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Appendix 1 Notes Appendix 1 Notes The methodology of preparation of notes 1) The literal / etymological meaning is given. 2) It’s occurence in Vedic literature. 3) At some places view points of Vidyaranya’s predecessors are noted and Vidyaranya’s approach towards this concept as depicted in Anubhutiprakasa. The important concepts from Kevaladvaita Philosophy are considered here. Index 1) Adyaropa - Apavada 2) 3T5T - 3 1 ^ Anna - Annada 3) spTT^Abhava 4) Avasthatraya 5) 3T%rr Avidya 6) Ahartikara 7) 3TTriT^ Atman 8) Anand 9) Aesanatraya 10) Catuspada Brahma 11) Jiva 12) Tapatraya 13) f^lJ^Triguna 14)%^tTriputi A 15) n<|r«h<*J| Trivrtkarana 16) Dehtraya 17) Navaguna 1 8 ) ^ Nadi 19) Paiicakosa 20) Pancamahabhuta 21) Pancagnividya 320 22) Bhavavikara 23) ¥ lf% Bhranti 24) Bhedatraya 25) Madhuvidya 26) Wn Maya 2 7 ) 3 f % /% M u k t i / Moksa 28)T?TRasa 29) - W rfe Vyasti - Samasti 30) ^ Vani 3 1 ) f ^ V id y a 3 2 ) Vidyasadhanani 33) ?^^$danga 3 4 ) $odasakalapurusa 3 5 ) Sattatraya 3 6 ) Spatajihva 3 7 ) ^ Saptaiiga and Aekonovirhsatimukha 3 8 ) Samitpani 3 9 ) Sadhanacatu$taya 40) WJT^Sastanga 4 1 ) Saiinyasa 321 Adyaropa - Apvada means super imposition and means acknowledgement. means an act of attributing falsely or through mistake, erroneously attributing the properties of one thing to another considering by mistake a rope to be a snake or considering Brahman to be the material world, means right acknowledgement e.g. These terms do not occur in the Upanisads, though the essence of them was well taken. Adya ^ankaracarya has systematiZed them and in Kevaladvaita they are traditionaly handed down. Being the important concepts Vidyaranya has introduced them in the very first chapter (Anubhutiprakasa 1.18) and used in other chapters also. 3TvT - Anna - Annada 3T5T means the food / enjoyment and means the enjoyer I con­ sumer. This concept is found in many Upanisads. e.g. Taittiriyopanisad 3.7, Chandogyopanisad 5.15, Prasnopanisad 1.5. The peculiarity of these concepts is they are interchangeble i.e. today’s enjoyment becomes tommorrows enjoyer and vice-versa. This concept highlights the impermanancy or relatively of the world that may be the reason why Kevaladvaita accepts Brahman as the only Ultimate Reality and nothing else. There are many pairs which indicates such type of relationship, e.g. Rayi - Prana (Anubhutiprakasa 7.17). Vidyaranya accepts the concept as it is. In Anubhutiprakasa this concept Is found in many places e.g. 2.105, 7.7 etc. 3TTO Abhava means non existence, negation or privation. This concept was developed by Naiyayika. All nameable things are divided into two states Bhava (Positive) and Abhava (negative). The first division includes Dravya, Guna, Karma, Samavaya, Visesa, and Samanvaya. The second includes Abhava, Abhava is defined as Bhavabhinnobhava. It is mainly of two types. Sahsargabhava and Anyonyabhava. The first one comprises three varities viZ. Pragabhava, Pradvansabhava and Atyantabhava. Pragabhava - A thing does not exists before the creation. Pradvansabhava - A thing does not exists after the c^truction. Atyantabhava - is related to time. The thing which d ^ s not exist in the 322 Anyonyabhava - One thing suggests the absence of another thing e.g. An elephant i^ o t a horse or a horse is not an elephant. The ^dantis accept the concept of Abhava of Naiyayika but for Atyantabhava they have given examples of Khapuspa, ^hasasrnga and Vandhyasuta, which are widely accepted and are different from Naiyayika view - point. Vidyaranya has quoted the same examples in the third chapter. If the pot is only verbally expressed, then it cannot be an existent entity like a flower sprung from the sky. f^TTrf; / (Anubhutiprakasa 3.14) Avasthatraya ^ r means three states of a being. Upanisads beliye^at the indi­ vidual soul remains in three states viZ. Jagrata, Swapna and Susupti. They are also called as Aavasatha i.e. abode. Jagrata is that state in which an individual lives his daily life i.e. (waking). Swapna i.e. state of dream and Susupti i.e. state of deep sleep. Dream state is real till the end of the sleep. After that it is illusory. Same is the case of waking state in regard with the Ultimate Reality. In Anubhutiprakasa these states are described mainly in 1st chapter i.e. Aitareyopanisad, 9th chapter i.e. Mandukyopanisad and 18th chapter i.e. Bfhadaranyakopanisad. Avldya 3T%rr means erroneous knowledge. Sometimes the word Ajnyana is synonymous to it. The world Avidya is used in Yoga, Advaita vedanta and ^jsf^dhist philosophy. We can experience the world because of Avidya. Advaita philosophy gives positive statues to Avidya. It is illusory when we say that we don’t know anything, at that time we have the knowledge of Avidya. e.g. While uttering this state­ ment we have the knowledge of not knowing. Avidya / Ajiiyana is the cause of grief. It is also called as f lH / knowledge is the means of its destruction. \ The word ‘maya’ was also used for Avidya ir^Barbara Vedanta, Prior to bimba-pratibimbavada. Many a time Shri ^ant<aracarya had also used the terms maya and avidya as synonyms. But latter on two powers of maya were assumed, viZ Avarana Sakti and Viksepa Sakti. Avarana Sakti was 323 known vidya or tulavidya. But it has a negative sense The Viksepa Sakti was known as maya. Pratibimbavadins belive that the reflection of Brahman into avidya is jiva and reflection of Brahman into maya is Ishwara. Vidyaranya has used the term avidya in a large scale, as it is the funda­ mental concept in Advaita Philosophy. Aharnkara means ego or self conceit. In Indian Philosophy this concept is found in the streams viZ. Sariikhya, vedanta, Bhakti. Sarhkhya considers the principle of Aharnkara in the process of creation. Aharnkara consists of three gunas viZ. Sattva, Rajasa and Tamasa. and they are in equal state at the time of (Pralaya) dissolution. In the process of knowing, Aharnkara js the deciding factor. According to bhakti cult, the al^rtfon of Aharnkara is reflected in all- most-all the chapters. This terrn was introduced in the first chapter (Anubhutiprakasa 1.14) Vidyaranya finds Aharnkara as Citchayavana e.g. AP. 5.16, 3.111, 4.53. 3TT?JT^ Atman 3TTrJ?^The word Atma has two different meanings. Sometimes it is used as Jivatma. i.e. individual self and sometimes as Parmatma, the Ultimate Rality. Yaska has derived this word from root Ata means to walk constantly or Apa to pervade (Nifkta 3.13.2). This concept was fully developed in Upanisadic era. In Chandogyopanisad, at some places Aditya, Candrama, Vidyut, etc. are considered as Atmatattva and at another place Chaya, Pratidvani, ^ b d a are considered as Atmatattva. In Aitareyopanlsad it is stated that the world is originated from Atman. Being the primal cause of the world it was assumed that Atma means Brahman (Brhadaranyakopanisad 2.5.19). - The size of Atman is considered as ^^pgtjstamatra (Kathopanisad). Mandukya proclaims that ^sWcJTT I and the four states are discussed. In Brhadaranyakopanisad, Yajnyavalkya told Maitreyi that sravana, manana, Nididyasana are essential for the knowledge of Atman. All these meanings are reflected in Anubhutiprakasa. (The concept of Atman is reflected.) In each and every chapter of Anubhutiprakasa. 324 3TFf^ Ananda 3TH^ means bliss or happiness. In Upanisads this word is used for Brahmanand. Taittiriyopanisad says Ananda is Brahma. In Taittiriyopanisad the gradations of Ananda are mentioned e.g. Manusananda, Gandarvananda etc. Ananda is the laj^na'o? Atma. According to Advaita Philosophy Atma is Anandasw^pdpa. That ananda is eternal. So its absence is never experi­ enced. Ananda is experienced in the three states viZ. waking, dream and deep s l ^ . Ananda is not equal to Sukha because Sukha always follows Dpei^a and vice-versa. According to common man Sukha and ananda are same but according to vedanta they are different. Sukha Is related to the body where as ananda is related to the soul. In Anubhutiprakasa ananda Is reflected as Swarooplaksana of Brahman (Anubhutiprakasa 4.63). The word Atmananda is referred^m ^ a times in Anubhutiprakasa. e.g. 1.65, 66 etc. WTT5PT Aesanatraya W TT means seeking, wish, desire, this word might have derived from root 1 U.P.) means to desire. W T T ^ means three desires, i.e. desire for son, desire for wealth desire for i.e. other world viZ. heaven. This concept is seen in Brhadaranyakopanl§ad 3.5.1, 4.4.22. Later on «racarya has explained this concept in detail in his 3.5.1 means the desire for a son because one wants to get rid off the debt of ancestors. f^^WTT desire for wealth is for one’s own sake, which will make his worldly life happy. desire for other world, i.e. heaven. These two desires make man’s life happy in this birth & after the birth. Vidyaranya takes cognizance of this concept in 15.3. and in the 17th chapter of Anubhutiprakasa. ^ Catuspada brahma means four feated Brahman. This concept is found in Mandukya Upanisad. (Mandukya 2). The 4 — are STfT, and The 1 S t i s , W T ^ ; (seven limbs including (nineteen mouths I.e. etc). 325 The 2nd^is^^RFT?T:, The 3rd ’TT^ is , W ^ , W 3S^T^:, 37?P^, W . 3 T ^ 4 ^ , m w , 3Tf^, WiTMMRi^r, W =^, 3T%| The 4th ^ is the Ultimate Reality. 3 T ^ , 3T^q^^, m w , 3T^^, 3?!^, TT^rirwmmiicr, 5Ro% m , ^ \ The 4 padas are releted with the 4 matras of Omkara. One can find a gradual sequence from gross to subtle in these 4 padas. The concept of 4 might be used for stability. The concept of H T is expressed in the last chapter of Anubhutiprakasa.
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