotesseveral self andtheindividual the innerself Brahman as individual self manifestsin histrue nature on attaining Brahman. The true natureis having declaresthatthe which fromthescripture from Brahmanandthisisknown inseparable thatth view andsays rejects this The suthra reache he passions good andevil,freefromall then,po (Mund.3-1-3) upaithi, paramam sAmyam viDhooyaniranjanah puNyapApE 'thadhAvidhvAn and Brahman.' along withtheomniscient vipaschithA, saha brahmaNA kAmAn asnuthE sarvAn UTHRA UTHRA A -4 -3 G E NA ,

DHRSHTATHV Thus ends the sampadhyAvirbhAvAdh ikaraNam. ikaraNam. sampadhyAvirbhAvAdh the Thus ends

what isalreadytheremanifests.

ADH nifestation ofthequal 104 hAl anAnmaNEh; dhOsha prahANAnna prahANAnna dhOsha hAl anAnmaNEh; s thehighestequality(withBrahman)' ate in deep sleep, which is only cessation of pain of pain sleep, whichisonlycessation in deep ate tahAthmyam idham sarvam’, all this is ensouled sarvam’,allthisisensouled idham tahAthmyam IKARANAM visOkO vijighathsOapipAsah sathykamah sathykamah visOkO vijighathsOapipAsah standing in relation of mode to Brahman. toBrahman. mode of in relation standing death, from hunger and thirst, and of true will will oftrue and thirst, and fromhunger death, e released self experiences his own self as own self released selfexperienceshis e riences his own self as separate or inseparable selfasseparateorinseparable riences hisown oduced similarly by destruction of evil no bydestructionofevil oduced similarly ssessing perfect knowledge, and shaking off andshaking perfect knowledge, ssessing former view citingth e suthrarepliesthatfromthecontextitis om itself because it is seen to be so from because itisseentobesofrom om itself ( Taitt.-2-1-1) he attains all the attributes alltheattributes heattains (Taitt.-2-1-1) vamasi’, thatthouart, (Chan.6-8-7), -2 ities already exists. alreadyexists. ities e texts such as ;sO That the relationship isoneofsarira That therelationship nirdhEsAth.' 'sAmAnADHikaraNya coordination selfin selfandthesupreme the individual show therelationbetween which by that,etc. Because oftheattributes mentionedearliera Evamapyupa nyAsAth poorvabhAvAth S selfisofconsciousness nature ofthe through of consciousness self is similarly this norouts inside of salthasneither as thelump ahkrth arE ayamAthmAanantharOabAhy sa yaTHAsainDHavaganahanantharOabAh declaresthenatu The textinBrhadhAraNyaka nature. releasedselfmanifest thinksthatthe Aoudulomi chithithan mAthrENa thadhAthmaka S with theattributesofBrahman. inearliersection. dhaharavidhya in asmentioned to Brahman pertaining qualities selfarethesame the individual from death,grief,hungera (Chan.-7 sathyakAmahsathyasankalpah, apipAsah vijighathsO vishOkO vimrtyuh pApmA vijarO apahatha 'yaAthmA ChAndhOgya The textin that effect. to statement scriptural onthe based Brahman like that thereleasedsoulbecomes the opinion of is Jaimini BrAhmENa jaiminihup S B no contradiction. thereis Hence is equaltoBrahman. withBrah similarity the describing The passages 22) AthmAnam antharoyamayathisathaAthm antharhyamA ya AthmanithishTanAthmanh UTHRA UTHRA UTHRA R A HM -6 -5 -7 ADH IKARANAM Here ends the avibhAgEna dhrshtathvADHikaranam. dhrshtathvADHikaranam. avibhAgEna Here endsthe anyAsA dhibhyah-4-4- 5 nd thirst,andoftruedesire Hence Jaimini says that the individual self manifests himself selfmanifestshimself thattheindividual says Jaimini Hence - 4-4-3 and sariri is known by the text isknownbythe andsariri which manifests inthestateofrelease. manifests which thvAth ithi aoudulOmih-4- 4-6 thvAth ithiaoudulOmih-4- 105 avirOdham bAdharAyanah- 4-4-7 snah prajanaghanaEva,(Brhd.4-4-13) snah prajanaghanaEva,(Brhd.4-4-13) re oftheselftobeconsciousness. out. Hence Aoudulomi sa HenceAoudulomi out. A antharyAmyamrthah, (Brhd.mAdh.3- 7- A antharyAmyamrthah,(Brhd.mAdh.3- ide but is of homogeneous mass of salty taste, massofsalty butisofhomogeneous ide yah krthsnahrasaghanaEva,EvamvA thmA navedhayasyaAthmAsariramya man mean that as a mode mean thatasa man s asmereconsciousness nd statements tothateffectthere is no nd statements -7-1) theself,freefromsin,oldage,

will,' thequalitiesascribedto ys that the essential ys thattheessential

because it is of this of this itis because the individual soul

sadagopan.org sadagopan.org conflict. As the saltbeingamass conflict. As The viewofBadharayanareconcilesthetwo contradiction, saysBadharayana. meant by 'sa svaratbhavathi,(Chan.7-25-2) heis meant by'sa Because he realizes allhis thereleased wishes And thereforethereisno one ashisLord. atha EvachaananyADHipathih-4-4-9 S arise’. thefathers world offathersbyhiswill sankalpAdhEva asyapitharahsa willasstatedbythescripture. mere through realised througheffortonly,isrejectedbyth thatitrequires The viewofthepoorvapakshin whether thesehappenbymerewillasthatof denoting thusallwishesarere born,' which hewas in thisbody notremembering orrelations, withwomen,vehicles rejoicing (Chan.8-12-3) nOpajanam smarannidhamsariram, jnAthibhirva yAnairvA streebhirvA kreedan ramamANah paryEthijakshath The text'thathra says so. By merewill,becausethescripture sankalpAdh EvathacchruthEh- 4-4-8 S SANKALP luminosity’. is alsoof throughout,theself the saltissalty 'justas,whilemangoandothertastef This means, vijnAnasvaroopathva m,svaprakAsaroopathvamithyarThah. sathyapi sainDHavaghanasyasarvathra thva YaTHA trasvathsuAmraphalAdhishu Ramanuja explains the purport of the passage thus: thus: ofthepassage Ramanuja explainsthepurport other meansof knowledge. knowledge, butonlythattheselfisessentially However thetext(Brhd.4-4-13)doesnotconvey consciousness. si from likefreedom thequalities consciousness contradictory toitsnatureof UTHRA UTHRA -9 -8 ADH IKARA N Thus ends brAhmADHikaranam brAhmADHikaranam Thus ends alized forthereleasedselfth AM

being salty.Similarlyeventh being mutthishTanthi,(chan.8-2-1), ‘if he becomes desirous of the ofthe becomes desirous ‘ifhe mutthishTanthi,(chan.8-2-1), of salty taste, the qualities li salty taste,thequalities of - 4-4-4

106

Ekarasaikathvam, thaTHAAthmanOpi the supremeselforthroughanyeffort. gAdhipradhEsa bhEdhEnarasabhEdhE gAdhipradhEsa the nature of knowledge throughout or of self or knowledge throughout natureof the The text sa yadhi pithrlOka kAmO bhavathi textsayadhipithrlOkakAmObhavathi The e suthra.Therealisationofall wishes isonly self-illumined, thatis, onany notdepending self-illumined, soul hasno oneashisLord.Thisiswhat his own ruler,' which means thatthereisno whichmeans his ownruler,' the meaning oftheselfbeingnothingbut themeaning n etc. are not contradictory to its essential n etc.are notcontradictorytoitsessential effort asinthecaseofkingswhosewillis ul things taste differently indifferentparts, ul thingstastedifferently there he moves about, laughing, playing, laughing,playing, there hemovesabout, s stated above. He says that there is no there isno says that He s statedabove. rough will.Herethedoubtarises ke hardness, form etc. are not etc. form ke hardness, ough theselfisessentially Hence Badhari claims that the released soul does not have body and senses. havebodyandsenses. not thereleasedsouldoes claimsthat Hence Badhari (Chan.8-12- 3) rising out of bodyattainss this one else but himself. one elsebut that itisnotinvariablycreated bythesoulon said thatthereleased soulcancr It hasbeen it ispossible asindreams. ofabody In theabsence thanvabhA vEsanDhyadhuthpatthEh-4-4-13 S to) andyajathi(hesacrifices). ahina accordingtothewillofsacrificersand without bodybyhiswill.Thisis Badharayana holdsthe view thatthereleased so of bothki Badharayan saysthereleasedsoulis avath ubhayaviDhambAdharAyanah-4-4-12 dvAdhasAh S se is is fivefold,he he threefold, is one, he (CHan.7-26-2)heis bhavathipanchDHAsapthaDHA, thriDHA EkaDhA bhavathi The text'sa thereleas Because thetextdeclaresmanifoldness 4-4-11 bhAvam jaiminihvikalpAmananAth- S sariraaaaAth samutthAyaparam body' Andthereisalsothedeclarationthatth andpain the pleasure andpain; from pleasure (Chan.8-12-1)as priyapriye sprsathah, santham na sathah The textsays'nahavaisasarirasya thinks. realis for the andsenses There isabsenceofbody hyEvam-4-4-10 abhAvam bAdharirAha S ABH karma. body dueto from means freedom only ofdisembodiment statement senses.The has bodyand kalpah,ma suthrameansviviDhah Vikalpa inthe UTHRA UTHRA UTHRA UTHRA A

V -12 -11 10 -13 ADH IAKARA This is theendofsankalpAdhikaraNam. This N AM akin to the twelve days sacrifice which is called assathra orakin tothetwelvedayssacrificewhichis jyOthirupasampadhya svEna jyOthirupasampadhya - 4-4-10 107

venfold,' denotes diversific denotes venfold,' eate a body at his will. Now the suthrakara says eate abodyathiswill.Nowthesuthrakara upreme light and appears in his own true form.' form.' own true his appearsin and light upreme nds as in the case of twelve days sacrifice. oftwelve nds asinthecase ly but as in dream a person experiences things apersonexperiencesthings ly butasindream

priyApriyayOh apahathirasthi;asariramvAva e released self is free from the body. "asmAth e releasedselfisfreefromthebody."asmAth

do not touch him when he is free from the free from he is himwhen nottouch do ed soul has body and senses, saysJaimini. andsenses, ed soulhasbody ed self because the scripture says so, Badhari because thescripturesays self ed

the injunction is denoted by upaithi (Resorts byupaithi(Resorts the injunctionisdenoted long as he is in the body there is no freedom in thebodythereisnofreedom long asheis nifoldness. So jaiminisaysthereleasednifoldness. self ul can exist in both ways, that is, with or ul canexistinbothways,thatis, with or

rupENa abhinishpadhyathE,

ation into many forms. forms. many ation into

sadagopan.org sadagopan.org karthA,' he creates chariotshors karthA,' he aTha na raThayOgApanTHAnObhavanthi hereistothetextinBrhadhAra The reference created bytheLordinreleasedstatealsohe shows. The entranceintomany bodies ofthereleasedsoul thaTHAhidharsayathi-4-4-15 prasdheep avathAvEsah, S stillitfallsunder th wakingstate, in as of sport a bodyby soulcreates Even whentheindividual When thereisabodyasinthewakingstate. 4-4-14 bhAvE jAgradhvath- S UTHRA UTHRA -15 -14

Sri Ramanujar at Mukthinath

es roadetc,.heisthecreator. 108 can experience in the worldcreatedbyLord. can experiencein Nyaka upanishad which says 'nathathraraTHA which upanishad Nyaka e realm of the will of the supreme self only. selfonly. ofthesupreme ofthewill e realm its own will through which he experiences joy he experiences which itsownwillthrough raTHAn raTHaygAn paTHan srjathE----sa hi hi srjathE----sa raTHAn raTHaygAnpaTHan is like that of the lamp; thus the scripture islikethatofthelamp; thus thescripture

and he is capable of infinity. ofinfinity. and heiscapable self individual of the size isthe part ofwhich one intoahundredfold, hair, divided of the point Ananth sacha jeevah savijnEyah cha; bhAgO is alsodeclaredbythescripture. Inthete infi attainsits stateduetokarmaand the embodied isoneoftheexclusive (dharmabhoothajnAna which consciousness hisown.But thisattributive andmakesthem consciousness theindividualsoul,thoughatomic light allover, thatjust suthra inthis isgiven thereply bodies, soulbeing individual the that objection To the the two states, deepsleepanddeath. the twostates, 'p the text meaning of perceive. Thereforethe to destructionafterthem.Thephrase'hegoes I’ thAnyEvAnuvinasyath samutTHAya bhoothEbhyah death. 'EthEbhyah in ismentioned of consciousness absence the In BrhadhAraNyaka Brahman. experiences through thisdivineeyeinthemind EthE brahmalOkE sa vAEshaEthenadhaivEnachakshushA self as thesametextthereis gone toannihilation.'In he," "Iam himself as notknow does this one Evaapeethahbhavathi,(Chan.8-11-1) vinAsam imAni bhoothAni naha khaluayamidhamsamp no consciousnessisdeclaredin mind, mindinprana,prana inthejasand thEjah parasyAmdhEvathAyam,(Chan.6-8-6). vAngmanasi prayathah shown by'purushasya the stateofre to not refer The textquoteddoes consciousne have alpervading soul to andwithou within soulknowsnothing individual bAhyam kimchanavEdhanAntharam,'(Chan.4-3- toex outerconsciousnesscease all itsinnerand scriptur in the said is it that objection To the scripture. sleepordeathasisshownbythe to deep It refers svApyayas ampatthyOhanyathrApE S UTHRA -16 , Here ends abhAvADhikaraNam. Here endsabhAvADhikaraNam. rthyAthmAnam jAnAthi ayam rthyAthmAnam jAnAthiayam ss, the suthra repliesasfollows: ss, thesuthra ksham Avishkrtham hi-4-4-16 ksham Avishkrtham 109 xt 'vAlAgrasathabhAgas yasathaDHA kalptithasya kalptithasya yasathaDHA xt 'vAlAgrasathabhAgas es that when the individual self reaches Brahman reachesBrahman self individual whenthe that es mansA EthAnkAmAnpasyanramathEya atomic in size how can he be connected to many connectedtomany size howcanhebe in atomic sampadhyathE manahprANEpraNAthEjasi sampadhyathE rAjnEna AthmanAsamparishvakthah' refersto yAya kalpathE, (Svet.5-8) a hundredth part of hundredth part (Svet.5-8) a kalpathE, yAya ist 'prAjnEna AthamanA samparishvakthah na AthamanA samparishvakthahna 'prAjnEna ist anaccountoftheomnisciencereleased nor indeed these beings. It seems as if hehas nor indeedthesebeings.Itseemsas pervades all the bodies through his attributive his attributive through pervades allthebodies asthelampexistinginoneplacespreadsits When a man departs his speech merges in departshisspeechmerges When aman lease but only to deep sleep or death. this is ordeath.this sleep todeep only but lease the supreme self.Thatin thesupreme deepsleep there is to destruction' only means that he does not thathedoes onlymeans to destruction' all desiredobjectswhichareintheworldof t,' and hence how can it be possible for the be possibleforthe it howcan t,' andhence nite proportions at the state of release. This atthestateofrelease.This proportions nite 21) embraced by the omniscient self the 21) embracedbythe omniscient concepts of visishtadvai , rising up fromtheseelementshegoes , rising

aham asmi ithinOEva

ta) iscontractedin

sadagopan.org sadagopan.org vikArAvar thichathaTHA hisTHithimAha-4-4-19 SUTHRA manifest. deities appointedby under thecontrolof the rele textisthat in the implied that whatis saying refutes the suthra soul.Butthis tothereleased belongs activity cosmic the prove that andmoves self-ruler heis bhavathi, (Chan.7-25-2) thetext' sa svarAt quotes The poorvapakshin of thatwithinthe enjoyment direct st becauseof so thatitisnot is said If it naithichEth, prathyakshOpadhE sAth S self isno power oftheworldindividual the contex Moreover in thefire. and itcreated 2) allthiswassathonlyinthebeginning,one thadhaikshathabahusyA EkamEva adhvitheeyam, textstothiseffect more There aremany the releasedsoulsalsocontainthispower. insentientbeings sentient and of theworld annihilate and sustain power tocreate, hasthe alone the Brahman that back,' denotes all thesebeingsemergebywhom from whom yEna yathO vAimAnibhoothAnijAyanthE from thesubjectmatter.Thetext powers ofco the possess intuitively butdoesnot to thepower truenature,acquires conceals his Theindivi self exceptthecontrolofcosmos. therele andsaysthat view The sutrarefutesthis withomnipotence. only is possible which allitsdesires power ofrealizing andalsobecause the highestequality,' attains as denotedbythetext'niranjanahparamamsA thereleas isthat, the poorvapakshin The viewof matter andnon-proximity. the Lo of allpowers The releasedsoulspossess jagathvyA pAravarjamprakar -4-4-17 aNAthasannihithathvAccha S JAGATHVY (Tait.3-1-10) UTHRA UTHRA -19 -18 -17 A P A RAVARJ spheres of special deities. spheres ofspecialdeities. AD H . This would not be considered as the definition of Brahman if definition ofBrahman asthe considered be wouldnot . This IKARA 110 where mentioned ashavingthese powers. where mentioned na,ADhikArikamandal asTHaukthEh-4-4-18 na,ADhikArikamandal ased soulenjoysfreelyinallthe worldswhichare atement, it is not so, because the text refers to the textreferstothe so,becausethe itisnot atement, such as 'sadhEva soumya idham agra Aseeth Aseeth agra idham soumya as'sadhEva such only withoutasecond,Itwilledtobecomemany only bhavathi, thasya sarvEshu lOkEshu kama charO bhavathi, thasyasarvEshulOkEshukama t where Brahman is spoken of as the controlling where Brahmanisspokenofasthe t they are sustained and into whom they merge theyaresustainedandintowhommerge Brahman wherethepowerisfully of Brahman N ased self acquires all the powers of the supreme supreme ased selfacquiresallthepowersof myam upaithi, (Mund.3-1-3) free from taint he freefromtainthe (Mund.3-1-3) upaithi, myam jAthAni jeevanthiyasminabhisamvisanthi, it is mentioned that such soul acquires the the soul acquires thatsuch it ismentioned rd except cosmic activity, because of subject rd exceptcosmicactivity,becauseof ed soul attains equality with the supreme self thesupreme equalitywith ed soulattains ntrolling the world of beings. This is known is worldofbeings.This the ntrolling dual selfbecomingfreefromallkarmathat perceive the essential nature of Brahman the essentialnatureofBrahman perceive m parajAyEya,thatthEjOasrjatha’,(Chan.6- AM in all the worlds according to his desire,' to tohisdesire,' alltheworldsaccording in - 4-4-6

exclusively belongtotheLord. Ramanuja explains this as as Ramanuja explainsthis released so thatthe scripture declares difference betweenthatstateandth there isno if thereleasedsoulalso objection that To the beyond allchange;andthescripture Brahman is Him to be the controllerof universe. Him tobe one, oh imperishable by thecommandofthis thishTathah ga EthasyEvA aksharasyaprasAsanE and work, do thieir Yama fire, Indhra and goes,the blows thesun the fearofHimwind thatfrom which means indhrascha mrthyurdhAvathipanchamah,'(Tait.2-8-1) vAthahpavathE,bheeshAdh bheeshASmAth texts suchas andsmrthishow. Prathyaksha And thussruthi dharsayat haschaivamprat S indicate thepowersofcontrolli liewithinthelimitedspheres objects which Ramanuja, isthatthereleasedsoul,consciou Therefore themeaningofpassagebeginning Him. (Kous.5-8)onHimtheworldsrestandnoonegoesbeyond thadhu nAthyEthikaschana’, Hi manifestation of world isthe tobe fearless,'mentionsBrahman attained the invisible, wi is When heabidesinthatwhich vindhathE,aThasOabha prathishTAm an EthasminadhrsyE yadhA hyaivEsha theobjectof glory ofBrahmanbecome subjecttochangeal Even theworldswhichare ma qualities alongwithits changeandevil andabodeofallauspicious freefrom selfwhichisfreefromall the supreme lOkanam apimukthabhOgyathvam anubhaVathi mukthah;thadhvibhoothy nirathisayAnandham parambrahma nikhilavikAramnikhila nirDhootha

UTHRA -20 , (Brhd.3-8-9) nifestations of glory, is the object is nifestations ofglory, hyakshanumAne- 4-4-20 ng theuniverseonpartof s glory is known from the text 'thasmin lOkAh sTHithAhsarvE sTHithAhsarvE 'thasmin lOkAh the text from known is s glory ul abidesinBrahmanastheenjoyer. , hEyaprathyaneeka kalyANaikathAnam experience forthereleasedsoul.' savibhoothikam sakalakalyANaguNam savibhoothikam rgi suryAchandhramasou viDHoothou viDHoothou rgi suryAchandhramasou 111 antha rgathathvEnavikARAvarthinAm AthmyE aniruktheanilayanEabhayam yam gathObhavati,(Tait.2-7) thout a body, undefined, unsupported, then he has then a body,undefined,unsupported, thout confined to certain regions of enjoyment then s of Brahman and His glories experiences the the experiences s ofBrahmanandHisglories of HiraNyagarbha and the like and does not not does likeand andthe HiraNyagarbha of gargi,thesunandmoon standapart,'shows the abode of the released soul. That the whole the abodeofreleasedsoul.That Ethi suryah bheeshAsmAth agnih cha agnihcha suryahbheeshAsmAth Ethi declares thattheselfabidesinBrahman. so being included in the manifestation of the ofthe manifestation inthe included being so refers to sruthi and anumana to smrthi. The tosmrthi. refers tosruthiandanumana with 'sasvarAtbhavathi,'(Chan.7-25-2)saya at of bondage, the suthra replies that the thesuthrarepliesthat at ofbondage,

of enjoyment for of the individual soul,becausethey the individual the releasedsoul.

sadagopan.org sadagopan.org paramapurusho asthiithi sabdhAthav paramakAruNikah nirastha samAbhyaDHi samasthvasthyuvilak shaNah sarvajnahsath 'yaTHA nikhilahEyaprathyaneekakaly own style. his Ramanuja explainthisin not so. is thatit suthra answers selfwilltherebea possibility ofreturn supreme To thequestionthatifpowerandgloryof of thesasthra) There isnoreturnbecausethescripturessayso sabdhAthh-4-4-22 anAvrtthi sabdhAthanAvrtthin S of thereleased thepower concluded that to accordance withthetextsmentioningBrahman is equality ofthereleased soul withBrahman the denotesthat all-knowingBrahman’, the with together all objectsofdesire ‘He attains sO asnuthEsarvAnkAmAn iftheindicationof And because rasAmyalingAccha-4-4-21 bhOgamAth S of thereleasedsouldoesno Lord equalitywiththe as welltheir Thusthe Brahman permanency. depends upon nevertheless likefreedomfrom The qualities absolute bliss. Iamtheabodeofin to attainBrahman. mewithunswervingdevotion, He whoserves sAsvathasya chadharmasyasukhasya kalpathE;brahmaNOhipr brahmbhooyAya mAm chayOavyabhichArENabhakthiyOgEna state of release. ' Esha hyEvAnandhayathi, 'EshahyEvAnandhayathi, state ofrelease. andsmrthideclarethatthesuprem Both sruthi beings. insentient and sentient prakrthihsooyathE sacharAcharam,(BG.9-10)unde coul this as The smrthialsoconfirms UTHRA UTHRA -22 -21

sahabrahmaNA vipschithA, equalitywithenjoymentonly. t extends to the cosmic activity. activity. the cosmic to t extends evil etc, are of the essential natureoftherealizedsoul evil etc,are of theessential ikAnthikasy acha,(BG-15-26/27) soul is devoid of cosmicactivity. soul isdevoid agamyathE, EvamaharahanushteeyamAn a 112 ANa ikathAnah jagajjanmAdhikAraNa m ANa ikathAnahjagajjanmAdhikAraNa He alone causes bliss,' (Tait.2-7-1) and causesbliss,'(Tait.2-7-1) He alone

d be seen in the Gita, 'mayADHyakshENa be seenintheGita,'mayADHyakshENa d finite, immortal Brahman of eternal dharmaand immortalBrahmanofeternal finite, he surpasses the guNas and becomes qualified qualified becomes guNasand the he surpasses kasambhA vanah parabrahmAbhiDHAnah vanahparabrahmAbhiDHAnah kasambhA athishTAham amrthasyaavyayasyacha, yasankalpah AsrithvAthsalyaikaj alaDHih only with respect to mere enjoyment. Thus in only withrespecttomereenjoyment. . (Thisstatement is repeated to denote the end e self is the cause of the bliss enjoyed in the bliss enjoyedinthe selfisthecauseof e the released onthewillof soul depends to the world by the soul thus released., the thusreleased., bythesoul to theworld r my control the prakrthi gives birth to gives theprakrthi r mycontrol sEvathesaguNAnsamatheethyaithAn be the sole controller of the universe it is controlleroftheuniverseit sole be the

The text

There isscripturalevidencetothis andHedoes nature in Histrueessential infi andbestows otherwise difficulttoovercome, which thenescience Him,destroys and worship who ispleasedwiththosefollowtheva Similarlyfromthescripturesalon parabrahman. Him, whohasinfinitemercy,towhomthereis true-willed,th omniscient, from everythingelse, AsTHithassa hiyukthAthma mAmEvAnutthamAm gathim; UdhArA sarvaEvaithe jnAnee thvAthmaivamE matham; athyarTHam priyO hijnAninO been thepromisemadebyth This has again. devoteereturnto samsara most dear his desire andnoworktobeundertakenonthat hisnatureestablished inth its realform, That is,forthereleasedsoul whohasdestroyed Avarthayishyathi. athyarTH sathyasankalpah parampurushah anyApEksha athadharTHArambhAdhyasam svabhAvasya thadhEkapriyasyaanavaDHik na chaucchinnakarmabanDhasyaasanku again. Ramanujasays, birth there isno Me attaining but return are subjectto of BrahmA that to up all theworlds na kounthEya punarjanma AbrahmabuvanAlOkAh punarAvrtth alsoconfirmsthis. Smrthi again. returns andnever life,attainstheworldofBrahman throughout thus He, indeedlives (Chan.8-15-1) sa khaluEvamvarthayanyAvadhAyush self, whoisfreefromallevil,sourceofauspic passage The meaningofthe prApayya punarnAvarthayatheeth vinivarthya svayATHAthmyarupa upAseenAn anAdhikAlapravrtthaananthad varNasramadharma anugrheethathadhupA

is this. Only through scripturesit Only through this. is vidhyathE,(BG.8-16) ahamsachamamapriyah; , says, Ramanuja, quoting the text the , says,Ramanuja,quoting anavaDHikaathisayAnandham yapi sabdhAdhEvaavagamyathE e LordHimself.InGitaHesays inO arjuna, mAmupEthyathu inO arjuna, not cause their return to samsara. their return not cause 113 e experience of Brahman cannot have any possible have anypossible e experienceofBrahmancannot am brahmalOkam abhisampadhyathE, am brahmalOkamabhisampadhyathE, rNasramadharma every day and meditate on Him rNasramadharma everydayandmeditate account. The Lord, who is of infallible will make account. TheLord,whoisofinfalliblewillmake chithajnAnasy aparabrahmAnubhavaik a chithajnAnasy none equal or superior, and who is known as the asthe none equalorsuperior,andwhoisknown a priyam jnAninam labDHvA kadhAchith labDHvAkadhAchith a priyamjnAninam husthara karma sanchayarupa avidhyAm husthara karmasanchayarupaavidhyAm sanarupa thathsamArADHanpree thah sanarupa thathsamArADHanpree all his karma,his knowledge being expanded to allhiskarma,hisknowledgebeingexpanded athisayAnandham brahma anubhavathah athisayAnandham brahmaanubhavathah nite bliss that enables them to experience Him enables themtoexperience nite blissthat e we come to know that the supreme purusha thesupremepurusha we cometoknowthat e ious qualities,thecause bhavAth punarAvrtthi shanka; na cha bhavAth punarAvrtthishanka;nacha is the cause of beginningless karma which is karmawhich is thecauseofbeginningless e ocean of love to those who take refuge in refuge whotake tothose e oceanoflove is known that there is a supreme supreme is a that there isknown of theworld,different .'

sadagopan.org sadagopan.org __._,_.___ whom VasudhEva births andsuchamanfor in Me alonehe resorts to Me isMyse man ofknowledge but jnani,a knowledge) as hishighest suffering, arTHarthee,onewhoyearnsforsome is dearto I amverydeartoajnaniandhe vAsudhEvassarvam ithisamahAthmAsudhurlabhah. janmanAmanthEjn bahoonAm

Thus ends the fourth padha of the fourth adhyaya. ofthefourth padha fourth the Thus ends AnvAn mamprapadhyathE; The endofsribhashya 114 goal. A man of knowledge reaches Me after many reachesMeafter of knowledge A man goal. is everythingveryraretofind. Me. All these are great (meaning Arthtee, the Allthesearegreat(meaningArthtee,the Me. lf. It is because having his mind integrated integrated mind his having is because lf. It thing, jijnAsu, one who isdesirousof jijnAsu,one thing,