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 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. (Anubhutiprakasa 20.21). Jiva ^ means individual self. It is also termed as Atma or prana. According to Kevaladvaita the Jiva is cidrupa. He enjoyes the results of an action. He governs the body and the sense organs. He stays in three states i.e. and and five kosas. (cf. Jiva has two bodies 1) sthula deha which is made up of food etc. and 2) suksma deha - consisting of seventeen limbs (cf. According to Nyaya-Vaisesika it is ‘nitya dravya’ and the nine gunas dwell in it (cf. In Anubhutiprakasa Jiva is known as (Anubhutiprakasa 10.69). Individuals can be divided into three groups viz (poor), (Ordinary) and (highly evolved). In Anubhutiprakasa it is stated that the poor ones are low, emperors are ordinary and the Gandharvas etc are highly evolved. (Anubhutiprakasa 10-13) Vidyaranya defines Jiva as MI'^lHI 'hclf %rpft I (Anubhutiprakasa 1 -1 3 ) who is the sustaining factor of the vital airs, the agent of all actions and the sentient being is spoken of as Jiva i.e. individual self. 326 rTTWT Tapatraya ^ means pain or suffering. Undesirable receptions are pains. Indian Philosophy accepts the doctrine of Karman. According to pasty previous deeds a human being has to undergo three different types of pain viz. 1. 3TTf^nfrf^ - Pain related to bhutas. 2. - Pain related to deities. 3. - Pain related to body. 1. 3 T T f^ - Pain caused by the beings i.e. man, animals, birds, creatures, etc. 2. - Pain caused by Yakshas, Rakshas or natural calamities. 3. - is divided into two types : 1) Physical - Pain caused by the imbalance of Tridosa. 2) Mental - Pain caused by Kama, Krodha etc. In Anubhutiprakasa there is a reference to the people who are suffering from three types of pain (Anubhutiprakasa 5.4). Trlguna means three qualities. This concept was professed by sarfikhya. According to them, all the happenings in the world is a function of pjrakrti. All the things in the world can be classified under three qualities I.e. gunas viz sattva, rajas and tamas. These three gunas are responsible for any happening in this world. Sattva has the nature of knowledge and light.. Rajas has the nature of affection and tamas causes ignorance and deludes the human beings. As this classification is very extensive, the meaning of the term guna is flexible. There are different interpretaitions regarding the g u na.^krti differes from Purusa because of gunas. Guna means rope, prakrti ties up Purusa and so the word guna might have used, prakrti is foremost i.e. pradhana. In comparision with the prakrti, the gunas are of less importance so they might have been called as gunas. 327 Triputi As the word means triangle the word means collection of three in the process of understanding.This concept was professed by sarhkhya. According to them, all the happenings in the world is a function of prakrti. All the things in the world can be classified under; in ^ - A Knower, ^ - An object to be known. ^ I'l - has two shades of meaning : a) As a means to something. b) The aim I the Ultimate goal. Here the first meaning i.e. as a means to something is accepted. This trio is essential for fulfillment of any action. The reference of occurs in Anubhutiprakasa many times, e.g. (Anubhutlprakasa 5.92) (Anubhutiprakasa 13.201). Trivrtkarna litarally means mixing of three. This is a process of an origin of the wo^ld. This concept is found in Chandogyopanisad (Chandogyopanisad 6.3.2 ff). Initially there was sat. Gradually Teja, Apa, and Prithvi derived from it. Then that deity divided herself into three and entered into those three factors. Again that each factor was divided into three eg. Agni - It’s red form refers to Teja, white to Apa and black to Pritvi / Anna. Thus the whole world came into existence. The threfold prakrti is called The division is like this. 1/4 Prithivi +1/4 Apa + 1/2 Teja = Teja 1/4 Prithivi + 1/4 Teja + 1/2 Apa = Apa 1/4 Apa + 1/4 Teja + 1/2 Prithivi = Prithivi The name is given to an entity by the mejority of each of them regarding the quantity. Concept of f^f^r^J^was prevelant in Upanisads, on the basis of which kevaladvaitins develope the concept of Pancikarana. Vayu and Akasa were added in the previous three mahabhutas viz. Prithivi, Teja and Apa. This concept is found the 3rd chapterof Anubhutiprakasa (3.50). 328 Dehatraya m eans three bodies. 1. Sthula deha - A physical body. 2. §wf(sma deha - means linga deha. It consists of seventeen limbs or factors. They are five sense organs, five organs of actions, five vital airs, the intellect and the mind. 3. Karana deha - Ajfiana. Vidyaranya has introduced this concept in the first chapter only. (Anubhutiprakasa 1.80). There he has told about linga deha only. Again in the fifth chapter i.e. In that chapter Prajapati told Indra, that body is three fold. (Anubhutiprakasa 5.42). Navaguna '1'1^1,'Jl means nine qualities. The nine qualities of Atman are considered as intelect happiness ( 5 ^ ) ; grief wish hatred (5 ^ ), efforts rightousness ( ^ ) , negation of rightousness (3 T ^ ) and impressions (^ R W ) by These qualities are referred to as Vasanas in the Upanisads. In Anubhutiprakasa it is stated that and others are of the view that the self is a substance and it has nine qualities. (Anubhutiprakasa 10.95). ^ Nadi means a tube I vein, which carries the fluied in the body. This concept is professed by Yogashastra. There is net-work of these veins in the body. The reference of these ^ are found in Kathopanisad (6.16), Prasnopanisad (3.6), Chandogyopanisad (8.6.1), Brhadaranyakopanisad (2.1.19), (2.4.3). Yoga belives that purification of these veins is very essential before pran^ama. There are three main veins viz. R 'i« i and 5 5 ^ - 's beJK^d that those three veins meet in the middle of eyebrows. The reference to nadi found in Anubhutiprakasa 7.4 4 -46 , 12.42, 14.48 etc. In the 14th chapter Vidyaranya has used a beautiful simile of filaments of the Kadamba flower. From the heart numerous veins nourished by the essence of food come out on all sides like the filaments of the Kadamba flower. 329 Pancakosa means five sheaths. This concept is found in Taittiriya Upanisad (2.2-5). But the word kosa or sheath is not used in that Upanisad. This word used by Adi Sankaracarya in his bhasya. The first kosa is annamaya means the gross body. The second is Pranamaya - It consists of five vital breaths. The third is manomaya which consists of mind. The fourth is Vijnanamaya - consists of intellect. The last sheath is Anandamaya. It con sists of bliss. Vidyaranya deals with Pancakosa, In the 2nd chapter of Anubhutiprakasa. According to the 15th verse from the second chapter - the primal nescience which is the cause of the world and which forms five sheaths constituting the ‘guha‘. Brahman is concealed in it. The concept of Pancakosa is re lated with the process of creation of the world. Therefore the primal nescience (Ajnana) is said to be the cause of the world. - In the second chapter of Anubhutiprakasa, Vidyaranya has used the term (2.138). Along with the five sheaths mentioned above, he includes the adhyasa i.e. Superimposition as a sixth one. Be cause of this Superimposition one finds his wife and children as dear. Pancamahabhuta means five gross elements. It is assumed that the whole world is immerged from the combination of five elements. They are earth ( ^ ^ ) , water (3TT{), fire ( ^ ) , wind^^^^^ and eather Though the theory of was used by all it was systematized by It is a supposition that this concept was originated from the classification of the things in this world. May be the concept of sense organs is behind the theory of gross elements. As there were five sense organs, the num ber of gross elements was accepted as five.'the sense organs experience the object through their qualities e.g. sound is sensed by an ear because there is eather in the ear. So the sound ( ^ ) was considered as the quality of an eather. There is a specific order in those gross elements e.g. eather (3ii=hi^i) has only one quality i.e. sound. Wind has touch along with sound. Fire has visible nature along with sound and touch. Water has taste along with the three qualities. The earth has special quality of smell in addition to those four qualities. 330 The sequence is explained clearly in Taittiriya Upanisad 3TTriR: 3il4il^i: I 3TRiT^TT5J5: I ... (Taittiriya Upanisad 2.1). Everything including human body is made up of these five elements. Their ratio is different. At the time of dissolution, the parts of these fire elements merged into them. In Anubhutiprakasa, there Is a reference of (Anubhutiprakasa 7.25), 2.31.cf. Rn|r+<'J|. wrrf^^rf^T Pancagnlvidya H>-^j|(^R-qi means the knowledge of five sacrifices I fires. This is re flected in Chandogyopani$ad. (mid-region), (the rain) (the earth) 5^ (the man) and (the woman) are five sacrificial fires. Gods sacrifce in fire, from that is produced. is sacrificed in the rain fire. So it rains. In fire, the rain is sacrifed so the food is produced, food Is sacrificed in the man fire. So a sperm is produced. The embryo is produced when the sperm is sacrificed in the woman fire. In this way Chandogya describes the process of origin of a man-kind. Further, there is the discussion about rebirth and life after the death. Here the word means the cause of the change. Vidyaranya has explained the concept in the seventh chapter of Anubhutiprakasa, Bhavavikara means a property of a being. They are six in numbers. Every living being has to undergo through these six properties. - that comes Into existence. 3 ? ^ - the state of being. - has some change. - grows. - declines. - vanishes. These properties are accepted by Vedanta. Vidyaranya has quoted them In the thirteenth chapter. (Anubhutiprakasa 13.53). 331 ¥Tf% Bhranti means illusion. Illusion is of two types 1) 2) '3^TT^ means hinderence. 1) - means illusion because of hindrance. This illusion is deliber ately created as Sankaracarya has pointed in e.g. W N W ^ I If a man puts his finger in his eye then he sees two moons. When that finger is removed, the illusion removes automatically. 2) Pl' Bhedatraya means threefold difference. In this world no two things are found to be similar. There are three kinds of difference viz. W IW , and f^Wfcfhr. e.g. A tree has different parts e.g. branches, roots, fruits etc. They are different from each other in every aspect. This is called as but as a whole that is a tree. A tree is different from other three. It is i.e. though both of them belong to the same species, there is the difference - e.g. a mango tree and pipple tree. The third type is i . e . difference betwen two species viz. a tree is different from a stone. while explaining the term in the third chapter of Anubhutiprakasa. Vidyaranya has stated these differences (Anubhutiprakasa 3 .32). 332 Madhuvidya means the knowledge regarding i.e. nector - essence. This knowledge is elaborated in Brhadaranyakopanisad 2.5.1. It is stated, that the earth is the essence of all living beings. The sentient principle behind the earth is Brahman. As nector is the essence of flower, so the Brahman is the essence of the world. The essence of earth is the primal cause of the trees. If the roots are cut then a tpe^ujoens. Similarly exist ence of the world Brahman is not possible without Brahman, without which the existence of the world is impossible. Indra has learnt this from 3TT«T^. As Anubhutiprakasa deals with the knowledge of Ultimate Reality, a sepa rate chapter viz. ^R^iy«hl?l is exhausted there, i.e. Anubhutiprakasa chapter 16. W Maya Etymological meaning of this word is, by which the world is measured. ^ I or that which is non existent ^ ^ ¥T WTT I This concept plays a vital role in Indian Philosophy, especially in Advaita vedanta. The word maya can be traced from Rgveda with different shades of meaning (eg. Rgveda 6.47.18, 5.63.3-7, 1.117 ch.) In Upanisad, this term was initially used in Svetasvataropanisad 4.10. I Adya Sankaracarya has used this concept but it seems that he has not paid much attention to it. Sometimes the word maya and avidya are also used as synonyms. In past Sankara era the terms maya and avidya were treated separately, maya is the power of Brahman and it is always with Brahman like the heat with the fire. It has two powers viz. and The a n W lF fW is known as avidya and the is known as maya. srfM ^^nf^belive that the reflection of Brahman into avidya is ^ and reflection into maya is i ^ . Vidyaranya has given positive existence to maya. In the first chapter of Anubhutiprakasa, while commenting upon Aitareyopanisad, he quotes Svetasvataropani?ad HNIJ ' (Anubhutiprakasa 1.3) He has sited this quotation for several times in Anubhutiprakasa e.g. 12.71, 13.104, 19.19 etc. which suggest the importance given by Vidyaranya to the concept of maya. 333 Mukti / Moksa 5 ^ ^ / The meaning of this word is liberation. This word is derived from the root J^m eans to release. It is the liberation from the cycle of birth and death. According to Upanisads this is an experience of identity, grieflessness and immortality, e.g. ^ I ( ^ . ^.6). The^>di^J^on of the body is possible in two ways ; 1) By destroying the worldly deeds (c^Rt'h ^ ) . It is physical death. 2) By the knowledge of Ultimate Reality. The first one leads to rebirth whereas the second one to liberation. ‘Atman’ is taken into consideration and not the body. There are different views regarding According to Advaita Philoso phy there is only Ultimate Reality i.e. Brahman. It’s nature is bliss. The experience of unification with Brahman is The expereince can either be before death or after death. If it is before death then he is called and if is after death, then he is named as . The streams, than in Advaita Philosophy accept So in cult, 5 ^ ^ is divided into two ways and 5!% is also divided into two ways and It is also called as f^^W TPf and respectively. As a bird goes directly and gets his food in a swoop, similarly the aspirant is libarated immediately,that is Like an ant, the aspirant goes ahead step by step and gets the liberation. That is This concept is found many times in Anubhutiprakasa, e.g. (Anubhutiprakasa 5-86), (Anubhutiprakasa 11-79). W Rasa W - The litarary meaning of the word rasa is sap, juice, charm, interept, elegance, beauty, pleasure, essence etc. Taittiriyopanisad uses this word for Brahman (Taittiriyopanisad 2.7). The word ras in vedanta is different from rasa in litrature and it indicates only Brahman. While commenting upon the statement Mn Taittiriyopanisad 2.7, Vidyaranya has used this concept. (Anubhutiprakasa 2.131). 334 Yyasti - Samasti means an individual and -Hh R means the collection of individuals i.e. the society. The aim of any science I system is the upliftment of the society. Vedanta is also not an exception to it. so these concepts are often used in vedanta. Vedanta belives that the upliftment of the society is possible when there is the upliftment of an individual. and are explained in vedanta as means a single tree and means a forest i.e. group of trees. Anubhutiprakasa is meant for a common man. So these concepts are used widely in Anubhutiprakasa. e.g. (Anubhutiprakasa 11.49), 17.67- 6 9 etc. w f t Vani - There are four types of sppech recorded in Rgveda. (1.164.45). Which means - there are four types or forms of jh ^ ^ p e c h , which a learned Brahmin knows. Out of these four forms, three forms are hidden, so no one knows them. The fourth one is revelead. They are : 1) W - Navel is it’s place. This is the 1st step in the utterence of the word. 2) W rf% - This form does not suggest any meaning. It’s place is from to According to some heart is its place. 3) W W T - Gutter is it’s place. This speech was appeared at the time of origination of the world. 4) - Tounge Is its origin. The speech spoken by human beings is While commenting upon Nrsirhhottaratapaniyopanisad. in Anubhutiprakasa yidyaranya has given detail explanation about these forms. (20 .6 3 -7 3 ). (Nrsirhhottaratapaniyopanisad 2) is mentioned in this Upanisad. The distinct nature of sound begins with and ends in W are respectively designated in the sruti as gross, subtle, deep and saksi. These parts are also referred to as Pl^Rl, and These 4 states i.e. waking, dream, deep sleep and the fourth one are releted to them. 335 Vidya means knowledge or learning. This word is derived from the root (2 p.p) means to know. Different vidyas are mentioned in different Upanisads. e.g. Chandogyopanisad (7.2.1), B.rhadaranyakopanisad (2.4.10) etc. The word Vidya is also used as a branch of knowledge, e.g. fourteen vidyas. The word vidya also means the knowledge of Ultimate Reality. According to this meaning vidya is divided into two catagories para and apara. This reference is found in Mundakopanisad (Mundakopanisad 1.1.3). Para vidya - para means ultimate. The knowledge of Ultimate Reality is known as Para vidya. Apara vidya - means those vidyas which give the knowledge about the world. The knowledge of is h<.|R^i and the knowledge of is Vidyaranya says “there are two kinds of knowledge to be acquired the higher and the lower. (Anubhutiprakasa 6.4). Vidyasadhanani fW R T iw f^ means instruements I means to knowledge. There are three means to acquiring the knowledge. They are W H ”, H'\'\ and Pi I'M'I. W T - means listening carefully. It destroies the ignorance. W T - means thinking upon the heard matter. It destroies doubts. - means meditating on that subject, which destroies ^ i R or false knowledge. Vidyaranya has used the word instead on He says ‘‘w t w t « n 4 % N T : ^ r m ^ l (Anubhutiprakasa 10.50). He has explain them in Anubhutiprakasa 10.51 and Anubhutiprakasa 10.52. 336 Sdaiiga means the six limbs i.e. auxiliary texts of the Veas. ^ f%f^: I v=^tf^'WR" % ^3"^ 11 - means phonetics. The science of proper articulation and pronounciation. - Ritual or ceremonial practice, ®^l+i'J| - means grammar. - a treatise by yaska which gives etymological explanation of diffi cult vedic words. - The science of prosody. - Astronomy. The are designed to aid in the correct pronounciation and inter pretation of the text and the right employment of the mantras in ceremonial practices. In Anubhutiprakasa, this concept is used in the 6th chapter i.e. (Anubhutiprakasa 6.5) ^ Sodasakaiapurusa means a man who is made up of sixteen digits (kalas). This concept is reflected in three Upanisads viz. Prasnopanisad (6.1-6) Chandogyopanisad (6.7.1-6) B.rhadaranyakopanisad (1.5.14,15). In Prasnopanisad Pippalada explains to sukesi Bharadwaj that the purusa created Prana, from prana sraddha then Akasa, Vayu, Tejas, Apa, Prithivi, Indriya, Manas, Anna, Virya, Tapas, Mantra, Karma, Loka and Nama. These are the sixteen elements. Liberation means merging of these elements into the Ultimate Reality like the rivers enter in the ocean by giving up their names and forms. In Chandogyopanisad, Aruni asks his son svetaketu to have fast for fifteen days, svetaketu became weak after fifteen-days and lost his memory, as his one digit was remaining. There is a reference to 1 In Brhadaranyakopanisad it is said that I Days and nights are his fifteen kalas and is the sixteenth kala. Vidyaranya has no difference of opinion in this regard. This concept is used in the seventh chapter from verse No. 8 4 -8 7 (Prasnopanisad), in the third chapter from verse no. 6 7 -7 0 without any difference. 337 Sattatraya means the three states of an entity or reality. The things like are 3 T ^ a s they are never experienced. The entity which we experience is called But then the assumption of a serpent on a rope or an elephant in a dream etc will also be real. The Advaita Vedanta says that the world has temporal existence. This theorem will be affected the assumptions like serpant and rope or an elephant in a dream. The duality has to be accepted in particular kind of relationship, e.g. teacher-pupil, knower-known relationship etc. To avoid such situations Advaita Vedanta accepts the doctarine of W f ^ . According to this doctarine what one experiences is real, but there are different levels in the experience viz. 1) - means the daily routine of life. The world is accepted on this level by Advaita Vedanta. 2) - means the dream state. 3) ^KHlRNi - means the state belonging to Ultimate Reality, i.e. Brahman. The m iRi *1i R|<+> is refuted by W T and W T is refuted by The third level i.e. W T can not be denined. So it is W T i.e. ultimate or highest. This concept occurs at many places in Anubhutiprakasa e.g. 1.17, 2.8 etc. Saptajlhva 'W'-dN^l means seven tounges. AgnI i.e. fire occupies. In Mundakopanisad there Is a discription of seven tounges of Agni. I Mundakopanisad 1.2.4. This reference is also found in and WT: W teT: I In Anubhutiprakak this concept is reflected in the sixth chapter. (Anubhutiprakasa 6.35), 338 of Tr^>rf^f^Tfrf5^: Saptariga and Aekonovirtisatimukha means seven limbs and means nineteen faces. These concepts are used in Mandukya Upani?ad. Saptangas are described in first two padas while explaining I^.,JPlT6as^seven are already explained by S^H^aracarya in his bhasya. They are as follows : 1) as head. 2) ^ (sun) as eye. 3) (wind) as vital breath (3FT). 4) 3TTTO’ - The middle portion. 5) ^3^ I (water) as 6) as feet ( ^ ) . 7) as mouth. 5 i n ^ f ^ - Eye, ear, tounge, nose, skin. 5 - 2 hands, 2 legs, organ of excertion. 5 - TFT; m n, M R and Vidyaranya has quoted these concepts in the last chapter. (20.23,24) As Mandukya Upani§ad is expressed in Nrsirtihottaratapaniyopanisad. tifHrMiRi: Samltpani 'WpirHlPl: means one who holds fuel-sticks in his hand, I means fuelsticks. In ancient times it was belived that one should not ap proach to the God, the teacher or the king without any gift. The reference of samitpani occurs in many Upanisads. It indicates a custom in ancient India to approach a teacher with fuelsticks in the hands. In Anubhutiprakasa, the 7th chapter reflects this custom (7.2) It says that Sukesha Bharadwaja went to Pippalada, taking those fuelsticks in his hand. 339 Sadhanacatustaya means four prerequisites. To attain Brahman, Sankaracarya has stated these four prerequisites In 1.1.1. They are as follows - 1. - The descrimination between eternal and non eternal. According to kevaladvaita Brahman is the Ultimate Reality and the world has temporal existence. One should always keep in mind this thing. 2. ^ means in this world, means in the heaven. The detachment towards the worldy and heavenly enjoyments of the objects is required. 3. sixfold welth starting from ^ means controle over the mind, ^ (control over sense organs)(giving up all types of deeds) (endurance) (faith) (tranquility). 4. - desirous of liberation. In Anubhutiprakasa, this concept is found in 19.69. Sastanga means (salutation) with eight limbs. It is a respectful obeisance made by the prostration of the eight limbs of the body. The eight limbs are - I V. When 2 knees, 2 legs, 2 hands, chest & head are touched to the ground is called as It shows the humbleness of the devotee. In Anubhutiprakasa, there a reference of king s 5 F M to the sage (Anubhutiprakasa 10.4). ^T^TRT Sariyasa means renunciation. This is the fourth Asrama. This concept is found from the Upanisads. Munclakopanisad strongly advocates Saiianyasa. Vedanta and Saiianyasa are closely related. Vedanta emphasies the knowl edge of Ultimate Reality, and the worldly attachment act as a hinderence. Satianyasa also helps a human being to detach from the worldly life. Asceticism is explained in Anubhutiprakasa from 17.154ff. 340 Appendix-1 The Verses which are not included in text and which are mentioned in 5 1 only. 1. I 2. |cT^?rf^cW^ ^ fr^^l keft:! 3. 5Rry 4. 5. tT^^cnrRHfraic4T^'H'ITr«f^F^i)lc1^l 3Hqf5rmt; I ^ Mth(FT I 7. srrrfsnff ^ iilPiR U fi^mls^i 41 dj l^Bd "ET ^ d 1 1 8 . 9. c(kt^'d'<^ ^T^^3rrrHPTT^9#TrT:ll 10. q;^ ^6lRc(<^Tl ^RTRPTsf^: FTKTrtrrapt ^SFTc^J^J I 12. 3T9iWTsfWCTTc^TW7Ri1^:| 13. R 341 Appendix-2 (A : Adhyaya V : Verse) 3TAV 3T AV 31chmd: 13 290 iH % l: 6 99 ylctd 3 109 12 88 3|U|l 342 3Pi^<'H=h^dr'li 17 238 ylrlis)'ijt 12 74 17 237 3T^:^fe1^e?rsf 5 51 14 39 14 54 -ild M.C) IB 1^511^ 18 292 1 36 sr^ ttTs w ^ ^ 17 157 20 27 3T^rWT?^Tir^ 16 24 17 2 snnF^TXHftlMs^Tm^ 18 110 17 68 11 117 3f$ZfTCRi'; 10 68 31'>(1m|<41 'liRd 8 34 STKfFTF?'cJrft^TFT 13 4 3^S!^ dTt:ll^ci:m^||: 17 30 3f6zmmrw^w 2 40 srsT^^d,^? 20 73 sTEqTtrqt 1 18 ^^cjl^l^SJIs^t" ^ 14 111 19 30 3fSTgr fft: 20 80 13 263 3J-sq 17 7 ^^'dc^,c>q■]L|f;)c^l 14 97 2 95 14 114 3rsTTKTT^ ^ 13 297 18 128 3T*4mc(T^'j1J|d: 2 41 31'1s5ci<|rfT'dTT^W 5 43 343 13 207 13 195 17 32 vjIHI 10 103 Si-iK^iPl ctitnfpi 6 94 18 43 10 65 8 50 3 344 15 91 3 345 10 3 3TW^ y c^'iir+1 20 135 14 22 3T^ ^RTf g^arfoT 1 79 3 131 <5)6 et’?(^'^tS51M' 2 65 3T?q^H Jell aRrI 17 57 11 113 7??^ ^oq- 17 53 316+K^^d'^ 3 53 16 31 Rl Tay|<4i 1 38 3r^?TT%5W: 4 21 6 67 17 235 10 45 3RraRfWrHT 5 2 3)6'^’A“I "trFtf 11 112 18 134 3) ^t^iK 'Ml Irl^ 10 107 2 114 3)gcfi<)SW 10 33 srHTTF^: 18 4 3TW^#frW 1 90 3Rhr#^ wtn^: 13 293 3T?teT?c%: 2 66 3RT^|oH r| ^^lijiiir 2 102 17 72 3RT 2 90 3 346 17 178 SfTrfTTTJcT ^ ^ 16 14 snrnffsf^ ^ 19 37 3flcHI 18 35 18 153 3?|^t H^^rvnHI^ 2 42 3fTrrr^q^S9ht 18 71 3TlrJ7T ?Tcfwqcx:(lct, 17 94 3TTrfTWITl^iTW 3 83 11 54 3IlrJWHiT^S4r'1|ii; 13 69 3T1r^l O 18 168 STTc^lW ^PTrit 2 60 3irr*ii6 10 43 3) 1 rH ^ :y Irl W) 5 45 17 90 18 159 3|lr^c|J^qi^d 13 156 1 66 4 31 3?lrHi^c( 6 78 1 2 3TT?iT^S^fg%^ 13 196 18 48 3TTcTRtS^Wt^ 17 95 cHlrA'^c^cict,|>| 18 36 3||c^ h1 15 37 31l^^^>q■c^^H^F: y|U|: 4 29 SnTFT^ 5W^^?TFT 14 95 15 79 3TWft^?RTT^®TT 17 83 3fT«T^ cTFTM 20 1 18 159 3rrq^f^nr^: 7 1 3TToR^^IW^ 10 145 18 106 3fT?Tp^ sf^FH; 18 75 7 9 3TTrT^ferpr*5^^: 18 111 3 59 13 168 17 60 18 138 3||Rrq|l^<;Trr^lW 18 45 3Tlr^l ^HKul ■JrHM, 9 58 14 108 4|lr^l5lMyH^Rt<>d1 18 76 sTTETR^rri^r^ 20 91 17 93 sfTymrrw^sf^ 3 8 atir^rcMcic^y-^^; 17 289 3TTW¥^T^: 8 82 STTrHT sreW 16 13 3TFTOlW?c^^ 13 124 3TTtRT Pi si ri^6l 17 294 13 200 3TT?TTT -a^Rlqicnl^ 20 138 ^N'^^-JIr'Hdl ^=tdl 2 74 mrH\ '*l|iff:q 347 31 4 48 14 109 20 57 17 288 17 170 fi^ ^TT^nr^s^jT^ 19 4 3(H'^<^W'Hlc(lblH 2 75 !irrMTl> y\w: 20 62 3tMlRtClW*MI 'I'UdlCl^ 14 47 ??«r ^tf^rrar^: 10 100 9 67 fr?TW^ cJcfWr 18 109 sTFKRTfrrat 5 36 20 53 Sl-qr^: !!l«(|t{l^ 13 177 10 146 14 15 13 250 SImIRicI q'^TTcTc^ 13 21 13 183 3nW'Hfcr1Mw^ 19 89 Sc^ cm' oM|.jd «cf 13 155 3Tr1^^TNtstT^8T?g" 17 77 9 12 iHll^'*{rf 6 57 5 27 13 299 18 258 7 15 18 239 3Jl4lRir1 ^ Wdoif 13 94 15 75 3TTWT^:7^»^ 15 15 ^c^cjJHR i'ih 17 231 14 100 'd^ 5t^+>tr yl<« 13 181 5 68 348 5 71 fwT^yw%$^< 19 88 5 32 12 26 8 100 17 261 sR»<4Wiy<'C<^(rf^ 14 52 10 138 ^Ri^TWlM^'eKlcl, 18 210 ^!ill iJ: Wrfi;^: 12 72 8 46 TT^Btjxrgjf^ 16 35 ^P^iJluimHlrHcxi 11 101 f^sHrmw ?«TFTTr 1 10 20 28 f'SJTT^W^^^TW 6 86 20 41 f>iJxr^¥wrE^ 19 72 ^f^lPl 11 66 19 77 m" #m": 11 45 6 85 ^j^ijiuilci of|.q-T^ 8 63 5 85 11 47 5 58 19 10 14 99 ^=k1: 3 87 20 22 17 249 9 19 c!4d4lql^cj^v4«fH, 19 14 si'Sij'S- ^n^di ^nwi 9 17 17 276 sP^4; ^i*^^'4Tc)i: 19 8 17 116 1 33 d=»dl 18 11 2 33 17 11 l^^sePfsd <^wid^ 18 8 qiuji: 18 6 18 17 3cf^3Tl^^MteT 19 87 Cft 18 92 dcTtim'!^ ^-cTrtlFIT 20 117 ?flchfJlc|- 18 97 d^'r) d^ 13 142 17 61 3 ^ ^ *H6drH^uiJ 13 30 2 79 dd H: ^ "4: 5 65 17 147 ^SrTFfT 18 22 7 13 8 96 13 119 5 66 2 92 f f^ywf^rf^wTT 20 127 sri^gr^ 16 15 1 35 ddl: 20 132 f^7T7|TTRT^ 19 39 1 101 19 68 12 3 f^S^^^TTrsfT 10 110 cicM5(d(^5lMW 18 255 f ^ s c m ^ s # 10 99 ii^d. 10 14 349 17 155 8 3 3 99 7 77 14 60 ?rw: 12 69 5 T W lt w M ; 20 100 q'if: 12 8 3TT^WTf^Ttr: 17 135 6 6 q;^qKq-«n'*m 13 198 1 95 CT^ 'J^STPf i: ^u 3?if^TTl^rdw 6 20 li,d|c^!*i|l 3)i^d|i|| 18 33 y^SCfRTf^ 2 128 Ij_dlc|^c| sjllchcKf: 17 286 3WTtWTvFT$ft^: 17 125 i^ d iq '+ IM 350 7 65 f c ^ l 15 14 5 28 15 83 114 2 45 ^¥TlrT^fct,W lct 19 31 11,4 ct>|+^sl^<^-|; 13 294 C>d'^itu| ^y\^tdl 1 1 lid' xj 13 277 8 1 13 152 1 108 llc( 15 49 Q,I^5j i'? 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