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Home , Anavastha, Manana (reflection), Moksha, Samanadhikaranya, Sambandha, Tajjalan

Swamy ’s SrI BhAshyam (Chapters 1 and 2)

By Srimathy SarOjA RAmAnujam sadagopan. org hpe 136 1 vi iv i Chapter 2 Chapter 1 theAuthor About Anantharangachariar Veda VyaasabySriN.S. Sathakopan V. Koil Sri Oppiliappan by Foreword Page C ONTENTS

sadagopan. org sadagopan. org

individual personality. It is the supreme ecstasy of LIFE in GOD”. GOD”. LIFE in ecstasyof individual personality.It is thesupreme andeternity , withalltheplentitude chapter evaluatesthedoctrine ofMokshaandaffi of theSaad fourth chapterelucidatesthefruits aredescribed.The Brahman thegraceofSupreme forwinning be practised (means) to striving goal bythe ultimate chapter asthe immanence”. ofits inspite perfections infinite Jeevantorecogni the bhaddha The or RealityhereistheSupremeSoul,Brahman.TheHithaMeansfor ortheUltimategoaloflife. PurushArTa dwells onthe andthethirddealswithHi ofReality theTattva orthe formulate twochaptersofBrahmaSUtrAs thefirst that It hasbeensuggested goalitself”. nature ofthat the chapterdiscusses while thefourth outlines th chapter Thethird thought. of systems defenceoftheVedA philosophical works outa of elucidating theapparentlydoubtfulimport and finalchapter.“The first chapterbrings ou andpatte have amagnificentcrescendo The SUtrAs”. conclusive wordsoftheBrahma reasonedand in thewell and also hymns, ways,invariousdistinctive various seers in (Meaning): hEthumadhbhir-viniscchithai: padahscchaiva BrahmaSUtrA pruTak vividhai: geethamchandhObhir Rishibhir-Bahudhaa says(XIII.4): the Supreme, ofdelive the means of theBody)anddiscussing Known(KshEtra/Bod Whiledifferentiatingthe ( Gitaa of Bhagavath chapter thethirteenth in thanGithAchAryan noneother by us out to SUtrAsbequeathedto ofthese The importance of SrimanNaarAyaNanHimself. crisp, aphoristicmanner.SageBaadarAyaNais SUtrAsdi These SUtrAsknownalsoasSaarIraka of BrahmaSUtrAs ofVedAntha, In thesystems KshEthra-KshEthraj~na bhEdham KshEthra-KshEthraj~na “The truth about the KshEtra/body and KshEtraj~naa/ has been sung by has been andKshEtraj~naa/Soul the KshEtra/body about “The truth F OREWORD O PPILIAPPAN ze the ParamAthman (indweller of the Jeevan) as “the One with as“theOne the Jeevan) ParamAthman (indwellerof ze the ).

FOR KOIL i B The Supreme Brahman is recognized in the third The Brahmanisrecognized inthe Supreme tha/means or Saadhana and the fourth chapter chapter andthefourth orSaadhana tha/means Jeevan and the different types of upAsanaas ofupAsanaas different types Jeevanandthe S certainpronouncements.Thesecondchapter none other than Sage , an amsAvathAram none otherthanSageVyAsa,an amsAvathAram

which only that experience can bring to the whichonlythatexperience canbringtothe Sage BaadarAyaNa occupytheloftiestposition. Sage S Y y) from the knower (KshEtrajn~aa/the knower y) fromtheknower(KshEtrajn~aa/the hana covered in the third chapter. The fourth fourth The chapter. in thethird hana covered us bySageBaadarAyaNaahasbeenpointed e spiritual pathway to the supreme goal of life, of life, goal spiritual pathwaytothesupreme e rance from the manifested Prakruthi to attain toattain Prakruthi manifested from the rance R t the coherent import of the by oftheUpanishads the coherentimport t

still the essence of Upanishadic teaching in a still theessenceofUpanishadicteachingina rms that is “the direct experience of rms thatMokshais“the RI nthic standpoint in the context of adverse ofadverse inthecontext standpoint nthic I V.S rn as theymovefrom th B H ADAGOPAN A SHYAM

e first to thefourth

sadagopan. org sadagopan. org KaalakshEpam routeform herAchAryan,U.Ve thetraditional acquiredthrough BhAshyam ofSri scholar tosharewithus herknowledge Teacher and we could persuadeDr.SarojaRamanujam,aneminent We aredelightedthat granthams, theNaayaka Mani willbe missingif In BhAshyam. ofSri anddepth the grandeur a inTamil masterly commentaries BhAshyam ofSri benefit fromUnderstanding ableto be maynot us,who for language. Fortunately its original in BhAshyam Sri studying Sa of knowledge faced bynothavingadequate properme sothatwecanpursuethe Upanishads” adoration. AchAryaRaamAnuja feltthatweha RaamAnuja's commandmenttostud to others it andtaught Swamy Desikanstudied for owncommandment RaamAnujA's The of Sri importance ofSrirangam. invasion of SriSudarsanaSuri,whichSwamyDesikanpr PrakAsikaa Srutha from starting BhAshyam Sri on commentaries There aremanyoutstanding Muni. likeYaamuna poorvAchAryAs shown byhis of the magnificent commentaryofAchArya of the KalyANa guNamsandorganicallyrelatedtotheJ anantha with much astheUniverse(Jagath)isreal.The onenessofaSavisEshaBrahman andthattheJeevan Brahman advocates SavisEsha andestablishe nature ofUniverse) and illusory RaamAnujareject achith -visishtaBrahman”. inhiscomm RaamAnuja asestablished Brahman of the view, are veryreal.Inthis ofwhich (achith) both matter the non-sentient (chith) and (SavisEsha Brahman) anditistheonlyreality SUtrAs andestablishedthatBrahmanisendowed withattributes conc (illusory). Ramanujaarrivedatdifferent alone isReal(2)Jeevanidenticalwiththat (1)theundi accordingtowhich AbhEdhavAdha ofAdhvaithaor andestablishes the SUtrAs onVedAntha commentary VisishtAdhvaitham andDhvaitha SUtrAs tosupp the VedAntha commentaries on Sank including Many prominentVedAnthins Goal. Supreme of the theNature to attainBrahmanand(5) of theUniverseanditsre Brahman (3)theNature (1)The NatureofBrahman(2)the of theVedantaSUtrAs”.Thesefivetopicsare: S.M.SCh toDr. VedAntha according of doctrines withthefivefundamental alsoastheVedAnthaSUtrAsdeal The BrahmaSUtrAsknown nd English are available to gain a degree of appreciation of nd Englishareavailabletogainadegreeofappreciation m respectively. Sankara's BhAshyam istheearliest Sankara'sBhAshyam m respectively. y Sri BhAshyam was not motivated by anythoughtofself- wasnotmotivatedby y SriBhAshyam ii Brahaman and (3) Jagath or the universe is unreal universeis Jagath orthe Brahaman and(3) RaamAnuja (SriBhAshy d that the Brahma SUtrAs of Sage BaadarAyaNa Sage BaadarAyaNa of d thattheBrahmaSUtrAs as organically related to both the sentient as souls organically related toboththesentient ed the views of Sankara (nirvisEsha Brahman of Sankara(nirvisEshaBrahman ed theviews 30 times in his lifetime. The reason for AchArya inhislifetime.ThereasonforAchArya 30 times ara, RaamAnujaandMaadhvaara, have written the Sundara Simham series on PoorvAchArya series onPoorvAchArya SundaraSimham the BhAshyam is recognized, whenwereflecton recognized, is BhAshyam lusions from Sankara by studying the same fromSankarabystudyingthe lusions nskrit and Saasthrams can handicap us from us from canhandicap andSaasthrams nskrit . ArasaaNippAlai Sri GopAlacchAr Swamy,a ort their darsanams dealing with Advaitham, Advaitham, dealing with ort theirdarsanams we did not have an essay on Sri BhAshyam. wedidnothaveanessayonSriBhAshyam. eevans and the Universe are thecentraltenets eevans andtheUniverse individual Soul(Jeevan) and itsrelationto lation to Brahman (4) the nature of the means toBrahman(4)thenatureof lation through theclassicalKaalakshEpamroute, fferentiated Brahman (nirvisEsha Brahman) Brahman(nirvisEshaBrahman) fferentiated ans to gain Moksha Sukham. The difficulties ans togainMokshaSukham.Thedifficulties ary, the scholarly author of “The Philosophy authorof“ThePhilosophy ary, thescholarly otected withgreatcare during theMuslim ve to know “the true inner spirit ofthe ve toknow“thetrueinnerspirit entary knownasSriBhAshyamisa“chith- is different fromBrahmanandisreal as is different VaishNavites to read Sri BhAshyam. BhAshyam. Sri read to VaishNavites am) followingtheway RaamAnuja Daasan, Oppiliappan Koil V.Sadagopan RaamAnuja Daasan,OppiliappanKoil GhOshti. SundaraSimham served bythe communities VaishNava thanks toDr.SarojaRaamAnujam Our sincere chapters. two on theremaining time amonth's in follow itup onthefirs Today wereleasethecommentaries There willbetworeleasesonSriBhAshyamun out the pathlaid BadarAyaana following forherclea SarojaRaamAnujam grateful toDr. Swam UtthamUr DesikaSri sishyar ofAbhinava by AchAryaRaamAnujainSriBhAshyam. iii der the authorship of Dr. Saroja RaamAnujam. der theauthorshipofDr.Saroja r commentaries on the individual Suthrams of r commentaries ontheindividualSuthrams for her much appreciated Kaimkaryam to the the Kaimkaryam to appreciated for hermuch t two chapters of Brahma SUtrAms andwill ofBrahmaSUtrAms two chapters t y, the author of BhAva PrakAsika. Weare y, theauthorofBhAva

sadagopan. org sadagopan. org Dhva- ipAyanA is one of those VyAsAs VyAsAs of those isone ipAyanA Dhva- KrishNa by theLord 28times classification waseffected the vEdhic lore.Th VyAsA classified the people, all inonemass,&people werenotable toimbibe vEdhAsduringeachDhvAparaYugam. ThevEdhAwas ofVyAsAandclassifiesthe in theform elaborately (3.3) describes purANam The Tr and austerities,herealizedtheSupreme the quietrealmsofHimAlayAs(BadarikAsra ot and the sacredlore of the study the him into is sa genius bybirth.It Sri vEdhaVyAsAwasa and VedAnthaSUtrAs. Bhaaratham was theclassifierofVedAs,au Veda VyAsA to According SUtrAs. oftheVedAntha was theauthor and VyAsA toVeda refers purANam The pArAsaryah”. vyAasah tohimas“SahOvaacha is vEdicreference hewasalsoreferredkshEthram, toasBAdarAyaNA.There in Badariwas dark.Ashehadhishermitage complexion since his pAyanA' Dhvai- He wasalsocalled'KrishNa an island. on was born he since was called“DhvaipAyanA” ParAsarA andSathyavathi.VyAsA was bornofthisgreat VyAsA PurANam. VishNu theauthorof ParAsarA became knowledge oftheSupremeReality. endowed withthetrue was ParAsarA blessings, oftheir andonaccount PulasthyA latter and was blessedbyVasishTA sage ParAsarA; eminent sonofthe grand sonofthesageShakthiand andthe VasishTA Brahmarishi, grandson ofthefamous Hewas the great ofgreatsages. in anillustriousfamily wasborn VyAsA (asheisknown) Sri KrishNaDvipAyana stupendous achievements. an incarnation of Lord VishNu Himself on account of these as Heisconsidered SUtrAs). SUtrAs (Brahma VEdAntha ofthe also theauthor is He andpurpose. content to their classified thevastvEdiclore sage, who great is this It . andthe of author Heisthe . of thegreatsages names among The nameofVedavyAsAisonethemostcelebrated S into several sections according sectionsaccording several into RI N.S.A V NANTHA EDA uth eulogized in the and Upanishads. Upanishads. VedAsand in the uth eulogized iv B V thor of the PurANAs and the composer ofMahA the and PurANAs ofthe thor

Y id that the great sages Yaj~nyavalkyA initiated initiated sagesYaj~nyavalkyA thatthegreat id her branches of knowledge. VyAsA resorted to of knowledge.VyAsAresorted branches her mam) and by performance of rigorous penance penance ofrigorous andbyperformance mam) R

e mentions that this kind of kind mentions that this purANA VishNu e the teachings of thevEdAs.Forgoodof the teachings in the form of VyAsA.ParAsarA's son, Sri how Lord MahA VishNuincarnatesHimself how LordMahA and it is believed that the son of DhrONA sonofDhrONA and itisbelievedthatthe his achievements and a his achievements ANGACH our tradition, it is an undisputed fact that fact itisanundisputed ourtradition,

A RIAR

ffirms that he alone ffirms that byhimfor been laidfirmly foundation ”. The there, wherethereis is th VyAsA Supreme . the knowledge about andthe PurANAs and from the VedAs,IthihAsAs thewisdom for gaining him depend on agreat isanillustriousseerand Sri vEdhaVyAsA me!”. to in thehereafter.Butalas!noonelistens Dahr lifted up,that my arms both voice, with my top of shouting atthe am Hesaid“I byanyone. notheeded were (upadEsams) ev atonetime how The MahABharathAdescribes Brahmam. it tohisson,Sukha taught and BhAgavatham madh Sri- composed Lord tohim andadvise calledon sage NAradhA completed, overcomefelt uneasyatheartand whenhebegan tore advancingth heartedly for engaged himselfwhole this VyAsA wasovercomeby howVeda SB describes mood of many branches. its into the treeofVedAs of dividing thepurpose avathArA for depressi describesthatthe (SB) Srimadh BhAgavatham VedhAoverthecourseoftime. evolved foreach was accomplishedbyVyAsAandlaterthediff to thePurANAs further,hetaught Sumanthu; SAma PailA, YajurvEdhAtoVaismpAyanA, to VedhA taught Rig particularVedhA. He a one ofthem each accepted 4disciples&taught this by separatelycodified Atharvans were su classesofpriests, the different for required texts Thedifferent theBrahmaNAs,AraNyakAsandUpanishads. four SamhithAs, th about brought who ItwasVyAsA, lore. the Vedic The greatestachievementofVedaVyAsAwasthe others. TulAdharA and Hehasillustrated truthby this of life. couldbeachievedby andhonour MB thatglory in taught thetruth VyAsA humanity. of forthegood by VyAsA MBwasauthored DharmA. The sc advised the VyAsA in greatesteem. held VyAsA & others DharmarAyA KrishNA, Sri DhritharAsh-trA, asBhIshmA, The heroesofMBsuch Sri KrishNaDhvaipAyanaVyAsAtookanactive averyexalted isthus one. of VyAsA status VyAsA. The would becomethenext the entireworldtofollow. v on. Following Sage NAradhA's counsel, VyAsA counsel,VyAsA NAradhA's on. FollowingSage great Master. VishNu PurANam says that VyAsA VyAsA that says PurANam Master. VishNu great mA alone leads one to all auspiciousness here and leadsonetoallauspiciousness mA alone means of the stories of VidhurA, DharmavyAdhe, DharmavyAdhe, ofVidhurA, ofthestories means RomaharshaNA. The classification of the VedhA of Theclassification RomaharshaNA. ch as the Riks, the Yajus, the SAmans and the the the Yajus,SAmansand as theRiks, ch VEdhA to & the AtharvaVedhAto &the toJaimini VEdhA the One imbibing and practising the cardinal practisingthecardinal theOneimbibingand flect with discomfort flect withdiscomfort of the Indian culture rooted intheVedAshas culture rooted Indian of the part in the events of MahA BhAratham (MB). (MB). part intheeventsofMahABhAratham Lord wasbornasVyAsAtheseventeenth erent branchesandsub(SAkhAs) exponent of the cultural heritage of India. We culturalheritageofIndia. of the exponent collection, consolidation e good of thepeopleforyearsandyears.He e good e author of this eternal message: “Victory is is “Victory message: eternal this of e author e different divisions of the Vedic lore as the asthe divisions oftheVediclore e different ions of the Kuru race to follow the path of Kururacetofollowthe ions ofthe frustration inspite of the fact that he had factthathehad ofthe inspite frustration en this great VyAsAfeltthathiswordsof en thisgreat d VyAsA to sing solely on the glory of the ofthe solely ontheglory to sing d VyAsA that hisworkwasnot and classificationof

sadagopan. org sadagopan. org She had traditional KaalakshEpam of SriBhAs KaalakshEpam She hadtraditional in . and isaSiromani in Philosophy She earnedherDoctorate Philosophy. She has a rich educational background withdegr background She hasaricheducational ,Dasavathara,SriVishnuSaha oursa relatedto on varioustopics discussions Dr SarojaRamanujam Sooktham andLakshmiSahasraN Sooktham decades. Hiscommentarie many for Sanskrit Tamil.He isprofic and inSanskrit Sri Sookthis is Swamy. He Sri Veeraraghavachar UtthamUr Sc Sri VaishNavite Swamy, whoisa92yearsyoung “Smt Saroja Ramanujam with her Sr with herGuru Saroja Ramanujam “Smt is a retired teacher and an active contributor to a number ofweb toanumber teacher andanactivecontributor is aretired A BOUT aamaavaLi are awaitingpublication vi THE mpradayam. She has also numerous web blogs on webblogs has alsonumerous She mpradayam. sranaamam, Ramanuja Philosophy, Sankhya etc. Sankhyaetc. sranaamam, RamanujaPhilosophy,

i Arasanippalai Gopala Desikan Swamy” GopalaDesikan i Arasanippalai the author of many commentaries of AchArya of AchArya many commentaries of author the ient inJyothishamandhasbeenaTeacherof ient hyam with Sri Arasanip hyam withSri ees in Mathematics, St ees inMathematics, s on Sri Lakshminarayana Hrudhayam, Sri Sri Hrudhayam, Sri Lakshminarayana s on A () from Madras University Madras University from (Vishishtadvaita) holar; He is a disciple of Abhivava Desika holar; HeisadiscipleofAbhivavaDesika UTHOR

atistics, Economicsand palai Gopala Desikan palai GopalaDesikan as a result of bhakthi isstressedinvi Jnana asaresultofbhakthi means ofsalvation. isthesole bhakthi that implies bhakthirupa Bhavathu mamasemushi nivasah, the abode of Sri,that is LordNaraya in this matter dealtwith the subject considering couldbetakentohave Srinivasa Parabrahman. herealsoRamanuja As invedharthasangraha sport, aremere annihilation sustenance and bhothavraatha rakshaika vinathavidhitha His path toprot who hasvowed Vidheepthe, sruthisirasi Srinivasa, theSupremeBrahman, in ‘May myintellect,semushi,beengrossed semusheebhakthirupaa parasmin bhavathu mama sreenivaase brahmani Vidheepthe Sruthisirasi vratharakshaikadheekshe Vinathavidhithabhootha Akhilabhuvanajanmasthembhangaadhileele the Ramanuja opensSribhashyahiscommentaryon effectively. of while philosophy the ofotherschools Sribhaashya refuting views firmly in visishtadvaita the Sribhaas monumental work, suthra, ishis byRamanuja.Hiscommentaryon Brahmasuthra ofvisishtadv ofthephilosophy The principles I The reason for this vow isdenoted by The reasonforthisvow ultimately. Mukthi toprotectis,givethem vow it His Suriputs As Sudharsana toallbeings my vowtogiveprotection ‘It is mama dhadhaami ithivratham Sakrdheva prapannaanaamthavaasmiithi surrenderstoHim, Vibheeshana GajendhraandJatayu?ItisHisonlyvowasRamasays when case ofVibheeshana, followthe path of devotion.Mayit and vidhitha, bhoothavraatharakshaikadheekshe. Bhootha,al thediksha,vowof havingtaken described as onlypurportoftheVeda.BrahmanorNarayanais isthe andBrahman about Brahman ofknowledge theonlysource Veda is Srutisirasividheepte. import Veda,asitschief sruthi, NTRODUCTION

brahmani srinivase, who is shining on the crown of the vedas, crownofthe onthe whoisshining srinivase, brahmani S RIBH vadhinaam abhayamsarvabhoothaanaam vadhinaam 1 akhila bhuvanjanmasthemabhangaadhileele. akhilabhuvanajanmasthemabhangaadhileele.’ akhilabhuvanajanmasthemabhangaadhileele.’ S na, Paravasudeva, the Brahman of visishtadvaita. ofvisishtadvaita. na, Paravasudeva,theBrahman whoever surrenders to me saying, “Iamyours”.’ whoever surrendersto sishtadvaita. Srinivasa R ect all beings who bow down toHimandfollow bowdown ect allbeingswho aita are expounded in the interpretation of the ofthe interpretation areexpoundedinthe aita A

I: devotion, bhakthirupa bhavathu, on Lord bhavathu,onLord devotion,bhakthirupa uses the name Srinivasa as asynonymfor Srinivasa uses thename protecting His bhakthas, vinatha vidhitha protectingHisbhakthas, vinatha vidhitha SHYA l beings, who are Vinatha, surrender to Him l beings,whoareVinatha,surrendertoHim Brahmasuthra, otherwise known as otherwiseknownasVedanta Brahmasuthra, work Srinivasa can be construed as sriyah assriyah canbeconstrued Srinivasa work be man bird or beast, as can be seen in the orbeast,asbe manbird canbeseeninthe reference to theLordofThirumala,but dhikshe, and for whom the acts like creation dhikshe, andforwhomtheactslikecreation hya. Ramanuja establishes the tenets of of hya. Ramanujaestablishesthetenets Brahmasuthra with an invocationalverse, Brahmasuthra withan

or Brahman crowns the the crowns or Brahman The

sadagopan. org sadagopan. org remnant,whileakhi means sesha, letter ‘a’,akaaradenotesauspicious because the The word akhila is aadhi used by Self.Thisisimplied astheir beings instead of anyonly creates for protection.Henot turn toHim other word of the same Hefeelsresponsible andhence without effort, meaning, like sarva andth creation, janma,thesustenance,sthema or nikhila vrtthasyahethubhAve' 'Athasabdhah Then ramanujaexplainsthe word'athah'thus: referre the Ananthrya result, thatismoksha.So eternal and infinite secures ofBrahman of therealnature knowledge because the up be taken rituals doneforspecificpurposearefiniteandtr that theresultof Then, aTHa-afterthestudyofpurvamimamsa,therefore, athah-knowing should beunderstoodasfollows. The crypticsuthra is,'aftersomething.' that of'then', inthesense isusedhere word 'aTHa' the that means bhavathi,' sabdhah AnanthryE aTHa athraayam tothesentence' Now coming Visishtadvaita. commentary whiletha bySankaraand Madhwa totheir siddhanatha been interpreted according Brahmasu of the consisting UttharamimAmsa of arecalled of Vedanta otherconcepts Brahman and natureof study ofthe While the Ramanujaof suthras form in the byJaimini anditwasprepounded orkarmamimamsa PurvamimAmsa called is therein doubts ofthe texts andclarification ritualistic ofthe The interpretation is based as Vedanta consistsofupanishads. known The uttarabhaga, on Bhod while portion The purvabhaga,dealswiththeRitualistic basically consistsoftwoparts. the vedas,eachofwhich wordswe meaning ofthese Before weexaminethe AnanthyaaryE bhavathi.' with startshisSribhAshya Sri Ramanuja B S J S IJNASAADHIKARA UTHRA RIBHASHYA RAHMAN -1 '

- PAADHA A TH N AATHO AM 1-

ADHIKARA

BRAHMA la isasesha,allinclusive. N

JIJNAASAA A -1

2 padha, bhangaadhi, and annihilation and soon. and bhangaadhi,andannihilation padha, d to ihere is after the study of karmamimamsa. of the study ihere isafter d to the words 'athra ayamaTHashabdhah sustains and annihilates but also enters into the into the alsoenters but sustains andannihilates ansitory,inquiry of Brahman, brahmajijnAsA-to brahmajijnAsA-to of Brahman, ansitory,inquiry for the beings He Himself created when they created whenthey He Himself for thebeings thras of BAdharAyaNa. Brahmasuthras have ofBAdharAyaNa.Brahmasuthras thras e annihilation, bhangaallareHisleela,done annihilation, e haayana vritthiandisinaccordancewith ’--- T ness and represents the Lord Himself. Khila Khila ness andrepresentstheLordHimself. have to understand alittleofthestructure havetounderstand HEN , THEREFORE

THE

INQUIRY

OF

nirguNabrahman. Bythis statem auspicio wonderful, inconceivable muktha other realized, defects, (thiseliminates supreme Purush The word‘brahma’referstothe abhidheeyathE kalyANagunaganah Purushotthamah svabhAvathahnirasthanikhil BrahmasabdhEnacha He says Ramanuja outlinesthebasicconcept andasankhyEya,countless,asDesikasaysinYadhvAbhyudhaya, thiught or limited bywords Sankhya Avadhiislimitand vAk andmanas. infinite, ananthakalyANagunagana The adjectivesanavadhikaandasankhyeyawith 'brahma.' answ theopponentand from objection possible Sribhashya alsoweseethataccording In the text. possible replytoany samAdhAnam, Akshepasya full sentences, vAkyayojanA, itmustconsistof jijnAsA, brahmNah asin of thewords meaning etymological PadhArthkthivigrahah, the wordslikesepa splitting PadhacchEdha, A bhashyamusthavefiverequisites,namely, also. aboutBrahman knowing anobject and byknowingwhatisBrahmanincludes because theactofknowingrequires is It object. an of sense the in used is wordbrahmaNah the and is applied shashati' 'karmaNi puthr asin'rAjnah or relationship connection jijnAsA.'hewordbrahmaNahis 'brahmaNah Next Ramanujaanalyses theword' brahmajijnAsA. anantharabhAvinee, subsequenttovedhAdhyayana. th moksha,sanjAthamokshAbhilAshah, attaining andasth ofalpa,trivial are produces resultswhich learnedalongwith thevedasare vedas. When Ramanuja explainsastowhythestudyofBr knowledge ritualsalon because the of Brahman athah,meaning'therefo theword without inquiry butit istobetakenthen, ofBrahman inquiry aword 'atha' If the word-meaning. the previous for is which 'aTHA' of meaning the to Vrttha refers ent he declares without any ambiguity that the word brahma brahma thattheword ent hedeclareswithoutany ambiguity us qualities. These wordsservetodenythe conceptof qualities. us , auspicious qualities, show that they are inconceivable by thattheyareinconceivable show qualities, , auspicious of visishtadvaita by his explan byhis of visishtadvaita 3 to the abovelakshana Ramanuja presupposes the the presupposes Ramanuja abovelakshana the to rating the suthra as aTHa,atha,etc. the suthraas rating e will not secure thereleasefrombondage. e willnotsecure ahman comes after that of karmakanda of the thatofkarmakanda ahman comesafter would not justify the action of taking up the up the notjustifytheactionoftaking would , everfree, nitya, souls), and possesses infinite, nitya,souls),andpossesses infinite, , everfree, is number. Hisqualities is thereby acquired karmajnana angas,the their ah,' the son of the king. Butherethe ah,' thesonofking. rule objection and vyAkhyAnam, commentary on on commentary vyAkhyAnam, objectionand 'then' and the word 'atha' explains the reason reason 'atha' explainsthe word 'then' andthe re', which implies the need of the knowledge oftheknowledge whichimpliestheneed re', a, , who is naturally devoid ofall whoisnaturally a, NArAyaNa, ers them after explaining about the word after explainingabout ers them adhoshah anavadhikaathisayaasankhyEya reference to His wonderful, athisaya and referencetoHiswonderful,athisaya is removed, the is suthra wouldmeanthatthe removed, in genitive case denoting , ingenitivecasedenotingsambandha, ira, transitory.Soto e inquiry of Brahman, brahmajijnAsa,is ofBrahman, e inquiry desiretoknowBrahman, ' ItisjijnAsA, ation of the word‘brahma.’ ation of one who is desirous of whoisdesirous one areanavadhika,not

sadagopan. org sadagopan. org SabdhavAchyavedhAkyAkshararAsEh grahaNamviDHeeyathE' thaavath“svaaDHyaayo adhyEthavyah"ithiadhyayanEnaivasvADHyAya praTHamam hi- study ofthe vedasbysaying,'thaTHA thekrama,orderof Ramanuja elaborates on purvamimAmsa. the latterpartofstudy forms UttharamimAmsa onehastostudy theasthiraphalathva understand dharmajijnasa, suthra the with beginning the purusharthas discusses sastram The PurvamimAmsa of moksha. bliss mimAms andturnstoUtthara asTHira phalathva its alpa of to know comes PurvamimaAmsA the studied whohas Theone know. desire to isexamined. last wordofthesuthrajijnAsA word‘bra the of implications the After examining be inquired. ‘sa EvAJIJNaSYAH,’Healonehasto remedy ispossibleonlybythegraceofLord andpermanent theyarenotpermanent byothermeans be remedied thesemay Even though andmentalconflictsforwhich our ownphysical beings Duetoother no reason,Adhidhaivika, are dueto samsara ills of object ofjijnAsA.The Adhibhouthika,Adhidhaivi samsara, namely who are As theLordissoleresortforthose amrthathvAyasaEvajijnAsyah.’ ‘thApathrayAthuraih word‘brahma’deno Another reasonforthe by nature. in theadjectivalsensebutasmukhyArTHa, onlytheLord.Theimplicationhereisth denotes degr aninfinite to thegreatness nature possesses bethatwhichisby canonly oftheword whichisgreat,themukhyArTha applied toanything be it can though greatnessand mean ‘brh’to the root from derived is sarvesvara. Brahmasabda Ramanuja thenproceedstoshowthatthe qualities. His even oneof become ex is, He Him as Proceeding todescribe nigamavan shrAnthAh ‘yadhEkaikaguNaprAnthE co andasankhyEya, limited bywordsorthought vAk andmanas. infinite, ananthakalyANagunagana The adjectivesanavadhikaandasankhyeyawith (devathAntharavyAvrtthyarTHah-Sudarsanasuri) doubttothecontrary. removingany withNArAyaNa, is synonymous ' anditisprecedenttotheUttharamimAmsa in asmuchas,orderto Avadhi is limit and Sankhya isnumber is limitand Avadhi , auspicious qualities,showthattheyareinconceivableby , auspicious 4 The word is a compound meaning jnAthum icchA, icchA, meaning jnAthum The wordisacompound ka and AdhyaAthmika, He alone becomes the alone becomesthe He and AdhyaAthmika, ka and natural elements, Adhiboutika and Due to naturalelements,Adhiboutikaand and , who alone can release us from the samsara. So the samsara. alonecanreleaseusfrom , who word Brahmancanonly mean nothingbut the three thApaas, due to fate due to dueto fate dueto Suffering threethApaas, the affected bythApathraya,thethree afflictionsof our own actions are responsible, AdhyAthmika areresponsible,AdhyAthmika ownactions our of vedas and hence forms one whole with the of vedasandhenceformsonewholewiththe at the word, great being, brahma, is not meant at theword,greatmeant being,brahma,isnot ee, as in the case of the word ‘bhagavat’ which asinthecaseofword‘bhagavat’which ee, untless, as Desika says in YadhvAbhyudhaya, untless, asDesikasaysinYadhvAbhyudhaya, ting sarvesvaraisgivenbyRamanujaas hausted by the time they finish relatingabout the timethey hausted by in its denotation of something which is great great is which ofsomething itsdenotation in hma’ and explaining it to mean Narayana the the mean Narayana to it andexplaining hma’ dhinah yathAvath VarNanE asya,’thevedas VarNanE dhinah yathAvath the sastra and follow the injunctions. So the injunctions. So the followthe the sastraand reference to His wonderful, athisaya and referencetoHiswonderful,athisaya A with thedesire to attain the permanent . His qualities are anavadhika,not . Hisqualitiesare Firstthevedasarelearnt after 'aTHatho 'aTHatho The next step istorealisethattheresultsof The nextstep texts arelearnt induecoursealongwiththevedaAngas. bythe given self evidentas vedaDHyayana is ofthevedasfromacharya. Theresultofthe aDHyayana meanslearningthechanting withupanayanaateight years be sanctified should Abrahmin thamaDhyApayEth." upanayeetha; brAhmaNam by“ashtavarsham denoted thatis chanting mouth, upanayanam bywordof manifoldness of the universe. Hence the study Hence universe. of the manifoldness destroyth of UttharamimAmsAwhich alonecan Onecanattain tenable. is not UttaramimAmsA that' thusreferringtothestudyofpurvami Advaitin arguesfurtherthatthewordaTha L Baghavatgita the Lord says, Baghavatgita theLord ofthekarmaphala.In nature andfinite affirm thetransient punyaphala, through is one'skarma through world entered Just asthis ksheeyathe"(chandogya-8-1-6), lokahksheeya karmachitho “thadyathEha textssuchas The Vedanta known assAreerakamimAmsa UttaramimAmsA, also of theenquiry well-beingthrough Upanishadsforattainingpermanent turns tothe in ordertogetconvincedbeyonddoubt. to isconducive know whethersomething practice. To of makeonerealisetheimpermanence teaching will one hasto Thatis, karmaphala. nature ofthe andlimited oftheephemeral knowledge willnotresultinthe ofthevedas the karmakanda alonecanre andcontemplation practice study and the natureofbrahman,aftercleari into inquiry brahman bystudyofvedant of mere knowledge away withoutfollowingthecourse thestudy finite, and istransient result ofkarma Here theobjectionofadvaitinthatsince perception oftheoneultimaterealit and thelikeareassertingthatonewhoknow 26-2) (Taitt.Ana.1)"na aApnothi param", "brahmavid texts The ridoff. got be can and of birth cycle the brahmajnana isexaustedthe inthevedas enjoined through AGHUPURVAPAKSHAH -

THE 'ksheenE punyE martyalokam visanthi, martyalokam punyE 'ksheenE

ARGUMENTS ofkarmakanda.Ramanuja answersthatitisnotso.The y never resorts back to mortality. never resortsbacktomortality. y thE EvamEva amuthra punyachithahlokah thE EvamEvaamuthra 5 the ritualistic karma aretr

OF the study of the vedas makes one realise that the the studyofvedasmakesonerealisethat ng the doubts and misconceptions through deep deep through misconceptions and ng thedoubts explained in the meaning of Anantharya,'after explained inthemeaning mAmsa being the forerunner tothestudyof theforerunner being mAmsa manthras etc. The meanings of the Vedic oftheVedic etc. Themeanings japas manthras of UttharamimAmsA ofUttharamimAmsA could be pursued straight punarmrthyavE thdhEkam pasyathi"(chan.7- thdhEkam punarmrthyavE s brahman reaches the ultimate and after the s brahmanreachestheultimateandafter of age and should start the aDHyayana.So of ageandshouldstart the knowledge of Brahman through the study study throughthe ofBrahman theknowledge learn through experience as otherwise mere asotherwise mere experience learnthrough of PurvamimAmsA helps in no way towards waytowards no in helps PurvamimAmsA of A with svaras.ThepropertimeofaDHyayanais returns to the earth, the karmaloka. Only by Only by karmaloka. the the earth, to jiva returns DVAITIN a is not enough to secure liberation. The liberation.The secure to enough a isnot transitory so alsoaretheworldsattained transitory e ,thecauseof the perceptionof sult in brahmajnana. So too mere study of brahmajnana. Sotoomere sult in welfareornot,oneha the world. But we see that it is not so in soin is not But weseethatit the world.

ansient andtheaspirant ' theacquired when s toknowwhatitis

sadagopan. org sadagopan. org 'thathvamasi'(chan.6.8.7), 'thatth 'thathvamasi'(chan.6.8.7), existence, knowledgeand infinity,'ayamAthma Brahman, suchas'satyamjnanam Atman with Sravana consistsinhearing orlearningthemean niidhiDhyAsana. and theanthahkaraNa ispurethen knowledge.when purifi withoutdesireforfruit Work done or moksha. says upasanA to withreference UttharamimAmsA in Udgita etcfound about injunctions the that argument the counter Advaitin presupposes into thekarmakanda. enquiry as aresult one isendowedwiththese moksha. If for an intense deire andthenextmumukshuthvam, karmaphala inthisworld towards the detachment andouter control,ihAmuthraphalabhogaviraAgah, ofinner the acquirement betweenwhatispermanenta discrimination chat after thesaDHana follows brahmajijnaAsA itreallymeansthatthe 'aftersomething,' inthesenseofAnantharya, word isused the thatthough withtheanswer comes Advaitin topurvamimAmsA. of Anantharya implication what does tobeexplainedas But itremains karmaphala and there is no necessity karmaphala andthereis Thestudyofthevedasitselfca brahmajijnaAsA. a manifoldworld one getinvolvedinthe onthecontraryisdetrimental enlightenment, enjoin only anthahkaraNa nairmalya,puriityof only anthahkaraNa enjoin brAh anAsanEna 'yajnEna dhAnEnathapasA karma asanobstacletothea also denote (ch.8-1-6) ksheeyathe' ksheeya karmachithahlokah 'thath yatTHEha textslike thesruti Besides Brahman. namely, ofUttharmimAmsA, subjectmatter purvamimA in the karmaexpounded so, because, though mimAmsa The upasanatextsinUtthara byanswering them siddhAntha own establish one's and arguments thecounter tosupply the practice is as it opponent ofthe that not words and itisRamanuja's that oftheopponents thearguments reading when We shouldremember thema to understand do notseem means "You najnAthamithyarthah'. ithithvayaA idham jnAnam prathipAdhyam pradhAnathayA ’ anabhijno bhavAn sAreerakas bhavAn ’ anabhijno

ou art,'fromanacharya. asthravijnaAnasya.'Sudarsana for the inquiry in 6 nd may as a consequence turn him away from may asaconsequenceturnhimaway nd nd what is not, samadhamAdhi sAdhanasampath, sAdhanasampath, nd whatisnot,samadhamAdhi maNAh vividhishanthi' (Brhad.-6-4-22) vividhishanthi'(Brhad.-6-4-22) maNAh to it because the study of PurvamimAmsA makes because thestudyofPurvamimAmsAmakes to it ttainment ofbrahmajnana.Eventhetextslike thE EvameEva amuthrapuNyachithahlokah thE requires the knowledge of purvamimAmsA and the knowledgeof requires in idea explicit in the sAreerakasAsthra. in ideaexplicitthesAreerakasAsthra. inner equipment, and not for the sake of result thesakeofresult andnotfor equipment, inner the word aTHa means if it is not used with the is notused it the wordaTHameansif ing ofthevedantavakyasaffirmingunity ing es anthahkaraNa and creates desirefor es anthahkaraNaand hushtaya, namely nithyAnithyavasthuvivekah, nithyAnithyavasthuvivekah, hushtaya, namely of his merits in purvajanma he has no need of purvajanmahehasnoneed in of hismerits anantham brahma,'(tait.ana.1), Brahman is anantham brahma,'(tait.ana.1), Brahmanis brahma, (brhd.6.4.5), this atman is brahman, brahma, (brhd.6.4.5),this atmanisbrahman, connected with karamkanda arenotactually karamkanda connected with msA has no connection whatsoever with the whatsoeverwith msA has connection the no n give the idean give the oftransitory the natureof knowledge is acquired through sravaNa, throughsravaNa, isacquired knowledge to purvamimAmsA. to purvamimAmsA. suri explains this as, suri explainsthis 'sasthre This

intowork. inquiry chthushtayam andnotthe Thereforetheprerequisite nidhiDhyAsana. ofthesameinorde contemplation Continuous oftheacha the teaching Assimilating Wellwisher thatthereisno snaketherebutonly andwhenoneisfrightened inside lamp isbrought Sudarsanasuri explains thisfurther that the da avidhya, thecause,itseffect,namely, dawnsandwhenthereisno lightofjnAna vanishwhenthe shouldimmediately darkness which the necessaryrequisiteofrisejnAna, Ramanuja says‘sathyAmapi keep revolvingforsometiimeevenafterth andwillbedestroyedin purpose ofcovering gives twomore examples and says that a cloth bur duality, namely,avdhy of the illusion cause of it re illusion disappear.Butevenif make the theknow intheeyes, moons duetosomedefect avidhya duality duetoavidhyamayremainthough acquiring evenafter that contend may Advaitin areeasilycomprehended. thesruthivakhyas withwhich brahmajnAna has giventhe Sanakaa andothe Suka, thecase in as other hand medita and'upAseetha, brahman,' know vidhyAth, there AthmAbrahma,' 'ayam like 'thathvamasi', ofthetexts mere study had bythe canbe Brahman of If theknowledge that study? obtained by on theknowledge or through vedantavakyas of study mere bythe it arises Does utha thanmoolamupAsanAt ithivivechaneeyam-ki kim rupam 'jnAnam ofjnAnasaying, theconcept Ramanuja herequestions of vi the concept difference in The visishta. ananthakalyANguNa qualities, auspicious infinite innumerable, of possessing Br forvisishtadvaitin while without attributes it is the result of karma in the entityinadvaitaandanAdhi independent existent form ofpuNya in everysyst brahman andvijnanaaredifferent bhavathi,' brhmavijanAdhEva mayarisewhenavidhyaisdispelled Brahmavijnana L AGHUSIDDH A NTHAH -

A hmakam jnAnam ithi.' hmakam jnAnam NSWER sAmagryAm jnAna anuthpattthi anupapatthEh anuthpattthi jnAna sAmagryAm jAna willbeexaminedhere. as professed by the advatin, asprofessedbythe buttheconceptofavidhya,

TO rya and making its one's ownismanana its andmaking rya

LAGHUPURVAPAKSHA perception of duality should also vanish. perception ofdualityshouldalsovanish. e operation ofmaking the pot isover. 7 m vAkyAth vAkyArTHa jnaAnamAthram, m vAkyAthvAkyArTHa mains it does not cause bondage because the root notcausebondagebecause mains itdoes and pApa. To the advaitin Brahman is nirguNa, isnirguNa, Brahman advaitin pApa. Tothe and ahman, synonymous with NArAyaNa is saguna, issaguna, NArAyaNa with ahman, synonymous due course. Similarly the wheel of a potter may due course.Similarlythewheelofapottermay the jnAna the bhedhavAsanA, the experience of theexperience bhedhavAsanA, thejnAna a rope, the bhramajnAna, illusory notion of a illusory notion arope,thebhramajnAna, rkness of a cave vanishes the moment a bright a bright rkness ofacavevanishes themoment a isremovedbybrahmajnAna.Sudarsanasuri absence of it is not acceptable. Avidhya is like absence ofitisnotacceptable.Avidhyalike of brahmajijnAsaA is only the only thesADHana is of brahmajijnAsaA would be no sense in the words like 'brahma would benosenseinthewordslike'brahma or isbhAvarrupa Avidhya em ofphilosophy. r to get rid of the beginningless vAsana is is vAsana togetridofthebeginningless r , beginningless. InVisi , beginningless. nt, though retains its shape, will not serve the the serve willnot shape, its thoughretains nt, rs it is seen that the meditation on Brahman onBrahman meditation the that isseen it rs ledge thatthereisonlyonemoon doesnot ledge that thereisasnake,learns fromareliable does not,asinthecaseofonewhoseestwo te.' Experience also disproves this. On the On the te.' Experiencealsodisprovesthis. , 'avidhyA nivrtthirEva mokshah sA cha sAcha mokshah nivrtthirEva , 'avidhyA

shtaAdhvaita however, shtaAdhvaita . .' Whenthereis

sadagopan. org sadagopan. org Now whatismeditation? ofmeditation inthesense tobetaken vinjAna’isalso 'knowing, seen, to be Selfis the nidhiDHyAsithavyah, meditate ontheSelfalone,'(Brhd. one should dhyAyaTHa, whichcanbeseeninthetextslike by thevedntavakyasthemselves study of thevedantavakya the Therefore besides vedantavAkyas. by cannotberemoved of duality the perception accordingtothe advaitin, andpowerful beginningless nescience,beinganAdhi, The avidhyA, thevedantavAkyas. through ofBrahman mere knowledge and powerfulaccordingtotheadvaitin,pe illusion isremoved.The effect of which isthe a reliablepersonApthavAkyam, wordsof orprat kAryam thu nivarthathe. BhayAdhi bhAdhithathvENA illusory snake, in But moon. only one thereis knowledge that the fearillusory andhencewillceasetoexistonly vanishesis illusion thus:The to thecontrary, knowledge by themoon knowledgeperception oftwo Ramanuja explainsthe thatbAlisbhAshitham. it is onlyithi chaanuvarthathE' aTHa cchinnamoolam bhedhajnAnam 'vAsanAkAryam a rope. ofignorance,saysRamanuja, statement jnAnaandhencetheillusionwill destroyed by Tosay itself. destroy cannot thing absurd asa can causeitsdestruction.If there isnothingelsethat the riseof illusory unreal.So being brahman is miTHya, illuso duality itselfis EvanivrtthathvAth, jnAnothptthyA rupathvena miTHyA vAsana,mental beginningless the vedantavakyas the studyof from risen oftheadva Ramanuja disagreeswiththestatement theonlyrealitythereshouldbeno brahman being snake vanishes.SimilarlyifthebrahamajnAna 'bhidhyathE hrdhayagrantTHihcchidhyanth 'bhidhyathE thetext, by As shown with seeing. synonymous as isprescribed asunder. ThusDHruvAsmrthi (smrthih)isattainedall knotsarerent ()remembrance, 26-2) when the constant, smrthila smrthih; ofoil.'DhruvA dripping likethestreamofcontinously flow ofremembrance continous roopam,' smrthisanthAna meditate on theSelfas meditate on , '(Mund.

Ramanuja defines it as 'dhyAnam cha thailadhArAvath avicchinna avicchinna chathailadhArAvath itas'dhyAnam Ramanujadefines impressions, bysaying impressions, ry according totheadvaitin ry according 8 mbhe sarvagranTheenAmvipramokshah,'(Chan.7- mbhe E sarvasamsayAh ksheeyanthe asyakarmANi E sarvasamsayAh avidhyA, nescience, being anAdhi, beginningless beinganAdhi,beginningless avidhyA, nescience, should result from the vedavakyas about shouldresultfromthevedavakyas thought and meditated'(Brhd.6-5-6). Theword meditated'(Brhd.6-5-6). thought and 3-4-15) 'AthmA vA aredrashtavyahmanthavyah 3-4-15) 'AthmA when the defect is removed and not by the thedefect is removedandnotbythe when the means of liberation. Here remembering is Hereremembering means ofliberation. the rception of duality cannot be removed by the removedby cannotbe rception ofduality the mere knowledge of Brahman through the the through Brahman knowledge of themere that the cause of vAsana, which is avidhya, is is is avidhya, which of vAsana, thecause that s dhyAna and upaAsanA have been prescribed have beenprescribed upaAsanA and s dhyAna brahmajnanashouldremoveitasotherwise hyaksha, byownperception,thefearofsnake due to defect in the eye which is realandnot in theeyewhich due todefect perception of duality will remain due to the the to remaindue of dualitywill perception the case of a manbe the caseof s which continues even though there is the isthe s whichcontinueseventhoughthere more perceptionofduality.Butitisnotso. remain for sometime and then vanish is a a is andthenvanish sometime remain for itin that inspite of the knowledge that has has that oftheknowledge inspite itin that itisclaimed thatitis vanishes byitself,it 2-2-6) 'AthmAnamEva lokam upAseetha, lokamupAseetha, 2-2-6) 'AthmAnamEva 'bhedhajnAna sAmagryA api vAsanAyAh apivAsanAyAh sAmagryA 'bhedhajnAna ' By valid means of cognition, namely namely of cognition, ' Byvalidmeans ' the bhedhajnAna, perceptionof the bhedhajnAna, ' whom everything other than other whomeverything ' omithyEva AtmAnam ' omithyEvaAtmAnam ing frightened of the ofthe frightened ing 'PrabalapramANA 'PrabalapramANA ‘ThamEtham vedhAnuvachanEna brAhmaNA vedhAnuvachanEna ‘ThamEtham forall karma,becaus Thereisneed 'yajnAdhisrutheh asvavath,'(BS3-4-26) stressed by the suthrakara himself in the third pAdha bythesuthra thirdpAdha in the himself suthrakara by the stressed constant remembrancewithlove.Theefficacy Ramanuja answer vedas? ofthe in thekarmakAnda but of Brahman, perception brahmasAkshAtkAra, knowledge ofBrahman,thatis, for the true beinstrumental bhakthi with Let themeditation thus enablingthemtoattain thE, upayAnthi yEna mAm tham buddhiyogam dhadhAmi purvakam preethi bhajathAm sathathayukthANam 'thEshAm andlove ofmeditation flow unbroken avicchinnasmaranNa, will givejnaAnaonly that He The Lordsays only bydevotion. bhakthyAlabhyasthvananyayA', parahpArtha sa 'purushah nor bysacrificeexceptthrough be seenasyouseemenow,thro Iam not to bhakthyAthv dhrstavAnasi mAmyathA na vedairnathapasAdhAnEna 'nAyam in Bhagavatgita, Himself been proclaimedbytheLord This has bhavathi.' Eva varaNeeyobhavathi,yasyaayam ‘priyathama mostdear, ispriyathama, Athman bepriy itselfmust reveal choosesto Athman vr as professedbytheadvaitin.'YamaivEsha re be that selfcannot obvious Ramanuja, itis says sruthi, of the statement this From itself.' theSelfreveals manifest, to Self chooses the whom tohim hearing.Only by or talkorcontemplation attainedthrough be the selfcannot svAm,'(Mund.3-2-3) thanoom vivrNuthE theEna labBhyahthasyaishaAthmA labhyahnameDhay pravachanena 'nAyamAthmA Remembrance whenbecome Similarly thewordnidhiDHyAsithavya destroyed. is seenallknotsare (Brahman) when that, parAvarE,'(Mund.2-2-9) thasmin dhrshte s that the like are the sAdhana or means for such dhruvasmrthi, suchdhruvasmrthi, for ormeans karmaslikeyajnaare s thatthe the sAdhana liberation.Thisconstantreme intent,Dhruvasmrthih singleminded devotion.'And singleminded e the scriptures prescribe yajna etc, prescribeyajna e thescriptures ananyayA sakyah,'(BG11-53-54). chEjyayA sakyaEvamvidhodhrashtum 9 nuthE THeNA labhyah,' means the one whom the THeNA labhyah,'meanstheonewhom nuthE ugh knowledgeofthevedasnorpenancegifts ugh alised by sravaNa, manana and nidhiDhyAsana, nidhiDhyAsana, mananaand bysravaNa, alised athama, most loved, implying, to him also the also the implying,tohim mostloved, athama, vividhishanthi yajnEna dhAnenathapasA yajnEna vividhishanthi to those who ever united with Him through through with Him ever united tothosewho broken, all doubts vanish and allkarmaare broken, alldoubtsvanishand of karma in securing brahmajnana hasbeen of karmainsecuringbrahmajnana h also refers to BrahamasAlshAtkAra only. only. h alsoreferstoBrahamasAlshAtkAra nirathisayapriyah sa Eva asya priyathamo nirathisayapriyahsaEvaasyapriyathamo where is the necessity for the karma enjoined the karmaenjoined necessity for where isthe A na bahunA sruthEna yamaivEsha vrnuthE vrnuthE yamaivEsha A nabahunAsruthEna , is the same as seeing. Sruthi says sameasseeing.Sruthi is the

mbranca with is bhakthi. isbhakthi. withlove mbranca the Supreme beingcanbeattained the Supreme ,

, sadagopan. org sadagopan. org jAthidhushtam, that belonging toprohibit that belonging jAthidhushtam, tobeavoided are threekindsoffood what is between Discrimination 1. - Ramanujathenexplainswhatarevi bythesuthrakAra aremutuallycontradictingisrefuted samadhamAdhi practice of du doing his while thehouseholder by practised Nevertheless thesamadhamAdhiareenjoinedas for thevarnAsrama various karmaprescribed tillde continues dhruvasmtrthiwhich remembrance, ofvaidik theinstrumentality thus asserting whendoneinmoderation, meaning, destruction, doesnotcause charity, byausteritywhich wish torealiseit(Brahm The seekersofBrahman anAsakEna,'(Brhd.4-4-22) they have to be practised because they are because they be practised they haveto thadhangathayA theshaAmavasyA thaTHApithuthadviDHeh 'SamadhAdhyupethahsyAth

“At AvataraStalamSriperumpudur” right and what is wrong is needed for physical purity. There purity.There physical for andwhatiswrongneeded right nushTHE yathvAth,'(BS3-4-27) veka and other spiritual disciplines spiritual veka andother ed class of food, like eating garlic, of food,likeeatinggarlic, ed class , enjoined as subsidiaries tomeditation. assubsidiaries enjoined 10 as enjoined in the sruthi. They are known as in thesruthi.They areknownas as enjoined have to be followed throughout life. throughout havetobefollowed a karma for dhruvasmrthi. As the constant Astheconstant dhruvasmrthi. karma for a ties. The view that pe an) by study of the vedas, by sacrifices, by by an) bystudyofthevedas,sacrifices, subsidiaries to meditation and have to be andhave to meditation to be subsidiaries ath, istheonlymeansofrealisation,

rformance of work and

himself. himself.

4. KriyA inthethoughtofBrahman Being everabsorbed thadbhAvabhAvithah,'(BG8-6) 'sadhA abhyAsa as Gita defines 3. AbhyAsah of control the implies upAseetha,'(Chand.3-14-1) whenthwarted,becomeskrOdha desire which, longingl When onethinksaboutthesenseobjects krodhOpajAyathe,' kAmAth sangAth sanjAyathekAmah vihsayAnpumsah dhyAyatho Gita in the Asshown befreefromdesire,. is to Vimoka 2. Vimoka (Chand.7-26) dhruvA smrthih' suddhou satthva satthvasuddhih 'AhArasuddhou dhruvasmrthi, helps toattain eating helps in observed purity physical purity.The with is viveka of foods kinds Omitting these hairetc. or pollutedby ucchishtam, foodlike contaminated Nimittha dhushtam, and houses from impure prohibitedonaccountofasra Asrayadhushtam, The performerofthedevotional practicesis varishtah,'(Mund.3-1-4) brahmavidhAm 'KriyAvAnEsha says, Bhoothayajna, Manushya yajna Pitryajna Devayajna, Brahmayajna ofthefivemahayajnas The observance kriyA” shakthithah “PanchamahAyajnAdhyanushthAnam

, srAddha,tarpaNaetc.topitrs,

worship and other ritualistic offerings ritualistic other and worship

, study and teaching of scriptural texts, of scriptural , studyandteaching service to all creaturesth servicetoall , service to humanity like charity, hospitality etc., etc., hospitality charity, like , servicetohumanity

sangasthEshoopajAyathe rough kindness andahimsa rough kindness , namely 11 the foremost among the the foremostamong

reference to body, resulting in kAyasuddhi, kAyasuddhi, body, resultingin to reference kAma krOdhAdhi, resultingin mental purity. ya, source like chAndAlAdhidhravya, coming coming ya, sourcelikechAndAlAdhidhravya, thus leading him to ruin. The text 'shAntha Thetext'shAntha him toruin. thus leading remains of food eaten by someone else, remains offoodeatenbysomeone y there comes attachment which gives rise to attachmentwhichgives y therecomes one to attain satthvasuddhi which in its turn turn inits which satthvasuddhi attain one to , knowers of the Self. Self. ofthe knowers

sadagopan. org sadagopan. org 6.AnavasAdhah, what topossess of desire devoid AnabhidhyA, ofki DayA, unselfishattitude , truthfulness,Arjavam,uprig Possession ofgoodqualitieswh ‘AsEsha visEshaprathyaneeka chinmathra theargument and next forexamination up is taken namely'brahma ofadvaita, The maintenet M study of purvamimAmsA is preceden study ofpurvamimAmsA ofkarma. Sothe ofthefruits transitoriness and the thenatureofkarmA order tounderstand oftheresp activities So toattainBrahmanthe Reality. Avarana whilethesatthvaisyaTHArThajnAna conceal the fruitofpuNya.Rajasandthamas isalsotermedasjnAna vi rupa. puNyapApa merit anddemerit, both to jnAnadenotes opposed virodhi, is jnAna which The karma and thenbyjnAnaBrahmanisattained. is exhausted thepast attachment karmawithout By performing brahmaasnuthEithyarThah' vidhyayAamrtham TheerthvA apohya karma prAcheenam mrthyum jnAnothpatthiviroDhi 'karmaNA with it. is ig vedas.Ifit in the laid out varnAsrama throughvidhyA.Herethewordavi immortality bothvidhyAandavidhyA,ha He whoknows theerthvaa mrthyum saha avidhyayA cha yahthathvedhauBHayam avidhyAm cha 'vidhyAm hispoint Ramanujafurtherillustrates 5. KalyANAni 7.Anuddharshah, AthmA balaheenEnalabhyah,' 'nAyam Self inthewayof whichstands diffidence, AH A PURVAPKSHA 'sAtthvAth sanjAyathE jnAnam,'(BG.14-17) jnAnam,'(BG.14-17) 'sAtthvAth sanjAyathE

without sorrow for the past and fear withoutsorrowforthepastand absence of uddharsha, feeling of elation, of feelingof absence uddharsha, elation, -

T HE

VOLUMINOUS ndness, dhAnam, generosity, dhAnam,generosity, ndness, ich are specified as follows: arespecifiedas ich htness of thought word and deed, wordand thought of htness t tothatofUttharamimAmsA. vidhyayA amrthamasnuthe,'(Isa.11) by taking another sruti text,namely anothersruti by taking The Self cannot be attained by weakminded, and byweakminded, attained be Selfcannot The realisation, as made out by the sruthi sruthi out bythe realisation,asmade 12

norance that is meant, one could not conquer death death not conquer onecould meant, thatis norance ARGUMENTS sathyam jaganmiTHyA jeevO brahmaiva nAparah jaganmiTHyAjeevO brahmaivanAparah sathyam the knowledgeofReality,yaThArThajnAna belongs to others or to take revenge. ortotakerevenge. belongstoothers ective Varnaandective Asrama aretobeundertakenin dhyA, says Ramanuja, means the duties of the of the dhyA, saysRamanuja,meanstheduties karma which is obstructing the rise of jnAna of jnAna therise isobstructing karmawhich ving conquered death by avidhyA attains deathbyavidhyAattains conquered ving hethu causes the rise of the knowledge of theriseofknowledge hethu causes brahmaiva paramArThah; thadhathireki paramArThah; brahmaiva rodhi as it results in birth in order to enjoy inorderto results inbirth asit rodhi of the opponent, that is, advaitin, is given. is, advaitin,isgiven. that the opponent, of which isthe opposite ofavasAdha, despair.

OF for the future, in short, dhainyam, dhainyam, inshort, the future, for

THE

OPPONENT

and beings, I am theSelfinall sarva 'ahamAthmAgudakesa even quotesmrthilikeBhagavatgita Brahman only theundifferentiated To provethat isjnAnasvaroopa.' You, who of theform is only 1-4-39)thosewhoarede ayOginah,(VP. jagadroopam pasyanthi bhrAnthijnAnEna jnAnAthmanasthava Ethath moortham yathEthaddhrsyathE is noneel you aretheonlyrealitythere 'ParmArthasthvamEvaiko nAny view. his tosupport from VishNupurana may evenquote Advaitin no diversity,etc. 'n infinity, and knowledge existence, is Brahman 'Sathy the wiseperceiveasasourceofcreation whatiseternal,allpervading, a feet, hands nor What isinvisibleungraspableunoriginatedanda DHeerAh,' (Mund.1-1-5), th susookshmam sarvagatham vibhum nithyam 'YaththadhrEsyam agrAhyamagothramavar There areseveraltextslike bhedha) svagatha (Sono onewhole. without asecond,meaning oneonly existed,(hence novijAtheeyabhedha), anydiffe without asecond,therecouldnotbe Brahman al the text'sadhEva---addvitheeyam,' the obj diifference within Svagatha bhedhaisthe horse. difference be hand, isthe on theother VijAtheeya, and another. aclass,jAthi, within bhEdha isthedifference referto alldifferences, Asesha visesha, 'sadhEvasoumyaidhamagraAseet Brahman andthereforeunreal.They quote thesruthi, superimposedon known areall the of theknowledge knownand likeknower, diversities andwh ofdifferences Brahman, whichisdevoid miThyAbhootham,' jnAthr-jnEya-thathkrthajnAnabhE nAnAviDHa

bhoohAsayasthithah,(BG19-20) oasthi jagathahpathE, oasthi h EkamEva advitheeyam.(chan.6-2-1) h EkamEva advitheeyam.(chan.6-2-1) where wefindstatementslike sajAtheeya vijAtheeya svagatha bheEdhAh. vijAtheeya sajAtheeya 13 'na thadhasthivinA yath syAth mayAbhootham Nam achakshussrothram thadhapANipAdham thadhapANipAdham Nam achakshussrothram

nd most subtle,thatimperishablebeingiswhat nd of objects, like the difference between one cow betweenonecow the difference objects, like of rence ofthethreekindssinceBrahmanalone ,(so nosajAtheeyabhEdha)andadvitheeyam, ,(so am jnAnam anantham brahma,' (Tait. Ana, 1) (Tait. brahma,' am jnAnamanantham dhAdhi sarvam thasminnEva parikalpitham adhavyayam yathbhoothayonim paripasyanthi paripasyanthi yathbhoothayonim adhavyayam ich is pure alone is real and the alone isreal and the ich ispureconsciousness ttributeless, whathasneithereyesnorears eha nAnasthi kimchana',(Brhd.6-4-19) there eha is nAnasthi kimchana',(Brhd.6-4-19) ect like the different limbs of the cow. Asper the cow. of the differentlimbs ect like is real and everything else isunrealtheymay is realandeverything else 1-4-38), se, ohLordoftheworld,(VP. one existed in the beginning one onlyand in thebeginning one existed tween classes, like that between a cow and a that betweenacowand like tween classes, void of see the illusory world which the see of yoga void Sajaatheeya Sajaatheeya

sadagopan. org sadagopan. org nonapprehension of the Absolute reality,ie Absolute of the nonapprehension Avarana vikshepashakthi. How cantherebeanillusionwh of superimposition advaita.Th sadasadvilakshaNa, neithersatnorasat.This persiststillitissublat world ofdiversities previous knowle sublates the which the ropedawns sat orasat anirvachaneeyam,aseither defined, by a ropeappearstoexistandisseen in the snake would notbeseenllike Now ifathingisasatit a hare. of thehorn like exist, not does that which is ropeandasat likethe exists, that which the Sun anirvachaniyam must be understood inorder be must anirvachaniyam sadhasatanirvachaneeyA anAdhiavidhyA,acco is thedefectthatproducesthisi Now what from devastoplantsisanillusoryperception bytherealknowledg defective visionisremoved inarope due toso like theperceptionofsnake vadhanthi,'says AsyAschairviseshachinmAthr avidhyAyAh this avidhyabeeradicated? How could consciousness. the undifferentiated knowledge ofSelfasBrahman, the onlythrough becomeextinct will anywhere.This avidhyA theref vasthujAtham,' (VP.2-12-43) different.(VP.2-12-39), thasmAth isjnAnsvarupa Isvara vasthubhoothah,' na thu asouaseshamurthih bhagavAn yahO svarupO 'JnAna withfalsehood. these arecovered manifold,(Brhd.4-5- isperceived of His indro mAyA Isvara,' by is weilded mAya which thumahesvaram,'(svet.4- mAyinam prakrthim vidhyAth thu like'mAyAm this substantiate to bytheadvaitin texts quoted sruti There arevarious andhen anaAdhiavidhyA, due toignorance, is apermanententity or Athmanas of Brahman im is, whatit observer, notknowing etc. andthe real characteresticsbe rope assomeobject,the illusion of misapprehension, the What is miThyAthvam, illusion? charAcharam,'(BG.10-39) ? Advaitin contends that avidhya has two functions, through its AvaraNashakthi and and AvaraNashakthi its through functions, two has avidhya that contends ? Advaitin is concealing what isrealandvikshepa concealing is Ramanuja. The nivrtthi, removal of avidhya has been postulated by the hasbeenpostulatedby ofavidhya Thenivrtthi,removal Ramanuja. there is that exists without me.' without exists that isnothing there e world is superimposed on Brahman by anAdhi avidhya. byanAdhi onBrahman e worldissuperimposed It is that knowledge which is sublated later by real perception whichissublatedlaterbyrealperception is thatknowledge It na vijnAnmrthE asthi kimchith kvachith kadhAchith dhvija dhvija kadhAchith kvachith kimchith asthi vijnAnmrthE na Brahman as the world, is due to vikshepashakthi. One sees the seesthe One due tovikshepashakthi. is astheworld, Brahman en the Brahman which is self-illumined is always presentlike isalways isself-illumined Brahmanwhich the en ore there is no entity other than the consciousness ever ore thereisnoentityotherthantheconsciousness ' 14 . Brahman, is due to theaAvaraNashakthi isdue . Brahman, ce it is wrongly perceived astheworld. is wronglyperceived ce it which is removed by the knowledge of Brahman. ofBrahman. by theknowledge isremoved which ed by the knowledge of Brahman. Hence itis Hence ofBrahman. theknowledge ed by to comprehend the advaItic point ofview point advaItic the to comprehend me fault in vision which vanishes later when the me faultinvisionwhichvanisheslaterwhenthe bhihi pururoopa eeyathE,' bhihi pururoopa , because the snake exists till the knowledge of till theknowledge , becausethesnakeexists ing obscured due to some defect like dim light abrahmAthmaikathva vijAnEna nivrtthim the horn of the hare.Theillusoryperceptionof the hornof agines it to be a snak agines ittobea l beings of all forms are He alone and not l beingsofallformsareHealoneandnot there for everyone but it is not known as such is notknown it there foreveryonebut is the basis of the concept of adhyaAsa, isthebasisofconceptadhyaAsa, llusory perception of the world? It is the oftheworld?Itis llusory perception one who is under the illusion. So it cannot be be it cannot So theillusion. is under one who 19)'anrthEna hi prathyoodaah,'(Chan.8-3-2) hiprathyoodaah,'(Chan.8-3-2) 19)'anrthEna rding to the advaitin. The termsadasat rding totheadvaitin. e of the rope. Similarly this world of beings beings e oftherope.Similarlythisworld dge. So also the illusory perception of the dge. Soalsotheillusoryperceptionof isshowing itassomething else.The 10), the prkrthi, primordial nature is the isthe nature primordial prkrthi, 10), the

e. Similarly theawareness e. Similarly the Lord on account the Lordonaccount and the and the . Sat is An objection may be raised against this stand of the advaitin An objectionmayberaisedagainstthisstandof of theundifferentiatedBrahman. universe whichisduetodoshaofavidhyasubl be explainedawaylikethat,ananyathAsiddham. that itisdueto otherwise, anyathAsiddham, evidencethriough is conflicting affected bythedefectofeyeinbeingunable but onlywhether by strong it iscontaminated by theweakerpramANa.Thecrit is sublated and hencegivestheappearenceofonesingleflam produced flameiscontinously notso.The tobe itisunderstood byinference perception but one through to be appears ofthelamp the flame that says argument tothis in answer Advaitin byperception. tobevaliditated itneeds because thanperception isweaker sruthi meansof kn stronger the becomes no firewhich throughinfere knowledge a firethis that thereis canbesublatedbyanotherifthe One altogether. of knowledge, is saidtobesublated whereas hereperception it isacase illusion. But to destroythe enough rope as of the illusion Inthe texts. scriptural of the may bearguedthatthedirectperception individual ofthe identity ofthe the knowledge theadvait the vedas of testimony the After citing the textsacknowledgeBrahmanasselfand The suthrakAraalso 'thathvamasi.' declared bythetextslike Brahman is Atman with infinity,'vijnAnam Anandhambrah brahma,'(tait.Ana.1-1) jnAnam anantham like'sathyam texts bythe isattained chinmAthra The knowledgethatBrahmanisnirvisEsha means referstoavidhyA. death.Heretheword one transcends mrthyu thus Knowing Brahman Ethi,' athimrthyum vidhithvA 'thameEva Brahman, becomes One whoknowsBrahman bhavathi,'(Mund.3-2-9) brahmaiva 'brahmavedha immortality, whoseestheOneisno pasyathi,'(Chan.7-26-2),he Sruthi consciousness. undifferentiated ofth theknowledge be causedby to advaithin defects how can the injunctions on karma like karma on cantheinjunctions defects how prescribing thespiritual practices forMoksha? attainsvarga should performjyot wishes to

says 'AtmEthithoopagacchanthigrAhayanthicha,' says 'AtmEthithoopagacchanthigrAhayanthicha,' different means of knowledge the one which canbeexplainedthe onewhich knowledge differentmeansof ma,' Brahman is consciousness and bliss. The identityof bliss.The and isconsciousness ma,' Brahman 15 texts like 'na punarmrthyavEthadhEkam texts like'na Brahmanisexistence,knowledgeand a snake mere knowledge that it is only asnakeis is a snakemereknowledgethatit some defect, is sublated by the one which cannot some defect,issublatedbytheonewhich bysasthrawhichisadifferentpramANa,means 'jyothishtomEna svargakAmo yajEtha, hishtoma sacrifice, can be dismissed by those sacrifice, canbethose dismissed by hishtoma teach others also to realise it assuch. teach othersalsotorealise erion is not whether the pramANa is weak or erion isnotwhetherthepramANa e identityoftheAtmanwithBrahman, diversity of the world cannot be sublated by the bythe of theworldcannotbesublated diversity self with Brahman through yukthi argument.It nce may be sublated by perception that there is maybesublatedbyperceptionthat nce of one perception being sublated by another byanother sublated ofoneperceptionbeing to seethedifferentflames.Similarlywhenthere defect. Inthecaseofflameperceptionis Advaitin says that the texts about karma are aboutkarma that thetexts says Advaitin in can establish the destruction of avidhya by ofavidhya destruction canestablishthe in latter isstronger.Forinstancewhenyouhear ated by the knowledge arising out of sasthra, ated bythe knowledge arisingoutofsasthra, owledge. But here it could be objected that owledge. Buthereitcouldbeobjectedthat e.So here the prathyaksha which is stronger whichisstronger e.So heretheprathyaksha t subject to death, meaning that he attains t subjecttodeath,meaningthathe Hencetheperceptionofdiversity that if the sasthras werefreeof thatifthesasthras

' one who ' one

sadagopan. org sadagopan. org Advaitin explainsthisas follows thing. refertoone be symonymsbecause they wouldnot Devadattha. Forthis,they red-eyed Devadatthaetc.,wherethedifferent epit 'blue lotus'syAmoyu case of'neelothpalam, words. 'anaBhiDHAnajnO devANAmpriyah.' 'anaBhiDHAnajnO devANAmpriyah.' ofonewhodoes advaitin, anignorantstatement mean having different attributes To saythat so thatthereisEk same object, whenwordsofdifferent Ekasmin arTHevrtthih,' sabdhAnAm as'BHinnapravrtthinimitthAnAm isdefined ofsAmAnADHIkaraNya principle they allmeanthe is, meaning.that oneness of ofbrahmanbecause anantham arenotattributes Advaitin explains pr this bymeansofthe ofBrahman? beexplainedtomeannirgunathva canthese andhow toBrahman infinity do chinmAthra view thatBrahmanisnirvisesha But thetexts, ne andnotsomething bedenied as existentcan toitsabhA as theprathiyogi,countercorrelate deny theexis Inorderto weaker ones. sublate the niranjanam,' attributelessandco Brahman isdeniedhavinganyqualities,whic described asneithergrossnoratom Brahman is (Brhd.5-8-8) anaNu, ahrasvamadheerGHam,' replies Advaitin sublated ? whatever is wish andtruewill,whichmeansthat sa 'sathyakAmah, He is Hisnature, svAbhAvikee, powerandactionare Hisknowledge, diverseand ofasbeing powerisheard supreme His sv srooyathE viviDhaiva "parAsya shakthir Vedantatexts textsaresublatedbythe theinjunctive .Granted that consciousness. undifferentiated isinreality Therfore Brahman texts. NirguNa therewillnotbeanymeaningforthe toBrahman qualities after attributing isthat,iftheyarenot,then arestronger texts thattheNirguNa forproving argument given be sublat that itcould toBrahmanso qualities textsservethepurposeofattributing saguNa Nirgunabrahman.The sublated bythoseabout are SaguNabrahman thoseabout thevedantavakyas, Evenamong so, ananyathAsiddha. not whilethelatterare resultsthataretransitory thatis,theycanbeshown tohave anyathAsiddha, theyaredefective butbecausetheyare thoseaboutBrahmannot because sublated by Brahman attains the supreme reality. This gives rise to the enquiry 'which is Brahman'? Brahman is is Brahman isBrahman'? 'which enquiry the to Thisgives rise reality. supreme the attains Brahman Here the different words satyam etc.mean words satyam Herethedifferent ‘Sathyam jnAnam ananthambrahma ‘Sathyam jnAnam 'nirguNavAkya sAmarthyAth,' on the strength of the nirguNa texts like texts of thenirguNa strength the on sAmarthyAth,' 'nirguNavAkya ArTHathvam, oneness of meaning. ArTHathvam, onenessof . Thesruti says lourless(formless). Bytherule Oneness ofmeaning is identi ecept ofsAmAnADHikaraNya 16 AbhAvikee jnAnbalakriyAcha,'(svet.6-8) AbhAvikee jnAnbalakriyAcha,'(svet.6-8) va, nonexistence.Thatis ed bythenirguNatexts,whicharestronger.The vA lohithAkshah dEvadatthah,' the darkyoung darkyoung the dEvadatthah,' lohithAkshah vA ‘brahmavidhApnothi param’ ‘brahmavidhApnothi ver beenexistentlikesthehornofhare. ings can still denote EkArTHathva is, says canstilldenote EkArTHathva ings His wish or will, it comes to be true, be will, itcomestobetrue, or His wish not understand what is meant by denotation, meant bydenotation, whatis not understand same thing and not used as adjectives. The The asadjectives. andnotused same thing h are affirmed by the epithets 'nirguNam, h are bytheepithetsaffirmed 'nirguNam, attribute the qualities of truth, existence and oftruth,existence thequalities attribute thya sankalpah,'(Chan.8-1-5) He is of true Heisoftrue sankalpah,'(Chan.8-1-5) thya hets mean the samething,namely,lotusand hets meanthe these terms stand in co- ordination and have have and ordination stand inco- these terms meaning when put in apposition, denote the the denote putinapposition, meaningwhen tence first, that which is denied is postulated is postulated denied is tence first,thatwhich ic, neither short nor long etc.bywhichthe norlong ic, neithershort Brahman only and not the qualities as in the qualities asinthe andnotthe Brahman only ,’ quoted by the advatin to substantiate his his tosubstantiate theadvatin ,’ quotedby of sublation the stronger texts but how can the texts like like texts the can buthow ty ofmeaning of different , onlysomethingshown .sathyam, jnAnam, and .sathyam, jnAnam, , the one who knows , theone knows who 'asthoolam 'asthoolam belongs to that moment only. moment belongs tothat belongs toadifferent of difference knowledge knowledg potdoesnotgivethe ofthe ‘isness’ place when we lookat thepotwedonotsee memory. Probablywhatismeantherethatev fromacloth is notse its difference we seeapot when Thatis, objectathand. the with besimultaneous itcannot isperceived If thedifference only. ofone allobjectsisthat here,namely theperceptionof prove onlythat betrue alone, thiscan pot object, likethatofa alone?On of theexistence that sanmAthragrAhi, ‘thisisa theperceptionthat But howcan perceived andnotdifference. it isonlyth Advaita perceived, accordingto other, saystheadvaitin.Eventhroug than the andhenceth herethereisnovirodha But stronger. virodha, between When thereisacontradiction, sense. be takenintheimplied connected with the action. So in order toarrive order in the action.So connected with Similarly intheimperativesentence'gAmAnaya, but theapoorva,unseenpowercreatedbysacr should perform jyothishtoma perform heaven should sentences. Intheinjunction andimperative seeninbothinjunctive canbe meaning implied thatthe claims Advaitin betaken. terms cannot sAmAnaDHikaranya ofthewordssathyametc.is eating po is like house that toeatinenemy's bhunkshva, eat Here is poison.' the muKHYarTha fromeatingfoodin topreventone instance ofthesentenceistobegivenprefer purport thedirectmeaningandresortingto Abandoning EkamEva adhvitheeyam' agra Aseeth 'SadhEvasoumyaidham declaration consciousness. attributeless as aself-illumined from blackness. asdistinguished aswhiteness even andnotattributes itsnature are infinity knowledge and isfinite. what from Brahman usedtodistinguish is anantham and ajnAna from Brahman istodifferentiate jnAnam Similarly asathyam. real, not is all that of opposite the being as its svarupa, but inconnotative their meaning, lakshyArtha.Thus term the sathyamis not the qualityofBrahman but mukhyArTha meaning, denotative taken in their are given. The termsarenot brahma anantham jnAnam 'sathyam texts like the only purpose this and for Brahman not is what itfrom defined, distinguishing

Therefore the texts like 'sathyam jnAnam anantham brahma' describe Brahman only only Brahman describe brahma' anantham jnAnam like'sathyam thetexts Therefore ‘jyothishtomEna svargakAmOya sacrifice,thesacrificedoes 17 This interpretation only justifies the purport of the ofthe thepurport only justifies interpretation This e unitythroughtheexistence,satthA,thatis ence tothedirectmeaningofwords.For ison. In the present context the purport of the the ison. Inthepresentcontextpurportof en because the knowledge of the cloth is in the of theclothisin knowledge because the en the house of an enemy another says.'visham the houseofanenemyanothersays.'visham h in perception only attributeless Brahman is h inperceptiononlyattributelessBrahmanis e of its difference from the cloth because the fromtheclothbecause e ofitsdifference at the of import the se perception and sruthithe latter is claimed to be tobe sruthithelatterisclaimed perception and en if we see the pot and the cloth at the same en ifweseethepotandclothatsame . Advaitn says, ‘Yes it is true and we wish to andwe true is Advaitn says,‘Yesit . cloth. In the perception that the pot exists the thepot exists the cloth. Intheperceptionthat the implied meaning isnodefectbecausethe the implied bring the cow,’ the words have meaning only bringthecow,’wordshavemeaningonly ly when the knowledge is continously of one ly whentheknowledgeiscontinouslyofone pot, thisisaclothetc.,’beshownas oneness and hence direct meanings of the of the meanings oneness andhencedirect time other than that of perception, which thanthatofperception, time other not what is meant but the lakshanArTHa, thelakshanArTHa, ismeantbut notwhat ere is no need to prove that one is stronger toprovethatone ere isnoneed ifice. So here the lakshyArTha is adopted. ifice. SoherethelakshyArThaisadopted.

jEtha', onewhoaspiresfor not give the result of ofsvarga theresult give not ntence allthewordscan ntence Thus truth,

sadagopan. org sadagopan. org same argument follows leading to . Also leadingtoanavasThA. same argumentfollows differen Thenthe natureofthething. essential from theobject.That be different to assumed the differe that is said handifit other On the meanhand.Sothe and kara,bothofwhich thenthetwoterms pata, cloth,isitssvsrupa pota so.Ifghata, butitisnot bit confusing from we wouldalsoseeitsdifference see thepot caseonly inwhich oftheobject of thenature be defi difference,bhedhah,cannot Moreover the anAdhi avidhya. as adifferen Brahman whichappears attributeless caseofseeingnacreassilver, So asinthe object of consciousness and hence cannot be id and hencecannot object ofconsciousness But the allcognitions. in is realandpersists substratum ofthe the snake in areunrea in aropeandtheobjectslikepotetc. isrealbecauseitpersists(inallpe The existence sarpAdhivath. rajjvAdgyaDHishthAna vyAvarthamANathvAth, aparamArThAh, anuvarthmAnatyhvAth, sath paramArThah, by asyllogism- argument than satthA,existence Thus everythingelse there is So objects likeclothandviceversa. other of perception of the sublation is is apotthere this that the perception in that advaitin answers To this knowledge. subsequent bythe they aresublated but because separate fromtherope any otherknowledgeasinthecaseof snake persisten due to isnot rope ofthe But thereality therefore real. separate, vyAvrtthi,fromtherope.Sotooex oftheillusionandhenceisrealwh substratum th in as snake,crack of therope the illusion In the rope. snakein unreallikerajjusarpa, are real,andtheothers ‘this’ aloneisparamArTHa, all and in ‘this’ elementpersists pot etc.the areperceivedtodisa which alone andnottheforms pot exists,the of ‘the perception Even inthe only. perception isofsanmmAthra,existence that untenable. Thereforeadvaitinconcludes others. SothereisthedefectofanyonyaAs fromthe its difference of theknowledge perceived requires tobe thedistinctness observed. But only whentheobjectbelongingtoth be observed rope. Thus consciousness isiden rope. Thusconsciousness 18 object and its difference arenotthesame. object anditsdifference rajjusarpAdhou rajjvAdhivath; ghatAdhayah ghatAdhayah rajjvAdhivath; rajjusarpAdhou rayaNam, mutual dependence and hence becomes andhencebecomes rayaNam, mutualdependence sanmAthra, existence, being perceived becomes an an perceived becomes existence,being sanmAthra, ghata and bhedha will be synonymous like hastha ghata andbhedha will besynonymouslikehastha nd its bhedha, difference from other objects, say, say, fromotherobjects, nd itsbhedha,difference the forms change. So the existence signified by Sotheexistencesignifiedby the formschange. e ground, stream of water etc., the rope is the the is etc., therope ofwater stream e ground, is apparmArTha, unreal. Advaitin clinches the unreal.Advaitinclinchesthe is apparmArTha, the difference will be perceived. That when we thedifferencewillbeperceived.Thatwhenwe etc. which again not unreal due to their being etc. notunreal which again due totheirbeing ereas the other illusory objects areunrealbeing illusory objects ereas theother sukthirajatham, whatisperceivedonlythe ce of the difference will be its attribute and the willbeitsattributeandthe of thedifference ce cloth exists’ etc what persists is the existence is theexistence whatpersists exists’etc cloth l because theyareseparate,vyAvartha,likethe sincethedifferencecannotbeproved nce is the attribute of the object, it must be must be object, it istheattributeof nce ce but due to the fact that it is not sublated by by not sublated the factthatitis to ce butdue is, the difference will be different from the willbedifferentfromthe is,thedifference rceptions) like the rope in the illusion of snake rceptions) liketheropeinillusionofsnake the cloth which is not the case. This sounds a case. Thissoundsa the isnot theclothwhich istence, ‘sat, ’ alone is the substratum and is istence, ‘sat,’substratumand alone isthe ned, says the Advaitin. The differenceisnot ned, saystheAdvaitin. sublation as a result of istinctness, vyAvrtthi. istinctness, vyAvrtthi. resultof sublation asa t object because of bhrAnthi, illusion due to illusion bhrAnthi, of t objectbecause e particular class as distinct from others is classasdistinctfromothers e particular entical with it and on entical withitand ppear afterawhile.Intheperceptionthisis this differenceoftheob tical with existence because it existence because tical with ly different from it. it. from ly different ject from others will will others ject from be doubted as to how the selfilluminedconsci as tohowthe be doubted moon beingreflectedinthe water,mirroretc.and cr appearance as andcreatesan is changeless, which Even thoughitisjada,insentie theego. from Th intellect. mindand body, through only functions awareness ‘maamapiahamnajnAthavAn,Idid the have been not there would otherwise as is present, consciusness the egoisabsent, the attributeofcons cannot be Every cognitionlike‘Iamaman’etc.isthepr knower, jnAtrthAisbhraAnt know. ’Theconceptof consciousness becauseknowerisanobjectofco Neither theconceptofknoweras‘ahamjAnAmi butitself. other knower isexcluded fromtheselfandhenceth non-self is not many.Allthat onlyand one mustbe is eternal Thatwhich plurality, beingunoriginated. nonexistent havebeen would which consciousness nonexist orposterior be noprior There can is Consciousness isself-proved. cognitions anubhuthi, Hence othercognition. any through or inference be knownthrough cannot anubhuthi itself.Therefore cannottouch of thefinger isthecauseofalljnAna,the sattha,consciousness that theconsciousness only when moment but first thecriterion. jadathva isnot by theconsciousness is alsoillumined pot, ’ of violation, vyabhichAra,oftheself-illumination waya isnotinany opponent outbythe pointed thisajadatvam Advaitin contendsthat and ajada,as claimed bytheadvaitin. ofanumaAna,becomes anubhuthi, beingtheobject pe through isnot cognition this Bhtta) KumArila totheschool according laterand pot, ’follows eye,wi thecontactofindriya, sannikarsha, later. ofthepot,anubhuthi,comes cognition The thisisapot. that only theknowledge ofapot,thereis ofperception But atthetime anexternalagen illumined doesnotrequire torevealitex otherconsciousness not needany it willbecomeanobjectofexpe self-proved,beingco svathassiddha, is Existence is identicalwithit. and henceit cannot beprovedasanobjectofconsciousne perception norcanit of be theobject cannot that saying by objection this meets Advaitin For instance theexperienceofsukh For instance ciousness. In sushupthi, deep sushupthi, In ciousness. rience like apot.Itisalwaysma rience 19 t for its own manifestation,likealamp. its t for ss as it is not experienced through any pramANa anypramANa itisnotexperiencedthrough ss as nt, theahamkara, ego, reflectstheconsciousness oduct of the ego, which itself is unreal and hence isunrealandhence whichitself oftheego, oduct be defined by any pramANa. Hence existence Henceexistence pramANa. byany bedefined eternal and so has neither beginning nor end. nor end. beginning eternal andso has neither it has already been shown that the difference difference thatthe has alreadybeenshown it ousness can be illumined by insentient objects by insentient illumined ousness canbe th the object, pot. The anubhuthi, ‘I know the th theobject,pot.Theanubhuthi,‘Iknow which is identical with the sattha. Hence its its sattha.Hence the with identical is which cept itself. A thing by which everythingelseis by which cept itself.Athing rception but by anumAna, inference. Thus the inference. by anumAna, rception but of MimAmsakas, theBhAttAs,(followersof of MimAmsakas, The pot is illumined by the indriyARthA theindriyARthA illumined by Thepotis e Self, that is consciusness, cannothaveany e Self,thatisconsciusness, thesattha.Thatis,cognition‘Iknow nsciousness. If it depends on any other proof onanyother Ifitdepends nsciousness. nsciousness, intheform ofawarenessthat‘I nsciousness, ence as that could be cognized only by only by cognized couldbe ence asthat cognition, itcannot cognizeitselfasthetip cognition, ’ I am experiencing sukha’ arises. Moreover experiencingsukha’arises.Moreover ’Iam not know evenmyself,andhencetheegonot know , I know’, cansaidtobetheattributeof , Iknow’, at that time. Consciousness is devoid of all is time.Consciousness at that consciousness which is the cause ofall isthecause which consciousness erefore the witness-self, is different is different sAkshi erefore thewitness-self, though it is the ego. This is just like the the like is just This ego. isthe it though eates an illusion that it is in them. It may may It is inthem. thatit eates anillusion jada, insentient and not self illuminating, notselfilluminating, and jada, insentient himoola, illusory likethesilverinnacre.himoola, sleep or murcchA, swoonwhen sleep or nifest while it exists and does and itexists while nifest a is also not cognised at the a isalsonotcognised

sadagopan. org sadagopan. org manifest the light which is not existent there. isnotexistent lightwhich manifest the actual practiceweseethatthera like ego.In of the guNavisesha, that is, bhakthi, bywhich thatis,bhakthi, of theguNavisesha, onlybythosewhoarechosen Self isattained labhyathE,the thEna bytheupanishads,whichsay‘yamaivEshavrNuthE being, described Supreme the oupanishadhaparamapurusha, the NarAyaNA,is Brahman, any pramaANa. argu whole purvapaksha the Ramanuja dismisses iscriticised. nirvisesha is thatBrahman Theargument 1. T M everfree. purityitself,buddha,intelligenceandmuktha, nature suddha, bestarte should study ofvedantha diversity the the appearanceof whichisthecauseof theavidhya So toremove knowledge. known and Reality, a permanent whichisthe attributes, wh Therefore inreality,onlytheconsciousness Arabhyantha.’ vEdaAnthAh suddhabuddhamukthasvabhAvabrahmAthma nithya thanmoolabhoothAvidhyAnibarhaNAya vivarthathaithi jnAthrjnEyajnAnarupaviviDHavichithrabhedhA EvabhrAnthyA nirviseshachinmAthraikarasakutasTHanithyasamvid ni ‘thasmAth paramArTHathah T HE HE AH G M A SIDDH REAT AH A PURVAPAKSHA F A INAL NTHA

DECISION -

IS

CONCLUDED rasthasamasthabhedhavikalpa-

“Swamy atMuktinath” 20

ikathvavidhyAprathipatthayE sarve ikathvavidhyAprathipatthayE WITH by Him.Thearguments of thosewhoaredevoid ppears as the manifold differences of knower, ppears asthe manifold differencesof d to get the knowledge of Brahman which is by isby Brahman which of d togettheknowledge ys of the Sun or of a gem falling on the hand onthehand falling ofagem ys oftheSunor they becomequalifiedto bechosen,wholack ich is devoid of all differences, changes and and changes of alldifferences, isdevoid ich ment as ‘anAdharaneeyam, unsupported by ment as‘anAdharaneeyam,unsupportedby

THE

WORDS , even that can show only objectwithvisesha. even thatcanshowonly only the object show indeterminate perception percep determinate savikalpakaprathyaksham, perception reveals alsoasame prathyaksham Ramanuja dismisses only an object which sabda. beprovedby Brahmancannot Therefore nirvisesha is savisesha. Advaitin caseitbecomessavisesha.) inwhich itadefinition withoutgiving or sentences may say onlyas ,aresavisesha named things, that thisis so which, havingdifferentmeanings termination only in prathyaya, rootand prakrthi, have twoparts, Words sentences. words and consists of Verbaltestimony hispoint. toprove bytheadvaitin textsquoted meanssruthi testimony here beth likewisecannot Sabda, verbaltestimony allperceptionisonlysavisesha. that to prove Brahman. canno arguments, inference through anumana or tobenirvisesha beproved cannot Brahman disappears othervisesh along withthe ceasestoexist visesha proved is theBrahman when be saidthat cannot an the advaitincansupplysuchahethuitbecomes theremustbesomehethuwhic Brahman therefore the hethuwhic is the smoke smoke,’ because ithas must be something which is foundpr to be is issavisesha only which If theperception in brahman. As in thesyllogism ‘the mountain theperceptionissaviseshaonly is viseshas object perceived.Bothbeing fiery otherwise. Allperceptionsareintheform‘I becomes ana itself Actually attributelessness perception asdistin causes its Sowhen seaorsky. of the like that others from inst for from redlotus thelotus what separates from otherthin athing separates iswhat Visesha be novalidmeansofcognitio All pramAnashavesaviseshavasthu,somethingwith , iskutharka,illo knowledge, sruthiva the of thepurport of the knowledge anubhuthi is eternal, it becomes savisesh is eternal,itbecomes anubhuthi the it issaidthat sleepand When that evenin swoon there is onlysaviseshaanubhuthi. else, ist on anything illumined notdependent be self advaitin to bythe asmaintained Anubhuthi the perceiver. by perceived the thing by making only perceived. Itshines and the the perceiver from be separated cannot Perception beproved. entity cannot It remains however toexamine theothe Itremainshowever

n for perception withoutattri n for ct from otherthingsandwhich gical and hence tobedismissed. gical andhence a having as its attribute. attribute. asits eternity a having 21 ttribute because there can be no valid knowledge knowledge ttribute becausetherecanbenovalid saw this ’ which necessitates a perceiverandan necessitates saw this’which The opposite has neverbeenexperienced. Any Theoppositehas hus disproved. Ramanuja says that he will prove Ramanujasaysthathewillprove hus disproved. oved to be nirvisesha by any syllogism, the hetu hetu byanysyllogism,the nirvisesha tobe oved as nirvisesha. Ramanuja disagrees and says that andsays as nirvisesha.Ramanuja disagrees a nirvisesha vasthu cannot be denoted by words denotedbywords a nirviseshavasthucannotbe ance. Similarly the lotus separates its blueness separates itsblueness Similarlythelotus ance. Akyas and the implicat the and Akyas a thing is perceived, it is the attribute which which the attribute is it perceived, is thing a e pramANa for nirvisesha brahman.Verbal fornirvisesha pramANa e join todenoteonlyasaviseshaobject.(All t be the pranANa to prove nirviseshathvaof toprove t bethepranANa gs. In the example of blue lotus, blueness is lotus,blueness ofblue the example gs. In tion, butinnirvikalpaprakathyaksham, r pramANas, namely sabda and prathyaksha pramANas,namelysabdaandprathyaksha r ans of knowledge of nirvisesha vasthu.All ofnirvisesha ans ofknowledge attribute andnotidenticalwithBrahman.It attribute h is present in Brahmanonlyandalways.If h ispresent h is associated with fire only andalways.In withfire h isassociated attributesonlyastheirobject.Sotherecan with this attribute to be nirvisesha, this this to benirvisesha, attribute this with as as it is not tenable. If this attribute Ifthisattribute as itisnottenable. . Hence the existence of anattributeless Hence theexistence butes, nirvisesha prathyaksham. prathyaksham. butes, nirvisesha is exclusivetothatobject. ion of the means of of means the of ion Thus it is proved that proved is it Thus

sadagopan. org sadagopan. org only the existence is perceived how can onepr howcan only theexistenceisperceived perceived itsjatiisalso sothatthereis is acloth,’etc.Whenthing as‘thisisapot, ‘this differently But we seethings same thing. doesnotshowmereexistence Sense perception perceptionshowsonly‘sat’iscriticised. thatsense The argument is abarrenwoman. one’s mother provingthatall viseshas through prove nirvisesha cannotbeprovedbype Hence nirvisesha from theentity,cow. have aseparateexistencewh possession through wearing kundalaandthosedenotingjatietc. li denoting possession attributes between the mayargue thatin The followersofBhAskara cannot BEclaimedtobeidentical. aspectexhibitsitsattr object andtheittham this object isperceivedas‘idhamittham’, betweenthetwo,whichis is absolutedifference ofattr therelation The viseshaNaviseshyabhAva, suvyakthah’ prathipatt ‘Sarvathra viseshaNviseshyabhAva saying cowiss the is differentwhen but vyakthi, cow, class ofcows the cowisseenasbelongingto jatiandotherattrib thatthe The latterprofesses Ramnuja hereproceedstoshowthateventhe of perception. andthefirstoneisnirvisesha.Ther are savisesha perceptions savisesha.Henceonlythesubsequent face,dewlapetcitbecomes like triangular it iscallednirvikalpaka,indeterminateperception to known is not atfirstit isperceived the form face, dewlapetc.areknow triangular cow, having knowledge thatanyobjectbelongingtothe‘Go’ja isseen the object,say,cow.Whenanothercow o Ramanuja answersthus:Nirvikalpakaprathyaksham Then, advaitinmayquestion,whatisthemean perception isexperiencedotherwise. withitsform,dewlapetc.todi it isperceived perceptionis only of thenature ‘idham ittham, th 22 rception, inference orverbaltestimony rception, inference hou thayoh athyanthabhEhdhah prtheethyaiva prtheethyaiva hou thayohathyanthabhEhdhah is such and such, the idham aspect denotes the aspect denotesthe andsuch,theidham is such ibutes. So the two are undoubtedly different and and different areundoubtedly Sothetwo ibutes. be common to all objects of that class and hence objectsofthatclassandhence be commontoall ing of the term nirvikalpaka prathyaksham? of thetermnirvikalpakaprathyaksham? ing oceeding to buy a buffalo returns empty handed a buffalo returnsempty tobuy oceeding bhedhAbhedhavAdha ofBha bhedhAbhedhavAdha een as an object by itse as anobject een Ramanuja replies that the attributes adhering adhering attributes the that replies Ramanuja ke dhandee, one with a staff, kundalee, one dhandee,onewithastaff,kundalee, ke utes are both separate and not separate. When utes arebothseparateandnotseparate. fferntiate it from othe objects likehorse.No fferntiate itfromotheobjects the knowledge of jati, class is known with a a with isknown ofjati,class knowledge the efore attributelessness can never be the object efore attributelessnesscanneverbetheobject is is such and such. ’ When a cow is perceived a cowisperceived such andsuch.’When is is which case there will not be any difference which casetherewillnotbeany difference explicit from their perception itself.Whenan from explicit n to belong to the class of cows. Eventhough of totheclass n tobelong no doubt about either the entity or its jati.If its entityor either the no doubtabout ibute and substance makes it clear that there makes itclearthatthere ibute andsubstance ereas the dewlap etc. do not exist separately etc.donotexistseparately thedewlap ereas . With the perception of the jati and viseshas jatiandviseshas ofthe Withtheperception . in which case all perceptions will be of the in whichcaseallperceptionswillbe are not perceived, is like the statement that the statement islike perceived, are not , the jati is not viewed as separate from the the separatefrom not viewedas , thejatiis ti will look like this and then the form ofa ti willlooklikethisandthentheform ccurs whenthereisthefirstperceptionof lf. Ramanujarefutesthis skara is untenable. skara isuntenable. . Tryingto cognition, isso.Therefore,saysRamanuja: perishableasaccordin jada, insentientandnAsya, a thenceasetobeself-proved Brahman will saha, ’(Kena.) nivarthanthEaprApyamansA ‘YathO vAchO bysenses.Sruthisays, beyondcognition isathindhriya, that Brahman object ofperc perceived as‘sat,’itbecomesan touchoftheobj theparticular skin cognizes rupa,theearhearssoundas colour, possessing obje the that is,existencealonedoesnotbecome betweenthatoftheeyeandear.Then ’ Ramanujaproceedstoshowthat‘sat, is nobhedha his eyeetc.Beca with deaf canhear ear andthe only theex horse. Besidesifallperceptionssee of ha the memory out of not anelephantarises asksRamanuja.Moreov acowthere, only on seeing and hence cannot be identical identical and hencecannotbe this dismisses summarily ButRamanuja philosophy. theyshouldbeiden because oftheirpersistence notthat perception and absolute existence and advaitin usedbythe are ‘sat’ andperception denote attributel and synonymous Brahman, are theterm‘sat’and beremembered that ’Hereitshould is‘sat. and ‘sat’.Thereforeanubhuthi and hencetherecanbe no vishayavishyibhava is anubhuthi perception, saysthatthe The advaitin cloth. of a inapotisnotthat existence found then thehetu,reasongiven,thatitisfound I live.’If‘satrefers the case‘Iexistbecause in ‘sat’ theadvaitinmeanssattha,existence to bere vice versastillpersists.If‘sat’issaid one doesnotexclude presence of place andtime.Butwh at thesame cannot exist between theropeandsnakevanisheswhenth one objectafteranothe snake. Butinseeing isconflict knowledgewhenthere the subsequent by Ramanuj apAramArthya, notreal, is criticized visesha, difference,beingnotperceivedaswe sin that contention Advaitin’s only. ofathingdistinguishe is That is,theperception ‘vasthusamsTHAnarupajAthyAdhilakshaNabhe ce ‘sat’ alone is perceived as be aloneisperceivedas ce ‘sat’ that of the other. So the diff So the other. of that 23 nd will become prameya, known, which makes it known,whichmakes becomeprameya, nd will al because it is found in every perception, and by perception,andby al becauseitisfoundinevery to the existence of the particular thing perceived thingperceived to theexistenceofparticular ect. If Brahman, nirvisesha chinmathra, canbe ect. IfBrahman,nirviseshachinmathra, istence then a man who is blind can see with his withhis blind cansee is istence thenamanwho , object-subject relatinship between anubhuthi between anubhuthi , object-subjectrelatinship r there is no conflict. The bheda, difference Thebheda,difference r thereisnoconflict. in all perceptions is not tenable becausethe all perceptions isnottenable in in the absract sense, meaning the absolute meaning the sense, intheabsract use the sense perception is the same and there andthere is thesame perception use thesense eption that belies the declaration of the vedas ofthe thedeclaration thatbelies eption dhavisishtavishayameEva pratyaksham.’ general, such inference requires no proof as in no proofas suchinferencerequires general, go fromoneobjecttoanotherandhence between the two as in the case of rope and the and the case ofrope between thetwoasin ess consciousness in advaita. The two terms, Thetwo in advaita. consciousness ess ving seen an elephant to be different from a be different elephant to seenan ving en we see a pot and a cloth subsequently the the weseeapotandclothsubsequently en ct of any sense organ. The eye sees an object eyeseesan sense organ.The ofany ct d by the attributes like jati, form, colour etc. form,colouretc. d bytheattributeslikejati, a. We say that one knowledge is sublated by by a. Wesaythatoneknowledgeissublated tical as there cannot be two reals in advaita tical astherecannotbe two realsin advaita g toadvaitinthatwhichisprameya,objectof of objectsin general. Sinceboth are real e knowledgeoftheropearisesbecauseboth real because it is found inallexperiences found is it realbecause being the attribute of the object heard, the the objectheard, ofthe the attribute being er, seeing a horse the cognition that this is thisis that cognition a horsethe er, seeing saying that’ sat’ is the object of anubhuthi object ofanubhuthi the that’sat’is saying erence of a pot fromaclothand erence ofa ing common to all objects, the objects, to all ing common

sadagopan. org sadagopan. org

means, asperceptionsrevealanob depend onan ithasto anubhuthi isnotselfproved self thatanubhuthiissvayamprakasa, Advaitin say A Advaitin says that prAgabhAva, prior nonexist prior thatprAgabhAva, Advaitin says perceived. inference, Vedicandyogic perception,whatbe with referencetothatparticularobjectat the with sense objects, organs contact ofsense that and future past tothe butextends to thepresent byanubhuth perceived is ofanubhuthi nonexistence thepr one toperceive thereisno Just because staffstoonewh blindmangiving It islikeone thaddhandhasya jAthyandhEnayashtihpradheeyathE prAgabhAv samvidhah ‘yatthu svthassisddhAyAh saying, byRamanuja isrefuted nobeginning, has is anaAdhi, and henceit oftheadvaitinthatthereis The argument T same reason ajnAnaavirodhithva is the causeinbothcases. ajnAnaavirodhithva isthe same reason di two tocite isnotagreeable it says that ignorance, whichmeansthatthelackofknowle nonperception is whereas inthecaseofpot nonpercepti theananubhuthithva, case ofskyflower need not of itdoes ananubhuthithva, thenonexistence could resultasinthecaseof perception pot, isnotcorrect.Eveniftheperceptionneed itwill itsexistence, another toprove depends on theyare objects likepotlackthisattributehence itsobject by Perception isthatwhichillumines prathi prakAsamAnathvam, EvasvAsrayam svasatthayA ‘varthamAnadhasAyAm saysRamanuja, nAma,’ ‘Anubhuthithvam himforlearning. the acharyaandapproach on and perceived connectionswillnotbe and their meaningofwords beknownthe others areadmittedto of Unless theperception perceptions. ofothers perceptions andthe memory through saying Ramanuja disagreeswiththisargument tobeperception. itceases not self-proved If itis NUBHUTHI HE

VIEW

THAT

AS

SELF

ANUBHUTI

PROVED ’

IS

ETERNAL ject like pot it doesnotneed ject likepot 24

fferent causes for the two nonperceptions and the the nonperceptions and the two for fferent causes IS no prior nonexistence, prAgabhAva of anubhuthi prAgabhAvaofanubhuthi nonexistence, no prior

particular time and place. In the case of memory, particular timeandplace.Inthecaseofmemory, ior nonexistence it cannot be negated. The prior negated.Theprior itcannotbe nonexistence ior CRITICISED skyflower of which there is no perception, skyflower ofwhichthereisnoperception, known through inference will notbetermedas inference known through o is born-blind, that is blind leading the blind. leadingtheblind. thatisblind born-blind, o is dge about the pot, is the cause. ButRamanuja dge aboutthepot,iscause. ence of anubhuthi cannot be proved by any proved by be cannot ofanubhuthi ence not be different from objects of perception like like not fromobjectsofperception bedifferent s no proof for its existence it’s ceasing to be it’sceasingtobe no proofforitsexistence s due to ajnAnaavirodhithvam, not inimical to notinimical toajnAnaavirodhithvam, due , except when the perception is caused by the by the whentheperceptioniscaused , except longs to the times other than the present is is than thepresent timesother to the longs its very existence when it is present. The itsveryexistencewhenitispresent. not perceptions.Sotosaythat,ifperception is, when we see a pot, the perception ofitis that in that case past perceptions known known casepastperceptions that in -proved. Thereasongivenforthisisthatif e will not be able to infer the knowledge of theknowledge infer ableto e willnotbe other to prove its existence, likeapot.This other toproveitsexistence, AdhyabhAvAth uthpatthih nirasyathE – nirasyathE – uthpatthih AdhyabhAvAth i itself because perception is not restricted restricted is not perception itself because i on, is due to its being ‘asat’, nonexistent, ‘asat’, nonexistent, toitsbeing on, isdue , ’ any other proof. If it is said that in the in the that it issaid proof.If anyother .

any other means to reveal itself. itself. means toreveal any other So the argument that since anubhuthi cannot prov thatsinceanubhuthicannot So theargument later. oftheSelf as willbeshown attribute even thatisan isth oftheSelf theexperience it issaidthat Heretheabsolutepercep be showntosavisesha. the ‘I’continuestoex sleep even inthestateof therecanbe ofwhich experience intheabsence fortheremembran isnecessary notion of‘I’ objects andthe‘I of to theabsence due sleep is thereasonforlaps arguethat might Advaitin theabsenceofit. only denotes was there experience isforgotten.Sowhen thereis that onlywhen replies state. Ramanuja perception becausewedo everythi notremember arguedthatjustbecauseitis It cannotbe no suchthingasobjectlesspe would havebeenrememberedwhenawakenedfromsu of yO onthebasis byRamanuja this isrefuted thatanobjectlessperceptionis Advaitin says here.) sa general,nirvishaya in anubhuthi objects but arguethat what ismeantbypercep Advaitin may inference. knowledge likeanumAna, isthe eternal. whichisnotthecase.Similar always. So perception is limited by time. If it is The perceptionofapotforinstanceshowsitsexis not exist. Hence itdid ifeverexistedpriorto Soanubhuthi cognition. th reference toyOgyAnupalabDHi.Thatis,ifa pramAna ratherthanonthegroundthatpercep perception to provethat strives If theadvaitin bhavAn’ upasAmyathu ithi EvaabhAvahsamarTHithah yOgyAnupalabdhyA pa vibhavam ‘YadhyEvam svathssiddhathva Ramanuja says of pramANa thepriornonexistence ofany the absence Soonthebasisof matter. inthis vedictextcanbequoted there isno because thehethu,likesmokewhichisreas becogn sinceitcannot pramANa , rception, nirvishayasamvid. ized by sense perception being nonexistent, nor by inference inference norby beingnonexistent, bysenseperception ized perception cannot be proved. cannotbeproved. perception 25 not remembered you cannot say thattherewasno youcannot not remembered rithyajya pramANAbhAve avaroodascheth pramANAbhAve rithyajya e absolute perception it is not acceptable because not acceptable because e absoluteperceptionitis no remembrance ofanyexperiencewhatsoever no remembrance but indeepsleep,intoxicationandswoon found eternal the object of cognition will also become become eternaltheobjectofcognitionwillalso ce and they are also necessary for having an and theyarealsonecessaryfor ce case of cognition through any othermeansof through case ofcognition ist. But that experience is of the Self which will the Selfwhich But thatexperienceisof ist. mvid. (samvid and anubhuthi are synonymous synonymous are andanubhuthi mvid. (samvid gyAnupalabDHi. If there is such perception it Ifthereis such perception gyAnupalabDHi. is eternal having recourse to the absence of iseternalhavingrecoursetotheabsence e of memory of the experience of perception is ofperception oftheexperience e ofmemory ng previouslyexperiencedeveninthewaking its cognition it would have been cognised. been cognised. itwouldhave its cognition ’ factor in sleep. Presence of objects and the objects and the of Presence ’ factorinsleep. tion beingeternalhasno reference tothatof a strong reason like leaving this body, all astrongreasonlikeleavingthis no perception. It will be explained later that explained laterthat be Itwill no perception. e its own prAgabhAva it should be eternal is be it should prAgabhAva e itsown tence onlyatthetimeofperceptionandnot tion is self-proved, thereplywouldbein tion isself-proved, on for the inference of fire, is not there. And on fortheinferenceoffire,isnotthere. ing exists it must be capable, yOgya, of be capable,yOgya,of itmust exists ing tion devoid of all objects is only refuted. If ofallobjectsisonlyrefuted.If tion devoid ch states. Since it is not the case there is ch states.Sinceitisnotthecasethere

sadagopan. org sadagopan. org according to advaita. Hence anubhuthi cannot be proved tobeeternal. cannotbeproved anubhuthi advaita. Hence to according unreal,Ramanujasaysthateven mitThyAbhootha, to theargumentthat Brahman arises.But of theknowledge when itends but being anAdhi origination hasno which bhAva padharTHa by this overrules anend.Ramanuja has beginning, in is notpresent entitylikepot positive of the orend in thedestruction which result changes The in anubhuthi. present denied tobe apositiveentity.Thatis,thechan bhAvapadhArTha, ofa thetermchangeasbeingthat may define To evadethisdifficultyadvaitin isproduced. thing whenthe itends but nobeginning existencehas non their prior nonexisten because thereisvyabhichArainprior and henceitha itsuffersnochange originated whatiseternalmusthave no wrong. Moreover Advaitin tries toprove thatintheperception tries Advaitin the advaitin. Self asclaimedby not the will notarise. memory ofhavingseena thingbefore knowledge known before fromthe isnotpermanentshown That samvid by me is lost now’ prathyakshmeekshyanthe’ etc. If this samvid issamvEdhanAkhyasyasukhaduhkhAdhiriv identified with karthrdharmasya sTHirathvam ThaTHAhyasyakarthuh Athman the object experienced,asinthecaseof andalsotheoriginat of theknower permanency ‘I haveex the formof in the recollection Now necessarily haveasubjecttoo. which hasanobjectmust et I cognisethecloth samvedhmi’ ‘patam I knowthepot,‘idha jAnAmi,’ ‘ghatamaham attribute oftheAthma the is reality perception Has therebeenanyperceptioneverexperiencedap AthmA? isthis askshim‘who but Ramanuja apartfromthesamvid, aviewer accept they donot the father.Advaitinmaysaythatsamvidevaathm ofputhrathva, Thatis,thecognition something. on someone for shines Athing for practicalpurposes,vyavahAra anuguNyam. being available it willbenonexistentlikeaskyflower.Herethewo beadharma, itself will shining is, sadharmathA, that Ramanuja askshim atman, saystheadvaitin. itha ofalldifferences beingdevoid Anubhuthi C RITICISM

OF

THE

whether the perception, samvith shines or not. If it does there will only be be there willonly or not.Ifitdoes shines samvith whether theperception, CLAIM

THAT

ANUBHUTHI sukha and duhkha, saysRamanuja, andduhkha, sukha a utpatthi sTHithanirOdhAtcha sTHithanirOdhAtcha a utpatthi 26 ‘I know’the‘I’element prior nonexistence, which, though havingno which,though nonexistence, prior m artTHam avagacchAmi, end. Advaitin says that since anubhuthi isnot anubhuthi end. Advaitinsaysthatsince

s no end. This is not tenable saysRamanuja, s noend.Thisisnottenable perienced this already’ proves the sthirathva, already’ provesthe this perienced IS ion, sustenance and the disappearance of the andthedisappearanceof ion, sustenance ce, prAgabhAva, of things produced, like pot, produced, likepot, ofthings prAgabhAva, ce, because of the nature of because ofthenature s no separate perceiver and hence it is the is the s noseparateperceiverandhenceit having a son, is the cognition of the son for ofthesonfor is the cognition having ason, a, perception is nothing bur the self because burtheselfbecause isnothing a, perception c. This is because any action like knowing knowing actionlike because any is c. This the changesinavidhyaaresaidtobe cognitions like ‘I know, I do not know, ‘this like‘Iknow,Idonot cognitions

saying that avidhya according to advita is a a avidhya accordingtoadvitais sayingthat ATMAN rd prakasa, shining, is used in the sense of sense of usedinthe is shining, rd prakasa, thechangesinobjectslikepotareunreal art from that of an object to a knower? In art fromthatofanobjecttoaknower? Therefore anbhuthi is anubhuthi only and only and isanubhuthi Therefore anbhuthi attribute, of the perception. If it does not, not, does it If the perception. of attribute, ges that occur in positive object like pot is ges thatoccurinpositiveobjectlike

is notathmabuttheego ’ I comprehend this, ’ Icomprehend perception such as, perceptionsuch as, It may be argued that the sukha and duhkha do not manifest to themselvesbuttotheSelfonly, manifest sukhaandduhkhadonot It maybearguedthatthe notknowthatIamhappy”. say“Idid is,onecannot manifest. That when the feeling of sukha andduhkhabecause thischarac mean thatwhichisalwaysmanifest, handanajadthva other the If on not theAthmA. is which inalamp is foundeven an attribute pot. Th likea are jada,insentient which things does notneed own existenceand its cognised by becaus AthmA is that anubhuthi says then Advaitin without anobjectwhichisprovedbyexperience. arerelati andjnAnam anubhuthi samvid, words Therefore theAthmAwhoissvayamprakAsa AthmA alsoshows that illuminated. Suthrakara only.‘Athra ayampurushahsv principle sentient whole ofitispureintelligence,meaninga butthe andouterparts hasnoinner this Athma outerpart as apieceofsalthasnoinnerpartsand AthmA anantharhabAhyahkrtsnahprajnAnaghanaEva, abAhyah anantharah ‘Sa yaThAsainDHavaghanah R ‘jnO athaEva’,(2-3-18)thereforeheisan idea willbemadeclearlaterbythesuthras‘nAt of thefiel theknower said tobe The Athmanis ’(BG-13-1) thadvidha, kshEtrajnaithi prAhuh ‘EthadyovEtthitham inBhagavatgita the Athma.Itissaid are absenttherecanbenocuttingop and theaxe be the ‘I’,noonewilltryforit.Therecan mO triesformOksha.If andhence devoid ofduhkha is mOkshArThee,de Theonewho of the‘I.’ else,whichbecomestheob apart fromeverything The ‘I’inthecognition‘Iknow’isself,sa inference. than amorevalidpramANa being be accepted,prathyaksha cannot prove thecontrary is theprathyaksha,se attribute, dharmi.This asanat appears know,’anubhuthi perception ‘I do Ramnuja ‘But of ‘this. have theperception the percepti in ofperceptionsince object also the proving itsexistenceWhat is itismeanthe AthmA. shines self proved, is existence. Sinceanubhuthi by it proved because itisnot AMANUJA

QUOTES

THE

SRUTHI self, does not shine by itself and requires another proof for its proof for another requires byitselfand self, doesnotshine

TEXTS eternal knower. Hence Anubhuthi is not Athma. is notAthma. eternal knower.HenceAnubhuthi 27

TO no knowledge without a knower. When the cutter cutter knower. Whenthe knowledge withouta no

nse perception and any anumAna, inference to inference and anyanumAna, perception nse PROVE sirous of mOksha, expectstheunalloyedbliss sirous of is luminosity being the substance itself and not substance being the is luminosity the knower. Perception cannot be AthmA. The knower.PerceptioncannotbeAthmA.The the d which consists of all that is not Athma. This Athma. is not ofallthat which consists d hmA sruthEh’ theselfisnotborn(2-3-17)and hmA sruthEh’ ys Ramanuja, because itisprathyak,internal ayamjyothirbhavathi,’ The Self, isself ayamjyothirbhavathi,’ TheSelf,Purusha tribute, dharma, and the ‘I’ is the owner of the the of owner the is dharma, andthe‘I’ tribute, es not agree with this and says that in the in the that says this and with es notagree anotherfor on not depend does by itselfand eration. Therefore the ‘I’ who is the knoweris who isthe the‘I’ eration. Therefore ject ofperceptionandhenceexternal, parAk, ject is theknowerbysuthra‘jnOatha Eva.’ teristic is found in mental impressions like like impressions inmental isfound teristic on ‘I know this, ’ aham’, ‘I’, is perceived to ‘I’,isperceived on ‘Iknowthis,’aham’, s but the whole of it is of salt only, similarly of saltonly,similarly s butthewholeofitis ve terms and there can be no perception perception beno therecan ve termsand t here is that the‘I’elementinperceptionis t hereisthat krtsnah rasaghana Eva,EvamvAarEayam rasaghana krtsnah e it is ajada, sentient. Ajadathva means itis means Ajadathva sentient. e itisajada, happiness or sorrow arisesitisalways happinessorsorrow another to illuminate it as in the case of caseof in the itas illuminate to another ksha is said to result in the destruction of of in thedestruction toresult issaid ksha

THIS

POINT .

sadagopan. org sadagopan. org the ahamarTha is not a mere attribute but the very substance of the Self. Only the jnana is the is Only the jnana Self. of the substance the very but mere attribute nota is the ahamarTha on theathmanwhichalone disappearsinreleas of theconcept said thatahamarThah, It cannotbe even inrelease.Otherw shown thatthe‘I’shines evenindeepsl theAtmathatshines the’I. ‘Hence and as itself for shines itsveryexistence by TheSelf sAkshi. is the who knows, that is,one as ‘sAksh word sAkshi the defines who PANini greatgrammarian the to according sAkshi onlybea can knows Onewho consciousness. isnotpossible SAkshitva consciousness. thatthe Se theadvatinproclaims itself. Moreover inwakef so as soand oneself as of the identity myse know sleep. Eventheexpression‘I’didnot will notaccept persons Sensible alone wasdenied. words ‘Ididnotknow’provestheexistenceof ev ofallexperiencesasotherwise not adenial th during has thefeeling‘Ididnotknowanything actions donebeforehewent tosleep. To theob knower whoexperiencedthesukhaofdeepsleep recoll no experiencebutalways perception with in sleep.Onrisingfromsleeponedoesnot identity andtherefor awakened oneremembershis thereisnoex experience ofanythingbecause andhencethereisnodistinct of ignorance bythamasinthe form ispervaded In sleepone ’ api nAhambhAvigamah. sushupthou sphuraNAth abhAvEapiAp vivikthasphutaprathibhAsa abhibhavAthparAgarTHa anubhavaabhAvAcchaahamarTHasya‘thamO guna B in deepsleepandreal the factthat The advaitinsaysthattheknowershipbelongsto P but istheknower. only toAthmAwhichis mere existenceitrefers If forit. shining prakAsamAnathvam, imply svasmai ‘I know’ is similar to that which is of thefo whichisof tothat ‘I know’issimilar that knowerandtheperception onlytothe itself but to manifest not does Even theknowledge ithi.’ jAnAmyaham avabhAsathE, ahamsukheeithivath, Thad kimsvasmaiprakAsathE? ‘jnAnam vA asks, arejada,butRamanuja and hencethey RESENCE UT R AMANUJA

OF ‘I’

REFUTES IN

DEEP

THIS SLEEP

VIEW

AND isation the , ego, is absent. the ahamkAra,ego, isation

AND

RELEASE 28

rm ‘I am happy.’Theref rm ‘I ternal manifestation to the ego. Butwhen totheego. ternal manifestation SAYS without being a knower.Itcannot be pure being without rabhOdhAth ahamithyEkAkArENAAthmanh jection thatwhenawakened from sleepone also not mere knowledge as claimed by the advaitin advaitin knowledge asclaimedbythe mere not Ath dhrashtarisamjnAyAm,’theone,whosees, en the anubhuthi will be denied in sleep. The insleep. willbedenied the anubhuthi en ul state but does not denote the absence of ‘I’ of‘I’ notdenotetheabsence does statebut ul ects that he has slept well. So there has been a has he hassleptwell.Sothere ects that ‘I’ who did not know bywhichtheperception who didnot ‘I’ ise itwillresult inAthmanAsa,saysRamanuja. lf implies only the absence of the awareness of the awareness of lf impliesonlytheabsence remember havingbeenonlyawitnessof e while theathman remains.Onthecontrary the ego and not the self and this is proved by by is proved the egoandnotselfthis ‘I’ is only an attribute wrongly superimposed attribute wronglysuperimposed only an ‘I’ is hapi hyanyasaiva ahamarTHasya jnAtyuh hapi hyanyasaivaahamarTHasya

lf continues to exist as a sAkshi, the witness witness sAkshi, the lf continuestoexistasa eep does so as thereal‘I.’similarlyitcanbe eep doesso

. Also because one has a recollection of his of his . Alsobecauseonehasarecollection THAT

e the concept of ‘I’ must havebeenpresent e theconceptof‘I’ e time of sleep,’Ramanujarepliesthatitis e timeof that the ‘I’ also was absent at the time of atthe the ‘I’alsowasabsent that ajada means what shines by itself by its ajadameanswhatshinesbyitself

ore ajadathvamdoesnot V PERCEIVED N real natureofAthmaasthe viprithajn or misapprehension anyaTHAjnAna, kinds.Itcouldbe couldbeofthree ignorance which isth will notbedifferentfromtheego it mukthi as‘I’in the Selfshines if that saying tothis objects Advaitin it, likethepot. manifest That whichisnotshiningasaham,‘I’,does chakAsthi, nAsou ahamithi na “Yah punah self. Whatever shinesforitsownbenefitas The Selfshinesonlyasthereal‘I’evenin samsaryAthma’ sammathah ubhayavAdhi avabhasathvena sahsarvoah Yo yahsvasmaiprakasathE ‘Sa chaprathyagAthmamukthouapiahamithyeva also.Th inference proved through strive forit.Hencethe‘I’,whoshinesasaknow of destruction Ifthereisthe nature, respectively. andAdhibh duetodestiny and mind,Adhidhaivika, samsara, whic dueto of three kinds moksha, reli attribute oftheSelf.Oneaspiresfor AMADEVA EXT R AMANUJA

THEMSELVES WHO

HAVE

PROVES

HAD

real ‘I’ is not ignorance. real ‘I’isnotignorance. AS

‘I’

HIS “BhavishyadAchAryan sannidhi” sannidhi” “BhavishyadAchAryan THE ONLY e syllologism is stated thus: e syllologismis

POINT , am ithyeva prakasathe; YaTHA thaTHA am ithyevaprakasathe;YaTHAthaTHA AND 29 svasmai prakAsathE yaTHAghatAdhih”, svasmai prakAsathE

BY

the ‘I’ as the samsAryAthma, the transmigratory thetransmigratory ‘I’ asthesamsAryAthma, the NOT h are AdhyAthmika, caused by one’s own body own body causedbyone’s h areAdhyAthmika, e product of ignorance. Ramanujarepliesthat productofignorance. e release becauseitshines release A Ana, wrong apprehension. To understand the the Tounderstand wrongapprehension. Ana, er, can be is theinnerself,prathyagathmaThis

svrupaajnana, ignoranceoftherealnature,or svrupaajnana, the ‘I, ’ the experiencer the ‘I,’experiencer not shinesforitselfbutrequiresanotherto KSH ef, in order to get rid of the thapathraya, the of thethapathraya, ef, inordertogetrid CITING prakAsathE svasmai prakasamanathvath; prakasamanathvath; svasmai prakAsathE

AS outhika causedbyothertheelementsof A

PURE THK

THE A

CONSCIOUSNESS RA

, EXAMPLE BY

REMOVAL for its own benefit. for itsown in releasenoonewill

OF .

OF SEERS

AVIDHYA

LIKE ,

sadagopan. org sadagopan. org “Hear thenatureofavidhyA;itis 7-10) 6- (VP. AthmabuddhiryA’ anAthmani kulanandana; svarupam ‘srooyathAm chApyavidhyAyAh : in vishnupurana this ParAsara hasmentioned whichgivestheimpressi ignorance, of product to denotepride;‘ahamkArambalamdharpam makes oneregardas‘I’th means thatit ahamkAra arethepro ahamkAra and The elements,buddhi ’ ‘MahAbhoothAnyahamkArObuddhiravyakthamEvacha, Himself theLord by mentioned the onlyreal unders ‘I’ andtheahamkAranormally ofall’,and ‘I amtheSelf several similarexpre ‘Hewi ithi’, eekshatha lokAnnusrjA threedevathas’,‘b enterthese 3-2), ‘Iwill of expressionevenaboutBrahman, mode is the AsamvarthAmichabhavishyAmicha’. praTHamam ob The seerVAmadEvaseeingthat(Brahman) 3-4-10) prathipEdhe rshirvAmabEvah ‘Thdvaithathpasyan perception which shows diversityisdueto perception whichshows sense perceptionis nulli that of theview Criticism into allbeings. nature capableofentering themostsubtle happybynature.HerevyApeemeans pervading, separateineachbodyand mind,prAn body, senses, than isother The Athma sukhee’(Athmasiddhi) svathah bhinnah prathikshethramAthmA vyApee nithyO manafprAnadheebhyOanyOanayasAdhanah ‘Dehendhriya effect ofignoranceaspointedout. the and andsruthi inference byperception this isproved as ‘I’and knower, shines The Athma, jnAthAham avidhyA yogathaschAthmA siddhathvAthukthanyAyAgamAnvayAth ‘athah prathyaksha To quoteYAmunAchArya not asaknower.Therefore‘I’,theknoweraloneisAthma. istheselftheninperceptionof If anubhuthi syAth;najnAthrthvaprathibhasah.’ jnapthimAthraprathibhAsah AthmAbhimAne thadhAanAthmani AthmA ‘yadhi jnapthimAthramEva Ramanuja says: the notion ofathm the notion lled; I will create the worlds.’ lled; Iwillcreatetheworlds.’ ithi bhAsathE. (Athmasiddhi) (Athmasiddhi) bhAsathE. ithi 30 ahusyAm prajAyEya’, ‘I will become many’ ‘sa ahusyAm prajAyEya’,‘Iwillbecome ssions are found in Gita. The svarupa of the Selfis in Gita.Thesvarupaofthe ssions arefound on of ‘aham’ in body, mind and intellect. on of‘aham’inbody,mindand ‘hanthAham imAh thisrAh devathah’ (Chan.6- imAhthisrAh ‘hanthAham ’ (BG18-53) and hence ahamkAra is onlythe ’ (BG18-53)andhenceahamkAra ‘I’ in the body etc. will be mere anubhuthi and inthebodyetc.willbe and mere anubhuthi ‘I’ served ‘I was Manu and the Sun. ‘Ahmekah Manu andtheSun.‘Ahmekah ‘Iwas served a defect and can be explained otherwise, a defectandcanbeexplained otherwise, fied by the sruthi Advaitin says that the sense sense says thatthe Advaitin fied bythesruthi ahammanurabhavamsuryaschaithi’(Brhd. ducts of the unmanifest prakrthi. Theword prakrthi. unmanifest ducts ofthe a and intellect and is self- proved, eternal all andisself-proved,eternal a andintellect tood as’aham’isonlya product ofmatteras at which is not ‘I’. Theword is used in gita a inanAthma”.` I alone existed, exist and willexist”.Such I aloneexisted,existand In bhagavatgitathelOrdsays, be unreal being under the realm of avidhya, it may lead to the real knowledge of Brahman as as may leadtotherealknowledgeofBrahman realmof avidhya,it the be unrealbeingunder a reply that as intheexampleofelephantseen the subjectof theknowle unreal being Brahman is ‘Brahma miThyAasathyahethujanyajnAn forward asyllogismintheform ofavidhya theinfluence under unreal, being itself thesasthra,whichis from arising thus:brahmajnAna beargued Ramanuja saysthatitcould hisknowledg Justbecause have thedefectivevision. defect andseestwomoonshasneverencount cannot be it sublated isnot because knowledge dosham says‘abhAdhithasyApi But Ramanuja Brahman aloneisreal. not foundto ’without asecond,is adhvitheeya, sublatedbythevedawhileBrahman,‘sat’and prathyakshais in the bhedhacognised sasthraisalsounder Advaitin acceptsthatthe alldependonprathyaksha. proof asthey canprovide other pramAna reason no the pointisofcourseru proving Sense perception any objectofpercepti to beunconnectedwith of diff anddevoid is self-proved which Anubhuthi but senseperceptionhasadefect. He saysthat thebasisforconclusion Then Ramanujaquestions isprescribed. nidhidhyAsana bythesamedefect,beingbase contaminated is notenoughtosublatetheexperienceof by merewordsunlessheexperiencesthatitison defectless. Apersonexperiencingfearonmistak text, understandsthatitisunreal.Butmerelybeca one first That is,at is later. asit perception, withthere may comeup Advaitin bhedha only. made turn areintheir words which of made up wrong becauseofanAdhivAsana,thesasthraisal becausethesruthi isdefective and theperception di valid proof.Thatis,thesruthitextsdeny differences, Ramanujasaysthatitisacase defect. IfitisarguedthatthebhedhavAsana there couldnothavebeenanyexperience tothe bythereasonthatitisanAdhi of difference, perception causingthe avidhya, the beginningless Ramanuja askshimtoexplainwhatthisdefectis sublated becauseitis anyaTHAsiddha, by the testimony of the veda. of the bythetestimony avishayathvAth, prapanchavath,’ 31 fference becausetheperceptionisdefective fference sees the difference andthenbyreading thesruthi the difference sees of anyOnya AsrayaNA, and therefore cannot be be of anyOnyaAsrayaNA,andthereforecannot on and hence not connected with sastra either. withsastra and hencenotconnected on the realmofignorancebasedondifference,but the inthedream,eventhough theknowledgemay be sublated. Hence the difference is unreal and isunreal thedifference sublated. Hence be ing aropeas a snakewillnot becomefearless the difference as the texts themselves are asthetextsthemselves the difference d on difference. That is why manana and Thatiswhymananaand ondifference. d assumed as real. One who is affected by eye by eye One whoisaffected assumed asreal. ly a rope. So too mere sravaNa ofsruthitexts arope. SotoomeresravaNa ly led out as claimed to be defective andforthis led outasclaimedtobedefective . If this defect is due to anAdhibedhavAsana, isduetoanAdhibedhavAsana, . Ifthisdefect erences cannot cognise this because it is said is said becauseit this cannotcognise erences is sublated by the sruthi texts denying all is sublatedbythesruthitextsdenying dge rising out of unreal cause. Advaitin gives Advaitin of unrealcause. out dge rising up of root and prefixes etc. which denote etc. whichdenote prefixes up ofrootand there can be no proof for this statement. therecan be noproofforthisstatement. use it is later, knowledgecannotbetakenas use itislater, contrary. So one cannot be sure that it is a contrary. Soonecannotbesurethatitisa ply that sruthi sublates prathyaksha, sense prathyaksha, ply thatsruthisublates ered anotherwithoutdefectwillcontinueto so affected bythesamedefectbecauseitis so affected must also be unreal Hence it is possible to itispossible unrealHence must alsobe denies it. Moreover if sense perceptionis if Moreover deniesit. oolasya apaAramArthyanischayAth’.Just e is not sublated it cannot be taken as real. e isnotsublateditcannotbetakenas that sasthra is not afflicted by any defect thatsasthraisnotafflictedbyany defect

sadagopan. org sadagopan. org ‘EkavijnAnEna sarvavijnanaprathipadhanamu ‘EkavijnAnEna qualities, auspicious and s everything never fails,whoiswithin causeoftheworld, the materialandefficient know elsebecomes which everything by knowing because thefa sarvavijnAnam, known, ekavijAnena statem promissory contains the found is sentence this in which context The interpretation. givesadifferent But Ramanuja the ‘sat’,Brahmanisalonereal,denyingexis Before, mydear,thiswas‘sat’only,oneonlywi agraaseeth, idham 1. ‘Sadhevasoumya S not real.Thatis,thesymbol‘ka’representsle symbolsare the eventhough sound ofthe knowledge the to give rise letters denoting symbols yetanotherexampleof Advaitin comesupwith bys Moreover theobjectsareonlysublated workexpectedbutth the anddoes originates Inall not. is it though it in seen asbeing ve to suspected death due the possible and bitten unreal. Soaretheeffectsexperiencedinillusi a magicshowisreal of fearorjoyonseeing theperceptionwasrealbut nasanthi’, experienceandtheknowledgeofth denies their theknowledgeindreamisnotunr saying that eventth the dreamelephantsignifiessomereal real knowledge of Brahman. real knowledgeofBrahman. therealm of avidhy is accepted,asitunder andsabd anumana is,prathyaksha, testimony, that visishtadvaita thereare onlythreepramANas butin inadvaita knowledge of a validmeans dependsonsadrsyais which here andupamAna to whatisreferred is This ofthatentity. theperception gavaya arisesthrough knowledge about is si such ananimaliscalledgavayaand that it th in Onesees ananimal on . work bythe needs explanationastowhatismeant and theknowledge thatproduces sAdrsya, likeness isdueto calledgavaya the knowledgeofentity onlyandhencereal.In isthesymbol of thesound is real,whic the symbol But Ramanujasaysthat real sound. thepart thatthesymbolrepresenting says Advaitin RUTHI

TEXTS

QUOTED

TO

PROVE ent aboutthatknowledge,bywhicheverything else willbe

THAT ekameva adhvitheeyam’(Chan.6-2-1) 32 ubsequent perceptionbutnottheexperiences. B these instances the perception is real because it instancestheperceptionisrealbecause these only theobjectsseenwereunreal.Theexperience upports everything and possesses innumerable innumerable andpossesses everything upports RAHMAN khenasacchabdavAchyasya ParasyabrahmaNah a as claimed by the advaitin, it cannot produce a asclaimedbytheadvaitin,itcannotproduce though the objects thatcausedthefeelings are though theobjects milar to a cow So on the basis of the sadrsya the the of thesadrsya milar toacowSoonthebasis who is omniscient and omnipotent, whose will will whose omniscient andomnipotent, who is e dream but only that ‘darsanam thu vidhyahtE e dreambutonlythat‘darsanamthuvidhyahtE reference to gavaya. It is usually found in the reference togavaya.Itisusuallyfoundinthe tence ofanythingelse otherthanBrahman. tence thout a second. This is taken as implying that Thisistakenasimplyingthat asecond. thout e forest similar to a cow and he has heard that that hehasheard and forest similartoacow e h gives rise to real sound and hence the cause the andhence real sound to gives rise h at tohappen.Ramanujarefutesthis isgoing e objects are not real for the same reason. reason. notrealforthesame objectsare e tter ‘ka’andgivesrise , namely,perception,inferenceandverbal eal but only the object experienced is. No one eal butonlytheobjectexperiencedis.Noone n. Therefore the word ‘Sat’ denotes Brahman, Brahman, denotes the word‘Sat’ n. Therefore on ofaserpentinropereal,suchas being nom. Similarly thefacereflectedonwateris nom. a. Therefore if the unreality of the scriptures unreality ofthescriptures a. Thereforeifthe the caseofawordsay, gavaya givingriseto ther asks the son whether he has learnt that, hehaslearntthat, sonwhether the ther asks its similarity to the cow and hence it is the it is andhence tothecow similarity its not the word and the sAdrsya isreal.Hereit andthesAdrsya not theword icular sound is not real but it gives risetoa isnotreal but itgives icular sound unreal giving rise to real knowledge. The real knowledge.The to unreal givingrise

IS

NIRVISESHA to the respective sound. to therespectivesound.

EXAMINED

arvashakthiyogahsathyasankal jagannimitthathvam sarvajnathajagadhupAdhAnathvam from all that is unreal, jnAnam from ignoran from allthatisunreal,jnAnam Brahman Satyamdifferentiates attributes. itsdifferent not entity and mean thesame epithets isattributele becauseBrahman not attributes andinfinity.This existence, knowledge Brahman is 2. ‘SathyamjnAnamananthambrahma’ by such istheinnerselfofall described as Svet istoshow sentence of the The import pravrtthathvAth prakaraNasya’ evambhoothabrahmAthmakasthvamas prathipAdhya guNavisishtathAm kalyANa ithyAdhyaneka ‘nirguNam, nishkalam, nishkriyam, shAntham et shAntham nishkriyam, nishkalam, ‘nirguNam, such as brahman to attributes denying the texts with will conflict interpretation that this caus of potandefficient creation cause aswell.(note: materialca the efficient otherthanBrah material cause no there canbe andcreatedfire.‘Sadhevasowm become many bahusyAm the text‘thadhaikshatha denoted by power, hasunique ThatBrahman than Brahman. Ramanuja repliesthatthewordadhvitheeyamonly etcwillnotbemeaningful. niranjanam’ as ‘nirguNam, vasthu,attributeless anirvisEsha to meanonly attribute. Henceothertextssuchas‘satyamjn being Brhamanischangeless because attribute thatthetext‘ekamevaadvitheeyam’ Advaitin says one ox. cannot befoundin indicate it ox’ the is fullhorned and hornless with Only whentheattributesareinconsistent argument thatmanyadjectives willmaketheenti The the advaitin. claimed by as nirvisEsha, and not only whichissavisEsha of Brahman, the attributes denote satyametc thewords Similarly attributes. these who ishaving Devadattha devadattah’,thewordssyama,da ‘syamO yuvA iscoordination, entityit denote thesame ofdiffer different words means thatwhen which sabdhAnAmEkasm nimitthAnAm ‘bhinnapravrtthi PANini grammarian setoutbythe BytheruleofsAmAnADHikaraNya explanation. Ramanuja refutesthis pathvam sarvAntharathvam sarv pathvam sarvAntharathvam e is the nimittha kAranam like the potter) It cannot be argued It cannotbeargued e isthenimitthakAranam likethepotter) the statement ‘thatthvamasi that thouart’. that thestatement‘thatthvamasi 33 sAmAnADHikaraNya. For instance in the sentence inthesentence sAmAnADHikaraNya. Forinstance ce and anantham from a ce andanantham use is upAdhAna KAraNam, like the mud in the the KAraNam,like use isupAdhAna Ananm ananthambrahma’shouldbeinterpreted man and the word ‘adhitheeya and theword man one another as in the in the as another one s more than one animal because the attributes attributes the animal because one more than s entity. Otherwise other texts defining Brahman entity. Otherwiseothertextsdefining ss consciousness. He says that the different thatthedifferent Hesays consciousness. ss hakethu, the son by the father that Brahman son bythefatherthatBrahman the hakethu, ya idham agra Aseeth EkamEva’ denotesthat agraAseethEkamEva’ ya idham sathyam, pureexistence,whichcanhaveno cannotsufferasecondeven intheformofan rk and yuva, young both denote one entity entity rk andyuva,youngbothdenoteone ent connotations are placed in a position to apositionto placed in connotationsare ent ty qualified to appear as many is not correct. ty qualifiedtoappearas correct. many isnot being both the material and efficient cause is cause both thematerialandefficient being c., says Ramanuja, because thesedenyonly krthsnasyajagathah thadhatmakathamcha innarTHE vrtthih sAmAnADHi karaNyam’ innarTHE vrtthih prajAyEya, thatthEjO asrjatha’,itwilledto implies that there is no material cause other other material cause there isno implies that isexplainedbyadvaitinthatsathyaetcare i ithi svEthakethum prathi upadhesAya prathiupadhesAya svEthakethum i ithi AdhArathvam sarvaniyamanam AdhArathvam sarvaniyamanam ll thatisfinite. sentence ‘broken horned, sentence ‘brokenhorned, m’ shows that itis that m’ shows

sadagopan. org sadagopan. org indicate the extreme joy of Brahman andemphas ofBrahman extremejoy indicate the hundredfold worldlyjoyandmultiplies from the bliss ofbrahman, describe the brahmananda, ex fear fromHim,(becauseHeistherulerof texts. Thetextslike‘bheeshAsmAthvAthahpa that Thussruthiitselfshows will. unfailing from karma,oldage,death,sorrow, AtmA isfree (Chan.8-1-5) sathya sankalpah’, ‘Esha AthmAapahathapApmavijarOvimrthyuh says Ramanuja. qualities, auspicious possesses and qualities fromundesirable isfree thatBrahman itself the sruthi powerand manyandHisknowledge, supreme and thereis anyorgan; nor abody He hasneither svAbha srooyathE parAscha shakthirviviDHaiva chavidhyathE ‘na thasyakAryamkaraNam knows everythingandabouteverything, Ramanujaquotesthetextssuchas jnAnasvarupa. the textsthatdescribeBrahmanasjnAna,state Even need beignored. of them so thatneither texts andnirguNa thesaguNa between conflict no is there Brahman. Therefore in ofbeings, theworld in asfound attitudes, the undesirable bhavathi’, (Mund. 3-2-9) the knower of Brahman ofBrahman bhavathi’, (Mund.3-2-9) the knower ’brahmavidhApOthi pa thetextslike contradict Ramanuja andbuddhi. manas namely indhriyas, it notbecause understands it he hascomprehended thatheunderstandsit(Brahman)wh This means ‘(Kena.2-3) avijnAnathAm. ‘yasya amathamthasyamathamyasyanave knowledge bycitingthesruthitext, object of avishaya, tobejnAna not an and isalsoaknower.Brahmansaid Brahman canbeknown th meditate on thatonehasto implying which kalyAnagunAh forthe kamAh asdesire the omni he realizesallhiswishesalongwith ’ vipascithA, sahabrahmaNA ‘soasnuthesarvAnkAmAn the textslike from known isalso ThatBrahmanhasattributes mind. with the of Brahmanfrom where he whoknowsthebliss ‘ brahmanO vidvAn, Anandam nivarthanthEaprApyamanasAsaha ‘yathO vAchO Brahman by of qualities e auspicious attributes of Brahman. of Brahman. attributes e auspicious 34 da sah; avijnAtham vijnAnathAm vijnAtham vijnAtham vijnAnathAm da sah;avijnAtham na thatsamschAbhyad there is no conflict between nirguNa and saguNa betweennirguNaandsaguNa isnoconflict there scient Brahman. Ramanuja interprets the word Ramanuja interpretsthe Brahman. scient jnaNa as his svarupa He is jnAthA, knower andjnaNa ashissvarupaHeisjnAthA,knower the elements)showhisdivineattributesand no one superior or equal to Him; His power is Him; His orequalto one superior no vathE’, (Tait. anand. 8)theof windblowsout vikee jnanabalakriya cha,’ (Svet.6-8.) vikee jnanabalakriya hunger and thirst; He has infallible desire and and desire Hehasinfallible andthirst; hunger vishOkO vijiGhathsoapipAsahsathyakamah all speechturnawaywithoutreachingitalong are enjoyed in mukthi along with Brahman are enjoyedinmukthialongwithBrahman perienced in mukthi,‘thEyesatham’,begin perienced ram’, (Taitt. 2- 1) ‘brahmavedha brahmaiva ram’, (Taitt.2-1)‘brahmavedha brahmaiva ‘yah sarvajnah sarvavith’, (Mund. 1-1-10) who ‘yah sarvajnahsarvavith’,(Mund.1-1-10) o comprehends itnot;andhewhofeelsthat o comprehends attains the highest, he who knows Brahman Brahman hewhoknows highest, attains the action is spontaneous. There isevidencein action isspontaneous. each kind of bliss in different worlds to different worlds bliss in of each kind izes the infinite natu izes theinfinite objects that this interpretation would would objectsthatthisinterpretation it is beyond the instruments of cognition, ofcognition, theinstruments it isbeyond DHikascha dhrsyathE re of the auspicious It willed to become many, what is denied is denied whatis many, become It willedto ‘Thadhaikshathabahusyam prajayeya,’(Brhad.4-4-19) manifoldness separateness. Sincethe sees who successively mortality heattains whatever; separateness isno Here there pasyathi’, ihanAnEva ya samrthyumApnothi mrthyOhO kimchana; ‘NehanAnAsthi itwere, (Brrhd. 2-4-14)whenthereisdualityas the world. of actually negatethemanifoldness the wo of plurality textsthatdeny the denial itself blissful is jnAthrthvam and knowership, aswell butAnandee only Ananda measure ofBrahman,clearlyindicatethatBrahman isnot saysth thetext that 2-9)and Brahman (Tait. Brahman, whoisknoweraswell.‘Anandambrahm andblissisBrahman. that theknowledge shows consci Anandambrahma’, Ramanuja. ‘VijnAnam blissbut aspurely Brahman denote not brg.) does Selfas etc. andshowstheBrahman,real Self of the aretheessentialnature thinking etc. and thatknowing andstresses oftheSelf istheattribute knowledge that view ofthevaiseshikas not denytheseer, does of knowledge,’ knower theseerofsight,hear cannotsee Meaning: ‘you vijaneeyAh’, vijnAthAram vijnAthEh manveeTHAh;na sruthEh dhrashtAram pasyeh;na ‘nadhrshtEh The text Ekaikagunapraanthesranthaahnigamavandhinah infinite they startextollingevenoneofHis when that hesays and His merits sing about to trying bards asthe theVedas portrays Desika thus: YadhavAbhyudhayam as‘this tolimit it whotry known bythose Kena text‘yasya of thisthe in view So amathamithyuktham’. jnAnavathAm brahmaavijnAtham EthAvath ithiparicchedhyaayogyathvasravaN which havetheirlimitations, of both themind ofby or thought words befullydescribedby cannot qualities auspicious innumerable possessing thatbrahman implies nivarthanthE’ ‘yathOvAchO text that the is the attributes object of in meditation the it ithyuktham’, brahmasaguNam cha upAsyam brahman. Ramanujaclinchestheargument release,sruthis mentiontheapavarga, tobe th whichshows Brahman, becomes ‘brahmaNah ananthasyaapari is established by texts such as bytextssuch is established at Brahman is realized as anobjectofknowledge.Allat Brahmanisrealized amatham matham’ means that Brahman cannot be Brahman cannot means that matham’ amatham 35 auspicious attributes, theybecometired. attributes, auspicious form of knowledge. Further Ramanuja points out pointsout FurtherRamanuja of knowledge. form ness, Anandithvam. Ramanuja then proceeds to to thenproceeds Ramanuja ness, Anandithvam. the knower. Similarly ‘AnandO brahma’, (Tait. knower. Similarly‘AnandObrahma’, the much. Desika expresses the same idea in his sameideainhis Desikaexpressesthe much. srOthAram srnuyAth; na mathEh manthAram manthAram namathEh srnuyAth; srOthAram the separateexistenceof theworldapartfrom rld as beingunreal, to show thatdo they not Ena brahmaEthAvathithibrahmaparicchEdha the result of brahmajnAna, theknowledgeof the resultofbrahmajnAna, . It dismisses the individual selfastheknower individual the . Itdismisses knower etc says Ramanuja. It only refutesthe It Ramanuja. says knower etc by saying ‘jnAnam cha upAsanAthmakam, upAsanAthmakam, saying‘jnAnamcha by the hearer of hearing, thinker of thought and and thought of hearing, thinker hearerof the They are, ‘yathra hi dvaithamiva bhavathi’, They are, ‘yathrahidvaithamiva at hundredfold bliss of prajApathi is aunit prajApathi of bliss at hundredfold also as the Anandee, possessor of bliss, says ofbliss,says Anandee, possessor also asthe ousness, bliss is Brahman (Brhd. 3-9-28) ousness, blissisBrahman(Brhd.3-9-28) Bliss is the nature of knowledge that is that is natureofknowledge the is Bliss is said in the sruthi that brahman with with the sruthithatbrahman in is said anO vidvAn’, the knower of the bliss of bliss anO vidvAn’,theknowerof cchinna guNasya vAngmansayOh vAngmansayOh cchinna guNasya

sadagopan. org sadagopan. org dual consciousness but possesses infinite auspicio infinite possesses dual consciousnessbut andvi Gita smrithislike the from profusely Br establishes dream andHeispure.So this it isnotillusion.Brahmanwhoawakeinus manifest fully.Itiscalledmaya beca not being explainsitthus:but Ramanuja ontheotherhand theadvaitin. by manifestation’ complete translated as‘butthedreamcreationismere imperfectionsandhavi freefromall namely, being is it out(thescripture through Brahman because the body beingin of place, even onaccount ButRamanujainterpretsthisdiffere attributes. attributes andevenwhenconnected and without be with thatBrahmancannot bythewhich means advaitin withoutattributes.)’ taught tobe according toplacecanBrahmanhave as ‘noteven areinfactproveonlythesaviseshathvaofBrah thukArthsnyEnaanabhivy ‘mAyAmAthram hi’,(BS.3-2-11) sarvathra ubhayalingam apiparasya ‘na sthAnathO that Brahmanisnirvisesha,namely, to prove created bya great openingtoletallillusionsa whenth oramoment oftime In thatduration cha vikriya,‘ sa brAnthih sa chidhram mahath than sAhanih nachinthyathe vApivAsudevO ‘yanmuhurthamkshaNam great rshis. meditation th this steady break in If thereisa assu as theSelfofall and meditatesonBrahman So whattheTaittiriyatextmeansis sustenance. laya for for janana,origination,‘la’ ‘ja stands Thewo calmness ofmind. toattain meditate should one thus and in Brahman byandabsorbed sustained from, originates it as All thisisBrahman ‘(Chan.3-14-1) upAseetha, shAntha thajjalAnithi brahma idham ‘Sarvam khalu Brahman. Ramanujasaysthatthisinterpreta but theworldwhich isnothing in diversity one whosees befearfor astherewould interpreted makestheleastdiffer There isfearforhimwho 2-7) (Tait. kurutheatha thasyabhayambhavathi’, antharam udharam ‘yadhAhyEvashaEthasmin is denial ofplurality the torefute ruler.ThelasttexttakenbyRamanuja inner its realSelfand is Brahman, who 36 aktha svarupahvAth’,(BS.3-2-3 shnupurANa to prove that Brahman is not anon-is thatBrahman toprove shnupurANa tion would contradict the Chandogya text text theChandogya would contradict tion ahman onlyassavisesha. NextRamanujaquotes nd wrong actions. The suthras quoted by advaitin Thesuthrasquotedbyadvaitin actions. nd wrong ere is fear which has been also mentioned by the bythe has beenalsomentioned is fearwhich ere use the dream world is something wonderful but something wonderful is use thedreamworld man, says, Ramanuja. The first one is translated is translated man, says,Ramanuja.Thefirstone even inoursleepcreatestheexperience or annihilation and ‘an’ means tolive,thatis and ‘an’means annihilation or ntly. Hegivesthefollowingexplanation.Not maya because of its nature of not being a being a mayabecauseofitsnaturenot that there is no fear for one who sees Brahman that thereisnofearforonewhoseesBrahman , for instance, can therebeimperfectionin , forinstance, ere isnothoughtonVasudevathereharm described) as having a twofold characteristics, twofold characteristics, having a as described) ch and the fear comes only when he does not. whenhedoes not. andthefearcomesonly ch ng auspicious qualities. The second suthra is Thesecondsuthra qualities. ng auspicious foreverywhere(itis a twofoldcharacteristic, with the body etc. it does not therefore has not with thebodyetc.itdoes us attributes. Brahman is savisesha and the Brahman issaviseshaandthe us attributes. is mere maya on account of its true nature entiation in it, that is, Brahman. This is it,thatis,Brahman. in This is entiation rd ‘’ is made up of ‘thath,ja,la,an’. rd ‘tajjalAn’ismadeup and ) What is the substratum of avidhya? It cannotbe ofavidhya? What isthesubstratum abhimatha’ hijnanabhAdhya sA avidhyAvirODHithvAth; thasya svayamprakAsajnanasvarupathvena avidhyAparikalpith na thAvathjeevamAsrithya, Ramanuja asks, illusion. avidhyacreates that is said It 1. A T mere knowledge. removedby completely cannot be avidhya nivrtthyanupapatthi- 7. cited texts Sruthi nivarthakaanupapaytthi- 6. for avidhya. pramANa isno There PramANaanupapatthi- 5. not inexplicable. avidhyais anupapatthi- Anirvachniya 4. real. cannotbe avidhya Svrupaanupapatthi- 3. or tirODHAna concea anuppatthi- TirODHAna 2. cannot Brahman Asrayaanupapatthi- 1. of sevenkinds. anupapathi, is prove thatthistheory Ramanuja proceedsto ‘thatthvamasi’. andthein ofBrahman theunity comprehending canalsobeacquiredby TheknowledgeofBrahman arecoveredwithuntruth. because they it oneunderstands Brahman no theyareconstantlyincontactwith eventhough means that of certainvedictextssuchas‘a knowledge inexplicable, anirvach and hence sat orasat assa Itisdescribed said tobebeginningless. illusion, vikshepa, produces an and conceal brahman projects (vikshepa)adifferentobject,snaketo ignoran illusionwhenthe case ofrope-snake leadstoth which nonapprehension first causes avidhya hastwofoldfu This advaita philosophy. on Brahman isasuperimposition and theworld Mahapurvapaksha theabsolutereal As statedin A avidhya-maya. inner Self.TheRamanujaproceedswithhiscriticis isalso beings andinsentient world ofsentient VIDHYA HE SRAYA

SEVEN ,

ANUPAPATTHI NESCIENCE .

ANUPAPTTHIS , CANNOT

BE

PROVED bethesubstratumofavidhya. 37 ce conceals (AvarANa) the real object,rope,and ce conceals(AvarANa)thereal dasat anirvachaneeya, cannotbetermedaseither dasat anirvachaneeya, nrthEna hiprathyooDaah’,(chan.8-3-2) which real and forms the body of Brahman who isits realandformsthebodyofBrahmanwho as capable of removing avidhya are notso. ofremovingavidhyaare as capable be removedbythe can aneeya. Thisavidhya . e second, namely misapprehension. As in the inthe As e second,namelymisapprehension. athvAth jeevabhAvasya; nApi brahmAsrithya; brahmAsrithya; athvAth jeevabhAvasya;nApi

ity, Brahman is nirvisesha and self -illumined self-illumined Brahmanisnirviseshaand ity, the view,avidhyaactsasanAvaraNa to nctions, namely,avaraNa, and vikshepa.The the jeeva, individual self which itself is the is the thejeeva,individual selfwhichitself dividual self through the mahAvAkyas like like mahAvAkyas the dividual selfthrough untenable on grounds of inapplicability, ongroundsofinapplicability, untenable due to avidhya according to the theory of the theory accordingto due toavidhya lment of Brahman means its destruction. meansits lment ofBrahman m of the main tenet of advaita, namely the m ofthemaintenetadvaita,namely of the world of diversities. This avidhya is is Thisavidhya diversities. of oftheworld ‘sA hi kimAsrithya bhramam janayathi? bhramam janayathi? ‘sA hi kimAsrithya

sadagopan. org sadagopan. org attribute which is not known due to avidhya it avidhya to due known is not which attribute otherhandbeingadhv being removed.Ifonthe will Brahman hasasecond,sadhvitheeya, notion that svarupa referstoth Ramanuja saysthatifthis remove being is unrealarises,avidhya Brahman onewithout asecondandwhenth adhvitheeya, as of Brahman non-perception the to is due of Brahman ignorance the may bearguedthat It willpersist. ofBrahman which casetheajnAnaaboutnature isoppose worldisunreal the that The knowledge ajnanEnavrudhyathE’, thatsathyathvarupa ‘PrapanchamithyAthvajnAnam avidhya. removes which the knowledge Brahman isnotthesubjectof said that Ramanuja, ‘ realityof the orabout of Brahman knowledge the real isabout opposed is knowledge this towhich the avidhya Ramanuja askswhether buttheunrealit asitssubject not Brahman toavidhyahas whichisopposed with theargumentthatknowledge Advaitin nextcomesup on Brahman. cannotrest avidhya toavidhyaandhence opposed torevealitself as inthecaseofshell-silver, advaita a the theoryof to anubhuthi according of BrahmanasjnAnas Further thisknowledge theotherisnot. toavidhya opposed oneis that while cannot besaid knowledg andthe svabhAva nature ofBrahman, itself. That is it does not require another to reveal it like a pot. Henceproved, th As BrahmanissvayamprakAsa,self the knowledge that is the nakaschithvise avidhyAvirOdhithve avagamyathE sabrhmaNahsvayam svabhAvah saying this refutes But Ramanuja jnAna,whichisHissvarupa. andnotthe jnAnasvarupa asthe is Brahman ThesubjectofjnAna thesubject of knowledge. notbeing to avidhya, of Brahman isthesvarupa which hence thejnAna thatBrahmanisjnAnasvarupa.At of thejnAna ofBr svarupa whichis not thejnAna avidhya and it istheknowledg that contends Advaitin be removedbyjnAna’. to whichissaid toavidhya illumined norhencecontrary coulditabide avidhya. Neither of product Him. abide in ThereforeBrahmanbe Brahman isattributeless. na thAvath brahmayATHAthmyajnAna virodhi athadvishayathvAth,’ virodhi brahmayATHAthmyajnAna na thAvath ‘jnAnasvarupam brahma ithyanEna jnanEnabrahmNiyah brahma ‘jnAnasvarupam shahsvarupathadvishayajnAnayoh ithi,’ y of everything other than Brahman. than Brahman. y ofeverythingother 38 . So the jnAna which is the svarupa of Brahman is ofBrahman jnAnawhich isthesvarupa . Sothe e ofbrahmanasjnAnasvarupa whichremoves nd does not need another anubhuthi, perception, perception, anotheranubhuthi, need does not nd in Brahman which is jnAna svarupaandself- isjnAna Brahman which in e svarupajnAna then its being ever present, the svarupajnAna thenitsbeingeverpresent,the e e knowledge of Brahman as He is appearsby of BrahmanasHe e knowledge varupa cannot be experienced as Brahman is asBrahman cannotbeexperienced varupa ing jnAna, is opposed to avidhya which cannot toavidhyawhich jnAna, isopposed ing the rise of thisjnAnaavidhyaisremovedand the rise itheeya is not the svarupa of Brahman but its the svarupaofBrahman itheeya isnot ahman. Thatis,avidhyaexistsintheabsence ahman. e of Brahman are of the same nature and it e ofBrahmanarethesamenature the universe. It cannot be theformer,says Itcannot the universe. goesagainsttheadva can coexist with avidhya as it is not opposed opposed is not asit with avidhya can coexist prakAsathvena svaymEvaprakAsathaithi d to the ignorance that the world is real in realin is theworld that the ignorance d to d, the svarupa of Brahman shines itself. itself. shines ofBrahman d, thesvarupa e knowledgethateverythingelseexcept not ariseatallandthere isnoneedforits idic contentionthat

because it is it because cognition ‘I do not know myself or another’, as myselforanother’, do notknow ‘I cognition In thecognition do rise ofknowledge. ‘I not kn of of knowledge,ormereantecedentnonexistence avidhyaisperceptible that But advaitincontends cognitions areofthingseither b says Ramanuja,isitselfunique, uniqueness, neither sat,existent,norasath,nonexistent,but avidhya canbeprovedaspositiveentitybype 4. A it isiden nihilism. If unreal Brahmanwillalsobewhich is andasavidhya withthings unconnected perception aloneisthe perception, forBrahman per identified withseer,seenoranother unre be realaseverything otherthanBrahmanis thatis,svAsrayadosha, rests inBrahman, Assuch thing perceived. perceiver or with any toadvaitatheoryBrahmanispur According 3. S Brahman. As BrahmanisHimselftheprakAsa,thir which case attribute,in withlightasits substance avidhya mu but alwayspresent.So not appear Thefirstisnot the lightthatappeared. destroy Eitheritshou obscuration mustbeoftwokinds. it obscuresBrahmanwhoissvayam says that even assumingthatavidhyarest 2. T realandtherecanbenoremovalofit. Brahman itbecomes and adinfinitum, in resulting which cause fortheunrealavidhya bea should avidhya issaidtobethecauseofunreal Thatis,asthe appearanceoftheavidhya. forthe found unreal, and mustbe another dosha NIRVACHNEEYA HIRODHAANA VARUPA

ANUPAPATTHI

ANUPAPATTHI

tified with seer or seen,bothof withseer tified ANUPAPATTHI

existing or not existing. or notexisting. existing s on Brahman asks Ramanuja, what will be its action? Advaitin Brahman asksRamanuja,whatwillbeitsaction? on s anavastha. Ifontheotherhandavidhyaisidentifiedwith

39 ception. It cannot be identical with anubhuthi, withanubhuthi, ception. Itcannotbeidentical rception. Anirvachneeyatva isexplained asbeing rception. Anirvachneeyatva ecause itcannotbeprovedbyanypramANa.All e perception, anubhuthimAthra, not connected notconnected e perception,anubhuthimAthra, perception ofthingsandtheunrealseer, there possible because the light that is Brahman does isBrahman that possible becausethelight in deep sleep, denotes the function ofavidhya. deep sleep,denotesthefunction in different from both, sadasatvilakshaNam. This This differentfromboth,sadasatvilakshaNam. if avidhya concealsBrah if nuja asks whether itisrealorunreal.Itcannot nuja askswhether ld prevent the light from appearing or it should lightfromappearing or preventthe ld ow’ it is the perception of ajnAna whereas the whereas is theperception ofajnAna it ow’ OdhAna canonlymeanthedestructionof prakAsa prakAsa or of nature oflight. ThirodhAna, as a positive entity and not as a mere absence as apositiveentityandnotmereabsence land advaitaintheportalsofmAdhyamika, it can remain even after its light is destroyed. itcanremainevenafteritslightisdestroyed. st destroy the light But Brahman is not a is nota But Brahman st destroythelight knowledge, that is, the ignorance before the the ignorancebefore knowledge, thatis, in its turn will require another and so on, on, another andso will require its turn in al in advaita. If it is unreal, it should be unreal,it should be is al inadvaita.Ifit which are unreal, avidhya itself being areunreal,avidhyaitselfbeing which man, assuming that itman, assuming that

sadagopan. org sadagopan. org brought in. brought ‘thathvamasi’ likethe vedanthavAkyas suchas isapositi ajnana.Henceavidhya the positive sameplaceastheknow whichisin the substance of the previousnon-existence preceded knowledgethatisvalid is inference. The advaitin the Next inference. through is argued Next theadvaitinshowsthatavidhyaisposi manifests self witness- the before that ajnAnaisremovedby Sowhenthe non-existent. areperceivedbyBrahman,thewitness- insentient the advaitin. by isdenied which sense perception then senseperception perceived by is If ajnAna ofit. knowledge the but onlyto tonacre case ofnacreperceivedassilver,theajnAnaisnotopposed it.Inthe which removes ofBrahman totheknowledge only but to Brahman opposed isnot thatavidhya Advaitin replies viruDHyathE.’ yATHAthmya ajnAnamvasthu ‘bhAvarupamapi wi absence, butevenifso,itconflicts ma andsaysthatavidhya Ramanuja hereinterrupts its knowledge. knowledge of‘myself’or absent. SothecognitionisthatofajnAnaa there isaperceptionofajnAnawhichrequiresth being experiencedlikethatof‘ahamsukhee,Iam not theabse avidhyais The reasonforsayingthat respectively.] last ofare two pramANas and which underinference said advaita to be perception included the donotaccept Other schools . by is cognized on theground, pot there isno The non-existenceof perception. arThAp sabdha,verbaltestimony, anumAna, [The meansofcognitionaresixinadvaita, can becognizedbyanupalabdhi,non-perception, nonexistenceof not theantecedent is Avidhya is askyflowerandhenceit of arabbitor avidhya whichisalsonotreal.Butsinceita perception is sense this Hence vikshepa shakthi. makes Br isthatit other functionofavidhya entitywithjnAnaashissvarupa.This unchanging thetruenatureofBrahma Avidhya conceals

the knowledge and covers the subject of the knowledge. This the knowledgeandcoverssubjectofknowledge. a thingasintheknowledgethat itself as the world, duetoajnAna. itself asthe classified as neither real norunreal. asneitherreal classified 40 th BrahmanwhohasjnAnaashisnature, nd therefore it is positive and not opposed to notopposed nd thereforeitispositiveand knowledge jnAna prAgabhAva vishayah, which knowledgejnAnaprAgabhAvavishayah, ahman appear as the manifold universe byits universe asthemanifold appear ahman n as being self-proved, undifferentiated, and undifferentiated, as beingself-proved, n positive entity it cannot be unreal like the horn unreal likethehorn positive entityitcannotbe on its removal Brahman must be perceived by must beperceived Brahman onitsremoval tive through inference av inference through tive e knowledge of‘myself’andthejnAna which is e atthi, presumption, and anupalabDhi, non- andanupalabDhi, atthi, presumption, darkness is removed when a brilliant light is a brilliant lightis when is removed darkness ve substance removed by jnAnarisingfrom by removed substance ve shows that the avidhya is positive through jnana Brahman shines of its own accordbut its own of Brahmanshines jnana namely, perception, prathyaksha, inference, perception, prathyaksha,inference, namely, only, thoughunrealbecauseitiscausedby ledge is removable by the knowledge. This is This bytheknowledge. isremovable ledge which is the sixth pramANa of in advaita. in advaita. of sixth pramANa which isthe by a substance. This substance is other than is byasubstance.Thissubstance nce of knowledge is that it is cognised while isthatitcognised nce ofknowledge avabhAsa rupENa sAkshichaithanyEna sAkshichaithanyEna rupENa avabhAsa self, sAkshichaithanya, as being existent or self,sAkshichaithanya,asbeingexistentor Reply to this is that all things, sentient and and sentient that allthings, is Reply tothis happy’. In the cognition ‘I do not know’, not ‘Ido happy’.Inthecognition is the thirodhAna shakthi of avidhya. The The isthethirodhAnashakthiofavidhya. y be a positive thing, that, is, not a mere that, is,not y beapositivething, ‘bhoothale ghato nAsthi’, ‘bhoothaleghato idhya a positive entity apositiveentity idhya light the knowledge of light is a prerequisite. Mo is aprerequisite. oflight light theknowledge about light at all.ButRamanuja insiststhatwhen about lightat the example ofdarkne Advaitin contendsciting avasyAsrayaNeeyA.’ thatsvarupajnAnApekshA api vA,thrayANAm ‘ajnAnamithi jnAnAbhAvah;thadhanyah;thadvirOdhi saysRamanuja. beknown, thenature ifjnAnashould requiresthat these casesit Inall oropposed tojnAna. other thanjnAna or ofjnAna theabsence AjnAna mustmeaneither jnAna. positive entitybutonlytheabsenceof ajnAnais whichhasnotyetarisen.So,saysRamanuja, oftheknowledge nota is thesubject But theknowledgeofabodejnana,namely jnAnathatit ofthe rope dawns.SotheprAgabhAva is ro is theabsenceofknowledgethatit to therope resort To explainthiswecanagain the subjectofknowledge. knowledge ofthatwhereitabidesand Onlythevividknowledgeofth jnAnaprAgabhAva. Beforetheknowledgearises knowledge also. Ramanuja saysthatthisexplanationapplies toignoran serpent or‘this’isnotopposed illusory projectsan ignorance the rope.This butitisseenas knowledge is vivid the rope there isaknowledgeof‘I’butitnotvivid.In the per This canbeunderstoodasfollows:In vivid and is not exists theavidhya and ofwhom whom buttheknowledgeofpersonto toavidhya isopposed that onlythevividknowledge reply may Advaitin or whatitisabout. or ofwhom astowhom because itwillnotbeknown Ifth ajnAna ‘Idonotknowmyselfandothers.’ then If‘I’isknown thing. some or someone ‘aham ajnah,mamanyamchanajanami, isnotpe Ramanuja objectsthatpositiveajnAna already]. by theschooloflogicians been refuted namely,thefiveelemen substances, other among bl is darkness thamah, moves andneelam darkness and lendsit sometimes thickanditisperceived positive prove the example to or non-percep oflight The darknessistheabsence nidarsanathayAupanyasyatha, ajnAnasADHanE bhAvarupa katHam thath dravyAntharam, abhAvamathramvathamah;na cArupadarsana mAthram AlokaabhAva objection darkness, th that The advaitinproceedstoshow avidhya. Thamasisasubstanc ’ nor it can be proved by argument. AjnAnamustbeof byargument. beproved it can ’ nor ce, avidhya, of the knowledge of the rope. ce, avidhya,oftheknowledge 41 pe, which is removed when the knowledge or the orthe knowledge whenthe is removed pe, which ception ‘aham ajnah, mAm anyam cha na AnAmi’ chanaAnAmi’ ception ‘ahamajnah,mAmanyam ‘idham, this’ which can coexist with ignorance of ignorance cancoexistwith this’which ‘idham, the knowledgeofsvarupa‘I’willremove -snake example. Before the rope is known there known there is rope Beforethe example. -snake hence it can co exist withsuchknowledge. itcanco hence perception of a snake. The knowledge of the the of a snake.Theknowledge of perception the caseofrajjusarpa,the theropeseenasa snake, e ‘I’ is not known, then it cannot be perceived e ‘I’isnotknown,thenitcannotbeperceived there is the absence of knowledge which is knowledge which of there istheabsence rceived by sense perception in the experience bysenseperceptionintheexperience rceived reover ajnAnaisacknowledged astheabsence to jnanapragabhAva, prior non-existence of non-existence to jnanapragabhAva,prior ss that it can be seenevenwithout knowing ss thatitcan self to expressions like ‘thamah chalathi, the chalathi,the toexpressionslike‘thamah self thamas, darknessiskn amas, isapositives the rope, is not vivid but seen as ‘this, which butseenas‘this,which the rope,isnotvivid ts, time soul, mind and direction. [This has has direction. [This mindand ts, timesoul, tion of rupa andhowcanthatbecitedasan tion ofrupa is rope is opposed to the jnAna of the rope. jnAna ofthe tothe isropeopposed ue’ etc. Also because it cannot be included cannot be it ue’ etc.Alsobecause e real nature is opposed to it and not the notthe e realnatureisopposedtoitand e which is sometimes thin and and thin sometimes is e which ubstance to counter the the to counter ubstance own astheabsenceof

sadagopan. org sadagopan. org Ramanuja asks, disappear likethesilver Himselfwill case Brahman His nature a it becomes from Brahman different then avidhyabeinganadhithere other thanHim bysomething experienceajnAna. ispreventedfromappearance Brahman should If thesvarupa ajnAna by fromappearing prevented asHeis.Ifthatis own svarupa His Brahman perceives intheindividual abide it couldnot Brahamn as theargumentsareforwardedund here thatall thirODHAnam occursbecauseavidhyaisexperienced to and thenisexperienced.Thissubjected orfirstitpreventstheappearance then preventstheappearanceofBrahman,thirODHAnam entity.Ramanujaaskswhethe being positive thatis,ajnAnaissaidtopreven Nescience, A positive entity. said is it alsowhen byadvaitin of knowledge JN A NA

CANNOT ‘avidhyayA brahma thirOhithE thath brah ‘avidhyayA brahmathirOhithE thath

PREVENT “Emperumanar Moolavar Thirukkurungudi” MoolavarThirukkurungudi” “Emperumanar

THE

SVRUPA 42

OF t Brahman form appearing and it is experienced, itisexperienced, appearingand t Brahmanform to be removed by jnAna. Hence avidhya is not a avidhyaisnota jnAna.Hence by removed be to r ajnAna is first experienced, anubhutham and and r ajnAnaisfirstexperienced,anubhutham B anyOnyAsraya dosha, interdependence, that is, that interdependence, dosha, anyOnyAsraya self which is also a product of avidhya. self whichisalsoaproduct nd no removal of it will bepossible,inwhich nd noremovalofitwill RAHMAN will always be thirOdhaAna. Ifavidhyaisnot alwaysbethirOdhaAna. will er the assumption that avidhya abides in er theassumptionthatavidhyaabides in the illusion of nacre perceived as silver. assilver. in theillusionofnacreperceived and vice versa. It should be remembered versa.Itshouldberemembered andvice ma na kimchidhapi prakAsathe utha prakAsathe ma nakimchidhapi

FROM

APPEARING . Advaitin explainsanirvachniya as T by inference. proved even entity itsdefinitionneedsnotexcludeprevio positive av likethe thing existing destroy an knowledge cannot Lastly byknowledge. beremoved itcannot shell-silver, in as be known, subjec known becomesa mere knowledgebut to be becauseHeisnotknownor if knowledge either as it can cover only an object that is seen a cannotcove intheknower.Avidhya only can exist which ofavidhya betheabode itcouldnot asperadvaitaandhence knower not the Brahman is of shell-silver,it inthecase knowledge as because itdoesnotconcealBrahman. Only jnAna by removed be it cannot cannotconcealBrahman.And theavidhya the samereason does not of theshellinshell-silverillusion abode ofavidhya.Theignorance be the andcannot pureknowledge is jnAnamAthra, Brahman such. perception doesnotbring that alonewhichobscures, thedark knowledgebyremoving that helpsthe but onlyaidtheknowledgethatdo the objects Si it assuch. cognise necessary to is of thepot todark seendue is, whenapot,notpreviously because thelightdoesnotshowanobjectwithou s previously not something hethu viz.showing The faulty. is saysthatthisinference before.Now,Ramanuja not seen which were the objects isthat Theexamplegiven is notseenearlier. reasonfor or byjnAna.’Thehethu is removable andwhich itfromappearing which prevents precededbyasubstance given as‘jnAnashouldbe is proved be thingto the or sAdhya the entity positive isa thatajnana show to argument In the A alternatives are unacceptable to the advaitin. Br are unacceptabletotheadvaitin. alternatives Both do not. others shinewhile ofwhich haveattributes some Or Hemust same time. mUst beconsistedof cease toexist.Brahman notshine,beingthe Hedoes shine alittle?If kimchith prakAsathE,’ base which will makeadvaitanon-differ base which the misa of avidhyaitmeansthat not thebase is Avidhya itselfisunrealandthemisapprehension cannotre byajnAna dimnesscaused svarupa, His the partsthatshinecannotbedimwhilethoseth VIDHYA HERE

IS

CANNOT NO

AUTHORITY

BE when Brahman is prevented fromappe isprevented Brahman when

PROVED

FOR

POSITIVE A follows: When shell-silver is pe

THING ent from nihilism of Madhyamaikas. ofMadhyamaikas. nihilism ent from could be sublated by that knowledge. sublated bythatknowledge. couldbe nd not the knowledge. Brahman is not the subject of nd nottheknowledge.Brahmanis 43

BEING BY of light which removes the darkness and shows shows darkness and the removes oflightwhich

idhya. Further avidhya being thus not positive not thus being Furtheravidhya idhya. pprehension comesaboutintheabsenceofreal pprehension ness is made visiblebythelight,knowledge is ness milarly are also not capable of showing showing of capable alsonot are indriyas milarly reside in the shell but only in the perceiver. For For theperceiver. butonlyin reside intheshell INFERENCE Brahman can becoveredby avidhya Heceases Brahman parts to enable shining and not shining atthe notshining and shining toenable parts een, is sAdhana vikala, absent in the example een, issAdhanavikala,absentintheexample es it. For instance thelightonlyhelpseye For it. es us non-existence. Thuspositiveavidhyaisnot us non-existence. ness thatpreventsperception.Theremovalof when theignoranceconcealssubjectof nature oflight,prakAsasvrupa,Brahmanwill ahman cannot be said ahman cannot such aninferenceisthatthejnAnashowswhat at do not are not seen. Brahman being vivid in vividin at donotareseen.Brahmanbeing t theriseofknowledgeaboutobject.That sult and there is no need foritsremoval. isnoneed sult andthere r brahman who is of the nature of knowledge knowledge of the nature of is who r brahman

PERCEIVED thusduetoanunrealcause.IfBrahmanis t. Since avidhya does not conceals what can t. Sinceavidhyadoesnotconceals but it is only the showing oftheobjectas butitisonlytheshowing . aring does He not shine atallor He not aring does

AS

ANIRVACHNIYA rceived as silver there is no is no rceived assilverthere to shine dimly because because to shinedimly

sadagopan. org sadagopan. org It is affirmed by the sruthi itself that all bythesruthiitselfthat It isaffirmed Y is real. knowledge andif shell-silver in is realitcannotexist createdand th silver inbothunique which ispresent another andnotanirvachaniyakhyAthi.Itcannot also as appearing thing one or anyathAkhyAthi only is as realsilverit perceived is it silver. If the reasonthenobjectwillonly similarity is When auniquethingiscreatedwhyitperceived avidhyaalsocannotcreateathing. create anything.Theunreal sense organscanbe the cause becausetheyonly onlyknow be thecauseastheygenerate organs a thingbe because itisnotpossibletoperceive be stated, ofanew substanceshould origination Before acceptingthecreationofanobjectwhich ONLY N silver intheshellduetoth not satisf as‘this’andthemind, is seen front uphold thetheoryofanyaTH Nyayavaiseshikas appears asone.TheycallitakhyAthi. twocognitionsthe difference as ‘this’are silver memory of According toMimAmsakasthe and theycallitAthmakhyAthi. shell istheresultofpastimpres silver inthe wherethe of perceptions streams but nothing theviewthatthereis hold Buddhists in thenonexistingshell. Buddhistsareoftheviewthatitis MADHyamika different theo the toexamine Here itisrelevant appeared intheformofrealsilver,thatis misapprehension. therewillnotbeany anirvachaniya as is perceived silver.Ifit onlyasreal or‘asat’but neither‘sat’ perceivedas isnot thing anewthingwhichisnotseenbefo assumed that be out.It cannot cannot beruled asanother thing appearing then one Ramanuja saysthateven there. is createdwhichnot a newthing in thevision real andasone thingcannotappearasanother,it silver evenatthetimeofpercepti presence of A OW THA

. IN R

ALL TH

THESE AKHY A

THI VIEWS

e similarity of appearance. e similarity , SAYS R AMANUJA , one thing is perceived as another thing. as anotherthing. isperceived , onething 44 knowledge is real. Chandhogya text begins with textbeginswith knowledge isreal.Chandhogya between the two being not perceived and hence hence perceived and between thetwobeingnot sion mixed upwiththeexternalobjectperceived sion unreal itcannotexistintherealsilver.Soall unreal , T ied withthevaguenessofperception,sees fore it comes into existence. Nor can the sense Norcanthe intoexistence. fore itcomes ries on erroneous perception as in shell-silver. perceptionas onerroneous ries on in the shell. Sowhatappearsassilverisnot on inthe is inexplicable, anirvachaniya, the cause of the is inexplicable,anirvachaniya,thecause ofthe notas be seenasbeingsimilartosilverand says Ramanuja. It could not be the perception betheperception Ramanuja.Itcouldnot says re that moment has come into existence. The existence. into hascome moment that re existing elsewhere and the perception of shell perception andthe elsewhere existing aAkhyAthi according to which the object in which the to aAkhyAthi according asatkhyAthi where nonexistingsilverappears asatkhyAthi is neither‘sat’nor‘asat’. defect Owingtothe ledge and not objects. Nor the defect in the the defect in Nor the andnotobjects. ledge HE affect theknowledgeofpersonandnot as silver and not anything elselikeapot.If as silverandnotanything e realsilver becauseifthejatithatisseen

OBJECT be argued that it is the silver jati, genus It is to be accepted that it is shell-silver shell-silver is be acceptedthatit is to It ( SILVER ) IS

SEEN

AS

EXISTING

colour of the crystal is overpowered by that of the flower. the flower. that of by crystal isoverpowered colour ofthe red dueto In thecaseofacrystalappearing as of whitenes isthepart colour which and predominant is the whitenessofconch The white conch seen as yellow by a jaundiced eye is yellow byajaundicedeye The whiteconchseenas that allexperiences arereal. Other examplesgivenbyadvaitintoexplaini the individual. experienced orknownto of ji not thecreation individuals. Itis different Himself accordingtothepastdeedsofi thedreamperceptionsandsaysthattheyarecreatedbyIsvara Ramanuja nextexamines Hence allknowledgeisreal. part aloneis seen andwhenthedefectisremoved theshellwhich ispredominant isperceived. a similar silverwhichiswhyit shell contains on another substance apartof which contains every the sruthiitselfthat by shown is it Thus predominates. three elem Because waterconsistsofthe (BS 3-1-2) ‘thryathmakathvAtthubhooyasthvAth’, suthra thisbythe substantiates untiltheycombined the world unable tocreate which describes invishnupurana found The sameis sathyam. ’(Chan.6-4-1) rupAneethyEva threeNi nAmadhEyam vikArah vacharambhaNam agnithvam ‘apAgAdhagnEh formsarereal only thethree upon words, name based offireva given thatthequality is it Further thejasahyacchuk rupam ‘yadhgnE rOhitham toea is due and theblackcolour due towater perception.Forinstan verified by I willmakeeachacompoundofthreeel Of them karavaNi,(chan.6-3-3) ‘thAsAmthrvrthamthevrthamekaikam annam, earth.Thenitfurthersays tobecomemanyandcreatedth Brahman willed ‘bahusyAm prajayEya’, (Chan. 6-2-3) ce the redcolouroffireis ce s is differentiated bythejaundicedeye. s isdifferentiated 45 lam thadhapAm yathkrshnam thadhannasya, ‘ thadhannasya, yathkrshnam lam thadhapAm rth. This has been shown by sruthi itself, sruthi been shownby rth. Thishas va because in dreams thereareperceptionsnever indreams va because object contains every other object thatsubstance other every contains object ndividual. This is why dreams are different for for Thisiswhy dreamsaredifferent ndividual. llusion are examined by Ramanuja to establish llusion byRamanuja toestablish areexamined ents and because in the compoundwater the ents andbecausein nd when thereisdefectinperceptionthesilver thenearnessofredflower becausethenatural ly bears resemblance to the other. Hence the other. Hence tothe ly bearsresemblance nishes from fire for, all modifications is but a a but is for,allmodifications fire from nishes hence perceived by others whereas the yellow hence perceivedbyotherswhereastheyellow e threeelements,tejas,fire,Apah,waterand ements. ’Ramanujasaysthatthisfactcanbe with each other.ThesuthrakAraalso witheach similar to that of shell- that of similar to creation as the products of prakrthi being ofprakrthibeing as theproducts creation due to tejas, the white colour duetotejas,thewhite colour silver in as much as silver inas

sadagopan. org sadagopan. org ‘avyaktham akshare leeyathE; aksharam thamasi leeyathe, (subAlaup.2) leeyathe, akshare leeyathE; aksharamthamasi ‘avyaktham text byanother Thisisproved existassuch. didnot condition and insubtle the matterwere whenthamasisth ‘before ’meansbeforecreation thetextactua Brahman also.So,saysRamanuja, verywellreferto asathcould nor expressionneithersath existed theneither now. Moreover be ’would word ‘before the were acceptedthen if this questionsitsayingthat norasathbutRamanuja whichwasneithersath to meanavidhya notbe concealedbeforeand could (brahman) was asath didnotexist;sathexist,goeson nosadhAseeh’(yajur.2-8-9)‘nAsadhAseeth The nexttextfromYajurveda Him, fortheyar the world)yetdonotfind daily into All thesebeingshere,thoughtheygo prathyoodAh, hi anrthEna navindhanthi Ethambrahmalokam ‘sarvAh prajAhaharahrgacchanthyah chandogya the of meaning is the This samsarika phal athra thadvyathiriktham ‘rtham-karmaphalAbhisanDhirahithamparamapuru isanrtham, insamsara whichresults karma opposite sukrthasyalokE fruit. Thisismadeclearbythetext adesirefor supreme, without ofrthawhichmean whatisopposite denotes only Hesaysthattheword undefinable, thatisavidhya. is unrealor means what word anrtha by whatisuntrue,’toprovetheexistenceof prthyoodAh hi text ‘anrthena quotes the Advaitin S 5. P Therefore allknowledgeisrealonly. is real a separatevisionwhich as presentinoneplacedueand lack todefect Even theperceptionoftwomoonsisreal,says perceived. isnot mirror The faceseeninthemirrorappearstobe sparks arenotseenduetotheinabilityof In th the othersduetodefectofeye. ofamiragethewaterelement In theperception CRIPTURES RAMANA

DO ANUPAPATTHI , two enjoyers of the inevitable results of work’, (katO. 1-3-1) and hence the inevitableresultsofwork’,(katO.1-3-1)andhence , twoenjoyersofthe

NOT

PROVE . as long as the defect lasts. as longthedefect

AVIDHYA text quoted,saysRamanuja,viz. am anrtham, brahmaprapthivirodhi’ am anrtham,brahmaprapthivirodhi’

e carriedawaybytheuntrue’.(chan.8-3-1) 46

e firebrand being swirled the interval between the swirledtheintervalbetween being e firebrand eye to grasp it because of the rapid motion. ofthe eye tograspitbecause it because the distance between thefaceand thedistancebetween it because of coordinationboththeeyesandeacheyehas avidhya. ButRamanuja refutestheviewthat Ramanuja. The eye is not able toseethemoon Ramanuja.Theeyeisnot the world of brahman, (brahman in the form of form (brahmaninthe worldofbrahman, the s suchactionswhicharedonetoattainthe lly describes the cosmicrest,apyaya.Thelly describes word to say that thamas existed and bythamasit tosaythatthamasexisted present in the fire and earth is present and not fire andearthispresent inthe present , (chan. 8-3-2) these which are true are covered are truecovered , (chan.8-3-2)thesewhich meaningless as Brahman is concealed even meaningless asBrahmanisconcealed well known. Advaitintakesthewordthamas e statewhenthesaththatisjivaandasath, sha aradhanaveshamthathprapthiphalam; ‘rtham pibanthou ‘rtham pibanthou ‘sa EvasarvabhoothAthmA visvarup all thatisHissarira,’and bythewords ‘thAnisarvANithdvapuh; thatsarva the passage in to bethus Butboth nonexistent. are saidtobe destructible and different is which insentient while the as existent are termed hence they eternal and jivasarenotaffected the beings, and insentient But Ramanujasays only empiricallyreal. the worldis which VishnupuraNa from passages cites Advaitin and form. make name its Athmaand I willenterthisjivaas anupravisyanamarupevyakaravani’,(can. 6-3-2) ‘anEnajivenaAthmanA bythetext is denoted the sariaofBrahman.This whoforms self ofthejiva Brahma also implies word ‘thou’ The expressionofidentitybetweenjiva uppannathara.’ ji sabdEnApi “thvam” ‘aikya upadesasthu and says Ramanujarefutesthis isnotseen. thattheidentity Brahman so itisnecessarytopo and omnipotentBrahman, compared power ofajiva,whoisinbondageas and betweenthetwo,namely,limitedknowledge incongruity due to the Brahman and The text‘thathvamasi ’ bytheadva is explained for theanirvachneeyaavidhyafromsruthi is diff mAyA my mAya dhurathyayA’, ‘mama Gita mA whosleepsduetobeginningless When thejiva prabudhyathE, (MAnd.11-29) yadhA jivah supthah mAyayA ‘anAdhi provedbythetext bymAyAas who isbound It isthejiva mAya createsthisworld. this theownerof from visvamEthath, influence. thisisevidentfromtheprevious hascomeout.TheownerofmAya wonderful world buttheprak avidhya toanirvachniya refer does not mAyina prakrthimvdhyAth thu ‘mAyAm The text uchyathE’ Hence thewordthamasdenotes‘ intheimmutable, is dissolved The unmanifest , the subtle matter in the form of prakrthi from which the worldevolves. fromwhich prakrthi of intheform , thesubtlematter that the real import of the passage is that in the world made up of sentient theworldmadeupofsentient that therealimportofpassageisin n only who is the inner controller of the jiva being the inner inner ofthejivabeing innercontroller whoisthe only n m vai harervapuh,; (VP. 1-22-86-38) vai harervapuh,;(VP.1-22-86-38) m O yathO avyayah, (VP1-2-69) O yathOavyayah,(VP1-2-69) m thu mahesvaram,‘ (svet.4-10) m thumahesvaram,‘ achithsamashtirupAyAh prakrtheh sukshmAvastha sukshmAvastha prakrtheh achithsamashtirupAyAh vasarirakasya bramaNaEvaabhiDHAnAth 47 and Brahman suffers no inconsistency because the because noinconsistency and Brahmansuffers sentence of the sametext ‘asmAnmAyee srjathE srjathE of thesametext‘asmAnmAyee sentence texts nor for its beingapositiveentity. texts norfor stulate the existence of avidhya which conceals theexistenceofavidhyawhichconceals stulate by the changes in the insentient andtheyare insentient bythechangesin with the infinite, omniscient andomnipresent theinfinite,omniscient with have as their inner self. It is shown is shown inner self.It astheir haveVasudeva akshara and the akshara dissolves in thamas. thamas. in dissolves akshara andthe icult to transcend. Thus there is no support no there is Thus icult totranscend. yA wakes up. The Lord Himself says inthe yA wakesup.TheLordHimselfsays claim thatBrahmanaloneistherealityand itin to mean the identity of the jiva with meantheidentityofjivawith itin to rthi is referred to as mAyA from which this is isvara who controls itbutisnotunderits is isvarawhocontrols

sadagopan. org sadagopan. org the nivarthakaofavidhya. therealknowledgeof through removal ofavidhya which casebothwillbeidenticalin Brahman in established onlybynotconsideringthelimitation with finite who is to jiva and ‘thou’refers time andplacearegivenup.So to ifthereference only willbeestablished So theidentity one. ofas spoken being and placeis cannot beta of theterms that theprimarymeaning thestatement‘sOayamdevadatthah, Advaitin cites isnottenable. nirvisesha knowledge ofBrahmanas Thecontentionth only thattooassavisesha. explaining theidentity.Accordingtohim brahma,’ther anantham vedic text‘satyamjnAnam ofsAmA theprinciple Ramanuja inexplaining at not denote art’ do ‘thatthou The textslike karaNy sAmAnAdhi ‘ThathvamasyAdhi vAkyEshu Ramanuja says 6.N real,beingimportant.’ svarupa isparamArTha, theseworlds are suppo mehow You havetaught yaTHAjnAnapraDHAnathah, prOktho ‘VishNvADHAram yaThAchaithaththrailoOky byMaittrEya- vishnupurANa be cognisedasasthi,existent with referencetotime,placeoractionareap nonexisten it istermedas Therefore perishable. forthejivaandistransf object ofenjoyment to referred is hence it nature and of thesame isadhimadhyAntharahitha, Athma up, To sum they areperishable. insentient objectsnotbecausetheyare nonexist nonexistence indicate andasathya terms nAsthi The inBrahman. asath abiding aSathnor avidhyawhichisneither orforthe being nirvisesha saysRamanuja,thereisnoevidenceofBrahman VishnupurANa, In allthepassagesin cosmic forandimmutable.’ He aloneistheSelfofallbeings,with IVARTHAKA

ANUPAPATTHI and hence paramArTHA, real. The same view is expressed in view isexpressedin andhenceparamArTHA,real.Thesame too as ‘that’ denotes Brahman wh too as‘that’denotesBrahman

48 limited knowledge and power the identity can be can be the identity andpower knowledge limited aramArTHa, unreal and the Athma alone is fit to aramArTHa, unrealandtheAthmaaloneisfitto tributeless Brahman. As already pointed out by out tributeless Brahman.Asalreadypointed ormed accordingtothekarmaofjivaand words ‘that’ and ’ thou’ both denote Brahman Brahman denote ’thou’both ‘that’and words t. The objects which areexistentornonexistent The objects t. without beginning, middle and end and always and end middle beginning, without as existent. The insentient, achethanam is the as existent.Theinsentient,achethanamis at the removal of avidhya is effected by the by the iseffected ofavidhya at theremoval ent, tucchaor unreal, mithyabutonly because essence. This can be accomplished only by the only beaccomplished essence. Thiscan nAdhikaraNya referring to the purport of the ofthe referringtothepurport nAdhikaraNya but not anirvachniya. These two words denote twowords These anirvachniya. not but am samavasTHinam; paramArTHascha me me paramArTHascha am samavasTHinam; rted by vishNu and how Athma,jnanaashis andhow rted byvishNu the Brahman as attributeless whichservesasthe Brahman asattributeless am na nirvisesha vasthvaikyaparam’ am nanirviseshavasthvaikyaparam’ ken as the person qualified by different time time ken asthepersonqualifiedbydifferent s of the jiva and the infinite nature etc.of nature andtheinfinite s ofthejiva this is that Devadattha’, to prove his point this isthatDevadattha’,toprovehispoint e is no need of dismissing the attributes in in ofdismissingtheattributes e isnoneed o is infinite and attributeless andattributeless infinite o is previous sentence to‘thathvamasi’thatallth previous sentence upbythe brought beingensouled byHim.Thisis isthe effectofBrahman, subtle state, world consisting ofsentientandin as thegross promisso and alsothe many, ’ willed tobecome is This explanation theother. Self ofallon handandbeingtheindwelling worldonone causeofthe beingthe and attributes of auspicious withtwo same Brahman,qualified the meaning a the advatinclaims.ThesAmAnAdhikaraNya, meaning andneedno ‘thvam’ retaintheirprimary and words‘thath’ the thatboth amanner such in ’ ‘thatthvamasi, the text Ramanuja interprets knowledge thatheisaprince. only buythe by willnotberemoved misconception by hunters.His know veryyoung,didnot prince, gettinglostwhile isadmittedtherecanbenosublation. and hidden of no needforremoval thereis if notconcealed isco ofBrahman Ramanuja saysthatifsvarupa is removed. from view ishidden real natureofthesubstance the thatsvarupa, show to It isenough impression. thefirsterroneous toremove order in entity necessary itisnot contendthat may Advaitin because Brahmanissaidtobeattributeless. knowntocausethesublat becomes Brahman which theexplanationof‘thatthvamasi’ shellness. In as which issublatedwhentheshellbecomesknown assilver theattribute this. Whentheshellisseen the caseofshell-silverasaccordingtoadvaita The word‘that’doesnotbringupanyattributethat no thatthereis toshow proceeds Ramanuja further thouart’. meantby‘that aloneis the realselfofjivawhich savisesha and is word ‘that’denotesBrahmanwho theone,everythingbecomesknown.Hence sarvavijnAnam,byknowing EkavijnAnEna b to ‘it willed sentence withthe conflict is taken word ‘that’ the only.If times isone of thewordsbecausepers meaning, Even intheexample‘sO ayamdevadatthah’th asdenotedbythese cause ofteworld whoisthe andomnipotent, omniscient onlytoBrahman art’refers in‘thatthou the word‘that’ thasyaivaprakrthathvAth,’ ithi bahusyAm thdhaikshatha sarvajnam sathyasankalpa hi ‘thathpadham R AMANUJA

REFUTES

THIS

SAYING

ntence ‘it willed tobecomemany’. ntence ‘itwilled 49 m jajagathkArNam brahma parAmrsathi; parAmrsathi; brahma m jajagathkArNam consistent with the beginning ofthepassage‘it the beginning with consistent to mean pure attributeless Brahman then it will then mean pureattributelessBrahman to misconception. Unless an attribute which is real is real Unless anattributewhich misconception. ecome many and the promissory statement promissory the many and ecome Brahman isattributeless.Whatmeanthere ry statement of‘Ekavi ry is is ensouled by Brahman. ‘EthadhAthmyam by Brahman. is ensouled is ncealed, there can be no misapprehension and and there can benomisapprehension ncealed, sentient beings, which form His body in their in their Hisbody whichform beings, sentient by somedefect,comestoviewwhenthe defect to perceive some attribute in the substantive inthesubstantive attribute to perceivesome attributes, namely, possessing infinite number infinite namely,possessing attributes, by the advaitin there can be no attribute of be noattribute theadvaitintherecan by recoursetolakshanA,secondarymeaning,as of silver, that is silverness, is seen in the shell in theshell of silver,thatissilverness,seen ere is no necessity for adopting secondary ere isnonecessityforadoptingsecondary Ramanuja explains this by theanalogyofa Ramanujaexplainsthis the word‘thou’refers his identity on account of being brought up broughtup onaccountofbeing hisidentity pposition, is achieved bythetwowords is achieved pposition, present on connectedwiththepastand sublation here as in the caseofshell-silver. here asinthe sublation sublates the first perception of ‘thou’ asin of‘thou’ sublatesthefirstperception such due to the perception of the attribute to theperceptionofattribute suchdue ion of the perception of thejivaassuch, perception ion ofthe merely stating that he is not a hunter but but he isnotahunter merely stating that jnANena sarvavijnAnAm,’ towho theBrahman is

sadagopan. org sadagopan. org He, theimmortal,innerruler, istheinnerSelf sariram yaAthmAnamantharO yamayathisa 2. ‘YahAthmanithishTanAthmanahanth The innerSelfisthecontrollerofall. 3-11-21) sarvAthmA, ‘(Taitt.. janAnAm sasthA 1. ‘anthafpravishtah the body-soulrelationship. jiva with ofBrahman identity the and insentient texts also toshowthat other Ramanuja Br quoting dissolved inSath.‘(chan.6-8-4) allthesebeings sathprathishTAh, sadhAyathnAh sarvam’.Thereasonidham forthisisstat “Emperumanar Parivattaparai” Parivattaparai” “Emperumanar arah yam AthmA na vedha yasya AthmA navedha AthmA arah yam 50 tha AthmA anthryAmyamrthah, (Brhd.5-7-4) tha AthmAanthryAmyamrthah, , situated inside the AthmA whom AthmA didnot insidetheAthmAwhom , situated ed in‘sanmoolAhsoumyaimAhsarvAhprajAh is established through the sarirAthma bhAva, bhAva, sarirAthma the through isestablished ahman is the Self of all the sentient and the the sentientand of allthe Self the is ahman have their root in sath, rest in sathand rest sath, rootin have their Advaitin objects to this saying that while th tothissayingthat objects Advaitin separately. substances thatqualify whenthe not necessary henceused and capable ofexistingindependently ea is wearing one withstaff,kundali,who of posses shouldhavetermination substances cloth,ca cow,white horned broken- shuklapatah, denoting thewords only said that be It cannot thepurusha. namely all (sAmAnAdhikaraNya) qualify oneentity, as acow,horse,mandeva isborn (athman) thepurusha karmabih, purushah devOjathah manushyo sentence ‘gourasvo Rama attributeofanothersubstance, cannot bethe To theobjectionthatjathiandqualitiescanbe upanishads. wellexplainableb identity are of that speak betweenallbeingsandBrahmanthetexts That is,bythosewhoacceptthesarira-sariribhava bhavanthi.’ samyakupapAdhithA sarvE brahmAthmabhAvOpadhEsAh brahma krthsnasya ‘nikhilOpanishadhprasiddham Ramanuja proclaims: abandoned. (could eithermeannyAyavaisEshik jivaandBrahman between the difference absolute whoclaim those kevalabhedhavAdhins by self ofeverythingwillbecontaminated state of the assumes who himself to Brahman isdueto thedifference either to bhEdhAbhEdha identity of universal the doctrine texts stating Ramanuja refutes likewise thetheo Ramanuja refuteslikewise abhidhaDHAthi.‘ svArTHam thathparyanthmEva sabdah thasyaprathipAdhaKOpi thaccharirathvEnaiva vasthuthvath sarirabhAvAdhEva ithiavagamyathE;thas sarvasyava ‘athahchidhachidhAthmakasya of everything sarira thedenotation bhAva sariri thesarira onlythrough be established theidentityofallbe Therefore, saysRamanuja, rupa.‘ namaand andwillmake inner self its I willenterintothejivaas vyakaravANi, (CHAN.6-3-2) nAmarupe anupravisya 3. ‘anEnajeevenaAthmnA controlstheAthmafromwith know andwho terminates only in Brahman. inBrahman. only terminates as or dvaitins) the texts that proclaim identiy have tobe identiy have proclaim thetextsthat as ordvaitins) ry of bhEdhAbhEdha andkevalabhEdha ry ofbhEdhAbhEdha 51 inwhom to is theAthmA the sarira.’ ccording to his karma. The words in apposition Thewordsinapposition karma. ccording tohis sion (mathvarTHeeyaprathyayah)asindhandee, jiva, (yadhavaprakAsamatha) Brahman being the Brahman jiva, (yadhavaprakAsamatha) the being cannot be explained by their theories. According According theories. bytheir beexplained cannot jati or guNa as in the expressions ‘khando gouh, gouh, ‘khando asintheexpressions jati orguNa the imperfections of the world and jiva. The andjiva. The oftheworld imperfections the sthujathasya brahmathAdhAthmyam Athma Athma sthujathasya brahmathAdhAthmyam ecause this concept is known throughallthe is ecause thisconcept e jati and guna areperceivedalongwiththe e jatiandguna rdrops etc. The words dhanda and kundala are andkundala dhanda words etc.The rdrops ings, sentient and insentient with Brahman can can Brahman with insentient sentientand ings, are unable to exist separately to be perceived tobeperceived exist separately unableto are the attributes of substances but a substance butasubstance ofsubstances theattributes n be put in apposition and the words denoting denoting the words and in apposition be put n limiting adjuncts (Bhaskaramatha) or belongs orbelongs adjuncts(Bhaskaramatha) limiting . Andasallthatisot . mAth brahmavyathirikthasya krtsnasya brahmavyathirikthasya mAth in thepossessivesense.Butthisconditionis sarirabhAvam AthishTamAnaih krthsnasya krthsnasya AthishTamAnaih sarirabhAvam nuja answers thatitisquiteproperasinthe her than Brahman is His her thanBrahman saying thatthe

sadagopan. org sadagopan. org through the grace of the Lord by means of devoti Lord by grace ofthe through the Th sinfulactions. and meritorious result of the experienceofpleasure andpainbyentering banDHah,’ anubhavarupah ‘PuNyApuNyarupakarmanimitthadevAdhisari as: Ramanuja explainsbondage mereknowledge. removedby but real itcannotbe illusory not bondagebeing That is,the abhAvAth.’ jnAnanivarthyathva pAramArTHikathvena ‘brahmathmaikathvavijnAnEna av identity isrefutedbyRamanuja,whosays, The viewoftheadvaitinthatavidhyaca 7. N sarirathmabhAva. by the onlysenseofidentityimplied intheAthmaonly.Thisis connotation their primarysenseasinthecase Brahman in anddenoteonly aretheaspectsofBrahman andpurusha prakrthi That is,thetermsdenoting sabdhavath.’ devamanushyadhi jivAthmavAchi varthanthe, mukhyathayA avasthitheparamAthmani visishtathaya ‘thasmath isvaraprAkArabhoothasarvAvasTHapra asitsbody andinsentient sentient the beings subtle intheir and theinsentient the sentient Ramanuja has madethis clearin VedhArTha sangraha thus: extended whichfurther their ultimateconnotation characteri individual entitywithallits also the alongwiththebody is notperceived it indriyas bytheothe theeyeisnotcognised perceived by what is perception Eveninsense itisatheendriya. because is notperceived The Atma etc. Atma asintheexpressionman,cow embodiment karma canbeexhaustedonlythrough Athma, theyenableth existence apartfromthe isproved and asitsaspects.This Athma, exist have onlyAthmaasth ofallbeings The bodies ’ thulyam. chajAthyAdhi thathprakArathvam thdhEkaprayojanathvam, apiAthmaikAsraYthvam, sarirANAm manushyAdhi ‘NaithdhEvam; Ramanuja says so. is not theAthma whichqualifies substance IVRTTHYANUPAPATTHI :

idhya nivrtthih yuktha ithi nivrtthihyuktha idhya 52 in their gross manifestation is the effect. is the manifestation gross in their rapravEsa-thathprayuktha sukhaduhkh- is cannot be illusory and can be removed only only beremoved can illusory and is cannotbe state as its body and the same Brahman having Brahman andthesame state asitsbody eir substratum; they exist only for the use of the ofthe substratum; theyexistonlyfortheuse eir n be removed only through the knowledgeof onlythrough n beremoved stics, the words like man denote the Athma in in Athma the man denote like thewords stics, e Atmatohaveexperiencethekarmaphalaas . As the word cow not only shows the jati but but cow notonlyshowsthejati As theword . of the words, manushya etc. which have etc.whichhave manushya deva of thewords, by the fact that they do not have a separate thefactthattheydonothaveaseparate by r indriyas. Since Athma is not cognied by the by the indriyas. SinceAthmaisnotcognied r krthipurushavAcinah sabdhAh thathprakAra thathprakAra sabdhAh krthipurushavAcinah into the bodies of deva etc. according to the accordingtothe of devaetc. into thebodies onal worship. This can be destroyed only by only destroyed This canbe onal worship. denotes Brahman who is the Self of the self. the is theSelfof who denotes Brahman and they become qualifying epithets of the andtheybecomequalifyingepithetsofthe Brahman in the causal state has the causalstatehas in Brahman thadhayuktham, banDHasya banDHasya thadhayuktham, even otherwise. The children understand the meaning of words father, uncle etc. and also other father,uncleetc.andalsoother ofwords themeaning understand even otherwise.Thechildren can bemade clear meaning action.The with must begraspedonly inconnection the words established thingtheycannot beauthoritative. Vedanta Sincethe and notanexistingthing. of faceetctheycannotbetheexception.Therefor even insuchcasesduetothereferencesukhapra produces result,namelyjoyandhencemeaningf actionbut result in not does 'which is born 'ason the sentence mention The vedantinmay up. notbetaken it need action in notresult does as studyofBrahman actionand through only texts havemeaning thesruthi theysaythat up.Hence brought being acow ofthewordsbyseeing themeaning understands oryoungerperson an inexperienced sentence spokenbyanelderorexperiencedpers with action.Theycitetheexampleof connection areoftheopinionthatsi The mimamsakas J vedantha. istheprerequisitetostudyof studyofthepurvamimAmsa of vedasthe knowledge the Asthisrequires leadingto moksha. meditation and inintensedevotion culminates which totheLord resultbutasanoffering intheveda,notdesiring enjoined dharma andduties canariseonlythroughthe grac knowledge this istheinner theknowledgethatBrahman through totheresultofbegi That is,asbondageisdue ’ ukthalakshaNajnAnAdhEva. anAdhikarmapravAharupAjnAn ‘thasmAth Ramanuja concludesthemahasiddhantha upahAsyam. chEdhyAnupravesanavachanavath cchetthuh asyAhcchedhanakriyAyAscha krthsnam devadatthEn ‘bhoothalavyathiriktham downitself, of cutting andtheact down himself whichincludescutting thantheground, other Ramanuja, likeonecuttingdowneverything along withtherest saidtodisappear knowledge is butpureconsciousness Brahman isnotaknower with the is removed object ofavidhyawhich the I’ bethe’ It cannot knower? the is asks,who Ifso,Ramanuja consciousness. be merecit, which removes be accepted.Thisknowledge cannot avidhya removing after perish to said is knowledge the removing If anavasTHA. infinitum, knowle second This one shouldbesought. this foradvait brahmanismiTHyA everything except Moreover, saysRamanuja,theknowledgethatis Brahman. with andnotofidentity controller selfand inner brahman asthe of the knowledge IJN A S A DHIKARA N A

CONTINUED - OBJECTION bysaying 53 amoolathvAth banDhasya thannibarhaNam thannibarhaNam banDhasya amoolathvAth nningless flow of karma, its removal can be only canbeonly karma, itsremoval flowof nningless Ramanuja refutes theviewthatmeaningof Ramanuja refutes a cchinnam’ ithyasyAmEva chedhanakriyAyam ithyasyAmEva cchinnam’ a

texts have reference to Brahman which isan texts havereferencetoBrahmanwhich avidhya. It cannot be Brahman either, since since either, Brahman be avidhya. Itcannot BY gnificance of the wordsisonlythroughtheir gnificance of in and hence another knowledge that removes in andhenceanotherknowledgethatremoves e oftheLord,byfollowingvarnAsrama vrddhavyavahara,theuse byelders, where a , being other than Brahman, it is absurd, says itisabsurd, than Brahman, beingother , Self and ruler different from souls and matter. fromsoulsandmatter. Self andrulerdifferent on such as 'gAm Anaya,bring the cow,' and 'gAm Anaya,bringthecow,' on suchas ul, butthemimAmsakaobjects,sayingthat dge alsobeingmiTHyAitwillleadtoad- according to advaita. If the knower and the and the according toadvaita.Iftheknower e the purport of word should denote action action shoulddenote ofword e thepurport sava etc. resulting in action like brightening likebrightening sava etc.resultinginaction

MIMAMSAKA said to remove avidhy said toremove everything that is not Brahmanissaid to A a isalsounrealas

sadagopan. org sadagopan. org Thus ends the jijnasADHikaraNaofsribhashya. the Thus ends hastobepursued. intoBrahman theinquiry ofbrahmajnana everlasting fruit nature of the meagertransitory considering brahma thannirNayaphalah sthiraphalathvath kEvalAnAm karmaNAmalpa asthiraphalathvAth, brahmajnAnasyacha anantha is bein all theparampurusha indweller of the asthedevathaslikeagnithrough which wordssuch inconnectionwith other only meaning Fina to serveanother. adesire acting through be aseshi. qualifyto not done does tobe ought ButRamanujasaysthat are subsidiary. other things istheob sacrifice.Neither jyothishtoma perform

as in the injunction 'jyothishtomena svargakamo yajetha svargakamo 'jyothishtomena injunction as inthe thefu it achieves alwaysunless be agreeable not need tobedone whatought achievedbytheaction.But whatisdesiredtobe krthikarmathvam, it is if tobedoneand ought what krthyuddesyam, is todefinewhat theyhave In whichcase Ramanuja, holdtheview liesinwhatoughttobedone,says that meaningofwords Mimamsaka eventhetextsreferring free fromgrief.Hence only whichisknown heaven nature of the describe forth that enjoinshorsesacrificeforinstance also purvamimAmsa in found texts are of These types highest. the attains Brahman One whoknows (Taitt.2-1) param,' 'brahmavidhApnothi as have textswhichcanbetermedasarTHavadha,laudatory,such aresult, vedantic passages have anactionmust and understood.(As after sought it hastobe chan.8-7-1) 'sO anvEshtavyahvijinAsithavyah,' upon.' meditated ofand thought to beseen,heard, the Selfhas (Brhd.2-4-5), nidhiDHYasithavah, manthavyah arE drahstavyahsrothavyah vA 'AthmA textslike sruthi mustbetakenup,saysRamanuja. into brahman vedantha text the Evenassumingthat the gestures. has beenawitnesstoallthehappeningsunders Devadattha thathisfatherisalright.Whenit a example also.Suppose Ramanuja citesanother thewords. pronouncing the forefinger by indicated when things ' krthibhavabhAvi krthyuddhesyam hi bhavathah kAryam’ hi krthyuddhesyam ' krthibhavabhAvi g propitiated. Theref g propitiated. 54 is conveyedtoDevadatthabywords,apersonwho

e one whodesirestogoheavendoesnot e lly the words of injunction also present their their alsopresent of injunction lly thewords the results of karam and theinfiniteand resultsofkaramand the entity iswhenan bhava realsesha-seshi The lfillment of some desire conducive to pleasure of somedesireconducive lfillment tands the words spoken to be the meaning of tands thewordsspokentobemeaning ligatory work can be termed as seshi to which towhich canbetermedasseshi ligatory work Arambhahuktha ithi sTHitham, ithisTHitham, Arambhahuktha vichara The action of meditation is enjoined by the of meditationisenjoined The action through other texts describing it as a place othertextsdescribingitas through s relate only to established entity the inquiry the inquiry entity toestablished s relateonly to an established entity are purposeful. arepurposeful. establishedentity toan a work done as an injunction,that is, what aworkdoneasan injunction,thatis, man tells anotherbygestures to inform in relation to vedic injunctions. The text The text injunctions. vedic inrelationto ,' one desirous of heaven should heaven should of one desirous ,' ore, saysRamanuja, characteristics and hence thereisnocontradict characteristics andhence known sense. TosuchBrahman, its ultimate bigger greateror thereisnone or big,since brhat meaning great of theword meaning already knownthroughtheetymological Brahman is R yathprayanthyabhisamvisanth yenajAthAnijeevanthi, jayanthe, bhoothani imAni 'yathO vA is the text sruthi The basis ofthisinterpretation Thisishow respective karmas. faced creator,Brahmatillthecommonbladeofgr this means this, and 'asya',of st 'janmadhi' includesjanma,srshti(creation), omnipotent such asjnAna,whoisomniscient, infallible will,jnAnAnadhyanEkakalyANaguna,wh satyasankalpa,of (thatarefoundintheuniverse), isfreefromallimpurities whose nature means Brahman,sarvesvar 'Yathah' fromwhom, S same objectionholdsgoodforboth.Ther jnAnamanantham' 'sathyam are characteristics couldbetheupalakshanabecauseboth onlyandthe These characterstics canbeupalakshana, neitherthecharacteristics 2. 1. More than one attributes may denote more maydenote Morethanoneattributes 1. are: this tosubstantiate given Thearguments etc. doesnotdefineBrahman. Ramanuja th by is encountered Here anobjection to beBrahman. they mergebackatthetimeofpralaya,knowthat allthesebeingsorigin whom means, from This UTHRA AMANUJA source. if it is said that to the Brahman alreadydenotedbythetext is saidthattotheBrahman source. ifit different fromtheobjectareusedtodenote yathraayamsarasahsadevadatth Devadattha', pointed out to be that of Devadattha, saying tobethatofDevadattha, pointed out hornless or fully horned, understands or fullyhorned,understands hornless 'khanda whichis cowisthat hearing, the denotethesameentitybeca attributes also oneentity onlythe since thewordBrahmandenotes Itcannotbesaidthat of knowledge. knowledge, perception.Herethereisonlyscri of onebythevalidmeans and red-eyed,isnotapplicablebecausethepersonseentobe namely,'syamoyuvalohithAksh siddhanthin, 2- JANM

COUNTERS A DHYASYA

THIS

YATHAH

i, thathvijijnAsasva that i, thathvijijnAsasva OBJECTION wonderful variegated universeof variegated wonderful Ramanuja explainsthesuthra. Ramanuja - FROM efore Brahman cannot be defined at all. cannotbedefinedat efore Brahman it to denote differententities. it to 55

THUS than Brahman the word denotes Brahman only in Brahman theworddenotes Brahman than

WHOM and the Supreme Purusha. The word 'Adhi' in Theword'Adhi'in Purusha. andtheSupreme ate, by whom they are sustained and into whom ate, bywhomtheyaresustainedandinto hithi (sustenance) andpralayam.(annihilation) hithi (sustenance) munda purNa sringah gouh,' broken -horned, broken-horned, purNasringahgouh,' munda ion of their beingupalakshaNa. Moreoverthe ion of than one entity. The example shown by the one entity.Theexampleshownby than only the entity already known through other onlytheentityalreadyknownthroughother use a person who has never seen a cow, on hasneverseenacow,on use apersonwho already, the origination etc are cited as the theoriginationetcarecited asthe already, : a, who is nikhila hEya prathyanika svarupa, prathyanika svarupa, nikhila hEya a, whois ah devadatthah', Devadattha is young, dark Devadatthaisyoung,dark ah devadatthah', pture thatsayssobutnootherdirectmeans at the word janmAdhi denoting the creation thecreation denoting at thewordjanmAdhi ass, ordained to experience the fruit of their fruit the toexperience ass, ordained 'thefieldwherethecrane sits belongsto by implicationasinthecasewhereafieldis a kedarah, because such characteristics, a kedarah, characteristics, because such h brahma.'(taitt.brg.1) h brahma.'(taitt.brg.1)

o possessesinfinite THE

ORIGIN beings starting from the four- the from starting beings

ETC . OF auspicious qualities

THIS

PROCEEDS

sadagopan. org sadagopan. org It cannot be prathyaksha, perception,whichcan It cannotbeprathyaksha, than thesasthra? Wh thavapramANam?' Ramanuja asks'kimtharhi beknown. Brahmancan which meansofknowledgethrough there areother Brahman as of knowledge of onlysource not the is thatscripture objection Ramanuja considersthe Brahman. of proof isthe jAyanthE' bhoothAni imAni text'yathOvA thescriptural ofBrahman sourceofrightknowledge beingthe The scriptures ofBrahman. proof thasmAth=sAs sAsthrayonothvam. Thasya bhAvah source ofknowledge are the scriptures ofwhomthe yasya yOnih;kAraNampramAnam; sAsthryOnih=sAsthram KNOWLEDGE S Brahman. SotheobjectionthatBrahmanca attri inseparable , are thesvarupanirupaka Brahman natureof Hencethethreewordsthatshow rahithathvam.' vasthu paricchEdha 'dEsakAla time, placeorentity, limitedby being of not the characteristic to anantha refers word andthe existence unconditional istheabsolute thatBrahman istoshow word sathya anantham brahma,'thewordjnAnadenotes thatexistedwhile knowledge limited of their on accountoftheas the former tochangesand andinsentient,thelatterbeingsubject being otherthantheworldofsentient words 'existence,knowledgeandinfinity,thesv the Brahmanisdefinedasthat,fr That is,while brahmaithi.' sathyam jnAnamanantham sakala brahmanah jagajjanmAdhi kAranasya it jAyanthe' bhoothAni imAni 'yathO vA Ramanuja clinchestheargumentbysaying time oftherespectivefunctions. difference in creator, sustainerand characteristics ofbeing In gouh.' poorNasringa munda, case of'khanda, characteristics denotedifferententitiesonlywhen The ' etc. 'sath.thath mentioned as to Brahmanonly,whois creation the ascribes created fire' the exis dismissing causation by material the denotes Aseeth' Where 'sadeva agra Aseeth-----' 'sadhEva soumyaidham bytheChandogyatext, oftheworld cause anefficient the material described as Brahman is UTHRA -3- S A

STHRAY O NITHV sociation with it. The released it. sociation with A tence of any other agent, and 'it willed to become many and many and agent,and'itwilledtobecome ofanyother tence TH : OF hyAdhi kAraNa vAkyeEna prathipannasya prathipannasya kAraNavAkyeEna hyAdhi

WHOM 56 nnot be defined is refuted by Ramanuja. isrefutedbyRamanuja. nnot bedefined itharavyAvrtthamam svarupam abhiDHeeyathe- svarupam itharavyAvrtthamam in bondage.Inthestatement'sathyamjnanam om which all these beings are born etc., by the om whichallthesebeingsarebornetc.,bythe annihilator attributed to Brahman due to the to Brahman due to attributed annihilator only be of two kinds, namely, sense perception senseperception only beoftwokinds,namely, causation, 'adhvitheeyam ' implies efficient efficient 'implies causation, 'adhvitheeyam

eternal, complete knowledge of Brahman, the eternal, completeknowledgeofBrahman, THE , natureofBrahman,isdescribedas there is conflict in their meaningasinthe thereisconflictintheir butes of Brahman. Defining the nature of the nature Defining ofBrahman. butes thrayonithvAth, therefore scripture isthe thereforescripture thrayonithvAth, at exactly is the proof of Brahman other at exactlyistheproofof Brahmanother this context there is no conflict in the inthe contextthereisnoconflict this

SCRIPTURES souls are also excluded because souls arealsoexcludedbecause

ARE

THE

SOURCE

OF

The opponent, possibly Naiyayika, possibly The opponent, concomitance. absence of due tothe kind isalsoeliminated subject because itisa Brahman reference to afar. Theform fragrance ofthesandalwoodseen basedonge the inference is SAmAnyathodhrshtam isvisEshathOdhrshtam. ofinference fire andsmoke.Thiskind arises consideringth inference sign bywhich perception inferred inahillthroughthe the fireis Inference canariseintwoways,namely,vise knowledge. necessary forcreatinginferential also outofquestion,saysRamanuja, is Inference prathyakhaalsoha sense-contact.Yogic through sukha like mentalperception this case.Even in possible isnot organs sense through Sense perception powers. or perceptionthroughyogic the result but it is enough if he knowsas to what know theunseenpower, not sacrifice need materials andinstruments ofcreation.Inthecase andpotencyofthe aboutthepower being knowledgeable the helpofpotter'swheelwithout etc. Itisenoughifthepotterknows the product fullknow have should pot of a that like creation bepr etc.alsocannot intelligence their limited worldcanno thattheagencyof The argument entity. sentient dependentona seentobe which arenot theeffects included in whichare etc mountains self andofthe wife, parentsetc.More individual ofthe karmaphala butitonthe sentient soul only onthe notdepend it does of and sustenance vikala,failstopr issADhya soul on sentient on onesentientbeing?'Theexamplequoted,na dependence EkachEthanADHeenathvam, by asks, 'whatismeant He Ramanuja refutesthis. we caninferitscreator,namelyBrahman. se infer thepresenceof the sproutwe seeing by theexampleofahealthybodywh illustrated are dependent products Secondly alltheinsentient the efficientcause cause andpotter'swheel, maker,namelyth likepot,the this isthings material cause,instrumentalcauseandtheuseto isseentohaveamaker whohastheknowledgeof anything whichisaneffect First isthat asitscreator. being must haveasentient the logician, gives two reason thelogician,givestwo 57 and thepracticalutilityofpotetc. ove the point because the origination of the body ove thepointbecauseoriginationof e potterhastheknowledgeofmud,material EshathOdhrshta and samanyathOdhrshta. When EshathOdhrshta andsamanyathOdhrshta. and duhkha is possible only from the experience from theexperience only is possible duhkha and e vyApthi, theinvariableconcomitancebetweene vyApthi, incomprehensible by the indriyas. The second second The indriyas. bythe incomprehensible over theworld consists of that hecan that create apotformthemudandwith ed, which is not perceivable, seeing this world whichisnotperceivable,seeingthisworld ed, ledge of the causes and will betheresultofsacrifice. Sothelackof mely, thatofahealthybody beingdependent ppens only about things experienced already. ppens onlyaboutthingsexperiencedalready. any sign that indicates vyapthi, invariable any signthatindicatesvyapthi, of smoke coming out, the smoke is the linga, of smokecomingout,theislinga, ich is dependent on the sentient soul. Asin soul. sentient onthe dependent ich is which it is put to and the user. the example of user.theexample toandthe is put it which oved. It is not necessary that theagentofnot necessary is oved. It due to the absence ofsign,linga,whichis due totheabsence of sacrifices productive of results thedoer of , which arises out of the sacrifice producing producing sacrifice of the out , whicharises t belongtoanymortalbeingonaccountof neral observation as in the inference of the of the neral observationasintheinference on and ruled by a sentient being. This is This being. byasentient ruled onand er kind of inference is not possible with with is notpossible er kindofinference s for inferring thattheworld for s inanimate things like things inanimate their potency, usesof

sadagopan. org sadagopan. org Ramanuja asks the opponent who tries toprov whotries Ramanuja askstheopponent atthesametime,havedifferent causes. that is,not Perception inference.) cannot beprovedthrough through powers, whichcanbeattainedbythem have differentcharacteristics.Noritcanbea but likepots nature worldareofuniform inthe things the nor one neithercreator infer time to that th inference evidence canbeshownthrough notBrahman.Moreoverno agentbut tosuchan out creator onlypoints agent asits Brahman. Theargumentthattheworl of pramAna sustenan ascribing thecreation, va the vedantha in is asdescribed Brahman brahmaNah.' bhODhayathyEva; kuthah;sAsthraikapramANathvAth janmAdhivAkyam brahma 'YathokthalakshaNam Ramanuja replies- Hencescri creates thisworldthroughhiswill. form, without who,though being supreme omnipotent aomniscient, to out points the inference incalculable toproducethiswonderfulandvarieg sin isthat So theconclusion another body. enter tact andtillthey in found are faculties other mind and the body soul leavesthe when the world. Itcannotbearguedthatwillor mental poison beingcounteractedby of the bodiesand Hecites have noform. issaidto Brahman who agents of creationareseemed agents all the since theadvaitin)that from objection(possibly the herepresupposes The opponent knowledge necessaryfortheconstructionofworld. andsins. oftheresultsmerits dispenser isthe one who to be soulbutshouldhave theindividual whichcannotbe inferred cause canbe maker isinferred.Similarlysincepleasureand likepotsor inferred. Onseeingtheproducts effect, theworld.Fromnatureofe from the canbeinferred thatis,Brahman andomnipotentprinciple, Hence anomniscient isan form, parts andcapableofactionhas ja upofparts.'sAvayathvAdhEva made things that argument upwithan nowcomes The opponent scriptures. canbeproved only through ofBrahman therefore theknowledge complete knowledgeaboutthecreationdoes ce the individual souls with their limited knowledge and power are andpowerare limitedknowledge soulswiththeir individual ce the to possess bodies it is inap itis bodies possess to ce and annihilation to Brahman because scripture is theonly because scripture toBrahman annihilation ce and 58 ssumed that individual souls are incapable of such incapableofsuch soulsare thatindividual ssumed even big palaces the power and knowledge of the even bigpalacesthepowerand knowledge ofthe ffect theknowledgeandpowerofcauseis pture is not the sole proof of Brahman. pture isnotthesoleproofof power can only exist in the embodiment because because power canonlyexistintheembodiment not precludean agent otherthanBrahmanand e Isvara as the creator through inference, asthecreatorthrough e Isvara Moreover the individual souls lack the subtle soulslackthesubtle Moreover theindividual will. So by mere sankalpaBrahmancreatesthe will.Soby kya 'yatho va imAni bhoothAni jAyanthe----' jAyanthe----' imAnibhoothAni 'yatho va kya gathah kAryathvam.' Whatever is made upof Whateveris gathah kAryathvam.' pain are effects and insentient, an intelligent anintelligent pain areeffectsandinsentient, the instance of effects ofdemonical spirits on shows that the things produced in succession, shows thatthethingsproducedinsuccession, e world was produced in one whole or at one e worldwasproducedinonewholeorat exceptional austerities and merit.(Thatis,it austerities and exceptional effect which presupposes asentientagent. presupposes effect which ated world of sentient and insentient beings beings andinsentient of sentient ated world d being an effect must have an intelligent have anintelligent must effect an d being the world is an effect because itconsistsofthe worldisaneffectbecause propriate to ascribe agency to propriate toascribeagency of release, moksha. Since the subject of the thesubject of release,moksha.Since th of thevedasisparamapurushArTha, The aim sruthi.) the (of main purport is the samanvayAth becauseit scripturesalonear but that(the Thath thu- S S it as its purport. it asitspurport. vasthu,alreadyestablishedentity, is as it thequestionwhether The nextsuthratakesup of Brahman. allth as'fromwhom the textssuch only source, any othermeansofknowledgeandscripture being the provedby cannotbe Since Brahman brah ukthalakshaNam vAkyam- ithyAdhi agocharathvenasAsthrai 'athah prmAnanthara saying Ramanuja concludesby of allimperfections. infalliblewilletc.andwhoisdevoid omniscience, as qualitiessuch auspicious infinite meansofknowledge,whopossesses other through ofthesupremebein speaks self. Thescripture the pramANa fortheexistenceof alone isthe sastra andthe isrefuted inference the observation based on that is tobeconcluded it Therefore parabrahmabhoothahsarvEsvarahpurushotthamah' sAsthraikapramAnah ithi parAhatham dharsanAnuguNya isvarAnumAnam 'athah dharsanAnuguNyEna So, saysRamanuja, prove thevalidityofinferenceasall th through body andcreates Isvara workswithouta whichinturnrequire cause forthebodyofIsvara non-eternal si The sariraofIsvaracannotbe theworldisalsoeterna in whichcaseitsproduct, Isvara wo If orrelease. ofdisembodiment the state becauseth mindiseternal cannot bearguedthatthe mental without abodyisnotacceptableaseven Whether Isvaracreatestheworldpossessingabo anupalabDHEh.' asarirasyakarthrthva thAvadhasarirah, na karothi, vAkaryam sasarirah asarirah isvarah 'kim UTHRA AMANVAY -4 THATTHU ADH IKARA

SAMANVAY N AM

A TH

ma prathipAdhayathi ithi siddham'. ithisiddham'. ma prathipAdhayathi 59 upanishads is Brahman, the knowledge of which isBrahman,theknowledgeofwhich upanishads ka vishayathvAth,-yathOvAimanibhoothAni e effects suchaspotarenot createdbywill. nce there will be a contingency to cite another another tocite therewillbeacontingency nce e the pramANa for establishing Brahman)is e thepramANaforestablishing supreme Brahman,Lord of all and the supreme supreme ofallandthe Brahman,Lord supreme scriptures areauthoritativeregardingBrahman is originate' etc. give authoritative knowledge knowledge giveauthoritative etc. originate' is s another thus ending up in infinite regress. If endingupininfiniteregress. another thus s and does not have any activity or cessation of of orcessation have anyactivity not and does g who is different from all therestknown g whoisdifferentfrom l, andthereisnoneedforIsvara,orcreation. His will, there could be no examples cited to no examplescited His will,therecouldbe activities require a sarira to work through It requireasariratoworkthrough activities rks having a body, it should either be eternal, be eternal, either body, itshould a rks having dy or without a body. Saying that He actsdy orwithoutabody.Sayingthat e finalgoaloflifewh ere is no activity on its part canbeseenere isnoactivityonits in ich is the attainment ich istheattainment

sadagopan. org sadagopan. org of Brahman in order to negate the world. Again Again theworld. negate order to in of Brahman person to a directed it canonlybe -knowledge it refersto where thelifeofperson towhom lives one longas as performed be should that agnihothra is said it instance For is addressed. specifythequalifi askstheadvaitinto MimAmsaka knowledge. pureperceptionand pure isthe thatBrahman meaning thought,' of thinker see cannot you manveeThAh', mathErmanthAram dhrashtAram pasyEh;na 'nadhrshtEh texts suchas Theyquotethe their purport. sruthi the injunctionwhichisdenotedby as beingconnectedwiththeworld whoisperceived Brahman aninjunction. ofdenoting arevalideveninthesense vedantavakyas consider the mimAmsaka, purvapakshin, Next the of Brahman. betakenastheauthoritativeproof textscannot Therefore vedanta prohibitive. or it referstoactioninjunctive unless knowledge of validmeans notbethe hence need existence canproduceaneffect.Soscripturetoon aboutit,thenbythemereknowledge ofathingevenwithoutits unless thereistheknowledge the factconveyedthroughsentence.Ifitis or thisisnotaserpent'thejoyremovaloffe case inthe askswhether mimAmsaka, The opponent, activity. whichprohibits water, not drink like ''mandhAgnirnA activity or some indicate rAjakulamvrajEth','onewho needs 'arTHArthee should noteatgarl bhakshayeth,' one who desiresheavenshouldperformsacrifice, must alway texts already establishedbutsruthi Theopponentarguesthatpercep authoritative. are or prohibiting, initiating activity, some according mimAmsaka, hereisthe The opponent respectively. there serpent'because born’, or'thisisnota it. Therecanbenodenialofvalidi cessation of of as abovecannotbequestionedonthebasis Brahman about texts the of Thevalidity imperfections. of all devoid and attributes auspicious infinite of possessed the one as Being theSupreme denoting and infinity, knowledge as'sathyam defined and of everything origin prajAyEya,'itwille bahusyAm and 'thadhaikshathaB 'sadhEva sowmyaidhama and emerge the beings whomall jAyanthe'from understood bythetexts like 'yathOvAimAnibhoothAni Brahman is main purport. its being thevedas onlythrough isknown Therefore Brahman wi is connected Moksha, Brahman leads oneto through avidhya has to be freed from the illusion and this is and illusion the from freed hastobe avidhya through ic etc. Even in daily life we life ic etc.Evenindaily 60 not valid. Hence the texts about Brahman are not HencethetextsaboutBrahman not valid. jnAnamanantham brahma,'Brahman is existence, brahma,'Brahman jnAnamanantham who already has the perception of the real nature the realnature already has theperceptionof who texts whichhavetheknowledgeofBrahmanas s bepurposefullike'svargakAmOyajEtha,'one ar occursbytheeventit is the qualification. But in the caseofBrahman the qualification.But is mbu pibEth,' one with weak digestion should should withweakdigestion one pibEth,' mbu tion and other pramANas can deal with things can dealwiththings pramANas tion andother Brahman cannot be a phala, fruitofaction like aphala, be cannot Brahman th the parampurushArTHa through the vedas. thevedas. through the parampurushArTHa th said thattheactionofjoyetc.Cannothappen their not being connected with activity or the orthe withactivity notbeing connected their ty in the case of statements like 'your son is is son 'your like ofstatements inthecase ty which is an injunctionor'nakalanjam is which graAseeth,' sath alone was inthebeginning graAseeth,' sathalone eed not refer to things actually existing and actually existingand eed notrefertothings also issomeactivitylikethejoyorfear cation of the person to whom the injunction whomtheinjunction cation ofthepersonto to whom sruthi texts that do not deal with to whomsruthitextsthatdonotdeal wealth should go to the king,' etc., which which king,'etc., wealth shouldgotothe s the view of the advaitin who says that whosays the advaitin of s theview d to become many, and the like, to be the thelike,tobe d tobecomemany,and the seer of sight, you cannot think the the think youcannot of sight, the seer of statements like 'a son is born to you, to you, isborn son 'a like of statements onlyhearsentencessuchas self or the knowledge of self ortheknowledge ithyupAseetha, meditateonthe nameasBr ithyupAseetha, brahma alsoas'nAma things withunreal textsarefoundtodeal meditative because thing one injunctive texts,toform connected with texts are hence these and bliss,' and existence knowledge is Brahman Selfand is that all this brahma" anantham jnAnam ‘idhamsarvamyadhayamAthma,sathyam bytextslike isgiven meditation which of requiresanobject saidthatthedhyanainvolvingcontinuous remembrance It cannotbe cannot beauthoritativesincetheyare withrespect be authoritative not texts andwill Ifitis textsorindependently. with theinjunctive do soinconnection made clearwhetherthetextsthatrefertoBrahman That is,itshouldbe vAkyan seshathvEapivEdhAntha 'dhyAnavidhi allthisbysaying refutes mimamsaka Now theknowledge. asameansofsecuring injunction onmeditation that contain vedanthavAkyAs onlybythe is proved Brahman difference aremutuallyexclusive, unity whilethekarmaportionofvedasrela of ofthenature a secondand as oneonlywithout meditationleadtotheknowledgeofBrahman enjoining VedAntha vakyas knowledge ofBrahman. intuitive direct in results which meditation on injunctions the through be terminated manana andnidhiDhyAsanabecome on sravana by mere end toan comes rope. Iftheavidhya as by merely being told that this formerargu the But that.' art 'thathvamasi,thou but only onmeditation injunctions through objected bythemAyAvadin(advai But thisis meditated?" tobe oftheSelf isthenature "What tothequestion inanswer nature ofBrahman define the adhvitheeyam AseethekamEva idhamagra sadevasoumya brahma, anantham jnAnam 'sathyam as passages such The Self.' asthe himself upon meditate one (Brhd.1-4-7)Let upAseetha, 'AthmAithyEva seen,he (Brhd.2-4-5) theselfistobe 'nidhiDH aAthmAvAaredhrashtavyah such as astheyenjo authoritative passages arenevertheless bysome(calle Another argumentforwarded a kriya. injunction sinceitisnot object ofthe MoreoverBrahmancannotbethe heaven inwhichcaseitwouldbecometransient. existence, knowledge and bliss, sacchidhAnadham, speak of the ofthe speak sacchidhAnadham, knowledgeandbliss, existence, is not a snake willnotdispelthe is not devoid ofanyreferencetoaction. 61 knowledge from vedic texts then the injunctions knowledge fromvedictextsthenthe whole and hence they are referring to existing whole andhencetheyare to referring d dhyAnaniyogavAdin) who saythatvedanta d who dhyAnaniyogavAdin) ta) who says that Brahman cannot be realized who saysthatBrahmancannotberealized ta) srOthavyah manthavyah nidhiDHyA sithavyah, manthavyahnidhiDHyA srOthavyah Am arThasathyathveprAmANyaayOgAth.' through knowledge gained bytextssuchas gained knowledge through ard, thought of and contemplated,' and and contemplated,' ofand ard, thought ahman. Hence, concludes mimAmsaka, the concludes mimAmsaka, ahman. Hence, to Brahman. If they do so independently to they Brahman. If they dosoindependently es thatmere es knowledge cannot secure release the first, they become a part of the injunctive thefirst,theybecomea part oftheinjunctive meaningless. Therefore bondage can only only can bondage meaningless.Therefore te tothedifference.Asdifferenceandno in dhyAna, meditation as shown by the texts in dhyAna,meditationasshownbythe fear untiloneactuallyseesthe

sadagopan. org sadagopan. org eekshatheh. After establishing that Brahmanshow eekshatheh. Afterestablishing in thescriptures found notbeing It isnot, EEKSHTH EE unparalleled bliss. withinfinite and endowed from allimperfections teachtheexistenceof etc. jAyanthE' bhoothAni imAni thetextslike'yathOvA sayingthat Ramanuja endsthesamanvayADHikaraNa real. to be Brahmanisknown onlybecausethe purushArTha highest give pleasuretothechildren.Thetextsrelati themo appeartobetrueand they as long theyservenopurpose.Eventhe children because about analreadyexistentthing thatthesentences whichteach mimamsaka Ramanuja furtheranswerstheobjectionof identity. his lost the princewho birth right,thatis,mo the treasurewhichisour with allthe kingly qualities,is upbyabrahmin, instructedina being brought treasure underthegroundsofhishouseorto isa there a manwhoistoldthat of tothat iscompared attainment Brahman. The of attaining upAseetha,(Brhd.1-4-15)let onemeditatetheworld attainstheSu ofBrahman param, theknower ApnOthi about,thetextslike'brahmavid isbrought as tohowthisknowledge On enquiring by them to bliss infinite imparts in whom Brahman, with purushArTha, highest text ofthevedantha Thepurpose and enjoyment. the truereality form ofkarma,areignorant devasdowntoabladeAll beingsfrom ofgra because hedoesnotbe royal family Ramanuja,isabsurdlikethe activity is,says imperfections. Tosaythat theultimate purushArTha, the highest Brahman as assamyakanva word samanvaya derives the ' meaning activity.Theword'thu' relating to orprohibition withinjunction donotdeal becausethey arenotauthoritative texts onBrahman isthereplyof purport,' main because itisthe mimAmsaka the of thearguments Ramanuja meets Brahman. on thevalidauthority scripture isnot KSHATHYA E R

N DH A SABDHAM IKARA N AM 1-1-5 they are without purpose because they do not denote any because theydonotdenoteany they arewithoutpurpose

waiting foryouat the doorstep."Theimplication hereisthat His infinitive auspicious qualities. qualities. auspicious infinitive His without reference to any activity is like the stories told to told the stories toanyactivityis like reference without long tothefamilyoflow-born. 62 statement denying any purpose to a descendent of anypurpose to adescendent denying statement ss, empowered with beginning lessavidhyainthe beginning ss, empoweredwith asabdham becauseofthe but' refutes the view of the opponent. Ramanuja Ramanuja opponent. viewofthe the refutes but' ment theyareknowntobeunrealcease preme,'(Brhd.2-1-1) and 'AthmAnam Evalokam 'AthmAnam and preme,'(Brhd.2-1-1) ng to Brahman serve the purpose of being the serve thepurposeofbeing ng toBrahman suthrakara totheview ksha, isjustwaitingtobefoundandwe are like and get involved in different kinds of activities of activities kinds indifferent and getinvolved the situation where aprincegettinglostand thesituation Brahman as being the cause of the world, freeBrahman asbeingthecauseofworld, ya, well connected. VedAntha textsdenote wellconnected.VedAntha ya, ll the sasthras is told " your father, endowed ll thesasthrasistold"yourfather,endowed the state of release they merge and, who of releasetheymerge thestate stories, saysRamanuja,willbebelievedonly stories, s is to impart knowledge to them about the the about to them knowledge impart isto s as hisSelf,'enjoinmeditationthemeans auspicious qualities and of the nature of ofthenature qualitiesand auspicious n asthecauseofworld bysruthitexts goal of man, the infinite bliss free from all goal ofman,theinfiniteblissfreefromall by saying, 'thatthu samanvayAth, but that 'thatthusamanvayAth, by saying, of mimAmsaka that the that the ofmimAmsaka word 'eekshathe' etc, etc, 'eekshathe' word omniscient, omnipotent S It istrue,saysRamanuja, thattheeffectmustbe air.' thevital willed andcreated He and theworlds willed tocreate He and created them and 'sa eekshAm kAn asrjatha,'(Aitr.Aran.II-4-1-2) texts like wefind where creationismentioned Suprem omnipotent theomniscient only denote entity,whichthepr sentient toa only ascribed 's of inconnectionwiththeactivity in thepassage bythesruthiascauseofworld mentioned through inferen established is AnumAnikam, This view,saysRamanuja,isrefutedbythis to be thecauseofworld. prakrthi, the unmanifest on out points theworldfrom'sath,' of origination iseverything inthis modifications ofwhich, only ifthematerialcauseofwo meaningful statem promissory thatthe argues opponent go only the inwhich iron made of or articles alone istrueandthevarious formslikepotetc mr vikarah namaDHEyam text,'vachArambhaNam cause. Thefactthattheworldcamefrom effect isnon-differentfromthe kAryatha.' The 'karaN bysaying his stand Sankhyan justifies elements takesplace.Thisisindicatedby tillthegross buddhi when, frommahator evolution and the the gunasstartcombining in theChandogyapassage.Then,(in word 'sath' prakrthiexists primordial creationbutthe is no guNas satthva,rajasand thamas. Whenthethree self ismade sentient exceptthe All thisworld The viewofthesankhyaisasfollows: to refers word 'sath' a doubtastowhetherthe vedantic sc bythe asBrahman is defined 'Being' beginning,one onlywithoutasecond;itwilled as prajAyEya,thatthejo thadhaikshatha bahusyam text,'sadhEvasoumya In theChandogya nature,istakenupforrefutation. ,theprimordial inference, totheinanimate wh ofphilosophy school sAnkhya view ofthe auspicious infinite of possessing jAyanthe,' bhoothAni vA imAni like 'yatho cause with the sentient and insentient beings in their subtle state forming His sarira. This is is This sarira. His forming state subtle in their beings insentient and sentient the cause with upreme Being of infallible will, thei upreme Beingof qualities has been affirmed by affirmed has been qualities the sentence 'it willed to become many.' tobecome 'itwilled thesentence 63 suthra 'eekshathErnAsabdhAth.' PradhAna which which PradhAna 'eekshathErnAsabdhAth.' suthra the pradhAna, inferred as the cause of the world. inferredasthecauseof the pradhAna, abhootha dravyasya avstTHAnthara ApatthirEva abhootha dravyasyaavstTHAntharaApatthirEva ent of 'ekavjnAnEna sarva vijnAnam' will be sarvavijnAnam' of'ekavjnAnEna ent the enquiry of Brahman, who is omniscient, enquiryofBrahman,whoisomniscient, the idham agra Aseeth ekamEva adhvitheeyam, adhvitheeyam, idham agraAseethekamEva ' sa eekshatha lOkAnnu srjAa ithi,sa imAnlo srjAa ithi,sa lOkAnnu ' saeekshatha are only modifications like the goldornaments are onlymodificationslike o ascribe, the causality of the worldthrough o ascribe,thecausalityof ld and iron are therealessence.Further iron and ld cause, being another state of existence of the of the of existence cause, beinganotherstate world. Therefore the text referringto the world. Thereforethetext in its unmanifest state. state. unmanifest its in hools. But here the opponent, sAnkhyanraises theopponent, Buthere hools. adhAna is not. Therefore theterm'sath'can Therefore adhAna isnot. gunas are in equilibrium, sAmayAvastha there sAmayAvastha gunas areinequilibrium, to become many and created fire,' the word to becomemanyandcreatedfire,' up of prakrthi which is constituted of three isconstituted which ofprakrthi up because oftheuseverb 'eeksh,towill' ath,' the 'Being.' The action of willing can be be can Theactionofwilling ath,' the'Being.' rld is prakrthi made up of three gunas, the ofthreegunas, rld isprakrthimadeup the proximity of purusha, the individual self) self) theindividual the proximityofpurusha, of the nature of the cause. That is why the ofthenaturecause. Thatiswhythe ly to pradhAna, the primordial nature,thatis theprimordial topradhAna, ly e Person, the Brahman. Thus in allplaces Thus Brahman. e Person,the ce, andnotavalidtestimony,is prkrthi is proved by the subsequent bythesubsequent is proved prkrthi chakresaprANam asrjatha,(pras.6-3)He rjatha, 'sath', 'Being,'alonewasinthe rjatha, 'sath', thikEthyEva sathyam, nner Self ofalliscitedasthe nner Self the first four suthras. Nowthe suthras. four the first This is denoted by the This isdenoted that is, the mud is, that

sadagopan. org sadagopan. org Also because there because is no ment Also SUTHRA torelease. pradhAnaisnotinstrumental to Sankhya, Even matterofthepassage. subject isthe ifpradhAna be appropriate not will discarded. This is bedelayonlytillthisbody thattherewill is told he thou art,' 'that knowledge the imparting instru is being kEthu svEtha here, thestudent to onewho here Because releaseistheteaching S figu cannot becontrivedasbeing eekshaNam Let meenterintothesethreedeitiesasthei namarupe vyAkaravaNi, anupravisya devathaanenaAthmanA imAh thisrah 'hanthAham thetext by strengthened is further meaning Brahman. This cannotbe insentientpraDHAna Asthe 'sath.' of everythi istheSelf by that,which is ensouled Thelatertext'a secondary sense. the taken in refertopraDHAna, can actofseeing the the 'eekshaNa' that argument the suthra refutes This secondarydueIt isnot tothewordAtmanbeingused. SUTHRA Thus the action of willing canrefertopradhAnaalso. of willing Thus theaction figuratively. to the nonsentient isascribed being ofthesentient theactivity willed,' inwhich aikshatha,thAApah like 'thathEja expressions butinth sense, can betaken,notintheprimary The next suthra is in answer to the argument of istheeffectof one thing,which sarvavijnAnam,' 'EkavijANena of possibility it tomake givenfortheinference is noreason infe pradhAna asthecauseofworldthrough only to out point andtheexamplegiven statement promissory thatthe The argument self ofall.' the body,Heisinner unmanifestisthebody,ofwhomth of whomthe sarvabhoothAntharathma,(subal.VII) yasya aksharam 'yasya avyakthamsariram and andHisaction, powerismanifold His supreme 'parAsya sakthihviviDHAivasrooyathe as thetextssuch illustrated by UTHRA -8-H - 6- G -7- T EYATHVA HANNISHTASYA OU N ASCHETH

AVACHAN

NA

thecauselikeeverythingelse. M O A A KSH TMASABDH CCHA O svAbhAvikee jnanabalkriyacha,(svet.6-8) PADHES sariram yasya mrthyussariram Esha yasyamrthyussariram sariram -1-1-8 64 ithadhAthmyam idham sarvam, sa athmA, allthis saathmA, idham sarvam, ithadhAthmyam rative but is only in the primary sense only intheprimary butis rative the knowledgeof about everything by knowing valid. The example given is only to confirm the the to confirm is only given Theexample valid. ng' refers to 'that' which is denoted by the word denoted bytheword is which refersto'that' ng' r self and give them name and form.' So the So the andform.' themname r selfandgive e secondary sense, gouNA, as in the case of the of the e secondarysense,gouNA,asinthecase the opponent that the word 'eekshatha, willed' 'eekshatha, thattheword opponent the A rence is refuted byRamanujasayingthatthere isrefuted rence power and knowledge is His inherent nature.' power andknowledgeisHisinherentnature.' aikshantha', 'thefirewilledandthe water aikshantha', TH e imperishable is the body, of whom death is ofwhomdeath isthebody, imperishable e A termed as the sentient self it means only only means self it sentient termed asthe is desirous of it. In the passage referred to to referred In thepassage it. of is desirous cted by his father about . After salvation. After cted byhisfatherabout ion of discarding it (sath)ion of discarding TH

-1-1-7 Because it is directly mentioned in the script in the is directlymentioned Because it S only. idhamgra soumya namely'sadheva passage, this from watercametheearth.Inallthesepassages space,from Self camethe From the prthivi,(taitt.2-1) vayuh,vAyoragnih,agnErApah,adhhyah AkAsAth AkAsahsambhoothah, Athmana EthasmAth thasmath vA beginning,(aith.aran.II-4-11) theselfin only this was 'AthmA vAidhamekaEvaagraAseeth', the creator. Because oftheuniformityviewseveraltexts S self embraced bythesentient nabAhy 'prAjnena AthmanAsamparishvakthah when allbeingsmergeinBrahman.Thesruthite self.Theref onewithBrahman,itsreal becomes and form pristine its in exists self andthe namarupa of identity isno there In sleep self. his into merges 'sath'and he uniteswith mansleeps Whena natureofsleep. me aboutthe Learn from apeethobhavathi, svam bhavathi; thadhA sampanno mEsoumyavijaneehi;yathra 'svapnAntham merging withtheself.Thetext Because of S beings. lead tothatofthesentient one. Aspradhanacanonlybethecauseof contrary tothepromissorystat be because itwould ofthepassage purport the Pradhanaisnot toprathijna. It iscontrary S contrary, he is instructed 'thou artthat'. contrary, heisinstructed to release wouldbeadvised aspirant for mumukshu, the tomoksha notconducive is sinceit 'sath,' of isthemeaning thatifpradhAna This means 'sath' denotes the Supreme purusha only. purushaonly. theSupreme denotes 'sath' word sleep cannothappen,the their in intopradhAna merging the Thereforeas were before. identityasatiger,All beingsresumetheir lion thdhAbhavanthi,' vAvrkovarAhO 'tha ihavyagrovAsimhO text asperthe reassertthem of nAmarupa UTHRA UTHRA UTHTRA UTHRA -11 -9 -12 -10 PRATHIJNAVIRODH GATHIS SRUTHATHVACCHA SV A PYAYA A M A A NY TH A -1-1-10 he knows nothinginsi he knows TH ement, prathijna, of knowing everything bytheknowledgeof ement, prathijna, of knowing A -1-1-11 -1-1-12 TH -1-1-9 65 ethath purushah svapithinAma, sathAsowmya sathAsowmya purushahsvapithinAma, ethath ures. Ramanuja quotes various texts to show that that textstoshow Ramanuja quotesvarious ures. vA dhamsO vA masakO vAyadyadbhavanthi vA vA dhamsO wind, from wind came fire, from fire, water and fire, water came fire,from fromwind wind, , wolf,boar,insector am kimchana vEdha nAntharam,(brhd.4-3-21) vEdha nAntharam,(brhd.4-3-21) am kimchana Brahman is mentioned as the cause. So even in even in ismentionedasthecause.So Brahman insentient beings the knowledge ofitwillnot theknowledge beings insentient referring to the creationmention Brahman as referring tothe xt mentionsthestateofsleepasthatwhen ore the state of sleep is akin todissolution ofsleepis ore thestate Aseeth,' the word 'sath' refers to brahman brahman word'sath'refersto the Aseeth,' de andoutside.'Onawakeningtheidentity give it up. But here it is not so. On the On the notso. it is Buthere it up. give a mosquito,whateverthey

sadagopan. org sadagopan. org argues that it istheindividual selfbecaus argues that that Brahman is undifferentiated consciou isundifferentiated that Brahman a supporting as theworld manifesting capable of person mustbetheSupreme Since itisestablishedbytheabove textsthatBrahman sruthi 'antharbahischa thatsarvamvyapyanA Lord, allknowing,powerfuletc. NArA theLord from originated texts other and these that Ramanuja concludes trueSelf.' istheir is truthandwhich that which All theseareensouledby AthmA, sarvamthatsatyamsa idham 'EthadhAthmyam source, astheir All thesebeingshave'sath' sarvAhpraj imAh 'sanmoolAhsoumya Later andform, givename asitsselfand jeeva I willenterintothis vyakaravANi, anupravisyanAmarupe 'anena jeevenaAthmAnam theselfofall. Brahmanis passages that freefromalldefectsetc.isreferre infallible will, self subjected to bondage andreleaseorit self subjectedtobondage to whethertheblissful israisedas Here adoubt (Taitt.2-5-1) vijnAnamay EthasmAth vA 'thasmAth Athman, by one.Thetexttalks bliss aredescribedone air,manas, prANA, vital of subtler sheathsmade individual, 'sa VA Esha purushO annarasamayah, the of sheath outermost the is bodywhich gross is, the that from annamayakOsa, Starting kOsas. andAnandhamaya manOmaya,vijnAnamaya In Taittreyaupanishadthereisapassagedesc BECAUSE S A by the word 'sath, onlytheSupr by theword UTHRA NANDH -13-A

ADH OF

REPETITION NANDHAMAYO IKARA N T AM HUS .

ENDS

ABHY eme Self, omniscientom eme yaNa, theoceanofinfiniteau yaNa,

THE A Ah sadhAyathnAh, satpravishtAh, Ah sadhAyathnAh,satpravishtAh, S rAyanassTHithah.(Mahanarayana up.11). rAyanassTHithah.(Mahanarayana A TH ' sness is also set aside, saysRamanuja also setaside, is sness EEKSHTHYA 66 theyresideinitandrestit,' -1-1-13 -T e of the subsequent statement 'thasya Esha Eva 'thasya Esha statement e ofthesubsequent is theSupremeself,Pa ribing the fivesheaths annamaya,prANamaya, self mentioned in the passage is the individual individual isthe inthe passage mentioned self which specifically mention that the world has has the world specifically mentionthat which of the bliss sheath as the innermost and the astheinnermost of theblisssheath Ath anyahantharahAthmAAnandhamayah. d to. In Chandogya itself it isstatedbylaterto. InChandogyaitself d ll beings as their inner self, the advaita view self, theadvaitaview inner ll beingsastheir intellect and finally the sheath consistingoffinally the intellect and '(Taitt.2-2-1) which is made up of food, the upof which ismade '(Taitt.2-2-1) HE D nipotent, supportof HIKARA S ELF spicious qualities, theSupreme spicious qualities,

CONSISTING N AM rmAthma. The opponent Theopponent rmAthma. ' all, offruitfuland

OF

BLISS

possession of bliss. Thus the opponent rests his argument. argument. restshis the opponent of bliss.Thus possession 'maya' thenature thetermination meant tobe pain, istheselfmentione pleasureand free from itsrealstateisallblissbeing self,which isin thattheindividual concludes the poorvapakshin brahma.' Butthereisno anyah antharahAthmA in inner self sheath asits inside thebliss asbeing spoken havebeen selfitwould than theindividual other is Brahman if Moreover one wholeofabody.Similarlythewordpucchais etc. itonlydenotedthefigurativepresentation puccham prat find thewords,'prthivee sheaths we tailthat Brahmanisthe rathishTA,(Taitt.II-1) self the individual different from Brahman is Itcann mentioned therein. ofthese with any theintellectualsheath isinsideeven that which as indicated Self is andthe andintellectwhichisinsidemanas inside prana is manas which thebodyasouterm bymentioning indicated is theSelfofanindividual moon.Similarly, wayconnectedto the is ino it but indication above thebranchofatree, sAkhA,butactually it isnot,andthebranchservesonlyasan ordertoshow Thatis,in 'sAkhAchandhranyaya. bytheprinciple them all, inside is spokenofasbeing butit and theintellect body,pranamanas nowayconnectedwiththeinsentient in whois ofthejiva of thetruenature recovery stateisthe So theblissful of embodiment out oncehegets not touchhim but theydo the means thataslongthejivaisin Which sprsathah,'(Chan.8-12-1) priyApriyE priyApriyayOra ‘na havaisasarirasyasathah oftherealnature,asmadeoutbytext attainment jnAnam denoted bythenextsentence'sathyam Thatthejivais Brahman. knowing attained by thatthe Supreme,' whichshows the Brahman attains hewhoknowsthe param, 'brahmavidhApnOthi The passagebeginswiththeaffirmation passagethus: explainstheTaittrEya The opponent sAmAnA through is established the identity its self,'and'thouart thisjivaas into entering selfbythest identical withtheindividual ‘whichhasbeenexplainedinthe become many, the causeof spoken ofas is Though Brahman self. is connected soul, which individual body andthe sArira Athmaa,ofthepreceding onethisisthese the form 'thasmAth vA EthasmAth AnandhamayAth EthasmAthAnandhamayAth 'thasmAthvA the form 67 DHikaraNya, the principle of coordination. ofcoordination. DHikaraNya, theprinciple pahathirasthi; asariram vAvasanthamna pahathirasthi; asariram atements 'anena jeevEna Athmana anupravisya, jeevEna Athmanaanupravisya, atements 'anena body there is no freedom from pleasure and pain freedom frompleasureandpain thereisno body that.' As in the sentence 'this is that Devadatta,' 'thisisthatDevadatta,' the sentence in As that.' with head,sides and tail specified which make which andtailspecified head,sides with supports,' In the passages describing the other theother supports,' Inthepassagesdescribing because of the declaration'brahmapucchambecause ofthe everything in the Chandogya text, 'it willed to text,'itwilled the Chandogya in everything while actually it is not in anywayconnected is not while actuallyit ost sheath and prana which is inside that,and prana whichisinside ost sheathand ot be argued, saysthepoorvapakshin,that ot beargued, d as being inside the bliss sheath, the bliss is bliss sheath, the inside thebliss as being d lf, sArira. The word sArira means the soul in a lf, sArira.The means thesoulina word sArira used as the supporting part of the whole. ofthewhole. part used asthesupporting the moon to someone it is pointed out to be be to out pointed is it someone to moon the indicating all bliss and not in the sense of inthesense indicating allblissand not with the body, must be meant as the blissful blissful meant asthe mustbe with thebody, continuation of the series perceived. Hence Hence continuation oftheseriesperceived. devoid of acith, the insentient non-self is non-self acith, theinsentient of devoid anantham brahma.' mokshaisthusthe anantham previous suthras, ithasbeenshowntobe previous suthras, hishTA, the earth is the tail that supports,' tail thatsupports,' the earthis the hishTA, real nature of the individual self is to be selfisto individual the of real nature

sadagopan. org sadagopan. org prAna.Hence that which i.e. said to be theinne i.e. saidtobe thatwhich prAna.Hence andtheymeanonlytheprAnaetc.notselfpossessing areinsentient ones asthey agencyto notascribe of Taittreyahoweverdoes therecanbe denoted, as is actually theperformer yajnam 'vijnAnam intextslike sense figurative abunda because ofthesuffix'mayat'whichdenotes refersto The termvijnAnamaya sorrow. unlimited selfwhoisfini totheindividual cannot relate a Selfwhoisfreefromallimperfections Supreme Anandha canresideonlyinthe This mind. backalongwiththe reach that,thewordsturn af of anything not afraid is man The enlightened kuthschana, aprApyamanasAsa nivarthanthe 'yatho vacho the chapteristext, aparticleoftheblis tobe that and mentioning one successive the each byhundredtomeasure torelate everythingandgoeson blessed with inTaittrEyaabouttheevaluationof The passage Br blissful isthe described as refutesthisby saysRamanuja, SuthrakAra, Br blissful isthe described as refutesthisby saysRamanuja, SuthrakAra, the statement, 'yEna asrutham srutham bhavathi, the statement,'yEnaasrutham srutham is ofvedanta thestudy which dispel avidhya, to is perceive may bearguedthattheBrahman It andengagedinall misery infinite selfwho is individual be identicalwiththe auspicio innumerable wonderful of limitless abode and SupremeBeing,whoisfreefrom all forthe imperfections thatitisimpossible This means chinthithnimishithAdhi karmADHeena sakalakAraNabhoothasya guNagaNasya nirasthanikhiladhoshagandhasya vA 'kaTHam self.Ramnujaasks, applicable totheindivisual Ramanuja becausethestatementthatitwilledto says Brahmanisnotcorrect, jivawith ofthe identity the show to thouart,' the text'that its selfand into allbeingsas entering Brahman describes the textthat on based The argument ahman because of the repetition. ofthe ahman because repetition. ofthe ahman because the individualthe self whohas vi kinds’ activities that bind him. activitiesthatbind kinds’ sakalpravrtthijivasvarupathvam.' sakalpravrtthijivasvarupathvam.' brahmaNah nAnAviDHAnantha duhkhAkara duhkhAkara nAnAviDHAnantha brahmaNah 68 te and subjected to meager happiness mixed with mixed subjectedtomeagerhappiness te and the suthra 'Anandhamayo abhyAsAth.' The self abhyAsAth.' the suthra'Anandhamayo The self abhyAsAth.' the suthra'Anandhamayo ha Anandham brahmaNO vidvAn na bibhEthi nabibhEthi vidvAn brahmaNO ha Anandham under the influence ofkarmaandexperiences under theinfluence s of the Supreme Being, Brahman. At the end of Atthe Being,Brahman. s oftheSupreme r selfofvijAnamayais thanuthe, theintellectpe thanuthe, anavaDHika athisayaasankhyEyakalyANa that ofcelestialbeings, devasetcmultiplying d as the individual self due to beginning less tobeginning selfdue as theindividual d started. But this is contrary, says Ramanuja to says Ramanuja contrary, is Butthis started. the others like pranamayaandthepreceding theotherslike nd possesses infinite auspicious qualities as it asit qualities auspicious infinite possesses nd no agency attributed to the intellect. The text totheintellect.The text no agencyattributed ter realizing that bliss of Brahman, unableto ter realizingthatblissof ending with the bliss of Brahma, the creator creator Brahma, the of the bliss with ending become many and created the fire will not be notbe andcreatedthefirewill many become by which what is not heard becomes heard,' becomes by whichwhatisnotheard the bliss starts with the joy of a man who is withthejoyofamanwhois the blissstarts us qualities, and the cause ofallbeings,to qualities, andthecause us nce. The term vijnAna isalsousedinthe nce. ThetermvijnAna jnAna nottotheintellect and only the Supreme Self. onlytheSupreme rforms sacrifice,' where rforms sacrifice,'where present and the same seen in the past because past because inthe seen the same present and Devadattah,' there is no contradi Even in with astickoronewearing earrings. the lotusinitsprimarysense ofcoloursimila 'blue lotus'thereisnosuchn in namely, ox,istaken of thewords, hence one and meaning primary bytheir sameentity the denote andoxcannot man words ox, wherethe asinth meaning itsprimary it qualifiesthrough Secondary meaningis to be resorted to only when applicatio different wordshaving When different Eaksm sabdhAnam nimitthAnAm 'bhinnapravrtthi ofSamANadhikaraNya,coordination, totheprinciple According place,the qualifications suchasthe all the onlywith themeaning understand forestwe vindhya inthe elephant standing or redone. notwhite blueness and of attribute the only thelotushaving lotushebrings theblue isaskedtobring That is,whensomeone avagatha viseshaNavisishta padhadhvaya ithi madhamudhithO mAthangajasThishTathi yaThA chavinDHyAtavyAm Anayaithyukthe 'YaTHAneelmuthpalam Ramanuja givesanexampletoillusratethispoint. the bluecoloraswell theentitylotus. lotus denotes not be can is thatDevadattha,' case of'this inthe meaningas theimplied theadjectivesandtakingonly of mainmeaning the discarding alreadybeen refutedbytheformersuthras.Theidentityascertained through Brahman has the state The word'thvam'referstothejivain the cause,whichisreal,clay,cognized,th mrthpindEna sarvammrnmayamvi If Brahmanaloneisrealandeverything el real toknow. unreal thentheknowledgeofallby other ha the 'thatthvamasi.' Ifon individual selfwhoistheexperiencesof withthe identified is Brahman if thesame syAm' bahu 'thdhaaikshatha the statement improbablethatafter etc. Itwouldbehighly praj thadhaikshatha bahusyAm Ekamva advitheeyam, 'sadhEva soumyaidhamagraAseeth ofBrahmanbythetext of thecausality the mention al sarvavijnAnam, thus promising'EkavijAnEna EvaarThapratheeyathe' eed to resort to secondary meaning as the term blue denotes only eed toresortsecondarymeaningasthetermblue denotesonly AyEya, thatthEjOasrjatha' nd it is claimed that all this (the experience of the world) is oftheworld) (the experience that allthis it isclaimed nd entity and its state (madness) etc. state (madness) its entity and jnAtham' will not make sense because it means that when means thatwhen it because make sense not will jnAtham' 69 neelimaadhi visishtamEvaAneeyathE, e effects, which are also real, are understood. alsoreal,areunderstood. whichare e effects, accepted as shown already.The wordslike'blue accepted asshown showing the Brahman as one of infallible will by infallible one of as showing theBrahman r to the expressions 'dhandee or kundalee,' one orkundalee,'one r totheexpressions'dhandee ction between the personseen at the ction between the sentence 'so ayam devadatthah, this is that ayam devadatthah,thisisthat the sentence'so se EkEna is unreal,thetext'yathasoumya of transmigration.The identity between jiva and the secondary sense. But here in the example sense. Buthereintheexample the secondary e cases of 'gourvAhikah, this vahika man is an isan thisvahikaman cases of'gourvAhikah, e Similarly on hearing the words thereisamad Similarly onhearingthewords of the difference in the time and place. (The place. (The time and the in difference of the l knowledge by the knowledge of one,' and to and to theknowledgeofone,' l knowledge by infinite misery through the proclamation theproclamation through misery infinite any one of the words fail to express the entity toexpresstheentity any one ofthewordsfail n are coordinated todenotethesameentity. arecoordinated n one will be meaningless as there is nothing onewillbemeaninglessasthereis in arTHE vrtthih sAmana DHikaraNyam,' DHikaraNyam,' in arTHEvrtthihsAmana

sadagopan. org sadagopan. org he buys with tawny-colored, oneyear he buyssomawithtawny-colored, pingAk 'aruNayA EkahAyinya usage also,pointsou In thevedic is white. cloth which cloth,the thewhitepartof shuklah bhAgah' different caseterminations in the twowordsbeing theword because not meaning, has anindependent 't iswhitewhereasinthe_expression cloth which 'theclothiswhit sentence For exampleinthe adarsanATH.' kevalaguNAbhiDHAna lOkavEdhayOh dravyavAchipadhasamAnADHik attribute. wi areincoordination which denoting qualities inth neither sobecause is not says thatit refersto inthecontext alreadymentioned thing objection,(ofmimAmsak Ramanuja takesupanother the wordstheyqualifyandyetdenote according to senten khadhira wood(instrumental).Inthis rice bhAnde-locative) (samaparimANE dimension pA cook(samarThah aproficient means, This pacEth.' pAchakah samarTHah salyodhanam pAyasam bhANdE samparimAnE kAshTaih sushkaih 'khAdhiraih Ramanujaevencitesamore the locativecase. andsTHAlyamin kAshTaihininstrumental caseendings, wordswithdifferent using purport 'he willcookrice meaning, Odhanam pacheth' ofsAmAnAdhikara principle illustrate the where theword Ramanuja showsanotherinstance earrings is standing. wearing a staffand carrying dark,young, Devadattha, kundaleethishTathi,' yuvA dhandee denoting nominative, maystandincoordination similar onetotheexpression'theclothisred. colour andyelloweyes, which isjustifiedbyth saying, thesameentity,namelycowisdenote by tooneentity, refer maynot mentioned theattributes that whosays opponent the of the view which means,hebuyssomabyacowoneyearold,oftawnyhueandyelloweyes.Herefutes Ramanuja citesanotherexample'aruNayA previously.) andthejivaisestablis Brahman identity between shyA sOmam kreeNAthi', shyA sOmam t Ramanuja,inthesentencelike 70 e scriptures nor in the worldly usage the words usagethe e scripturesnorintheworldly complexsentenceasanexampleofthis. Nya. Inthe sentence 'kAshTaihsTHAlyAm Nya. e, patah shukalah' the word white denotes the white denotes theword shukalah' e, patah old andyellow-eyed (cow),thewords tawny, chakah-nominative), cooksinavesselofeven EkahAyinyApingkshyA sOmam kreeNaAthi,' sOmam EkahAyinyApingkshyA ' Several words put in the same case ending, same caseending, Several wordsputinthe ' e principle of sAmanadhikaraNya. This is the ofsAmanadhikaraNya.Thisisthe e principle thequalityonlyandnotentity.Ramanuja ce the adjectives are put in different cases theadjectivesareputindifferent ce araNasya gunavAchinah kvachidhapi kvachidhapi araNasya gunavAchinah d as having the attributes, one year old, tawny oneyearold,tawny attributes, ashavingthe d same case termination denotes the part ofthe thepart denotes same casetermination the same entity such as ' devadatthah syamo ' devadatthah suchas the sameentity hed inadvaitabycitingthisexampleasseen he whiteness of the cloth, patasya shuklah'it of thecloth, whiteness he the purport of the sentence bycoordination. the purportofthesentence th theentityareseentoconnoteonly . On the other hand when it is said 'patasya 'patasya said itis when other hand the . On in a vessel with firewood' denote a single with firewood'denotea in avessel pAyasam(accusative) with sticks of dry of dry withsticks pAyasam(accusative) 'patah' is mentioned first but it is dueto it firstbut is mentioned 'patah' s not with the same case ending also also same caseending with the s not a) that the word denoting a quality of a a of aquality the worddenoting a) that the sarira and whom it did not know-He isthe notknow-He the sariraandwhomitdid is imperishable self)towhomthe is,theindividual imperishable(that the inside moving Who is deva EkOnArAyaNah, apahathapapmadhivyo sarvabhoothaAnthrAthma vedha -esha na yasyaaksharamsariramyam yO aksharamantharesancharan ends as and as bodyofBrahman and towhomearthisth within earth who moves as'yah begins text inSubalopanishadwhich Brahman isinallelementsandindividualselfas to ruler andselfofall.Similar in, heisthe as'anthafpravishtahs this such substantiate that'me sarvam,allthisisensouledby idham theinnerselfbyth shown tobe Brahman is Brahmanonly. mean connotation ultimate allwordsintheir inthem, toitspresence due and form theyname andgave into allbeings andinse is, sentient and'thyath',that 'sath' Brahmancreatedall thisandafte It meansthat thyacchaabhavath.' sathcha thadhanupravisya kimcha; asrjatha,yadhidham sarvam 'idham intheTaittrEyatext, illustrated also byHiswillandenteredinto everything created a the beginningoneonlywithout was therein ag idham The word'sath'in'sadhevasoumya thus: inChandhogya Ramanuja explainsthepassage isestablished. whichcasetheidentity realSelfthatis,Brahmanin to meanthe Ramanuja repliesthat the jiva. of imperfections imply would jiva withBrahman oneness of the mentions which 'thathvamasi' thetext istrue, view ifthis mayarisethat But adoubt karma. of avidhyaintheform beginninless is differentfrotheji all auspiciousqualities the viewthatSupr Those whodonotaccept unit denote explained to (thou) aretobe 'thvam' requires sAmanAdhikaraNya of The principle thus: Ramanuja statesthesiddhantha independently. verbkreeNAthi,buys, withthe which eachwordisconnected onebuyssomawithyearold, to meanthat only whentheyareconnectedwith meaningful thatallwordsare view tomimaamsakas isinanswer only.This do notdenotetheattribute one yearoldandyelow-eyedhaveconnectiononly 71 the passage in BrhadhAraNyaka whichstatesthat the passageinBrhadhAraNyaka thath srshtva thadhEva anupravisath; srshtva thadhEva thath AsthjananamsarvAthma,'(Taitt.aran.2-24) enteringAsthjananamsarvAthma,'(Taitt.aran.2-24) ntient. From the statement that Brahman entered Brahman that statement Fromthe ntient. prthivmanthare sancharan yasya prthivee sariram, sancharanyasyaprthiveesariram, prthivmanthare va who is experiencing untold suffering due to untold suffering is experiencing va who second, meanstheBrahmanwhoiscauseof aning byBrahman.Thereareothertextswhich e Chandhoya text itself viz. 'EthadhAthmyam itselfviz.'EthadhAthmyam e Chandhoyatext ra Aseeth,ekamEva adhvitheeyam,'thatalone, ra Aseeth,ekamEva action. Hence they explain the above sentence Hence theyexplaintheabovesentence action. eme self without imperfections and possessing selfwithoutimperfectionsandpossessing eme r creation entered into everything and became andbecame r creation enteredintoeverything itis not so. The word 'thvam' should be taken betaken should word 'thvam' The notso. itis hat Brahman will be contaminated by the will becontaminatedby hat Brahman y without giving up their particular attributes. attributes. particular their givingup without y e body,' and proceeds to show water etc, also show water e body,'andproceedsto with tawnycoloredandyellow-eyedin their innerSelf,(Brhd.III-7-3to22)there isa divine LordNarayana,who istheselfofall everything tobecometheinnerself.Thisis with the entity cow whom they qualify and withtheentitycowwhomtheyqualify that the two words 'thath,' (that) and and 'thath,' (that) words the two that

sadagopan. org sadagopan. org Moreover the word abundance cannotbeconstrue wordabundance Moreover the ofthe fi is socalledonlybecause prAnaone the case evenin modification isnotapplicable bli the only inBrahman found be bliss can that the by saying aside bythesuthrakara suffix'may the that opponent ofthe The argument abundance. becauseit denotes so not itis 'mayat'), suffix to isnot as referred (Brahman If itissaid an S sentient soulandbecauseBrahmanisthe innerSe sentient with theentityofwhichtheyaremo connection ofany insentient parts other the The bodyand insentie allwordsdenotingthe His body, which form Since allthesetextsshowthatBrahmanisthei byevil.' anduncontaminated beings abundant or 'made of ' in which case it could mean the individual self. the individual which caseitcouldmean in of ' 'made abundant or anotherpoorvapakshavi The nextsuthraexamines Brahman. Self, selfanddenotestheSupreme the individual ofembodied thestudy sAsthra, assAriraka persons Bein Supreme is whythesAstrawhichhas This abhiDHeeyathE.' brahma aDHikrthyapravr 'atha Evaidhamparam highestselfofwh Ananadhamaya isthusthe de is and finallytheAnanadhamaya manomaya selfof isthe manomaya self ofannamaya, themantobeessenceoffood,passagegoesonsaythat isthe prANamaya showing wasproducedfromBrahman, That is,space vAEt 'thasmAth Starting from self,vijAnamaya.ThenRamanuj the sentient Anandhamaya, Hence Ramanujaconcludesthatthe thou art.' of 'that the truemeaning is only. This denoteBrahman innerselftheyultimately their ofBrahman modes 'are 'thou 'i' and Since thebody but capable ofexistingindependently towhichitisthe theentity connected with thing as the etc. aslong dhandee kundali is a 'he case,asin used inthepossessive need notbe nounsthey toqualify Even whennounsarefound only. in Brahman connotation words havetheirultimate UTHRA -14- VIKARASABDH A NNA hasmAthva akasah sambhoothah,' hasmAthva akasah

ITHICHETH 72 ich all else become the body.Ramanujasays allelsebecome ich mode. Ashedhanda,stafforkundala,earringare suffix means abundance and since abundance of since abundance and meansabundance suffix andhamaya) on account of the modification (the modification(the of the onaccount andhamaya) of prAnamaya since the self in prAnamayakOsa in prAnamayakOsa ofprAnamayasincethe self being are its modes which have meaning only in only in meaning have modes which areits being prANamaya, vijnAnamaya being the self of beingthe prANamaya,vijnAnamaya

NA has no separate existence apartfromthesoul. existence has noseparate nner self of all beings sentient and insentient, andinsentient, all beingssentient nner selfof ve vital airs is found in abundance in jiva. abundance in jiva. in is found vitalairs ve ttham sAsthram sAriraka des. So all names and forms denote only the onlythe denote Soallnamesandforms des. noted as the self of even vijnAnamaya.The vijnAnamaya.The selfofeven the noted as ssful self is only Brahman. Thesenseof self isonlyBrahman. ssful a explains the taittrEya passagethus: a explainsthetaittrEya exists as amode only when it is inseparably at' is used in thesense in at' isused self. Hence the self of Bliss is different from self.HencetheselfofBlissisdifferent spacewindetc.tillmaniscreated,further ew that the meaning of 'maya' canbeeither meaning of the ew that byrenowned matteriscalled its subject g as

d to mean mostly and hence implying that mostly and d tomean PR lf ofallbeings,sentie nt body etc. refer only to the sentient soul. etc.referonlytothesentient nt body the self of Bliss is only Brahmanandnot is only the selfofBliss A CHURY A TH -1-1-14 nt andinsentient,all of modification is set isset modification of m ithi abhiyukthaih 'paramAtmanah itharah jivasabdhAbhilapyah mukthAvasThOpi na bhavathi nabhavathi mukthAvasThOpi itharahjivasabdhAbhilapyah 'paramAtmanah Brah thatjivais Ramanuja refutestheview IMPROBABILITY S this. replies to only tellsthatinrealstatethejivaisBr aprApyamanasAsaha,thespeech nivarthanthe jnanamanathambrahma' refersto 'sathyam impuri from free consciousness undifferentiated the is therealessenceof because Brahman but still meditated, the different from must be meditator thatthe itisgranted eventough that argument withthe comesup The opponent vAEthasmAthvaAkAsah text 'thasmAth from different mustbe that isthejiva Brahman selfwhichisindicate individual and notthe Self theSupreme only blissful selfintheend.Henceitis isdeclaredtobethe same brahman Brahman attainsthesupreme'andgoesonto param,onewhoknows 'brahmavidhapnothi chapterofTaittrEya beginswith The second S beonly Brahman. hencecould and thatinabundance must have bliss exhaling. Heissaidtobeinthesupremespace of theindivi Brahman aloneisthecauseofbliss space (w the supreme in is notthere if thisbliss withthatsourceof incontact happy bycoming is knownastheself-creator 'that which means This yadhEshaAksaAna prANyAth; vAnyAthkah kOhyO labdhva Anandheebhavathi; rasovaisah;rasahyOvAyam sukrtham; ' yaththath tobethecause ofth issaid The Brahman BE S B passage is Brahman only. only. passage isBrahman abundance ofblisscanreferonlytoBrahmana th as is described Brahman of bliss Finally asthe into apot. the claybeingmodified the state ofsa from to modification not subjected contract is which essence ofbliss self isofthe there with itinorder sorrow mixed is some to ma UTHRA UTHRA UTHRA RAHMAN

THE

CAUSE -16 - 15 -17-

MENTIONED MANTHRAVAR THADHETHUVYAPADH NETHAR

OF

THE O

BLISS ANUPAPATTHESCHA

IN N

THE IKAM

OF

MANTHRA THE E VA E S

INDIVIDUAL A CHA e bliss of others in the Taittreya passage in the e blissofothers ahman beyond mind and intellect. Thenextsuthra andintellect. mind beyond ahman CCHA sambhoothah, from this sprang space. fromthissprang sambhoothah, 73 man in its state of release bysaying of release man initsstate

ndhO na syAth eshahyo va Anandhayathi,' nasyAtheshahyovaAnandhayathi,' ndhO GEEYATHE ( Brahmanis not different fromtheindividual self ed due to samsAra and for the same reason it is samsAra andforthesamereasonit due to ed N d bythewordAnandhamaya.Theknower of IS ithin the heart). This one indeedcausesbliss.' ithin theheart).This say 'sathyam jnanam anantham brahma.' This say 'sathyamjnanam -1-1-15 joy; who indeed will inhale and who will exhale willinhaleandwho joy; whoindeed returns withmindunabletoreach(Brahaman) Brahman. The same idea is expressed in the in isexpressed idea same Brahman. The ke itrefertotheindivi OT A being the inner Selfofall. That whichcauses being theinner at of other beings several times multiplied the beings severaltimes other of at dual soul, denoted by the act of inhaling and ofinhaling soul,denotedbytheact dual this state of the jiva. and ' yathO vAcho of thejiva.and'yathO state this nd hence the blissful self mentioned inthe mentioned blissfulself nd hencethe msara to the state of bliss inthereleaselike of bliss msara tothestate individual self, who in hisrealstateis individual self,who ties imagined through avidhya. The text avidhya.The through imagined ties NANDHAMAYA is verily the source of joy; for one becomes foronebecomes source ofjoy; isverilythe

THE

SOUL AND

-1-1-16 OTHER

BECAUSE AND

BECAUSE ).

BECAUSE

dual self. The individual dual self.Theindividual IT

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sadagopan. org sadagopan. org matter. insentient from Brahmananddifferent Self isthe theindividu which attaining essence ofexistence is the bliss of Self The anandhee bhavathi'. labDHvA hyOvAyam vaisah;rasm The text'rasO THE S blissful SelfisonlyBrahman. and hence ofavidhya theinfluence it isunder wh pradhAna matter, with theinsentient connection Se asrjatha,'(Taitt.II-6) Thisshowsthatthe pr syAm bahu 'sO akAmayatha The textsays MENTIONED S self. Hen Athma manomaya andvijnAnamaya prANamaya, (Taitt-II-1)where the Selfisspok prANamayah,' with'fromthatself beginning From the DIFFERENCE S is beyond expression by words orthought. is beyondexpressionby know returnedwithout could notmeanthatthey nivarthanthe aprApyamansasaha yathO vAchO ofotherdivine thecontroller in othersand asthecauseof describesBrahman supreme', passage beginn it.The of expressing not capable Since theblissofBr of Brahman. knowledge arenot meansof thatthey etconlymeans release. Thetext'Yathovachonivarthanthe' many,' andthatdoesnotfits He willedtobecome 'sO akAmayathabahusyAmprajAyeya' assathyasankalpa mentioned is The Brahman unconditioned intelligencebecausewhilein To the jiva naupapadhyathE. vipaschithvam nirupADHika 'thaTHAvidhasyAthmanah who is said toThe reasonforthisis be identicalmAnthravarNikah.' to UTHRA UTHR UTHRA

UNION A-19-KA -20- -18 BH

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WITH NANDH beings like the Sun wind etc. So the words etc.Sothe beings liketheSunwind 74 -1-1-18 B bondage it is not seen tobeso. itisnotseen bondage

Brahaman atthestateofreleasecannotpossess SOUL

ahman is immeasurable the speech and mind are thespeechandmindare ahman isimmeasurable SASTHI , of infallible will as shown in thetext , ofinfalliblewillasshown ajAyEya ithi; sa thapasthapthva idham sarvam thapasthapthvaidham sa ajAyEya ithi; lf of bliss created the universe without any created theuniversewithout of bliss lf A-1-1-19 B sprang space,'and'anyoantharahAthmA ing with 'one who knows Brahman attainsthe who knows ing with'one ing, but only means that the bliss of Brahman means thatthebliss ing, butonly associated with the insentient matter. Sothe matter. withtheinsentient associated en of as something different from annamaya, en ofassomethingdifferentfromannamaya, RAHMAN ADH world,of the nature ofblissandcausing world,of the

al soul becomes blissful. Hence the blissful al soulbecomesblissful.Hencetheblissful the individual soul andpradhan,the soul the individual AND

the description of jiva eveninthestateof thedescriptionofjiva PRINCIPLE ECAUSE ich is not possible for the individual selfas individual the for possible is not ich -1-1-20 ce theblissfulSelfisnotindividual

IKARA THE SINCE .

OF THE

BLISSFUL N

THE

LIKE AM THE

SCRIPTURES .

DESIRE

PRADHANA DECLARATION S ELF

TO

SPEAK

CREATE .

OF

ABOUT

IS

sathya sankalpah, (Chan.VIII-1-5) (Chan.VIII-1-5) sathya sankalpah, 'Esha AthmAapahathapApmAvij this textstoprove Ramanuja herequotesthe Brahman only. evolvedit soulhowever not applytoindividual only self Supreme the indicates clearly Sun purushainthe the about inthepassage udhithah' sarvebhyahpApmabhyah The suthraantharthaddharmopadesath subtleetc. anaNu, neithergrossnor the realstat whichis with Brahman, being unity the thesun,moonand soulslike highly evolved powers by karmatopossesssupreme soul bound andsorroowdonotaff joy free fromembodiment ji relief frompleasureandpainforthe There isno sprsathah,(Chan.VIII-12-1) priyApriyE priyApriyayOh sathah 'na havaisasarirasya bythestruthi issubstantiated state.This initsnatural embodiment thereisno than Brahman, brahmanhoo is,attains moksha, that jiva attains argues that it must be the jiva on self.Thepoorvapakshin ortheindividual thispersonisBrahman Now thedoubtiswhether account of in theSun. is seen samewho asthe mentioned is purusha andthis the eye,' in is seen who is thispurusha there dhrsyathe, withthetext'aTha yaEshO antharakshiNipurushah continues The passage bythegods. objects desired and Heis his joints samanare say thatrkand evil.Laterthetextgoesonto hasrisenabove all 'uth,' who isnamed like fullblownlotusand This meansthe golden the person seeninside udhithah.'(Chan.I-6to8) sarvEbhyahpApmabhyah nama saesha sarva EvasuvarNah;thasyayaTHAkapyAsam ApraNakhAth hiraNyakesah hiraNyasmasru purushah dhrsyathE 'ya eshoanthrAdhithyE The text PrajAp Sun, Indraand with greatmeritlikethe may not arguesthatthecreation The opponent THEREIN AND S ANTHRA UTHRA

THE -21- E . D YE ANTHAH HIKARA

IS B RAHMAN

THADDHARM N AM ) BECAUSE as apahathapApmathvam mean asapahathapApmathvam -1-1-7 arO vimrthyuh vishokovijigh vimrthyuh arO O PADH

OF 75 apahathirasthi; asariram vAvasanthamna apahathirasthi; asariram

being mentioned as possessing a body. When the abody.Whenthe aspossessing mentioned being THE E pundarikam EVa akshiNee; thasyaudhithi EVaakshiNee; pundarikam Sun with golden beard and hair,whose eyes are eyes hair,whose beardand withgolden Sun S the Lord of all worlds beyond the Sun and all of allworldsbeyondtheSunand Lord the e of the individual self described by 'asthoolam selfdescribedby'asthoolam individual e ofthe athy(the creator Brahma) it could be possible. athy(the creatorBrahma)itcouldbepossible. A like may possess such powers, final evolution finalevolution possess suchpowers, like may be possible for with less merit but those those but lessmerit be possibleforjivaswith refutes this. The words 'sa Eshawords 'sa refutes this.The

d, because the individual self is none other other selfisnone d, becausetheindividual TH may be. So this denotes the attribute of maybe.Sothisdenotestheattribute CHARACTERISTICS va as long as it is in the bodybutonceitis in the va aslongitis ect it.' Though it may not be possible fora bepossible itmaynot ect it.'Though like creation and mastery overtheworld, likecreationandmastery -1-1-21 T HE athso apipAsah sathyakAmah athso apipAsahsathyakAmah s free from karma which does does karmawhich s freefrom

ONE

MENTIONED

WITHIN ( THE

S UN

sadagopan. org sadagopan. org He is the inner self of all, free from evil, oldag He istheinnerselfofall,freefromevil, manifestation and the punishment of the wicked the wicked of manifestation andthepunishment devotees his are to assAdhu The peoplereferred thadhupapatthEh.' sankalpamAthrENApi vinAsah, upasakAh,thathparithrANamE 'sadhavahhi Ramanuja givesanelaborateelucidationofthispassage. 'parithrAN destruction ofthewicked, says theLord mAya. This, own my myself through unbornandimmutabl Though Iam mAyaya, Athma sambhavAmi ees bhoothAnAm 'ajOpisanavyayAthmA following: Gita the of the Smrithi textslikethatofBhagavatgitasubsta inherent nature. diverse issupremeand His power or superior, equal isnoone ofaction,there instrument needsany nor performed tobe He hasnoaction svA srooyathE parAsya shakthirviviDhaiva chvidhyathE 'na thasyakAryamkaraNam point. texts toprovehis are abundantsruthi quotespr no birth.Ramanuja He has even though vijA bahuDhA 'ajAyamAno proclaim Himtobe accessibility,lovean mercy, magnanimity,easy exquisiteyouthfulformsto fragrant, graceful resplendent,beautiful, andHe takeswonderfully unparalleled assuch qualities auspicious fr ofbliss, the embodiment prAkrtha. Heis withBrahman Narayana, who issynonymous made isprAkrtha, sarira described good ifthe may hold argument Moreover the thejiva. by controlled andnot tokarma is subjected soul bodyat and sathyasankalpacanassumeany says soulisnottenable, only anindividual must be abodyit mentioned ashaving Sun is inthe thepurusha thatbecause The argument the jiva. not applyto do thought, tran possessing andfearlessness, cause offear and sathya creating bywill,beingsathyakAma Brahman denotes many, which to become bahusyAmprajAyeya,itdesired akAmayatha that theothercharacteri Ramanuja furthersays EkO nArAyaNah.' divyO deva apahathapApmA ' EshasarvabhoothAnthrAthmA of speaks AndSubalaupanishad desire andwill.' e andthelordofall,Iassume Aya sAdhoonAm vinAsAyacha dushkrthAm.' dushkrthAm.' vinAsAyacha sAdhoonAm Aya bhAvikee jnanabalakriyAcha'(SVET.6-8), bhAvikee jnanabalakriyAcha'(SVET.6-8), varOpi san;prakrthim svAm avashtabhya svAm san;prakrthim varOpi 76 na thathsamaschAbhyaDHikascha dhrsyathE; dhrsyathE; na thathsamaschAbhyaDHikascha , Ramanuja, because Brahman being sathyakAma sathyakAma being , Ramanuja,becauseBrahman va uddhesyam, Anushangikasthu dushkrthAm dushkrthAm Anushangikasthu va uddhesyam, ntiate this and Ramanuja quotes from chapter IV ntiate thisandRamanujaquotesfromchapterIV e, death,grief,hunger grace His devotees because He is the ocean of ocean He isthe because Hisdevotees grace will whereas the embodiment of the individual embodiment oftheindividual whereasthe will ee from all imperfections, possessing infinite ee from infinite all imperfections, possessing and His knowledge, power and action are His powerandactionare knowledge, His and up ofthreeguNas.But yathE,' the one who manifests in many forms forms many in manifests who one the yathE,' the inner self of allasLordNarayana. theinnerself is only a natural consequence because it could it could is onlyanaturalconsequence because , andotherattributeslikebeingthe scendental bliss inexpressible by speech or inexpressible byspeech scendental bliss d other divine qualities. This is why sruthi sruthi is why This qualities. other divine d stics mentioned in the vedic texts like 'sO 'sO vedic textslike the in stics mentioned and their protection is the main purpose of is themainpurpose protection andtheir of the upanishads, saysRamanuja,isnot of theupanishads, ofusely from the scripture to show that there there that to show ofusely fromthescripture , He does for the protection of the good and and ofthegood fortheprotection , Hedoes my own nature and manifest natureand myown and thirst, of infallible infallible and thirst,of the sariraofLord respect to creation or control of the world, of or control respect tocreation isspeci wherever there proved that pAdha itis textsthatproveallthis. Nowinthelastpartoffirst onthebasisofsruthi the insentient Selfandofthenature all beingsandtheirinner is thesourceof thatBrahman shown been ithas pAdha first chapter ofsribhashya far in the So CHARACTERISTIC S A different fromthem. Self ofallfr Narayana. HenceBrahmanbeingthe the Selfofa Heis know, didnot whom death in whomoves know, did not imperishable whom the (thein imperishable the moving inside who is EkonArAyanah, deva divyo apahathpApmA sarvabhoothAnthrAthmA mrthyum anthersancharanyasyamrthy vedha, yO na yasyaaksharamsariramyam 'yo aksharamantharesancharan following text. entities.Further earthandother Athman, from within Sun the whocontrols Sun, and is the sarira know, whose whom theSundoesnot theSun, from is different Sun inthe He whobeing antharoyamayathi, ya Adhithyam thishTanAdhithyAthantharahya 'ya AdhithyE self ofall. as theinner it of textsthatspeak bysruthi Sun likethe thebeings from selfisdistinguished The Supreme INDIVIDUAL S the wicked was ancillary. the wickedwas incarnated asthesonofvasudevatoshowerHi was mainlytopromiseprot which DandakAraNya, He couldhavekilledRavanafromAyodhyait Similarly RamAvathArawasto all theco much troubleinfulfilling take so grass. Andalsoto or abladeof His devot of thewords NrsimhAvathAra, toprove Bu thetravailsofanavathAra. undergoing orRavana Hiranyakasipu kill wished to What hasbeenoutlinedaboveisabeautifuloffs by merewill. be achieved UTHRA UTHRA K A S AD -22- -23-A HIKARA BH SELF K A E SASTHALLING DHAVYAPAH

) MARKS BECAUSE N T . AM HUS

OF protect the words of Brahma who the wordsof protect -1-1-8 E

ENDS provide protectiontothosewh A S

A TH THE CCHA -1-1-23 A

THE

DISTINCTION uh sariram ya mrthyuh na vEdha,Esha yamrthyuh uh sariram

ANYAH 77

ANTHARA Ramanuja quotes from subAla upanishad the the upanishad fromsubAla Ramanuja quotes K nditions of the boon given to Hiranyakasipu. toHiranyakasipu. boongiven ofthe nditions m AdhithyO navedhayasyaAdhithyahsariram m AdhithyO al mention about AkAsa and other entities with other entities AkAsaand mention about al the words denoting these entities mean only only mean entities these the wordsdenoting dividual self) whose body is the imperishable, is the whose body dividual self) A even Kamsa He could have done it without doneitwithout even KamsaHecouldhave s grace on His devotees, while annihilation of s graceonHisdevotees,whileannihilation .' Similar expressions are found with respect to respect found with are Similar expressions .' self without straining Himself and going to to andgoing Himself straining without self of bliss and is different from the sentient and and different fromthe sentient of blissandis om HiraNyagarbha down to individual jiva,is downtoindividual om HiraNyagarbha ll beings,freefromallevil,thedivineLord ee that the Lord existed everywhere inapillar Lord existedeverywhere ee thatthe SA -1-1-22 I t it was to protect he took PrahlAda he to protect t itwas hoot of visishtadvaita doctrine. If the Lord the If doctrine. hoot ofvisishtadvaita ection to the rshis there. Likewise KrishNa KrishNa to thershisthere.Likewise ection

side death, of whom the death is thebody, the death ofwhom death, side IS

DH MADE

BRAHMAN IKARA T

IS .

DIFFERENT o surrendered to Him because o surrenderedtoHim N is also Hisdevotee, He had to

BECAUSE AM

(

FROM OF

ITS

sadagopan. org sadagopan. org AkAsathi, itshines,willmean Brahmanonly. Brahman. ThewordAkAsa whenderivedasAkAsay embodiment andhencetheSelfinpassage occasiona thepractice be to thisisfound though theclayisth ghatah, 'mrdhAthmako _expression To the argument that the word self can be used only. passagequotedisBrahman in the AkAsa figuratively even to insentient all these textsbytheetymologicalme interpret things as in thewill, omniscie as possessinginfallible Whileothertextslike 'thadhaik Brahman only. tomean construed mustbe subsequent, AkAsatobetheorigin.being stating So thetext, Ekamevaadhvitheeyam,clearly es idhamagraAseeth Bythetext'sadhevasoumya spaceandnotBrahman. valid meansofproof,tomeanthe the of thedenotation Ramanuja, Moreover, says apply toBrahmanonly. that which requireseminentqualities aninsent place. Norcan andresting be theorigin sent world consistsof merge intheend.As all,bein of origin also,namelybeing the text ofthecharacteristicsBrahma Brahman because only elementbut the not denotes word AkAsa suthrasayingthatthe refuted bythe is This view SelfinTaittreya. totheword AkAsa, similar idhama 'sadhEvasoumya from passage starting of theworldasmadeoutinchandogya theorigin mean thesubtlestateofAkAsa.Hence (Taitt.II-1)thespacewascreatedfrom sambhoothah, need toconsidertheimpliedmeaningreferring and not figurative one. mean that whentheetymological When it is explicitly onlyAk means it that argues The poorvapakshin stated that all this sprangBrahman. elements or from AkAsa there There arisesadoubtastowhetherthewordAkAsa is no their rest.' themand isgreaterthan merge backintoit.AkAsa repl Space, world? of this origin what isthe parAyaNam, asthamya prathi AkAsam samuthpadhyanthE, hOvAch ithi ithi;AkAsa kagathih 'asya lokasya says The textofchandhogya Brahman. T HUS

ENDS ing ofawordisrelevantthatmeaningaloneshouldbetaken nce etc. it is not right to relyononeparticulartextandnce etc.itisnotright

THE 78 ied he, all these beings originate fromAkAsaand originate allthesebeings ied he, A nthi, AkAsa Eva hi Ebhyo jyAyan Aksah nthi, AkAsaEvahiEbhyojyAyan a, sarvANi ha vAimanibhoothAniAkAsadhyeva a, sarvANi K ient beings as well, the insentient AkAsa cannot ient beingsaswell,theinsentient g the greatest of allandintowhichbeings g thegreatest shatha bahusyAm prajAyEya' declare Brahman prajAyEya'declareBrahman bahusyAm shatha A aning ofthewordAkasa.Therefore lly the word self is always used with respect to used withrespect self isalways lly theword to Brahman. Even the text 'Atmanah Akasah text 'Atmanah Even the to Brahman. word AkAsa needs to be ascertained by other be ascertained AkAsaneeds to word Asa. The reasons given for thisconclusionis given Asa. Thereasons referred to, means only the Universal Self, means onlytheUniversal referredto, SA ient entity can be cited as being the greatest thegreatest becitedasbeing ient entitycan n previously established are indicated in this inthis areindicated established n previously e self of the pot,' Ramanuja saysthat even pot,'Ramanuja e selfofthe gra Aseeth,'theword'sath'refersonlyto refers to the space, which is one of the five refers tothespace,which isoneofthefive athi ithi AkAsah, make everything shine or or everythingshine make athi ithiAkAsah, DH tablish Brahman as the cause of the world. cause ofthe tablish Brahmanasthe the Self,' the word self is to be taken to istobetaken theSelf,'wordself IKARA N AM

B Ramanuja refutesthissaying asminanthah 'yadhidham intestines, inside the bysaying thatthereisa oflight known source anotherreasonforhisco hasgiven The opponent is,Brahman. that being, tothehighest thatthereferenceisonly shows So this and the of allbeings this consists of or padha asyasarvA 'pAdhO said itis text previous about mention here becauseofthe as thelight to itisBrahmanonlywhichreferred This suthrarefutestheviewofopponentbysaying andprANa. about AkAsa inthe isnoindication Sun becausethere as the outwiththeargumentth The poorvapakshincomes beings sentientandinsent everything, thatisBrahmanoritrefersto Sunwhichcouldhave well known been meanttobethecauseof source oflightlikethe that whet is adoubtraisedbysome Here there man.'(Chan.3-13-7) world,beyondwhichthereisnootherwo highest inheaven above lightthatshines the Describes jyothih,' asminanthahpurushE vayadhidham idhamvA lokEshu, utthameEshu anutthamEshu prshTEshu sarvathah visvathah prshTEshu dheepyathE jyothih parOdhivO 'aTHayadhathah The chandhogyatext ACCOUNT SUTHRA J makes everythingaliveappliesonlytoBrahman. Thederivationofth already been established. has intoBrahman merging and arising allthings wood. Moreover or stone like insentient andnot beings onlytosentient on thevitalbreath,thisapplies allbeingsaredependent though Even bythewordvitalbreath. isdenoted Brahman only ofAkAsa, Here also,asinthecase itis abhyujjihathE', prANam sarvANiha hOvAcha, ithi answers 'prANa deity it isthat andbeingaskedwhich whichpraisestheprANa The textinChandhOgya S P YOTHIRA UTHRA RAHMAN R A NA -25-JYOTHISCHARA -24- D

OF . ATHA HIKARA

D THE HIKARA E

MENTION VA N

PRA ient, the supreme cause, the Brahman of infalliblewill. ient, thesupremecause,Brahman AM N N T prANa into which all beings merge andfromittheyarise. merge whichallbeings into prANa AM

AH -1-1-9 HUS OF NA -1-1-24 F

P -1-1-10

BHIDH A ENDS DHA P , 79 OR bhoothAni thripAdhasyAmrtham dhivi, one quarter one dhivi, thripAdhasyAmrtham bhoothAni QUARTER R the highest person, omniscient, different from all different person,omniscient, highest the A A other three quarters are in heaven and immortal.' andimmortal.' heaven threequartersarein other mention of identity between the light with that the lightwith between ofidentity mention

imAni bhoothAni prANmEva abhisamvisanthi, abhisamvisanthi, prANmEva imAni bhoothAni N THE purushE jyothi,' namelyvaisvAnara. But jyothi,' purushE NA her the light mentioned in the passagerefers to in the mentioned the light her e wordasprAnayathiithiprAnah,thatwhich A passage that it is the supreme self as in those in those selfas supreme itisthe that passage nclusion that the passage refers to the well refers tothe thepassage nclusion that charaNa, that is pAdha, feetorquarter.Ina charaNa, thatispAdha, TH-1-1-25 T , beyond all, higher than everything in the in the , beyondall,higherthaneverything D rlds, that is the same light which is within within thesamelightwhichis rlds, thatis

SAME HIKARA at it is the well knownsourceoflightsuch at itisthe .

REASON N AM HE

LIGHT

THE

VITAL

IS B RAHMAN

AIR

IS

ON

sadagopan. org sadagopan. org the wordlight. specified by is Brahmanalone Hence darkness. isbeyond andwho oftheSun Being ofthecolour glorious Adhithyavarnamthamsast mahAntham purusham that is,aquarter,andthe Etham three quartersareimmortalinheaven.Thewords'vEdhAham isth this mahima,' asya 'ethAVan brilliant light Therefore, saysRamanuja,onlytheSupreme purus syEnah ithi.' vrkshAgrE syEnah,vrkshAthparathah yaTHA avirODHAth, svabhAva aikyEnaprathyabhijnAyAh api upadhesearTHa ubhayasmin same.' meansthe thetree,’bothofwhich tree’,and'thebirdisabove of the the top as thetwo between essential agreement is that there this.Ther refutes butthesuthra poorvapakshin the says different, is it So heaven. above shine to said is it light on passage in the while dhivi' In passage about Gayathri heavenis on accountofdifferenceinspecification,it is said to th in to referred Brahman the that said is it If SUTHRA applyonlytoBrahman. whichcan Gaythri, of chathushpadha', eart denote allbeings, Gaythri The textabout THE S dhivi.' thripAdhasyAmrtham ment as fourpAdhAs ashaving is alsodescribed ha to said sometimes onlythreefeet has though medi is the meant here is andwhat everything bethecauseof bythissuthra.Meremetrecannot whichisrefuted the poorvapakshin, me the universe,'andhence in whatever exists is mentionedit that'gay previous text In the othertexts. meditation onBrahmanisdeclared,asseenbythe de is (gAyathri) metre that the said is it If THA S for any special mentionofthechar for anyspecial toindicate isenough light' 'supreme _expression is intestines the tothefireinside The reference viDHih,' 'koukshEyajyOthishaikyOpadhesaschapha UTHRA UTHRA THA

REPRESENTATION -28- -27 -26- CH UPADH BHOOTH CCHANDHBHI E THOARPA E SABH ADH

T N OF HUS ANIGADH E DHA IPADHAVYAPADH

BEINGS DH

ENDS A N acteristics of Brahman separately. separately. ofBrahman acteristics NNAITHICH A

THNAITHICH

AS A THE TH

THE , 80 lAya thadhAthmakathvAnusanDHAna lAya thadhAthmakathvAnusanDHAna

THAY JYOTHIRA noted and not Brahman, it is not so, because the noted and itisnotso, not the because Brahman, notsobecausethereisnocontradiction.

be the abode of Brahman, 'thripAdhasyAmrtham abodeofBrahman,'thripAdhasyAmrtham be the FEET e passage about light is not that referred to here to here referred notthat is light about e passage E e glory of Him, of whom all beings are one foot, glory ofHim,whomallbeingsareonefoot, e E athri va idham sarvam, Gayathri is everything is Gayathri sarvam, athri vaidham to enjoin meditation on ve four and hence it is similar to Brahman who who is similartoBrahman it hence four and ve e is no contradiction hereandRamanujasays e isnocontradiction S ioned in the text 'pAdho asya sarvA bhoothAni asyasarvAbhoothAni 'pAdho the text ioned in tation on gayathri as Brahman. The Gayathri The Brahman. as ongayathri tation A TH h, body and heart as the four feet, 'saishA feet, 'saishA four heart asthe h, bodyand A that it is Brahman only and there is no need no need and thereis only is Brahman that it tre Gayathri is referred to as Brahman, says toasBrahman, is referred tre Gayathri ha isshiningabovetheheavensasmost HIDHARSANAM E . hu pAre,' (svet.III-9) describe Him as the hu pAre,'(svet.III-9)describeHim , UPAPATTH in thestatements 'the birdis on perching NA TH DH ,

NA UBHAYASMIN IKARA , E N SCH AM

E

VAM that asBrahman.The API

AVIRODH B ECAUSE A

TH OF

This prAna alone is the intelligent self intelligent alone is the This prAna ajaroamrthah,(Koush.III-1-9) Anandho EvaprajnAthmA 'sa EshaprANa old age. Brahman only,suchasbliss,immortalityandfreefrom everything is the character of only the Supreme self. Besides is denoted as prAna for the as prAnaforthe isdenoted Indra self.Besides Supreme is thecharacterofonly the everything the , blissful, prANais prANa. The to thesentie areconnected beings non-sentient In a chariot the rim of the wheelisconnectedto In achariottherimof isasfollows: The meaningofthepassage (Koush.3-8) Anandho ajaroamrthah.' prajnATHma saEsha prAnEva arpithAh, prajnAmAthrAhprAnE arpithAh, prajnAmAthrasu EvaithAbhoothamAthrAh Evam raTHasyaArEshunemirarpithA 'thadhyaTHA upanishad from thesame with There arenumerous referencesconnected suthra. this by is refuted the passage, Thvashta in bythefact issupported him,which meditate on should Prathardhana intention that may behis andit Indra thatthespeakeris The argument self inthechapter. Supreme abundant referencetothe ofthe Brahmanbecause not itis said that is If it BHOOMA S ofthe purport because of which isthe passage saying that suthra the refuted by is This view Brahman. here andnot the causeofuniverse denoted as is thefirstcauseasthat beneficial tomortals was askedforaboonitmightbehimwhomth a wellknow is on thebasisthatIndra forwarded selfintheform individual thatthe The argument is intended. which theupAsanA on Brahman or self individual the arisesastowhetheritis Here thedoubt me andyou intelligent self, andthe prANa I amthe (koush.III-1-8) AyuhamrthamithiupAsya, mAm tham prajnAthmA 'prANOsmi man. Indrasaid wherethe latter asksindratogran Prathardhana In Kousheethakiupanishadthereisthetextth UNDERSTOOD P I UTHRA NDRAPR R A NASTHA -30

HYASMIN ANADH THA NA

TO

VASTHUR

BE ANUGAM

SO . KAR A A THM TH N -1-1-29 P O AM PADHES , bliss, free from old ageandimmortal. bliss,freefrom , -1-1-11 81 R AN A it is the Supreme self and not the individual self theindividual selfandnot the Supreme it is at describes the conversationbetweenIndraand the at describes non-aging and immortal. Being the abode of of Beingtheabode immortal. and non-aging TH the Supreme self. Ramanuja quotes the passage thepassage Supremeself.Ramanuja quotes the alone can secure immortality, Indra must be alonecansecureimmortality,Indramustbe n purusha visEsha, special being, and since he sincehe n purushavisEsha,specialbeing,and A the spokes, the spokes to spokes,the the nt beings which are in turn connected to the to the areinturnconnected nt beingswhich intention ofthespeaker,itisnotsoasthere e upAsana was intended. Sincewhatismost upAsanawasintended. e of Indra is only the intention ofthepassageis theintention is only of Indra

the mention of the qu mention ofthe the t him the boon which is most beneficial to beneficial ismost which t himtheboon IS ITHI that there is mention of Indra'skilling mention is thatthere ditate on me as the life and as immortality'. asimmortality'. ditate onmeasthelifeand B RAHMAN

CHETH

ADHY BECAUSE A THMA the axle. Similarly all theaxle.Similarly

alities thatapplyto IT

IS

SAMBAN

DH A

sadagopan. org sadagopan. org lokAdhipathih,esha sarvEsah' it is only Brahman only sarvEsah'itis lokAdhipathih,esha 'Esha by Soasindicated only. of Brahman and baddeedsisthedharma,attribute worlds,do fromthese todegrade whom Hewants He wants He makesthose,whom asADHU karmakArayathith EshaEVa unnineeshathi, lOkEbhyah karma kArayathitham,yamEbhyO 'EshaEvasADHu found thetext passageis inthesame self. Moreover the Supreme ( V 2. ThathsrshtvA thdhEva anuprAvisath; thadha thdhEvaanuprAvisath; ThathsrshtvA 2. of denotethetruenature brahma, Anandhambrahma anatham Thetextssathyam jnAnam 1. meditation purpose ofthreefold these terms, namely, Brahman isdenotedby suthra. bythis is refuted etc. butit astheconsciousself being described passagementionedbecauseofthere meant inthe hereal inotherplaces,isappropriate which, found no mentioned; being chiefvitalair soul andthe ona isnotmeant) (that Brahman If itbesaid P SUTHRA andprANa. selfashimself meant onlytheSupreme the selfofallarereferredtohereandthroug make nama will enterinalongwiththisselfand texts suchas'anENajivEna The scriptural andtheSun." as sageVAmadevahassaid"Iwasmanu the scripture Indrabu selfas have meantisnottheindividual told Indra though hereisthat meant What is S sake of meditation to attain the highest goalof thehighest toattain sake ofmeditation Brahman by coordination, sAmAnADHikaraNya. sAmAnADHikaraNya. coordination, Brahman by mean they or of Brahman qualities as having when theyaredescribed only totheSupremeself HiraNy like beings wordsdenoting Hence allthe OF AS UTHRA AMADEVA I Brahman, which also constitute the body of Brahman. body ofBrahman. the which alsoconstitute Thyathdenotestheinsentientprakrthi thebodyofBrahman. whichform souls sentient andb it(Brahman) enteredintothat creating ATHRAIVIDHY NDRA -32- -31-

. TO JIVAMUKHYA SASTHRADHRSHTY E ND

PRATHARDHANA

OF A TH

FIRST A T SRITHATHVATH

HUS PR

P amyam aDHonineeshathi' amyam AN A

DHA ENDS A A ) THOOPADHESAH to raise from these worlds, do good deeds and makes those, those, andmakes these worlds,dogooddeeds raise from to

IS LING

OF POSSIBLE

INDRAPR

THE A TH 82

IHATHADYOG AthmanA anupravisya nAmarupE vyAkaravANi,I anupravisyanAmarupE AthmanA

h the knowledge of such texts indra might have textsindramight of such knowledge h the FIRST Prathardhana to meditate Prathardhana to NA ccount ofcharacteristic man, namelymokshaand man,

and form,' and others denoting Brahman to be be to denotingBrahman andothers and form,' AN THROUGH ecame sath and thyath(asath). Sath means the means the Sath thyath(asath). ecame sathand nupravisyasath cha thyath cha abhavath,after thyathcha cha nupravisyasath t only the supreme self due to his insight into into his insight to selfdue supreme only the t who isreferredtoasIndra,thatprANa. who , because of the threeoldnessofmeditation, becauseof , individual soul, prANa, and prajnA for the soul,prANa,andprajnAforthe individual

ference to killing of Thvashtra and, the prAna ference tokillingofThvashtraand,theprAna agarbha or inanimate prakrthihavereference agarbha or ITHICHETH so. It is argued that the individual self only is individual self is arguedthatthe so. It bad deeds. This action of prompting good good baddeeds.Thisactionofprompting A

A VAMADEVAVATH DH D HY IKARA A A

TH INSIGHT YA

NA

N OF AM ,

SRIBH

. INTO

THE marks of the individual on him what he could he him what on A this canonlyreferto

SHYA

SCRIPTURES INSTRUCTION .

LIKE

Ramanuja quotesheretexts suchas'manOmayah mind, prANaassariraetc. areabundantvedanthic textsthat because there refuted bytheabovesuthra.The This viewis extolling it. Brahman by theinner meaning ' (chan.III-14-4) thisisBrahman Theconc prANasarirah. asmanOmayah mentioned objectof andasthe ismentioned is Brahman,' because intheprevio as theobjectofupasana taken cannotbe mind. Brahman without prANa, (Mund.2-1-2)without hyamanAh, 'aprANah as is denoted theBrahman self,while the individual of are theinstruments and prANa it isthe view isthat self. Thepoorvapaksha of selfhavingtheattributes whether theindividual himself asmadeofmindwhosebodyisprANa in thisworl creature ofthought the Man is bhArupah,(chan.III-14-1,2) -manOmayahprANasarirah krathumkurveetha bhava purushah krathumayah 'aTHa khalu upanishadcontainsatext The Chandhogya WHO S S only. Brahman soulareshowntodenote to theindividual refer aretakenupandinthelastpAdhaofaDhyAyatextsthat next directreferences to reference have obscure section thetextsthat thatrefertothebeings Still therearesometexts isthesarira. beings insentient and world ofsentient Self,BrahmanisNarayana,possessing Supreme and Indraac light reference toAkAsa,prANa, orindivi pradhAna notinsentient Brahman and onlyto Allvedantatextsareshowntorefer scriptures. onlythrough beknown cause andcan with from them controls inner self,andwho their The vedantictextsdescribethesentientandinse the bondageofkarma. release from Brahman,inorderto the portiondealingwith part is,theritualistic that the purvamimAmsa, thatthefrui to understand veda comes the studied ofSri firstchapter sectionofthe In thefirst SRIBHASHYAM UTHRA ARVATHRAPRSIDDHYA

IS

DENOTED -1- SARVATHRA ) - BECAUSE ADHYAYA

PRASIDDH

OF DH

THE -1- O PADH IKARA PADHA

WELL 83 thi thaTHEthah prethya bhavathi;sa thi thaTHEthahprethya E bhashya it has been shown that apersonwhohas ithasbeenshownthat bhashya S d and the next. So let him think(meditate)on So let d andthenext. individual self that is denoted because the mind becausethemind selfthatisdenoted individual

us sentence 'sarvam khalu idham brahma,all this khalu idham brahma,all us sentence'sarvam KNOWN A entity referred to as manOmaya etc is Brahman etcisBrahman as manOmaya entity referredto N , and takes up the study of sArirakamimAmsa, , andtakesupthestudyofsArirakamimAmsa, the individual soul are discussed while in the while soul arediscussed individual the TH acquire the knowledgethatwillsecurehim acquire 2 in. it was also shown that Brahman is thefirst Brahman that in. itwasalsoshown ntient beings asthebodyofBrahmanwhois beings ntient inside pradhAna or individual souls. In this In this souls. orindividual inside pradhAna meditation inthistext has specifically been dual souls. Thus it was confirmed thatthe dual souls.Thusitwasconfirmed AM and whose form is light. Heretheis and whoseformislight. doubt mind etc. is to be meditated or the Supreme etc.istobemeditatedortheSupreme mind tually denote only the supreme self. This supreme tually denoteonlythe ascribe the qualities such as consistingof such qualities ascribe the -1-2-1 ts of karma aretransient,afterthestudyof of karma ts infinite auspicious qualities of which the the of which qualities auspicious infinite prANAsariranethA, consists of the mind, mind, the of consists prANAsariranethA, self is also the individual selfmentionedas self isalsotheindividual luding text of the passage 'Ethadbrahma, ofthepassage'Ethadbrahma, luding text -1-2-1

TEACHING EVERYWHERE . ( IT

IS B RAHMAN

sadagopan. org sadagopan. org Therefore, the Supreme Self,Brahman, havingev Therefore, theSupreme sruthirEva parasyabrahmaNah sarvAthmakathv param sarvAthmabhootham 'athah sarvaprakAram saying that Ramanuja concludesby He istheinnerselfofall. andso by Brahman from, mergeintoandsustained of thesensesandBrahmaniscause master is clearlystatedthatBrahma it Thus above Him. of indr of thelords Lord He isthecauseand nachADHipah, nachAsyakaschitjanithA karaNADHipADHipO 'sa kAraNam text andthe originate,' beings allthese frombliss is brahman, bliss 6) (Taitt.III- jAyanthe, bhoothAni EvakhaluimAni AnandhAth vyajAnAth ithi brahma 'AnandhO tosay continues thetextfurther Brahman. Also showsthatallbein which jAyanthe,' bhoothAni establishedbythetext'yathOvAimAni self.Thecausality hasbeen their inner ofBrahman as 'tajjalan' referstoBrahman 'sarvathra prasiddhOpadesAth.' bytheabovesuthra is refuted This andreali embodiment duetoavidhya into various mean th to the text'tajjalan'canbeinterpreted Brahman inthestateofreleaseandhencetext declares the Brahmanistermed as Parabrahman used sometimeswithrespecttothe brahman is Thisworldofim differently duetoavidhya. theprincipl soulby individual apply onlytothe creator BrahmAtothecommonbladeofgra saysthatitissob Theopponent 'Brahman'. There isafreshdoubtraisedherethatwhetherth etc. kurveetha' namely,'sa krathum minda ashaving described is subsequently one should can alsobeinterpretedasbeingcalm into,andsustainedby merging from, originating ithi idham brahmatajjalAn The text'sarvamkhalu orprANa. mind on depend does not prANa oftheandsoon.The onlymeansthatBrahman expression aprANOhyamanAh consistingof is thispurusha it (Tait.1-6- hiraNmayah, manOmayah;amrthO purushah 'sa subtlebody,'(Mund.2-2-7), ruler ofthe the mind, immortal and golden' and 'prANasya prANah, it is the it isthe prANah, and 'prANasya andgolden' mind, immortal the something well known. 'All this is Brahman' having Brahman as as having Brahman is Brahman' wellknown.'Allthis something 84 ecause the word 'all' denotes everything from the from the everything ecause theword'all'denotes ss, 'brahmAdhisthamba paryantham' which will paryantham'whichwill ss, 'brahmAdhisthamba perfections cannotmeanBrahman.Theword nd prANa in the text quoted at the outset, outset, the at the textquoted in prANa nd am upapAdhya thasya upAsanam upadhisathi,' thasyaupAsanam upadhisathi,' am upapAdhya iyas and there is no creator for Him or any one Him oranyone iyas andthereisnocreatorfor at the individual soul at theindividual EshO antharhrdhaya akAsah;thasminayam EshO antharhrdhaya gs emerge from merge into and sustained by by merge into andsustained from emerge gs individual soul and that is why, the opponent soulandthatiswhy,theopponent individual self,which the inner Brahman as meditate on e individual self only is denoted with the word word selfonlyisdenotedwiththe e individual zes histruenatureinthestateofrelease. it; thus one should meditate with calm mind,' meditate withcalmmind,' it; thusoneshould n is the Lord of the individual self who is the selfwho isthe oftheindividual is n the Lord of everything. Therefore all beings originate beingsoriginate Thereforeall of everything. by way of distinction. The individual soulis individual The by wayofdistinction. must mean only the individual selfandalso only theindividual mean must shAntha upAseetha ', all this is Brahman, is Brahman, allthis upAseetha ', shAntha brahma shAnthah bhoothvA upAseetha ithi ithi upAseetha bhoothvA shAnthah brahma e ofcoordinationastheselfisone,seen erything as its mode, being the Self of all mode, beingthe erything asits 1) there is AKAsa within the heart and in andin theheart within isAKAsa 1) there who is Brahman, enters is Brahman, who 1. manomayah- consists of mind. Brahman can mind. consists of manomayah- 1. by oneandexplains one Ramanuja takesupthequalities sarvaganDHah sarvarasahsarvamidh 'manOmayahprANasarirahbhArupahsathya thataretobestatedviz. The qualities BE S Supreme self. release isnotcapableofcreation the stateof with theworldbecausejivasare differentin not affect because thedefectsofsariradoes andpossessingausp imperfections being freefrom the effect.HenceBrahmanisinnerselfof their subtle has thesentientandinsentientin calmmind,istheinst should bemeditatedwith 2. prANasarirah- Having prANaassarira.Be Having prANasarirah- 2. . SarvaganDHahsarvarasah-Towhomalls 8. are His. -Alldesires SarvakAmah 7. doing. AllactionsareHis. - The wholeworldisHis sarvakarmA 6. by - SubtleandpureliketheAkAsa.OrselfofevenAkAsa.Orshining AkAsAthmA 5. -infalliblewill. sathyasankalpah 4. form. BhArupah-resplendent 3. 11. 11. foranyt notcare anADHaraH -Hedoes because,Heis does notspeak, avAkee-He 10. thesequalitiesHisown AbhyAttah-He makesall 9. UTHRA

STATED qualities is emphasized. isemphasized. qualities of objects therequisite will grasponlyimpure auspic imperfections andpossessing free from of Bythistheattribute the jinAsADHikaraNa. explainedin vimokaetc thedisciplines thepuremindisacquiredthrough Ekena grAhyah.' itself (AKAsathi) it makes everthing else shine.(AkAsayathi) everthingelse itmakes itself (AKAsathi) self. tothesariri, on andtobesubservient dependent possession of everything. possession asparsam' etc. words 'asabdam the withtheordinaryones,whichare Brahman by which arenotconnected negated in -2-

VIVAKSHITHA APPLY

TO B RAHMAN

GUN O PPATTH

ONLY am abhyAtthO avAkyanADarah.' avAkyanADarah.' am abhyAtthO . 85 E SCHA sankalpa AkAsAthmA sarvakarmA sarvakAmah sarvakAmah sankalpaAkAsAthmAsarvakarmA ruction by the sruthi. Parabrahman as the cause asthecause bythesruthi.Parabrahman ruction the self. The individual self cannot be identified selfcannotbeidentified self.Theindividual the etc. So the word Brahman denotes only the denotesonlythe etc.SothewordBrahman different bodies and the individual soul even in andtheindividualsoulevenin bodies different all, always. Thus theattributeofBrahmanas be grasped by pure mind. 'parisuddhamanasA 'parisuddhamanasA mind. be graspedbypure upreme excellent odours and tastes belong, tastesbelong, and excellentodours upreme state as its sarira, whichintheirgrossstateis state asits ing the sarira means to be supported by, supported thesarirameanstobe ing -1-2-2 A Brahmanasdifferentfromeverythingelse, ious qualities are denoted. As impure mind mind Asimpure denoted. ious qualitiesare hing being avapthasamasthakma, in full in full hing beingavapthasamasthakma, pure mind for grasping Brahman of such ofsuch graspingBrahman for puremind icious qualitiesisnotimpededinanyway ND

BECAUSE

THE

QUALITIES

TO

sadagopan. org sadagopan. org due to its connection with the body and who suffers bondage andgetsreleased. bondage whosuffers due toitsconnectionwiththebodyand toth even atrace of referenceinthiscontext be therecannot is clearthat it is, Brahman, that qualities, auspicious of the ocean Considering If it is said that Brahman is not denoted beca denoted isnot Brahman that is said it If S meditation. the objectof Brahman as and meditator the jivaas individual the shows This machine.' ona mounted though mAya as His through themaround The lord,ohArjuna,isestablishedintheheartof all beings,driving mAyayA;thamevasaraNamgaccha, bhoothAniyanthrArooDAni sarva bhrAmayan thishTathi; hrddhEse IsvarassarvabhoothaAnAm am insideallbeings,'and I (BG.XV-15) hrdhisnnivishtO, 'sarvasya chAham astheinnerselfand ismentioned The Brahman S object ofmeditation. is the self isinlocativecasewhilethegoldenpurus self,existslikefire inner isthe purusha, who of rice,grainbarley,cana like agrain yaTHA jyothraDoomam,' hiraNmayah yavOvAsyAmAkOsyAmAkathan 'vreehirvA clear. made is 3-2) inwhichthis clear thatthetwoaredifferent.Ramanujaquotes ofmedi object andthe in thegenitivecase(mE) (Cha In thetext'EshameAthmAantharhrdhaye' S individual self. word 'Himreferstotheonedenotedas theatta attainerand shall attainHim,'Sothe hence I I departfrom when PrethyaabhisambhavithAsmi, ithah death.'Etham Brahman on thereisapassagethatmentionsthejivaattaining chapterofChandhOgya In thesame ATTAINER S prakaraNEsAr asmin na pi naupapadhyathaithi ji baddhamukthavasTHasya sambanDHayogyasya sa guNasAgaramparyAlOchayathAm 'Thamimam the in thatitis theview Ramanuja dismisses APPLY SUTHRA All these qualities apply to brahman only tobrahman All thesequalitiesapply UTHRA UTHRA UTHRA UTHRA

IT -3- -6- -5- -4 -7-

IS

ANUPAPATTHESTHU KARMAKARTHRVYAPADH AND SMRTH ARBHAKOUKASTHV

SABDHAVIS NOT

THE

THE E SCHA

ATTAINED

INDIVIDUAL E SH -1-2-6 F A TH A

-1-2-5 B TH NA ROM

SELF

THATHVYAPADH S E A S

RIRAH THE A . ECAUSE CCHA 86 dividual self which is mentioned by saying selfwhichismentioned dividual without smoke.' Theword

ha is in the nominative. Therefore only Brahman ha isinthenominative.ThereforeonlyBrahman SMRTHI use of minuteness andthe use ofminuteness e individual self, who experiences limitless grief e individualself, who experienceslimitlessgrief ined being distinguished they are different. The aredifferent.The they beingdistinguished ined 'manOmaya,' Brahmanandtheattaineris -1-2-3 B iraparigrahashankA jA -1-2-4 B dulO vA,EvamayamantharAthmanipurushO ry or a kernel of canary seed, thus the golden thusthe seed, of canary kernel ora ry here atext fromsathapathabrAhmaNA(X-vi- tation (AthmA) is in nominative case. So it is is it So case. innominative is (AthmA) tation rira sambhanDHena aparimitha duhkha aparimithaduhkha sambhanDHena rira n.3-15-4) the one doing the meditation isputn.3-15-4) theonedoingmeditation

vasya prasthutha guNa lEsa sambanDHO lEsasambanDHO guNa vasya prasthutha OF the objectofmeditationinGitaalso.

THE ALSO E ECAUSE S ECAUSE A

DIFFERENCE CCHA

THESE

-1-2-7 OF

THE yatha ithyartTHah,' yatha ithyartTHah,' denoting the individual

QUALITIES smallness ofabode,it smallness

IN

MENTION

THE

WORDS

DO

OF

NOT

THE .

self. The view that it is the jiva is supported by the jivaissupported is it self. Theviewthat ortheindividual the Brahman by'He'is isthatwhetherthe'eater'signified The doubthere death isthecondiment?' the arebutfoodand and kshathriyas the to whom He is, knowswhere whothus vedhasah, ithTHA ka mrthyuryasyOpasEchanam thistext'yasya thereis In katOpanishad BOTH SUTHRA A The reasonforjoyandsorrowisnot of because so is not it self, individual Brah thebody beinginside saidthat If itis SUTHRA this it is clearthattheminutenessandsmallness it this etc. NextmentionsBrahmanasabid prAnasarira thechar andgives meditation Brahman through Brahman astheinnerselfand cause ofthe khaluidhambrahma,all 'sarvam with Beginning thus: passage Ramanuja explainsthewhole to occupy. is said bytheabodeit unaffected is itsallpervasiveness AkASa the subtlerthan being because as minute described bybeing isnotaffected omnipresence like lokEbhyah,itisinfinite dhivojyAyAnEvhyO says sametext in reality.The minute not is thatBrahman saying refutesthis This suthra stick. size ofthetipspiked to be'ArAgramAthram,' issaid while thejiva unlimited texts asbeing ofinother self andnotBrahman,whoisspoken yavAdhva,' vreehErvA 'aNeeyAn the grain smaller than in selfasresiding inner of the The description issodescribed so.Brahman is not karma whichdoesnotapplytoBrahman. pAramApnOthi thadvishNOh paramam padham, here padham, paramam thadvishNOh pAramApnOthi Thesa byBrahman. consumed itself being itself bein foodwhile for eatingthe inducement the which becomes condiment the like because to bethecondiment issaid Mrthyu, death oftheunive means theabsorption creation, it brAhma by signified immovable, the by sayingthat refutes this The suthra self. totheindividual only is suited THRA

MOVABLE -9- -8- DH ATTH SAMBHOGAPR IKARA

A AND CHARACHARAGRAHA T HUS

IMMOVABLE N A

ENDS AM PTHIRITHI 1-2-2

SARVATHRAPRASIDDHY Na and kshathriya, because they are the foremost beingsof and kshathriya,becausetheyaretheforemost Na for meditation and islikeAkAsa. meditation and for

the factthatsoulisinside ARE

CH

NA TAKEN brahma cha kshathram chObhEbhavathaOdhanah; brahma chakshathram 87 E 'jyAyAn prthivyAth jyAyAn anthrikshAth jyAyAn jyAyAnanthrikshAth prthivyAth 'jyAyAn TH man willbesubjectedtojoyandsorrowlikethe food being the whole universe of movable and ofmovable universe food beingthewhole TH the fact that the action the factthat the side the heart, the smallest abode and as being being abode andas theheart,smallest side me passage contains thetext'sOaDHvanah me passagecontains the difference in the nature of the two. inthenatureoftwo. difference the

AkAsa greaterthantheearthandskyetc.'The rse andnottheactionofenjoyingfood. g eaten, the death consumes everything while everything consumes eaten, thedeath g so describedforthesake of abode is only for the purpose of meditation ofmeditation forthepurpose only of abodeis NA -1-2-9 T

acteristics of Brahma of acteristics AS ing intheheartasinnerself.Fromall this is Brahman,' it enjoins meditation on on meditation itenjoins this isBrahman,' world. Nextitdeclarestheattainmentof

H VAIS IS aches the end of journey and that is the isthe andthat aches theendofjourney it is argued that it isonlytheindividual is arguedthat it

E HE FOOD DH SHY

EATER IKARA A . TH the body but it is because of is because but it thebody -1-2-8

N IS of eating andenjoyment ofeating B AM n as being manOmaya, manOmaya, being n as RAHMAN ofmeditationandis .

BECAUSE

sadagopan. org sadagopan. org up thispoint. isBr the context subject of the say that to So mentioned inthepassage. is self,itisthatwhich totheindividual ofenjoyment the instruments cannot be of thefruitskarma,which mention or theintellect,becauseof andprANa soul individual heremustbethe The tworeferred asthelightandshadow? the rewardoftheirworks,arecalledby thosewhoknowBrahman, cave,(cavityof thetwowhoenter Which means 1-3-1) vadhanthi,'(KaTa. brahmavidho cchAyAthapou paramEparArDhye; pravishtou sukrthasyalokEguhAm pibanthou 'rtham Upanishad inthesame of thelatertext self because individual only the herebut whoisdenoted the Brahman that itisnot objection fresh There isa own grace. chooses canHebeattained.Thus nor by intellect nor byveda gained cannot be na bahunAsruthEna;yamaivEshavrnuthE mEDHayA great andallpervadingdoesnotgrieve,a mathvADHeerOnasochathi,'(kaTa- AthmAnam B Though Brahman cannot be said to enjoy the fruits of karma it is included in the term rtham intheterm included it is ofkarma enjoy thefruits Brahmancannotbesaidto Though inthepassage mentioned Hence thetwoentities andthedeitiesareindriyas ithiadithih) soul becauseit here meanstheindividual th alsodescribes therein, abides into theheart thedeitie with whoisone adhithi He whoknows vyajAyatha' (kAT.1-4-7) boothEbhih yA thishTanthee guhAmpravisya dhevathAmayi; sambhavathiadhithih 'yA prANEna thecaveandbyanothertext, asentering ismentioned the brahman tobe whoisdifficult heartand the caveof the self The wise,meditatingon DH mathvA dhEvam aDHyAthmayOgADHigamEna purANam gaharEshTam anupravishTamguhAhitham gooDam durdharsam 'tham selfandBr onlytheindividual context In this ENTERING S thepa in which The subjectofthesection S Therefore theeaterisBrahmanandnotindividualself. the whois is,LordVishnu, Parabrahman,that which, sa abodeofVishnu,' the supreme UTHRA UTHRA RAHMAN 11- -10-

BECAUSE THE PRAKARA GUH

CAVE A MPRAVISHTOU

IT NA

ARE

IS CCHA

SO

JIV

SEEN A -1-2-10 B realize theancientonewho,enteri THMA it is shown that Brahman can be attained only through His it isshownthatBrahmancanbeattainedonlythrough A . THM

AND ECAUSE A 88 NOUHI ahman are said to enter thecave(ofheart) aresaidto ahman

PARAM ahman is not appropriate. The next suthra takes nextsuthra The isnotappropriate. ahman nd 'nAyam AthmA pravachanEna labhyah na pravachanEnalabhyahnd AthmA na 'nAyam ssage occurs is Brah occurs is ssage through whichthejivaenjoyskarmaphala. through seen, become free from joy and sorrow.Bythis becomefreefromjoy seen, eats the fruits of karma (karmaphalAN atthi atthi ofkarma(karmaphalAN thefruits eats e individual soul as entering the cave. Adhithi thecave.Adhithi soulasentering e individual cause of creation sustenance and annihilation. andannihilation. sustenance cause ofcreation enjoyed by Brahman. As buddhi or prANa are or prANa byBrahman.Asbuddhi enjoyed ys Ramanuja, shows the annihilationby ys Ramanuja,showsthe byscriptural learning; only by him whom He He only byhimwhom learning; byscriptural 'rtham pibanthou' areonly jiva and Brahman.

s, whoisbornwiththe prANa,who,entering s, OF 1-2-22) the wise one who knows the selfas the 1-2-22) thewiseonewhoknows

THADDHARSAN A the heart) in the highest world, drinking world,drinking theheart)inhighest

eerO harshasokou jahAthi.'(KATA.1-2-12) jahAthi.'(KATA.1-2-12) eerO harshasokou THE THMA thEnalabhyah,'(KaTa.1-2-23)thisself

SUBJECT , INDIVIDUAL ng intoeverythingdwellsin A man.'mahAntham vibhum vibhum man.'mahAntham

OF TH

THE -1-2-11

SELF

CONTEXT THE

AND

TWO

father towhomhe(NachkEthas) is astoth worried asacrificebecomes after ayoungboyseeing hisfathergivi NachikEthas, like this. so. Thestorygoes itisnot that toprove Ramanuja givesarguments arguesthatthewholesection poorvapakshin When amandepartsfromthisworldsomesayhe manushye 'yEyam prEthevichikithsA with thedoubt of thes onaccount israised Another doubt is omniscient. selfwho thesupreme knowledge and andlight shade the _expressioncchAyAthapou, attained asthe andthebrahman be theattainer ofVis is theabode of hisjourneywhich the end This means,theonewhohasintellectashisch 1-3-9) paramam padham.'(Kata. manahpragrahvAnna sAraTHiryasthu 'vijnAna say on furtherto the meditatorasraTHeeitgoes Which mentionsthe self as the oneina chariot an raTHamEvacha'(Kata.1-3-3-) viddhisariram raTHinam 'athmAnam is inthetext the attained attainer and Another instancewheretheindividual meditation. want tocrossover(thewo for thosewho the shore that whichisthebridgeforsacrificers, 3-2) 'yah sEthureejAnAmaksharambrahmayathpa byBrahman.Again being ensouled toasdhevameed Brahman. Thesameisreferred from originating self individual isthe word brahmaja peace.'Herethe supreme obtains meditator the one tobeworshipped be the to Brahman from is born onewho Knowing the 1-17) nichAyya vidhithvA dhEvameedyam 'brahmajajnam attain meditated, meditator and selfa theindividual mentioned In thecontext S epithet cchathriNah, umbrella bearers is applied to the whole group. the wholegroup. bearers to umbrella is applied epithet cchathriNah, ma 'umbrella bearersaregoingthere'wheresome karma as resultsof the drinking pibanthou, UTHRA -12- VISESHA NA CCHA er and the attained. The text the attained. er and -1-2-12 A going to be given. The irritated father said "to the Lord of Lord the said "to Theirritatedfather be given. to going astheethyEkE nAyamastheethyEke.' astheethyEkE nAyamastheethyEke.' LSO 89 ection of the Upanishad mentioned which begins begins mentioned which ection oftheUpanishad the supreme imperishable fearless brahma whois brahma thesupremeimperishablefearless must referonlytotheindividualsoul.

BECAUSE in the _expression 'cchathriNah gacchanthi' inthe_expression 'cchathriNah rah so adhvanah pAramApnOthi thadvishnOh pAramApnOthi soadhvanah rah ram abhayam thitheershathAm pAram,'(kata.1- ram abhayamthitheershathAm nd Selfaredenotedthe Supreme intheroleof arioteer and holds the reins of the mind reaches of themindreaches arioteer andholdsthereins . Even in the context mentioned at the outset, outset, atthe context mentioned Even inthe . hnu. Fromthis theindividual jiva isknown to ng awayuselessobjects like oldcowstothe d the sarira as the chariot, thus depicting jiva jiva depicting thus thechariot, as thesarira d y be with umbrella and some without but the but the y bewithumbrellaandsomewithout continues to exist and others say no. So the toexistandotherssayno.Sothe continues means the individual self who is devoid of is devoid who self means theindividual e effect of this action and repeatedly asks his asks his actionandrepeatedly effectofthis e yam, deity to be worshipped becauseofits to beworshipped yam, deity self and the Supreme self are denoted as the selfaredenoted self andtheSupreme rld), indicates Brahman to be the object of to bethe rld), indicatesBrahman imam shAnthim athy imam

OF

THE

DISTINCTIVE antham Ethi,(Kata.1- antham

QUALITIES

sadagopan. org sadagopan. org The contains a text contains The chandogyaupanishad BECAUSE SUTHRA ANTHAR 1) The first boon askedbeing Thefirst 1) Ramanuja afterrelatingthisepisodesaysthat three dayswaiting a brahminathisdoorfor onre forhim. waitedthreedays out and falseNa hisfather toprove wishing death." Not else and the inner self of all. else andtheinnerselfofall. imperfections, possessed devoid of whose sarira Brahman, experience oftheSupreme has lessavidhya, thebeginning concealed by ofwhomis dueto knowledge anAdhi avidhya karma bythejiva,natureofinfinite ex natural vedantha) knowthatMokshaisthe Those wellversedinvedanta(thrayyanthanis as follows: The meaningoftheabovepassageis ucchEdhapoorvaka svAbhavikaparamAth avidhyA jivasyaanAdhikarmathirOhithasvarupasya paramAthmanubhavaikarasasya svarupasya prakArabhoothasya anukoolaaparicchinnajnana sarirathayA gunakarasya sakala itharavilakshaNasya svAbhAvika ananthajnAnAnadhaikasvarupasya Thrayyantha nishnAthAsthu- as follows: himwell,Yama Then aftertesting gave him direct. Yama Nachikethas wantedthetruthfrom therealityand regarding ofthought schools outofdifferent beingarisen The doubt of the etc.andhenceitisaboutthestate prethe' 'Yeyam the question thelastboonis 3) Thenextonewastheinstructio 2) and of the Supreme self. and ofthe ofrelease nature to thetrue relates death. Thereforethequestion bodyafter to leavingthe soulafteritshedstheembodiment, individual the body. existence ofthesoulapartfrom proves that hewasaware proves that of theexperience -13-

IT ADH

IS ANTHARA

APPROPRIATE IKARA

UPAPATTHEH T HIS N nikhila jagadhEkakAraNasy

. IS AM

his father's forgiveness shows that the boy was awareofthe boy was the forgiveness showsthat his father's THE - 1-2-3 of infinite auspicious qualities, different from everything everything from different qualities, auspicious of infinite n in the agnividhya, knowledge of the sacrificial fire which sacrificial firewhich ofthe knowledge in theagnividhya, n

END - 1-2-13T sarvAthmabhoothasya parasyabrahmaNah sarvAthmabhoothasya mAnubhavamEva moksham AchakshathE. AchakshathE. mAnubhavamEva moksham 90

OF without food wants to give him three boons. himthreeboons. togive foodwants without the highest knowledge whichRamanujaoutlines highestknowledge the hnAthAh-thryee denotes veda and thrayyanthais hnAthAh-thryee denotesveda perience of Brahman preceded by the removalof bythe ofBrahmanpreceded perience

turning becomes worried on accountof keeping ATRHA anavaDHika athisayaasankhyEyakalyana thesoulafteritleavesbodyand HE chikethas goes to the door of Yama who was ofYamawhowas tothedoor goes chikethas for his essence the bliss rising out of the out for hisessencetheblissrising jiva is, and who is the cause of the universe, isthecauseof jiva is,andwho that is,aboutmokshaandnotmerelyrefers that

PERSON DH a aseshahyeyaprathyaneeka IKARA

INSIDE N AM

THE

EYE

IS B RAHMAN

Him. Heisthevehicleofblessingsforcarries of the centre The knowersofBrahmancallHimas bhAthi'. uEvabhAmaneeh;EshahisarvEshulOkeshu nayathi;Esha vAmAni hisarvANi vAmaneeh;esha ithyAchakshathE; Ethamhi 'ethamsamyaghvAma to say textfurthergoeson Brahman. The self.ForthetextsaysthatHeis the Supreme 'anthara upa thesuthra refuted by is This view intheeye,whocouldbeaspecialdivinebeing. person seen prathishTi ESHo asmin 'rasmibhih aspe deity oftheeye presiding could bethe by lookingintotheeyeitcouldbeascertainedwh well knownreferencetothepersonandalsobecaus The poorvapakshinsaysitcouldbetheperson self. over theeyeorSupreme presiding is thereflectio to to whetherthepersonreferred seen insidetheeyeisself,immort The person ethadhbrahma.' Ethadhabhayam eshaAtmEthihovachaethadhamrtham dhrsyathe akshiNi purushah 'Ya Esho guru and the fires instructed him the agnividhya. himthe guru andthefiresinstructed (Chan.IV -xv-1).Thecontext isthatofUpakos andthetextabout person insidetheeye between thetext'kambrahma'(chan.IV-x-5) of hereonaccount objection israised But an of anyotherreason. theneedlessness suthra shows asexplaine blessing all andleading consisting theeyeforpurposeofmeditati being inside andkham -x-5)kamissukha brahma,' (Chan.IV only Brahma sectionis matter ofthe The subject REFERENCE S meditation. well be usedwithrespecttoBrahmanasthe Heisthe it, inside theeyeandcontrols is Who antharyAmyamrthah'(Brhd.III-vii-18) AthmA chakshushaantharah thishTan 'ya cchakshushi selfasshownonthepassage is thesupreme He whoabidesintheeye only toBrahman canbeattributed etc. theabode because S He shinesinallregions.These UTHRA UTHRA -15- -14-

SUKHA S TO THA B RAHMAN N

VISISHT A

VYAPADH

AS A BHI qualities can be of Brahman only. qualities canbeof

BLISS DHA thah,' meaning that the person seen in the Sun rests on the onthe in theSunrests seen thattheperson meaning thah,' . E S N A 91 A SCHA DH the interventionof the on the passage agnividhya r the text of Brhadharanyaka (5-5-2) which says r thetextofBrhadharanyaka(5-5-2)which immortal andfearlesswhichcouldapplyonlyto immortal pattheh.' The person seen inside the eye is only eyeisonly inside the seen pattheh.' Theperson ------yah chakshuh antharOyamayathi Eshatha antharOyamayathi chakshuh ------yah d in the previous suthra. The word Eva in the the in wordEva The suthra. in the previous d E ala who tended the fires in the absence ofhis intheabsence thefires whotended ala immortal inner self. The word seen could very very immortal innerself.Thewordseencould -1-2-14 n intheeyeorindividualselfdeity or the self reflected in the eye because of the or theselfreflectedineyebecause of the areable toperceiveBrahmanintheir n as indicated by the text 'kam brahma khamn asindicatedbythetext'kambrahma The instruction was about the meditation on on wasaboutthemeditation Theinstruction al, fearless and Brahman. A doubt is raisedas fearlessandBrahman.Adoubt al, VA is AkAsa. The same Brahman is denoted as ThesameBrahmanisdenoted isAkAsa. sarvANi vAmAnyabhisamyanthi;Esha uEva sarvANi vAmAnyabhisamyanthi;Esha all blessings. Heisth allblessings. on andalsotoshowthecharacteristicof e itisseen.Itmaybetheindividualsoulas ether the soul is in the bodyornot.Or,itether thesoulisin blessings as all blessings come together in in together come allblessings blessings as

CHA -1-2-15I F

ONLY

e vehicleoflightsfor BECAUSE

OF

THE

sadagopan. org sadagopan. org Brahman only. pa thisisthedivine dhEva paTHObrahmapaTHah' the pathof gothrough they abhisambhavanthi,' ofBr knowers the by which oflight, the path thattheknowersof In Chan.IV-xv-5itissaid the scriptures whoknow of thewaythose mention ofthe Also because S eye. as thepersoninside the passage denoted bythetext'kambrahmakhambrahma' Brahman natureof whichisthe that thebliss, kham, 'yadhvA vakam thadhEva said tohim of brahmanliketheprANaortoconveybliss mentioned whether thetwohasbeen has adoubt toBrahmanand ka andkhawithreference of thesignificance UpakOsala failstounderstand passage ofthe theintention brahma.' But 'prANO understand easyto prANA itwas of asthecontroller beendenoted Brahman has beingthe PrANA ka andkhabeingBrahman. butnotaboutthe isBrahman prANa he couldunderstand hesaidthat brahma,' brahma kham Ramanuja elucidatesonthis.Whenthefire meant. Brhaman is isbliss andwhatisAkAsa isAkAsa is bliss th becauseof isBrahman and theAkAsa is Brahman not refertotheworldlypleasuresandAkAsaas text do Kham inthe kamand suthra repliesthatthewords the mindisBrahman Brahman and only asitcouldverywe Supreme self denote the astohowitcanbeascerta To theobjection S This objection isnottenablebecauseinboth This etc. brahma' by'kam the beginning asbeinginsidetheeyecannot person mentioned tothebr Sodue of thedescendents. prosperity ment thefruitofmeditationis the firesand gathim vaktha, the guru will instruct you about the path.' the youabout theguruwillinstruct gathim vaktha, thE said'achAryasthu thefires only, guru his from properly obtained shouldbe Athmavidhya of theagnividhyaspecifiedareon The fruits toAthmavidhya. subsidiary Athmavidhya thEasmadvidhyacha EshA soumya tohimbefore hasnotimparted which hisguru show himtheway,meaningpathtoliberati of that to is onlysubordinate by thefires UTHRA UTHRA -17- -16- ATHA SRUTH EV O PANISHAADHKAGATHYABHI A

CHA

SA

BRAHMA brahmavidhya because they say that the teacher will that theteacher brahmavidhya becausetheysay -1-2-16 T 92 ined thatthewordskambrahma,khambrahma the person in the eye go through the devayANa, in theeye gothroughthedevayANa, person the 'yadhEVa kam thadhEva kham,' by which only kamthadhEvakham,'bywhichonly 'yadhEVa texts the word Brahman is Brahman theword texts yadhEva kham thadhEva kam,' The meaning is meaning yadhEva khamthadhEvakam,'The ahman are said topro ahman are is unlimited and therefore it is Brahman who is who is isBrahman it therefore and unlimited is s instructedUpakOsala'prANobrahma,kam being not prathikOpAsana butAthmavidhya being notprathikOpAsana eak in the continuity of the subject matter the the of thesubjectmatter inthecontinuity eak ioned as the attainment of a ripe old age and ofaripeoldageand ioned astheattainment light. And later the path is described as 'Esha light. Andlaterthepath is described as'Esha he went away.Further the words of the fires ' he wentaway.Furtherthewordsoffires that is the essence of Brahman. Then the fires that istheessenceofBrahman.Thenfires ly bywayof praise(arThavAdha).Asthe be connectedwiththeBrahmanmentionedin ll belikepratheekaupasanasuchasnameis and the same Brahman is referred to later in Brahmanisreferredtolaterin and thesame on asUpakosalawasdesirousofonlythat, as brahman because of their being the sarira the as brahmanbecauseoftheirbeing symbolsbutwhatitmeansisthatthebliss HEREFORE body of Brahman 'prANasarirah' andas 'prANasarirah' body ofBrahman DHA th ofBrahman.Sotheperson intheeye is e later text where it is mentioned thatwhat is where it e latertext cha,'showsthattheagnividhyaisonly N A CCHA

IT

IS -1-2-17 B ceed.'thE archishamEva RAHMAN used.Theinstruction

'anthaf pravishtah sAsthA janAnAm sarvAthmA, entered inside He is the inner ruler andselfof He istheinner inside entered janAnAmsarvAthmA, sAsthA 'anthaf pravishtah ruler andtheselfofeverything. Othe inner the as establishesBrahman the outsetand at passagequoted the startswith astowh In answertothequestionofUddhAlaka Supreme Self. only tothe One applies andallworlds whilebeingthe beings Thech Narayana. Lord Supreme the worldsis marked with self heardinthesentences The inner pApmA paramAthmanArAyanah.' antharyAmee apahatha vAkyEshusrooyamANah 'aDHiDhaivAdhilOkAdhipadhachihnithEshu only. Ramanuja explainsthus: is Brahman thatit mentioned being ofBrahman characterestics of the onaccount this to The suthrareplies to theindividualself. applies only mantha vijn wordsdrashtasrothA entity arethe the subsequenttextatendofallpassage Here adoubtarisesastowhetherthisinnerru vijnAnE thishTan,whoisinsidetheintellect.' Athmani thishTan,whoisinside 'ya and thewords issaid astheruler inasmuch change is aslight thisistheimmortalinne antharyAmyamrthah' andintellecteach mind the bodyincluding toallelementsa respect inner rulerisfoundwith the earth, whocontrols bodyisthe know, whose selfistheonewh theinnerimmortal This means, sathaAt yamayathi antharo prthiveem antharah ya 'yah prthivyAmthishTanprthivyAh The vAjasanEyinsofkAnvaaswell mADH The internalrulerofthe gods andtheworlds VYAPADH SUTHRA ANTHARY will applyonlytobrahman. immortality only,alsobecausetheattribut it isBrahman the raysof self through the Supreme presence of the eyeisnotcorrect.Thetext'r in residence heart a the The individualselfhasitsseatat always the eye notstayin The reflexesselfdoes impossibil other becauseofthe Not any S UTHRA -19- -18 E S ANTHARY ANAVAS A A TH MYA -1-2-19 TH DH A MEE ITH IKARA E , A H DH

ASAMBHAV I N

r texts that substantiate this are, this thatsubstantiate texts r DEV hma antharyamyamrthah,' (Brhd.3-7-3) (Brhd.3-7-3) hma antharyamyamrthah,' AM ADH 93 1-2-4 A nd connected with all the indhriyas and hence its nd connectedwithalltheindhriyasand yanDHina branch have the following text, havethefollowing branch yanDHina asmibhih EshOasminprat CCHN es like nirupAdhika amrthathva, unconditioned unconditioned amrthathva, es likenirupAdhika r self. In the mAndhyandhina text however there texthoweverthere InthemAndhyandhina r self. is Brahman because of the qualities mentioned. mentioned. ofthequalities is Brahmanbecause ler is Brahman or the individual selfbecausein or theindividual ler isBrahman I m prthivee na vedha yasya prthivee sariram yah m prthiveenavedhayasyasariram passageendswiththewords'EshathaAthmA Atha, seer, listener, thinker and knower, which Atha, seer,listener,thinkerandknower, tobeinsideallworlds,vedas andallyajnas s depicting the s depictingthe inner inside each ruler of being

illumination like the Sun in the eye and hence illumination liketheSunineyeandhence ll luminous bodies, all beings and allorgansof bodies,allbeings ll luminous but only till the person reflected stays in front. front. in stays personreflected the but onlytill L ity of permanency of abode of others others abode of of ofpermanency ity o isinsidetheearth,whomearthdoesnot earth from inside. Similar description of this of this description Similar frominside. earth the qualities of being the Lord of tdevas and of tdevas Lord the thequalitiesofbeing O o is the inner ruler of all beings and worlds and rulerofallbeings o istheinner K E for'ya the individual self,' is substituted aracteristics of ruling over all deities, all overalldeities, of ruling aracteristics A THARAH DHISHU

THADDHARMA hishTithah,' implythe hishTithah,'

sadagopan. org sadagopan. org The AtharvaNikas readintheirtext The AtharvaNikas ATTRIBUTES POSSESSES S A Supreme self,Narayana imperfections isthe innerruler, differe It isestablishedthatthe siddham,' nArayana ithi prathyagAthmanahvi 'athah antharyAmee bysaying concludestheaDhikaraNa soul. ThereforeRamanuja referto thishTan,' yOvijnAne thishTan,' and The twoversionsofthepassage,namely, THIS S soul. or totheindividual praDHAna theseer,rulerand suchasbeing the passage madeup nature, primordial prakrthi, unmanifest of sAnkhyaa is that Here smrthireferredto RULER 20 S distinguishes the jiva from Brahman. thejivafromBrahman. distinguishes self 'wheretheindividualisputingeni otherseer asthi drahtAetcwhicheliminatesany and srOt drashta mentioning line, subsequent selfneedsnosenseorgansfo but theSupreme karma by obscured being itsknowledge ofindriyas, the instruments hands. Thejivarequires earsan He seeswithouteyesandhears apANip srnothyakarNah, 'pasyathyachakshuh Thetextfromsvetasva infallible will. applicable toBrahmanwhoisessentiallya is naturalonlyforBr immortality amrthathva, self inner asthe Brahman establishes Which devOekOnArayaNah,' dhivyO apahathapApmA 'sarvabhoothAnthrAthma with thesentence andends the beginning,' with 'nai a passagewhichbegins also thereis subAlaupanishad In the tyath.' and sath andbecame into everything itentered after creating thadhEva anuprAvisath; 'thath srshtvA thadhanu all,' and UTHRA UTHRA UTHRA DHRSYATHV NEITHER

AS )

DIFFERENT BECAUSE -22- 21- -20-

INVISIBILITY UBHAY

NA ADGRSYATHV WHICH .)

CHA

OF E A

PI

IS SM DHIGU THE

SAID HI A

ETC RTHAM BH A

MENTION

DHIGU IN . ( E N

DH IS THE

B AK ATHADDHARMAABHILAPATH E N htara upanishad confirmsthisby upanishad htara RAHMAN

NA SMRTHI ADHI AKAH

OF E

lakshaNah apahatha pApmA paramAthmA apahathapApmAparamAthmA lakshaNah 94 CONTRARY NAM . There ends the antharyAmyaDhikaraNam. . There endstheantharyAmyaDhikaraNam. D mADHyandhina andkANva,readas'yaathmani veha kimchannAgra Aseeth. Therewasnothingveha kimchannAgraAseeth. in nd what is mentioned therein is praDHAna, the thereinispraDHAna,the what ismentioned nd AdhO javanOgrheethA,(Svet.3-9.) AdhO

HARM NOR BECAUSE Brahman as from the individual individual from the being different as Brahman nt from the individual self and free from all ll knowing, sarvajna,andsathyasankalpa,of ll knowing, KARA

ha quoted by the purvapakshin, is nAnyathO nAnyathO is bythepurvapakshin, quoted ha ahman. EventheworddrashtA,seeretcare r, and His knowledge is His nature. Also the isHisnature.Alsothe r, andHisknowledge A pravisya saccha tyacchaabhavath,(Tait.II-6) pravisya saccha and ruler of all which form His body. The body. The and rulerofallwhichformHis than Brahman. The _expression ' He is your d moves fastwithoutfeetand grasps without tive andthe self inthenominativeclearly of three guNas. The qualities mentioned in mentioned three guNas.Thequalities of DH self of everything do not apply either to self ofeverythingdonotapplyeither

THE O EEYATH

N ATTRIBUTES KTH

OF INDIVIDUAL AM E

THE H -1-2-5 E- 1-2-21 1-2-22

, MENTION S A

RIRASCHA

THAT SOUL FOR

(

OF WHICH BOTH IS

-1-2- THE

READ

INNER

matter in its subtle state. subtle state. matter inits means only than thatbut higher be nothing can as not denoteBrahman does final textquoted is denoted imperishable etc. Finallythesame indicated andthen causalityis the visvam,' isdenotedbyin of Brahman.Theimperishable all-pervadingetc.'yahsarvajnah omniscience, mentioned.The texts becauseoftheattributes the byboth whichisdenoted Supremeself and says thatitisthe view this The suthrarefutes asbeinghigher. thepurusha the world and thecauseof to pradhAna Soitpointsout thebodyofmaneffortlessly. out oftheearthandashair growson herbs come as from theimperishable sprung This worldhas ihavisvam.' sambhavathi akshrAth kEsalOmAnithaTHA prushATH yaTHA sathah srjathE grhNathecha nAbhih 'yaTHA urNa slokais thenext Moreover the purusha. that is andthispointsout ofprakrthi form manifest is;rupa giveninfavourofthis The argument it. transcending denoted as causalst clearly mentioningtheunmanifested is said to theindividualsoulwhich reference is theSuprem or bothdenote purusha ofthesAnkhya Here adoubtisraisedastowhethertheentiti cha.'(Mund.1-1-4) cha.'(Mund.1-1-4) parAchaivaparA vadhanthi, yadh brahmavidho hasma vedhithavyeithi 'dhve vidhyE replied who Th ofBrahman. thenature know to in order vijnAthesarvamidham bhagavO kasminnu known, becomes wi quoted begins oftheupanishad The section MENTIONED ARE S 'aksharAth parathah parah, He transcends even parah,Hetranscends parathah 'aksharAth being iswhatthewise perceive asthesourceof eternal, all-pervading immeasurablysubtle and unoriginated, andattributelesswhat has neithe the imperishableis now knowledge by thehigher ta thadhavyayam susookshmam avarNam achakshuskshothramthadhapANi agOthram agrahyam thaddhresyam yath thadhaksharamaDhigamyathE 'aTHaparA yayA UTHRA

NOT -23-

REFERRED VISESHA .

N TO A

BH BECAUSE E HA dh boothayOnim paripasyanthi DheerAh, (mUND.1-5,6) DheerAh,(mUND.1-5,6) paripasyanthi dh boothayOnim

VYAPADHES

OF

THE vijnAtham bhavathi.'(Mund. 1-1-3), 1-1-3), bhavathi.'(Mund. vijnAtham 95 pAdham; nithyam vibhum sarvagatham sarvagatham nithyamvibhum pAdham;

yaTHA prthivyAm OshaDHayah sambhavanthi sambhavanthi yaTHA prthivyAmOshaDHayah to the unmanifest praDHAna. The entity higher to The entity to theunmanifestpraDHAna. ATTRIBUTES e questioner was Sounaka, a asking asking householder Sounaka,a was e questioner ‘yah sarvajnah sarvavith' shows the omniscience theomniscience shows ‘yah sarvajnahsarvavith' sarvavidh,'(Mund.1-1-9) whichareonlyqualities sarvavidh,'(Mund.1-1-9) es described bythetwotextsarepraDHanaandes described etc are negated which areonlytheattributesof are negated etc visibility etc. and by 'aksharAthsambhavatheeha etc.andvisibility by'aksharAthsambhavatheeha as the highest of all. The word aakshara inthe of all.Thewordaakshara the highest as A the unmanifested causal unmanifested the the spider emits and withdraws theweb,as andwithdraws spideremits the ate which is praDHAna and the purusha is and thepurusha praDHAna ate whichis CCHA r eyes, norears,r norhands,feet;whatis to be higher than praDHana, the later text text thelater thanpraDHana, higher to be th thequery'byknowingwhicheverything known, that which is invisible, ungraspable, ungraspable, is invisible, thatwhich known, limitless in manifestation-that imperishable limitless inmanifestation-that imperishable subsequent text mentions the qualities like thequalitieslike textmentions subsequent allcreation.‘Furtherthereisamentionof e self. The opponent is of the view that the isoftheview e self.Theopponent

NETHAROU

AND

DIFFERENCE 1-2-23 state oftheuniverse. THE

BEING

OTHER

TWO

sadagopan. org sadagopan. org causal stateoftheuniverse) without and without prANa and without mind He is mind andwithout without prANa without and andpure, unoriginated formless, self resplendent, hyaksharAth parathfparah,' hyajah;aprANOhyamanAssubhrO bAhyAbhyantharO purushahsa 'dhivyOhyamurthah bythetext is shown thesent That theParabrahmanisdifferentfrom goalon death andattainthehighest higher thaneverything,with devotion by whic to meditate the aspirant the upanishadinstructs but fruit, notwiththedesirefor be performed, universe. Thenthenextchapterdealswith thattheimperish its webindicates spider and aboutthatwhichisinvisible etc. The passage known. is saidtobe whichtheimperishable meditation by through the direct is knowledge higher the while ofintuition as themeans mentioned onlybyhimwhoisch beattained Brahman can vrNthEthEnalabhyah,'(Mund.3-2-3) 'yamevaivEsha 'yasthvEtham EvamprAdhesamAthram abhi to say tellusaboutit'andcontinue vaisvAnara and about You onlyknow tham Evano bruhi,(Chand.5-11-6) samprathyaDHyEshi VaisvAnaram imam 'AthmAnamEva thus thereisapassage whichbegins upanishad In chAndhogya CHARACTERISTICS TO SUTHRA V all applyonlytoBrahman. of inner self has originatedandheistheinnerSelfofall.t is heart prANa,His ishis eloquence, thewind Su head, eyesaretheMoonand His is Fire visvamasyapadhb vEdhAh;vAyufprANOhrdhayam chandrasuryoudhisasrOthrEvAgivivrthAscha chakshushee 'agnirmurDhA SUTHRA knowledge, which is upAsana, knowledge, whichisupAsana, devo Ramanuja, is parOkshajnAna.says Brahman. The ,of knowledge directintuitive thesasthrasand knowledge, ,from aretwo ofknowledge, kinds That is,there AISV

AS

VAISV A -25- -24- NAR A RUP VAISV NARA ADH O A PANNY .

NARAH IS B IKARA RAHMAN A

S S A ADHA CCHA T HUS N

BECAUSE ut meditation.This is confirmed is confirmed ut meditation.This AM direct perception of the Supreme. direct perceptionofthe -1-2-24 B

RA ENDS N -1-2-6 ASABDHAVIS 96

THE vimAnam AthmAnam vaisvAnaram upAsthE, upAsthE, AthmAnam vaisvAnaram vimAnam

OF ECAUSE h he can become free from the cycle if birth and from thecycleif he canbecomefree h need for the varnASrama dharmaswhichhaveto forthe varnASrama need his kindofformandtheattributebeing osen by Him, meaning Brahman. Knowledge is Knowledge byHim,meaningBrahman. osen the whole universe and fr the wholeuniverseand as an to Brahman. The last section of Thelast to Brahman. as anoffering ient (purusha) and the insentient (praDHAna) (praDHAna) andtheinsentient (purusha) ient

describes the nature of Brahman and that on andthaton nature ofBrahman describes the lower and higher. This means theindirect lower andhigher.This

THE able, thatis,Brahman,isthecauseof A n, His ears are the directions, vedas are his vedas are thedirections, n, Hisears on the Supreme Being,theSelfofall,and on the hyAmprthivee hi sarvabhoothAnthrAthmA.' hisarvabhoothAnthrAthmA.' hyAmprthivee that all-pervading being is both within and is bothwithinand thatall-pervadingbeing DH the means of attaining the direct intuitive intuitive thedirect ofattaining means the higherthantheimpe

MENTION

IKAR THE E SH

A N FORM TH A . -1-2-25 W

OF

IS by the text itselfwhichsays the by

THE

MENTIONED om his feetthe earth

rishable, (unmanifest COMMON HAT

IS

REFERRED .

deity, agnideva, offire. deity, agnideva, specified as vaisvanara. specified as as theresultofworshippingvaisvanaraAt as the soft fibers of isheeka reed when thrown in pradhooyanthE, agnouprOthEpra 'thdhyaTHaisheekAthoolam in allworlds,beingsandso He eatsthefood lOkEshusarvEshubhoothEs 'sa sarvEshu say to the textcontinues areme self andvaisvAnara terms later textsthe thetermsselfandBrahmanareusedearlier Atman isandwhatBrahman inthe is.Since know what rshisdesired to The by special attributes. qualified the wordbeing of meaning visEsha, the common sADHAraNasabdha ofthe onlybecause The referenceistoBrahman attheoutset. byAsvapathiisgiven and theanswer ofthershis it. Thequery toAs AruNiwhotookthem UddhAlka approached fiverishisdesirous that Chandhogya itissaid substantiated by smrthi also as the Lord says in the Gita astheLordsaysin bysmrthialso substantiated fire.Thatthe caseofintestinal inthe suitable apich enamaDHeeyathE- VaisvAnara 3.purusham form described firetohavethe intestinal the for isimpossible 2.asambhavAth-it asBrahman meditate onvaisnAnara to 1. dhrshtupadhesAth-instruction bythesuthra. Thereare threereasonsgiven abiding inside,itisnotso. its to due word and the of meaning the of because Brahman not is vaisvAnara that said is it If DHRSHTUPADH SUTHRA or thefirewh fire, intestinal Brahman andnotthe belly andearth praNa,AkAsa trunk,waterthelower of vaisvAnaraisdescribedthus: The limbs IS S This suthra confirms that thewo confirms that suthra This self. and theSupreme viz.theintestinalfire,oneof different meanings thewordvaisvAna difficult toascertainbecause saysthatitis Thepurvapakshin ornot. isBrahman thisvaisvAnara isaboutwhether The doubt conscious.' vasvAnaraAt this upon meditates But onewhothus (Chan.5-18-1) UTHRA

THE

MARK -27- -26- SABDH SMARYAM

OF E

INFERENCE S A A TH DHIBHYAH AN

ASAMBHAV AM

ANUM THAT rd vaisvAnaraisusedhereonly

ANTHAH A

A IT TH NAM

IS

hu sarvEshu Athmasuannamatthi, hu sarvEshu PURUSHAMAPI 97

ONLY

PRAVISH

SY dhooyEth Evamha asya sarvEpApmAnah EvamhaasyasarvEpApmAnah dhooyEth term vaisvAnara denotes only thesupremeselfis denotesonly term vaisvAnara of knowing about vaisvAnara self and Brahman self andBrahman vaisvAnara about of knowing ntioned vaisvAnara must be Brahman. Moreover Brahman. Moreover mustbe ntioned vaisvAnara TH the five elements, the presiding deity of the fire ofthefire thepresidingdeity the fiveelements, hman. Hence isonlytheparabrahmathat hman. Hence the fire, burn out so too the sins are burnt up,' areburnt sins too the so out fire, burn the heaven is the head the sun its eye, airis sun itseye, headthe isthe heaven ich is one of the five el of thefive ich isone B uls,' and in a subsequent text, later,itissaid subsequent uls,' andina ra is mentioned in the sruthi texts in four ismentionedinthesruthitextsfour ra vapathi, the king of Kekaya who knew about kingofKekayawhoknewabout vapathi, the man as a whole, consisting of parts and self self consistingofpartsand man asawhole, RAHMAN ITHI is its feet. This description applies onlyto applies Thisdescription its feet. is is described as a person which is not isdescribedasaperson which TA N -1-2-26

CHA A CCHA . E in the meaning of Brahman.In of Brahman.In meaning inthe THAT NAM

NETHI

AD WHICH ements or the presiding presiding or the ements H

CETH EEYATH

IS

NA

REFERRED

E- 1-2-27 THA THA

sadagopan. org sadagopan. org prAna and the senses. Give up other talk. He is the bridge of immortality.' of immortality.' Heisthebridge upothertalk. senses.Give prAna andthe eart heaven, Self inwhich to bethe Know that sEthuh.(Mund.2-2-5) amrthasyEsha anyAvAchovimunchaya; EkamjAnaTHaAthmAnam, sarvaih;thamEva cha antharik prthivee 'Yasmin dhyouh text: has thefollowing MundakOpanishad ETC SUTHRA DHYUBHV SribhAshya. aDHyAya of endsandthatis this thevaisvAnarADHikaraNa sa mentionedinthe Thus vaisvAnara worshipper. ar of vaisvAnara the Variouslimbs agnihothra, Moreover theyteachvauisvanara asbeingwithin. Th S sa inagnihothra prANa, performedbyupAsakas the chestof of says thatthedescription Jaimini SUTHRA Brahman. saysBA the purposeofconstantremembrance For S upAsana. account ofmanifestation,saysAsmarathya.Th heaven heaven earthand,akASA,thatis,having Br describing mAthramabhivimAnam,(Chn.5-18-1) The difficultyin reconciling the expression, 'yasthvEthamEvamprAdhEsa SUTHRA who leads,inwhic nayathi, one asagrE word the menand worldsand who leadsthe nEthA, one narANAm asvisvEshAm be derived Even takeninthedirectsensethereisnocont SUTHRA element fire. arthe deity thepresiding not be suthra itcould previous inthe reasonsmentioned the same For S I digest the four types of food by being inside the body in the form of vaisvAnara. intheformofvaisvAnara. insidethebody of foodbybeing four types I digestthe bhoothvApachAmya 'aham vaaisvAnarO with the full knowledge of Brahman have theirsinsburntup. full knowledgeofBrahmanhave with the UTHRA UTHRA UTHRA

IS B -1- -32- -30- -29- -33-A -31- -28- RAHMAN DHYUBHV SAMPATTH ABHIVAYAKTHIRITHY S ANUSMRTH ATHA A A MANANTHI KSH GHYA

E BY A T VA DHAPI

A HE THE DHY

E DH NA E

RITHI END

RB

CHAINAM

WORD

DH A AVIR A YATHANAM IKARA

DARIH OF E

JAIMINIH VATH O '

SECOND A DHAM SELF SMARATHYAH

shamOtham manah saha prANaischa shamOtham manah saha prANaischa ASMIN -1-2-31 N A .' nnam chathurviDHam,' (BG.XIV-15) (BG.XIV-15) nnam chathurviDHam,' AM BHOOTHAMCHA

98

JAIMINIH SVASABDH THA

h sense both words are applicable to Brahman. are applicabletoBrahman. bothwords h sense P

-1-3-1 A radiction says Jaimini. The word vaisvAnara can ThewordvaisvAnara saysJaimini. radiction h and the sky are woven as also the mind with also the h andtheskyarewoven as

DHA THA for hisheadetcinthepassage,isresolvedon e manifestations in different placesarefor indifferent e manifestations crifice. Thesinsofth crifice. id passage is none other than Brahman.With is noneotherthanBrahman.With id passage ahman as occupying the limited space of the limitedspaceofthe the ahman asoccupying e imagined to be inside the body of the ofthe thebody tobeinside e imagined vaisvAnara as the altar isforoffering the the end of the second pAdha of the first the first of pAdha ofthesecond theend -1-2-30 dhari.It is to on meditation enjoin devout

-1-2-29 OF at is, at the time of offering the prANa in in at is,thetimeofofferingprANa A HI TH

FIRST

DHARSAYATHI T -1-2-28 HE

A

DH ABODE Y A YA ose who make offering ose whomakeoffering

OF .1-2-32

HEAVEN , EARTH

Brahman thentheknower castsoffhismerit the creator onesees thatwhen means Which (Mund.3-1-3) upaithi,' paramamsAmyam niranjanah viDhooya puNyapApE vidhvAn brahmayOnim;thadhA purusham isam karthAram pasyathErukmavarNam 'yadhA pasyah by theliberated. of heaven,eart theabode as mentioned The person STATED S passage. the toin is referred which is onlyBrahman it ownmAyA.'Hence My the prakrthithrough of and thelord immutable I amunborn, eventhough Athma mAyayA,' isvarOpisa bhoothAnAm 'ajOpi sanavyayAtmA ma as Himself manifests He many ways,meaning Theunborntakesbirthin vijAyathE.' 'ajAyamAnObahuDHA inPurushasuktha-21, found heart AndintheflamemiddleabidesS intheinve means, likethebudoflotussuspended and'thasyAssikhAy lambathyAkosa sannibham' upanishadshowsHimastheab MahAnArayaNa He is all-knowing, yasyaisha mahimAbhuvi,' the innerruleritpervadesall.Thesubsequent applies which That whichreaches, AthmA.' ithi self.'Apnothi unconditioned supreme is 'self'isonlyBrahmanwho of theword The purport with immortality,justasthebridgele the thereforeitmeans which jiva that 'to binds bind' meaning isfrom the 'sethu' sinOthi, verb He aloneisthemeansofimmortality.and ihabhavathi,nAny 'ThamEVa vidhvAnamrtha ofim the bridge described as words't ofthe isrefutedbecause This view mind. of jiva.Alsotheindividual only thedescription many, nAdis andbecoming the The connectionwith jAyamAnah.' yathranA iva raTHanAbousamhathA 'ArA spokes arteries areconnectedas th of Thenextversespeaks andsenses. prANa mind, individual self.There etc. isthe presentstheviewthat the Self me The opponent UTHRA

-2- TO MUKTH

BE

ATTAINED O PASRPYA

BY mortality in various texts. texts. in various mortality

THE VYAPADHESACCHA and he moves and become many. many. become movesand andhe ason for this is that the individual self alone is the abode of abodeof isthe selfalone theindividual is that forthis ason

LIBERATED ads one to the othersideoftheriver. onetothe ads 99 dyah sa EshO anthascharathE bahuDhA bahuDhA dyah saEshOanthascharathE knowing Him one becomesimmortal.Theword knowing Himone afpanTHA ayanAyavidhyathE'(svet.3-8) afpanTHA self alone can be the abode of prANa and the andthe ofprANa selfalonecanbetheabode he bridge ofimmortality.' Brahman aloneis n prakrthim svAm aDHishTAya sambhavAmi sambhavAmi aDHishTAya svAm n prakrthim only to Brahman the pervading self because as selfbecause thepervading toBrahman only verse contain words 'yah sarvajnahsarvavid words versecontain . a madhye paramAthma vyavasThithah,' This This vyavasThithah,' a madhyeparamAthma ntioned hereasbeingtheabodeofearth,sky ntioned and demerit, becomes pure and attains the andattains pure becomes and demerit, all cognizing and the world is His glory. His and theworldis all cognizing upreme Self. He is also born in many ways as many Heisalsobornin upreme Self. ny.In bhagavat gita also we findthesloka gitaalsowe bhagavat ny.In of brilliant hue, the Lord whose source is hue, theLordwhose of brilliant rted position supported by the arteries is the thearteriesis by supported rted position 1-3-2A h etc. is also referred to as the one attained attained toasthe one h etc.isalsoreferred all beings I manifest Myself presiding over presidingover Myself I manifest allbeings ode of arteries ' santhatham sirAbhisthu sirAbhisthu ode ofarteries'santhatham e self as being like a wheel in which all the e selfasbeinglikeawheelinwhich that is, being bornin different bodiesfit LSO

BECAUSE B RAHMAN

IS

sadagopan. org sadagopan. org contact with matter and to become united withBr becomeunited matter andto contact with toasthegoalbe attained which isreferred according tothekarmathatproducespartic The transmigration,samsara,isduetomerit vimukthahparAthpara nAmarupAth vidhvAn vihAya;thaTHA gacchanthinAmarupE astham samudhrE syandhamAnAh 'yaTHA nadhyah sea. the on reaching the riverslosetheirs just as the supreme andattains form name and of thusbecomesfree Thewise unity? supreme Bhooman is Brahmanbecause oftheinstruction Bhooman SUTHRA B heaven etc. abode of the can onlybethedhubvAyathanam, amrthasEthuh,thebridge sarvajna. All-knowing, se individual arethe the othersimplylooking and thetwobirdsdescribedas oneeatingsourandsweetfruits In theverse'dhvAsuparNA' SUTHRA hasalso beenshowntodealwithBrahmanonly. text vaisvAnara intervening same subj The is Brahman. of theupanishad 'adhrsyathvAdhiguNako thesuthra in As shown S and notjiva. is Brahman andhence thereferen self andBrahmanisknown other, theLordandbecomesfreefromdejection. sees the getfreefrommisery, to hisinability grieves for soul thattheindividual This means asyamahimAnam pasyathyanyameesam aneesay ‘samAnE vrkshEpurushOnimagNo sakhAyA, friendly.Thenextversetracesthereactionofjvabysaying They simply lookson,whichmeansBrahman. indi experiences sorrowandjoy, sweet,meaning and eatsthefruitssour one atreeout on ofwhich sitting the twobirds svAdhu atthianasnananyahabhichAkaseethi,'(Mund.3-1-1) vrksh saanam sayujAsakhAya 'dhvAsuparNA of differencethepassa Because ofthemention S self)thebearerofprANa. of the(individual and alsonot The abodeofheavenetc.isnotwhatinferre S UTHRA UTHRA UTHRA HOOM -7- -6- -5- -4- -3- SAMPRAS ADH BH N S PRAKARA TH A E NUM DHAVYAPADH ITHYADHAN IKARA T A A HIS NA NAM DH

IS TH A

TH

ATHADHSABDH N THE -1-3-5 A AM

A E BHY DH

cating the individual soul and the other not eating anything anything not eating soulandtheother theindividual cating S END A -1-3-2 TH A YUPADH M

OF -1-3-4

ithi veetha sokah.'(Mund.3-1-2) sokah.'(Mund.3-1-2) veetha ithi CHA

100 DHYUBV A by those free from puNyapApa andhencefromall bythosefreefrompuNyapApa m purusham upaithi nithyam.'(Mund.3-2-8) nithyam.'(Mund.3-2-8) upaithi m purusham A sochathi muhyamAnah;jushtam yadhA muhyamAnah;jushtam A sochathi and demerit which makes man acquirenamarupa makesman demerit which and - 1-3-6 THPR E ge oft quoted from Mundakopanishad, namely Mundakopanishad, from ge oftquoted am parishasvajAthe; thayOranyah pippalam thayOranyahpippalam parishasvajAthe; am d (praDHAna)becausethereisnomentionofit S lf andBrahmanrespectivelythelatter, ect matter is continued throughout andthe continued throughout is matter ect ular embodiment. So the abode of heavenetc embodiment.Sotheabode ular A dharmOkthEh'(BS.1-2-21) the subject matter matter subject the dharmOkthEh'(BS.1-2-21) by this the difference between the individual bythisthedifferencebetweenindividual ahman. Therefore it is the Supreme selfonly. itistheSupreme Therefore ahman. of immortality and sarvAthma, the self of all, and sarvAthma,theself of immortality ce oftheonewhoisabodeheavenetc. TH are said to be sayujA closely unitedand are saidtobesayujA A AN about it is there in addition to thatof to addition istherein it about DHYA -1-3-7 A

BRTH DH

IKARA CHA 1-3-3 N AM

here also the truth is different from prANa and is and fromprANa is different truth here alsothe startingfromnAma successive entitymentioned 'sathyam from thetext the TruthisBrahman realizes the the one who passage, whichmentions prANa pasage on the mentioned in The athivAdin appears initstrueform. andhappybeingrisesupfromth This serene EshaAthmA,(Chan.8-3-4) rupENa prathinishpadhyatha svEna samutthAya paramjyothirupasampadhya sarirAth asmAth 'aTHa yaEshasamprasAdhO from serenity,asknown samprasAdha, in addi aboutthebhooman isgiven the instruction suthrasayingthat refuted bythe is This view asbhooman. selfthatisexpressed individual (Chan.7-16) then,thepa sathyEna athivadhathi.' surpas be speaking to then said He is eloquent. Moreover thenextsectionreferstoonewho what isdenotedasbhooma. is prANa, it its enjoym tothesentientsoulfor are connected beings insentient because asall Brahman todenote be misconstrued shouldnot of thewheel done toonewithprANa, is mentioned as an ac prANA isre arguesthat further The poorvapakshi bhooman. by theword asthegreatest is implied self individual the stage atthis terminated being quest further is norit higher mentioned nothing is with prANa.There endshisdiscourse higher, and isanything whether there asked him with latter taughthimseveraltruths.Hebegan the and ofgrief state overhis to cross him to help him andasked sanatkumara approached is theindivi it that says The poorvapakshin Brahman. selfor the individual asbhoomanis entity describes this israisedastowhether doubt becauseitisusedasan meaning many, Here thewordbhoomanmeanslargeorgreat,ev where onesees,hearsandknows which means,whereoneseesnothingelsehearsno srunOthianyathvijA pasyathi anyath nAnyath srunOthi pasyathi 'yathra nAnyath inChandhogya, text There isthis Brahman. something elseitissmall. nAthi thadhalpam.' (Chan.VII-23-24) (Chan.VII-23-24) thadhalpam.' nAthi 101 nAnyath vijAnAthithadhbhoomA, yathraanyath vijAnAthithadhbhoomA, nAnyath tonym to the word alpam meaning small. Now a small. Nowa alpammeaning tonym totheword it is only the Supreme self and not jiva because only the Supreme selfandnotjivabecause is it t to be condemned. Even the example of spokes exampleof Eventhe be condemned. to t dual self. The context is this. Sage Narada is this.Sage dual self.Thecontext which is accompanied with the prANa is what is accompaniedwiththeprANa which nama and goes higher and higher, asNarada nama andgoeshigher ent and the individual soul being theonewith ent andtheindividualsoul till prAna are different from the preceding one, till prAnaare different from theprecedingone, ioned by Narada. So the discourse on theself Sothediscourse ioned byNarada. singly with truth 'Eshat singly withtruth places prANA above all else is an athivAdhin, above allelseplaces prANA isanathivAdhin, ssage on bhooman occurs and hence it is the it isthe occurs andhence bhooman ssage on the same as bhooman. It is clear that from the the the sameasbhooman.It is clearthatfrom is body and reachesthesupremelight and is bodyand jnAnam anantham brahma.' Astheevery jnAnamananthambrahma.' ferred to as father and mother and any harm ferred toasfatherandmotherany tion to the individual soulwhich istermedas individual tion tothe truth as the athivAdhin. It is well known that is wellknown It truth astheathivAdhin. en though it is derived from the word bahu bahu theword itisderivedfrom en though thing else knows nothing else it is great and and elseitisgreat nothing elseknows thing is different from the one in the subsequent in thesubsequent one is differentfromthe hu vA athivadhathi sa

sadagopan. org sadagopan. org ApnOthi sarvasah,'(Chan.7-26-2) nOha narOgam pasyathi mrithyum 'na pasyo grief. He,whosees not seedeath,illnessor karmalike by svarat denotesthatheisnotbound wh in theself.Heissovereign and delights th thus, He, whoseesthus,thinksknows (Chan.7-25-2) bhavathi.' sasvarAtbha AthmAnandhah AthmamiThunah Evam pasyanevammanvAnah 'sa vAEsha of thepa The concludingsections by theenlightenedone. object ofjoy So tootheworld,whichisaplaythingforLord helikesit. himpleasure thatitgives when hefinds Similarly aboywhodoesnotknowthatplayth of bilehesuffersfrom.Thesa to theextent taste ofwater finds the A manaffectedwithbile Ramanuja illustratesthisbytwoexamples. joy infinite isof whose nature Lord of the he the nescience from heisfreed karma. Once byhis obscured knowledgebeing pleasureduetohis from Brahmanheexperiencespainand as oneofpurejoy,Ramanujaanswersthat,becaus thisworldconsisting To theobjectionastohow blissful. Brahmanisessentially because unalloyed withsorrow divi due toHis poweris Lordly Brahman whose manifestationofthe because everythingisthe theunlimited exquisite The onewhoexperiences thus: Ramanuja explainsthepassage bliss. the denotationof establishing Thenth explained astheinfinite. is bhooman confir (Chan.7-23) sukhamasthi.' nAlpE sukham vaibhoomathath isbliss'yo thatBrahman andlateritismentioned afreshtopic as introduced truth.Naradathenwantstobeco regarding the one fromthe prANA isdifferent regarding theathivAdhin truth.' that, with speaks surpassingly yasatyEnaathiva thu vAathivadhathi text, 'Esha B P T RA RAHMAN HEREFORE NA , BHOOMAN .

THE

SUBJECT

IS

ONLY

OF

bhooman as Brahman because Brahman alone is the infinite infinite aloneisthe Brahman because asBrahman bhooman

THE ssage onbhoomanhasthistext

PASSAGE and who possesses infinite auspicious qualities. auspicious infinite and whopossesses 102 me water tastes good for ahealthyperson. me watertastesgood EvamvijAnanATHMarathihAthmakreedah this, sees everything and obtains everything. this, seeseverythingandobtains duhkhathAm sarvam ha pasyah pasyathisarvam hapasyah sarvam duhkhathAm o is freetomoveinalltheworlds.Theword o

sees the world as nothing but the manifestation manifestation the asnothingbut theworld sees e passagequotedattheoutsetoccursthereby vathi thasya sarvEshu lokEshu kAmachAro lokEshukAmachAro vathi thasyasarvEshu glory of Brahman. He s ON me the athivAdhin of truth. HenceBrahmanis oftruth. theathivAdhin me of pleasure mixed with pain can be perceived of pleasuremixedwithpaincanbeperceived ing can amuse him he has no liking for itbut ing canamusehimhehasnolikingfor unpleasant or moderately pleasant according pleasantaccording moderately or unpleasant the normal kings. Also he who sees this does whosees this kings.Alsohe the normal dhathi, but he really speaks surpassingly who reallyspeakssurpassingly he but dhathi, ming bhooman to be Brahman astheword ming bhoomantobe and hasHimasitsinnerself,isseenan bliss inBrahmandoesnotseeanythingelse, e theindividualselfs

BHOOMAN e self, revels in the self, united with theself e self,revelsinthe ne attributes and glory, andenjoysbliss andglory, ne attributes

BEING

DIFFERENT ees nothingapartfrom ees the worlddifferent

FROM

'Ethasya vA aksharasya prasAsanE gArgisu 'Ethasya vA soul. apply totheindividual cannot ofthe aksharaoverall which tells aboutthecommand beings passage The subsequent COMMAND S this. akshara, theimperishable.Thenextsuthraanswers kutasTHo akshara uchyathE'allbeings bhoothAni selfandinGi the individual akshara todenote Thereisscript the jivatma.Whichhasnoform. respectively. colour of redandblack depicted as pr rednor black whicheliminates it isneither selfandnotpraDHAnabecausethewords couldbethe individual It maybesaidthatakshara is givenasakshara. issaidto Then, theAkAsa praDHAna. unmanifest all, past,present andfuture,whichcannotbe pervades theAKasa that meaning cha' chabhavishyath chabhavath 'yadhbhootham the phrase support ofeverything,pervasiveabovethehe This view is refuted AkAsa. oftheelement is thecause it because is praDhAna that it by saying th respect totheunmanifestprakrthi.Moreover that parah'(Mund.2-1-2) parathah phrase 'aksharAth it is on isthat it beingpraDHAna for given The reason the doubt. is jiva orbrahman rednoroilyneithershadowno nor longneither That theknowersofBrahmandescribeitas alOhithmas ahrasvam adheerGHam garg 'sa hovAchaEthadhvaithadhaksharam replied in be heaven andearthwhatis that above Yajnavalkya whichsheasks,after and Gargiin isapassa upanishadthere In BrhadhAranyaka BECAUSE S A isBrahman. hence thebhooman selfand These qualitiesapplyonlytothesupreme self ofall,'saEvaidhamsarvam,'beingtheca supported Ethadhamrtham,' They are,immortality,' SUITABLE S UTHRA UTHRA UTHRA KSHAR -8-D -9- -10-

IT

ONLY

ADH AKSHARAM

S SUPPORTS HARM A CHA

TO IKARA O

B PRAS PAPATTH RAHMAN

AMBAR THAT A N SAN

AM BEYOND A E A . NTHADHRTH SCHA TH -1-3-3 nEham acchAyam,'(Brhad.3-8-8) -1-3-10 -1-3-8 T A 103 K ryAchandrmasou viDHRthou thishTathah.,' thishTathah.,' viDHRthou ryAchandrmasou A ibrAhmnA abhivadhanthi asTHoolam anaNu asTHoolam abhivadhanthi ibrAhmnA AND ly BrahmanbecauseAkAsaisreferredtoasthe SA tween, that, by which the AkAsa is pervaded. He He theAkAsaispervaded. tween, that,bywhich ta wefindthefollowingwords'ksharassarvANi EH-1-3-9 use ofeverything,'AthmaEvaidhamsarvam.' aven and below the earth and in between them, them, inbetween the earthand aven andbelow Absolute, neither gross nor subtle, neither short short subtle, neither grossnor neither Absolute, being told that the unmanifest AKasa pervades AKasa pervades the unmanifest being toldthat e question which pervadesevenAkAsaproves e questionwhich HE in the Mundaka passage discussed earlier, the the earlier, passagediscussed in the Mundaka

Further the words asthoolam etc also apply to etcalso asthoolam words Further the r darkness and so on. Now is it pradhAna, or or soon.NowisitpradhAna, darkness and r aDHANa as it consists of rajasandthamas asitconsists aDHANa the element AkAsa but denotes only the theelementAkAsabutdenotes

THIS ural authorityalsofortheuseofword be woven like warpand hoof and the answer hoofandthe like warpand bewoven shows that the word akshara is used with isusedwith that thewordakshara shows

ge inthe form ofconversationbetween ATTRIBUTES by its own glory. 'sva mahimni" being the glory. 'svamahimni"being byitsown are perishable and the inner self is calledis andtheinnerself are perishable

SUPPORTING THE

AKSHARA

MENTIONED

COME

IS B

FROM RAHMAN

ARE

sadagopan. org sadagopan. org individual self.HencetheaksharaisBrahman. excludespraDHAnaandalsothe andwoof.Sothis likewarp akshara istheAkAsawoven ot knownbutknower.Thereisno thinker.never of but heardbuthearer,neverthought butseer,never isneverseen theakshara means- This prOthascha.' AkAsah OthaschA asth manthr nAnyadhathO asthi nAnyadhathO srOthr nAnyadhathOasthi dhrshtr asthi nAnyadhathO vijnAthr; manthravijnAtham srOthramatham gArgiadhrshtamdhrashtrasrutham 'tadhvA Ethadhaksharam the text Because of exclusion ofwhatis another nature than Brahman Suthra-11-anyabhAvavyAvrtthescha- 1-3-11 only beBrahman. akshara. Henceitcould one byon allbeings hementions thus their post theruleofthisaksharasunandmoonare held in meaningthatunder Says YAgnavalkya with gross matter. The qualities mentioned as qualities matter. The with gross so individual than the andsubtler higher self is indica paRATHparam' jivaGHanATH 'EthasmATh the precedingverse.Thispointsoutonlyto in theheavens which isabove brahmalOka heattains onallthethreemAthras on meditating here world, bymeditatingonthetwomAthras mortal the to mAthraofpraNavareturns first onthe who meditates one ofthe the mention the four-facedBrahmaor thatis, HiraNyagarbha, is thispurusha astowhether usage brahmalOka ofthe onaccount arises doubt whom the asparamapurushah, thus mentioned whatonemeditateson is hisworld,andtherefore (Chan.3-14) lOkEpurushah,' 'yaTHAkrathurasmin of'seeing meditation andthat of Here theobject there. (Pras-5-2) supreme pers he seesthe Brahman where world of snakefrom from sinasa frees himself the sun.He selfwiththe on theSupreme meditates One who eekshathE'. purusham purisAyam parAth param EthasmAth jivaGhanAth EVam havaishapApmanAvi vinirmuchyathE yaTHA pAdhodharasthvachA sathEjasisuryesampannah abhiDHyAyeetha Eva aksharENaparampurusham OmithyEthEna thrimAthrENa 'yahpunarEtham passage isthis there In prasnaupanishad MENTIONED SUTHRA E EKSHATHIKARM -12- EESHATHIKARMAVYAPADH

AS

THE

OBJECT ADHI nirmukthah sa sAmabhirunneeyathE brahmalOkam, sa brahmalOkam, nirmukthah sasAmabhirunneeyathE

OF

KARA SEEING E N 104 SAATHSAH . AM i VijnAthr; Ethasminnu khalu akshre gArgi akshregArgi khalu Ethasminnu i VijnAthr; aches the world of the Moon in theheavensandaches theworldofMoon the worldofHiraNyagarbha.The_expression ul who is described as GHana, being connected being connected asGHana, who isdescribed ul e and says that they areunderthecontrolof saysthat e and ' is the same by the thathkrathu .That is, is, nyAya.That thethathkrathu thesameby is ' -1-3-4 three syllablesof"OM",reachesthelightand upasaka sees,asdwelling,inBrahmalOka.A the Parabrahman. This view is supported by by view issupported This theParabrahman. he sees that only. The object of meditation is he seesthatonly.Theobjectofmeditation its skin. He is led by the saman verses to the is ledbythesamanverses its skin.He ajarathva devoidofold age etcaretobe on, higher than individual souls, dwelling in souls,dwellingin individual on, higherthan her seer, hearer, thinker than this. In this Inthis thanthis. her seer,hearer,thinker which means,according to one's thought, toone'sthought, which means,according tes the brahma who, being the collective collective tes thebrahmawho,being the -1-3-12 I T

IS B RAHMAN

AS H E

IS

'seeing' is the Parabrahman only. Parabrahman is the 'seeing' above theskyisnotcorrectbecausethereareseve VishNu alwa of the abode (Subala.6) thewisesee thadhv Brahma. Thisweknowfromthetext self only.Alsotheplaceattainedbyonewhois cannotbebrahmalOka ofpraNava the meditator mentioned,namelyajaramamrthametc. attributes alsoasheisthefirstHiraNyagarbha crea than paraTHparam,'higher jeevaGHanAth only These attributesbelongtoBrahman freefrom by theomkarawiseknowhimtobe param cha’ onkArENa EVaayathanEnaanvEthividv 'Tham itissaid versequotedbythepurvapakshin, theconcluding Brahman. In refuted bythesuthrabecausethereis This viewis HiraNyagarbha. of theconcept reconciled with this AkAsa withintheheartisas largeasth this 'yAvan vAayamAkAsah thAvAn Moreover thecomparison it isBrahman. (Chan.8-1-5)provethat inthedhaharAkAsa, found whicharealso attributes, These andknown. asthattobesought ismentioned resolveisoftruth,' truth andwhose free fromevil,oldage,deat The selfwhichis '(Chan.8-7-1), sathya sankalpah apahatha pApmavijarOvimrthyu 'Esha AtmA passage asubsequent by is denoted ofwhat suthrabecause refuted bythe is This view known implicationof the word to it only. claime is It selforBrahman. the individual Now thedoubtiswhethersma smallAk that is thesmallAkAsa;whatwithin that andwithin oflotus form in the thereisamansion ofBrahman city is,inthis The meaning hadhanvEshtavyam;thadhvAvavij AkAsah dhaharO asminnanthara brahmapur aTHa yadhidhamasmin In Chandhogyathefollowingpassagere BECAUSE SUHTHRA D HAHAR

OF -13 ADH

THE DHAHARA

SUBSEQUENT IKARA

UTTHAR N AM EshOantharhrdhayaAkAsah,' thasminyadhanthah, injnAsithavyam,'(chan.8-1-1)

TEXTS E ll AkAsa within the lotus of the ofthe the lotus ll AkAsawithin E dhaharam pundarikam vEsma, vEsma, dhaharampundarikam E BHYAH -1-3-5 fers to the space inside theheart,’ spaceinside fers tothe . 105 -1-3-5 e other AkAsa,meaning the bhoothAkasa, does not does not thebhoothAkasa, AkAsa,meaning e other ishnOfparam padhamsadhApasyanthisoorayah, d to be theelementAkAsabecauseofwell d to tion andhenceendowedwithabody. By the tion r vishOkO vijiGhathso apipAsah sathyakamah apipAsahsathyakamah r vishOkOvijiGhathso h,sorrow, hunger and thirst whose desire is of is whosedesire andthirst h,sorrow, hunger Asa is to be sought after and to be understood. tobeunderstood. Asa istobesoughtafterand old age, immortal, fearless and the highest' age,immortal,fearlessandthehighest' old An yath shAnthamajaram amrtham abhayam An yathshAnthamajaramamrtham released fromallsinscannotbethelOkaof released . Moreoverthe_expression'EthasmAth the souls in gross form applies to the tothe formapplies in gross souls the a clear mention of the object ofseeingasthe aclear mentionoftheobject of the HiraANyagarbha but ofthesupreme oftheHiraANyagarbha THE ys.' The conclusion that thebrahmalokais ys.' Theconclusionthat ral worlds which intervene.Sotheobjectof thedwelling placeofsuchpersonseenby

SMALL A K heart istheelementAkasaor A SA

IS B RAHMAN

sadagopan. org sadagopan. org for the devout upAsaka, with all his auspicious with allhisauspicious for thedevoutupAsaka, omniscie denotesthe dhaharAKASa reason. Thesariraofthemeditatorisindicate thatinsideit from dhaharAkaSA isdistinguished dhaharAkAsa which isintendedtobe sought a toshowthat Another argumentforwarded faster. moves sun the infact though movement, of thefastness indicate to arrow, likean moves the sun heart,as insidethe beingsituated dhaharAkAsa the of onaccount ofsmallness idea the dismiss order to in isgiven akAsa to The comparison Ramanuja answersasfollows: insize. totheAkAsa becompared itcouldnot earthandskyhence larger thatthe as'jyAyAnprthivya supreme selfisdescribed asbho isthesame if thedharAkasa make sense anrthEna hi prathyooDAh,'(Chan.8-3-2) prathyooDAh,'(Chan.8-3-2) anrthEna hi EvamEvaimAhprajAhahrahargacch vindhEyuh, aksh nihitham hiraNyaniDHim 'thadhyaTHA passage The Chandhogya AND B D S 'sathyakAmah sathya sankalpah, sathya 'sathyakAmah by freefromevil,'confirmingthatitisBrahman theself apahathapApmA, AthmA causeofall,andthequalities of which isthe sathyambrahma 'Ethath thesentence Brahman by byoldageetc.The the body,isnotaffected dhaharAkAsa, and the there inittobeenjoyed etcaresaidtobeinit.Thenitis and thestars The dharAkAsa issaid to be as large 'thadhanvEsht by is indicated meditation as the attributes the indicates 'thasmin yadhantha' interpretation the questions opponent But the his attributes. with along andunderstood to bemeditated is isthedhaharAkAsa Brahman who That is,the meditated and known. meditated and tobe both is inside abiding the qualities whileand isBrahman dharakasa Therefore the those whoknowrealizetheir results while e Brahman of qualities these know not who do UTHRA RAHMAN HAHAR

THERE -14- A ' K AND A GATHISABDH

IS SA

AN

IS THE

B INDICATORY RAHMAN

WORD A BHY

BRAHMAL

ON A

of true wish and infallible will, infallible will, true wishand of SIGN M

ACCOUNT nt, omnipotent Lord, who comes to dwell initoutoflove Lord,whocomestodwell nt, omnipotent ; THA . O avyam', to which Ramanuja repliesthus: avyam', towhichRamanuja THA goal and have their wishes fulfilled. goal andhavetheirwishes 106 KA bhoothAkAsa and then the earth, sky, sun, moon moon sky,sun, thentheearth, bhoothAkAsa and . T EthrajnA uparyupari sancharanthah na uparyuparisancharanthah EthrajnA

said thatall desiresrealizedand notrealizedare d asthecityinwhichBrahmandwellsand the OF HI that, the dharAkASa is Brahman and 'thath' in in 'thath' and is Brahman thedharAkASa that, jyAyan anthrikshAth, (Chan.3-14-3) as being asbeing jyAyananthrikshAth,(Chan.3-14-3) the dhaharAkasaisnotBrahman.It Brahman have been attributed to it by 'Esha 'Esha toitby Brahman havebeenattributed of Brahman, and both being the object of theobject of Brahman,andbothbeing text further denotes that the dhaharAkAsa is thatthedhaharAkAsa denotes text further in the expression 'ishuvath gacchathi savithA,' in theexpression'ishuvathgacchathisavithA,' though being inside the heart and thus inside thus and heart the inside being though HIS nd understood but only what is inside it. So it. what isinside only but nd understood attributes, which isthe which attributes, . Thisobjectionisruledoutforthefollowing . anthyah Etham brahmalOkam na vindhanthi; navindhanthi; brahmalOkam anthyah Etham othAkAsa.But an objection is raised that the othAkAsa.But anobjectionisraisedthatthe

numerated in the passage attain perishable perishable attain passage inthe numerated

THE DHRSHTAM

IS param,' meaning, this city is the reality the cityis this meaning, param,'

ALSO MENTION

SEEN ; and the declaration that those declaration that and the

OF

FROM ' GOING

CHA object of meditation. ofmeditation. object

THE -1-3-14

INTO

OTHER

TEXTS

Since this power of Brahman is also seen in dhaharAkAsa it isBrahmanonly. isalsoseenindhaharAkAsa power ofBrahman Since this one, Gargi, of thisimperishable By therule thishTathah,'(Brhd.3-8-9) aksharasya prasAsanE 'Ethasya vA do notgetmixedup.And these worlds everyday and not knowing it, is itself the sign of dhaharAkASa being Brahman only. being Brahman of dhaharAkASa sign itself the it,is everyday andnotknowing it, themoving mention if theothertextsdonot so istheword and Brahman being dhaharAkasa of the sign inferential pralaya isthesufficient asin sleep ofdeep state inthe in Brahman ofBrah vacha,' (Brhd.IV3-32)thisistheworld ho ithi abodeofBrahmaninthetextslike'EshabrahmalokahsamrAt sense ofthe thatal not know do from it returned and having gone The twotextsmean,allthis having beings (Chan.VI-10-2) sathaacchAmahaithi' navidhuh 'satha Agaccha And sampatsyAmahe ithi'(Chan.VI-9-2) pr imAh sarvAh 'EVAMeva khalusomya In chandhogya other textsalso. by is substantiated This understood asBrahman. is thedhaharAkAsa andsabda,thewordbrahmalOka, going So bythegathi, it assuch. know intoiteverydayinsleepbutdonot are saidtoenter allbeings and dhaharAkAsa denotes itbecausetheyare know everyday butdonot brahmaloka goto beings so doallthe underneath, buried thegoldtreasure do notknow which means,asthepeoplewhodonotknow All thesebeingscomefrom AkASa AkAsAdhE bhoothAni sarvANi haimAni and the AkASa.' is not bliss if this who willbreathout inand Who couldbreath (Taitt.II-7) nasyAth, yadhEshaAkAsahAnandhO kahprANyAth, 'kO vAhyEVAnyAth, SUTHRA the LOrdofall,masterallbeingsandru He is asamBhEdhAya,’(Brhd.4-4-22) EshAm lOkAnAm 'Esha sarvEsvarahEshabhoothADhipathihEs passage, is thedhaharAkAsa that denote to theworlds theydonotmingle limiting theworldssothat asam lOkAnAm sEthuhrviDhoothirEsham only 'sa worldby the Because ofthementionsupporting S UTHRA -16- -15-DH PRASIDDH RTH E E SCHA SCHA

MAHIMNAH -1-3-16 A gArgi suryAchandramasou viDhrthou viDhrthou suryAchandramasou gArgi only.' From this it isclearth only.' Fromthis LSO ajAh sathi sampadhyana vidhuh,sathi va samuthpadhyanthe.(Chan.1-9-1) va samuthpadhyanthe.(Chan.1-9-1) 107

ASYA

BECAUSE covered with untruth. Here the wordEtham Herethe covered withuntruth. the sun and the moon are held in their position. position. intheir moon areheld the sunand the field,(akshEtrajnA)walkoverand ha bhoothapAlah Esha sEthuh viDHaraNa ha bhoothapAlahEshasEthuhviDHaraNa alsowefindthe InBrhadAraNyaka Brahman. man. The mention of all beings getting merged Thementionofallbeingsgetting man. so. Similarly the word brah with each other.This quality of being a support with eachother.Thisqualityofbeingasupport

ler of all,andHeisthe ler ASMIN about of all beings to the world of Brahman aboutofallbeings totheworldofBrahman to braHmaloka (in their sleep) do not know it (intheirsleep)donot to braHmaloka dhaharAkAsa, the glory which is of Brrahman theglorywhichisofBrrahman dhaharAkAsa, brahmalOka denoting that of Brahman. Even Even ofBrahman. that denoting brahmalOka bhedhAya'(Chan.8-4-1) this is a bridge, is a this bhedhAya'(Chan.8-4-1)

OF

UPALAB

THE

WELL DHE at the term AkAsa is used to isusedto AkAsa at theterm

H KNOWN bridge andlimitsothat -1-3-15 maloka is used in the the in used is maloka

MEANING

sadagopan. org sadagopan. org excluding anyreferencetothebhoothAkasa. freefrom like Thequalities denote Brahman. areshown inthetextaboutdhaharA qualities pApma et likeapahatha qualities Therefore the the entirechapterhasbeendevotedtoexplanat inthestageofsamsar freedom inBrahmalokawhile enjoy jiva issaidto whichthe andattaining being astheSupreme isdenoted Here thelight (Chan.8-12-3) rupeNa abhinishpadhyathe. svena sampadhya jyothirupa param samutthAya sarirAth asmAth aTHa saEshasamprasAdhah nature. itsown the lightand aboveattains soul rising thatthe furtherstates not.And from thebody, joyandsorrowtoucheshim him above andfrees freedom fromjoy There isno sprsathah,(Chan.8-12-1) priyApriyayohapahathira 'na havaisasirirasya Prajapathi says soul inwaking,dreamanddeepsleepstates isto the selfthat of truenature the knowing instruction toIndra,whoa gives PrajApathi as that is mentioned and resolveisoftruth,' evil,oldage,death,so The selfwhoisfreefrom sathyasankalpah'(Chan.8-7-1), sathyakamah apahatha pApmavijarOvi 'Esha AtmA the soul totherealstateof with reference thelater saidthat passage ascribedtopr If itis SUTHRA self. evil donotapplytotheindividual that the refutedonthe grounds qual This view is self. self isimmortal,fearlessandth fromthebody selfhavingrisen individual This Ethahth brahma,(Chan.8-3-4) Athma, rupeNa abhinishpadhyathe,Esha svena sampadhya jyothirupa param samutthAya sarirAth asmAth aTHa saEshasamprasAdhah passage the quoting The opponent NOT SAID S UTHRA ,

TO BECAUSE

-18- -17- BE

UTTHAR THE ITHARAPAR

OF

INDIVIDUAL

THE A TH

A IMPOSSIBILITY

MARS CH E

is is Brahman.' So the dhaharAkAsa may refer to the individual totheindividual the dhaharAkAsamayrefer So is Brahman.' is SELF and sorrow till one is in embodiment and once the soul rises soulrises once the and embodiment in is till one sorrow and TH A TH A

DUE VIRBHOOTHASVARUPASTHU SA mrthyurvishOkO vijiGhathso apipAsah apipAsah vijiGhathso mrthyurvishOkO

ITHI OF ithi hOvAcha Ethath amrtham abhayam amrtham Ethath hOvAcha ithi

108 TO

SUCH be enquired into. After describing the embodied theembodied describing After into. beenquired

THE CHETH sthi asariram vA va santham na priyApriyE na priyApriyE vasantham asariramvA sthi to be sought and known. In the passage where thepassage In known. and sought to be ajApathi speaks of individual soulonly,it is only speaksofindividual ajApathi attains the supreme light and its true self. This true the supremelightandits attains rrow, hunger and thirst whose desire is of truth whosedesireisoftruth rrow, hungerandthirst c may well denote the self and since the same c maywelldenotetheself andsince pproached PrajApathi with theintentionof PrajApathi pproached ities like apahatha pApmathva, being free from free ities likeapahathapApmathva,being kAsa it may as well be the individual self. kAsa itmayaswellbe theindividual evil etc. emphasize this meaning of AkAsa AkAsa meaning of etc.emphasizethis evil

ASSUMPTION MENTION ion of the true nature of the individual self. ion ofthetruenatureindividual a thejivaislikehorsetiedtoyoke.So , NA , ASAMBHAVATH

OF .

IT - 1-3-18

SUBSEQUENTLY -1-3-17 I F ,

IT IT

IS IS

'jagathvyApAravarjam'(BS.4-4-17) 'jagathvyApAravarjam'(BS.4-4-17) individual jivaeveninthestateofrelease. as and theworlds supports that sEthu, bridge SoitmeansonlyBrahman.More under avidhya. to PrajApathiwhilethesamequalitiesarement longerconcealedbyav isno svarupa when its qualities like That is,the pratheeyathE' apahat svabhAva thuathirOhitha dhaharavAkyE san apahathapApamathvAdhigunavisishtah pa samutTHithah sarirAth karma bandDHah apahathaPapmathv thirOhitha anrtha 'Poorvam thus: svar words'Avirbhootha bythe is refuted This When the seer sees the radiant being, who is the creator, the Lord and Supreme purusha, the creator,Lordand Supreme who is sees the radiantbeing, When theseer upaithi,’ paramamsamyam viDHooya niranjanah puNyapApam vidhvAn karthA pasyathErukmavarnam 'yadhA pasyah Mundakopanishad passage in bythe is supported This be different. suprem selfisidtoattainthe AS theindividual LIKENESS S the passageinsectio etc. Theselfdenotedby streng knowledge, qualitieslike great unlimited byde The supremepurusha,whoisuntouched thEjafprabhrthi aparimithadhAra svAbhAvika avidyAdhoshaganDHah 'anAghrAtha is only refers to Th sake ofmeditation. smallforthe denoted as thatis,brahmanis as'nichAyyathvAth' hasalready beengiveninsuthra1-2-7 reply tothis bhoot the is the dharAkAsa that argued is it If SUKTHA soulisdhaharAkaAsa. individual nature. Butthelatterisforsakeof meditati ofprajapathi.Bothdescribetheso instruction to dhaharAkAsaisidenticaltheon with respect sampadhyasvenarupeNaabhinishpa jyothirupa param samutthAya sarirAth asmAth 'aTHasaEshasamprasAdhah The passage, IS SUTHRA UTHRA

FOR

DIFFERENT 20- 19- -21-

THAT ANY ALPASRUTH ANUKRTH A . R TH

REASON ASCHA E E STHASYA freedom fromeviletc.isattributed RITHI .

PAR

CH guNasAgarah purushOtthamaEva.'

A CHA E MARSAH TH -1-3-21 D - 109 THADHUKATHAM thathra prajApathi vAkye abhiDheeyathe, thathra prajApathi n on Prajapathi is only the individual self. only theindividual is Prajapathi n on ramjyothirupasampannah Avirbhoothasvarupah Avirbhoothasvarupah ramjyothirupasampannah -1-3-19 T ram isam purusham brahma yonim;ThadhA brahma purusham ram isam hAkAsa because of the smallness mentioned, the ofthe mentioned, hAkAsa smallness because upasthu' in the suthra which Ramanuja explains in thesuthrawhich upasthu' idhya-karma, accordingtothepassagereferring idhya-karma, on on the dhaharAkAsa and not to show that the the on thedhaharAkAsaandnottoshowthat e light by meditating on the dharAkasa it should dharAkasa itshould e lightbymeditatingonthe ioned with respect to dhaharAkAsa which isnot todhaharAkAsawhich withrespect ioned erefore, says Ramanuja, what the dhaharAkAsa whatthedhaharAkAsa saysRamanuja, erefore, Adhi guNakasvasvarupah paschAth vimuktha vimuktha paschAth guNakasvasvarupah Adhi ha ApmathvAdhivisishta Eva dhaharAkasah dhaharAkasah Eva ha ApmathvAdhivisishta ul rising and attaining the light anditstrue the ul risingandattaining sathya will not be appropriate in the case of the case willnotbeappropriatein sathya th, sovereignty, prowess, power and radiance th, sovereignty,prowess, power andradiance This fact is proved later in the suthra suthra is provedlaterinthe Thisfact UE dhyathe,' in Chandhogya chapter8, section3, dhyathe,' inChandhogyachapter8,section3, over the description of dhaharAkAsa as the over thedescriptionofdhaharAkAsa nirathisayajnAnbal e in chapter 8, section 12 thatdealswiththe e inchapter8,section fects of avidhya and who is the ocean of fects ofavidhyaandwhoisthe

TO HE

THE

REFERENCE - 1-3-20

to the soul in the state of release, of to thesoulinstate MENTION aaisvaryaviryashakthi

TO

OF

THE

ATTAINING

INDIVIDUAL

THE

sadagopan. org sadagopan. org discussed ina discussed later suthra. st are excludedfor thisreason.The thumb size is seenintheheartassuch. Othercreatureslike thathe means angushTamAthra described as hence Brahmanbeing capable ofmeditationand issaidtobeangushTamAth therefore brahman asbeingin Brahmanismeditated other creatures.) forwh upAsana heart (for tothe With reference SUTHRA-24-HRDHYAP under thecontrolofhiskarma. Lordofpastandfuturewhichap bhoothabhavasya, th is This argumentisrefutedbecausethere thumb sized. endowed withwillandego. is Furthernowhere sizeofathumb,brilli prANa,of the The lordof yah,'(Svet.5-7,8) ahamkAra samanvitho sankalpa ravithulyarupah maAthrah angushTa svakarmabhih; sancharathi 'prANADHipah selfisreferredassuch. upanishadtheindividual scriptural texts.Insvetasvatara of athumbinthe ofthesize jiva asbeing aboutthe ismention given forthisisthatthere is theindi of athumb of thesize person This intheheartofallpeople. situated the innerself antharAthmasadhA purushO 'angushtamAthrah is spokenas purusha same The future.' and ofpast and theLord smoke without likelight beingis sized thumb this adho jyOthiriva 'angushTa mAthrahpurushah fear.' And isno therefore there Thisbeing of thumb size stands in the middlethe of self asthe Lord of past andfuture and (KaTa.II-4) thathO vijigupsathE,' eesAno bhoothabavyasya,na thishTathi, Athmani maDHya 'angushTa mAthrahpurushah text, isthis there In theKatOpanishad IN SUTHRA P knowledge b acquire this who AgathAh, those mamasAdharmyam upAsrithya jnAnam 'idham theLordsays In thegita SUTHRA he sheds all his merit and demerit and becomes like the pure Supreme self.(Mund.3-1-3) likethepureSupremeself.(Mund.3-1-3) becomes demeritand merit and he shedsallhis RAMITH

THE

TEXT -23- -22- SABDH API ADH , MEASURED

SMARYATH A DH IKARA E ecome like Me.'(BG.14-2) ecome like T VA HUS (' E E-1-3-22 T KSHAY BY N PRAMITHAH

ENDS

AM THE -1-3-6

A SIZE THE THU MANUSHY HE 110

-1-3-23 OF DHAHAR SMRTHI e word in the passage quoted,namely,eesAnO inthe e word omakah eesAnO bhoothabavyasya,(KaTa.I-13) omakah eesAnObhoothabavyasya,(KaTa.I-13)

vidual self, says the poorvapakshin. The reason reason The self,saysthepoorvapakshin. vidual THE any mention of Brahman as angushTamAthra, anymentionofBrahmanasangushTamAthra, ich) human beings alone are qualified (and not qualified(and beings aloneare human ich) ant asthesun,moveswi janAnAm hrdhaye sannivishtah'(KaTa.2-6-17) sannivishtah'(KaTa.2-6-17) hrdhaye janAnAm RA whichisnotinappropriate.Man alone is atus of Brahman being angushTamathra ia angushTamathra being ofBrahman atus horse,snakeetc.though alsohaveheartof FROM the heart, which is of the size of thumb, and and sizeofthumb, theheart,whichisof plies only to Brahman and not to jiva who is to jiva not Brahman and plies onlyto

THUMB ALSO AD HIKARA

THE

STATES ADH .')

WORD IK N

AM A THIS RATHV (L

ORD th his actions, andisth hisactions, ) A MENTIONED TH-1-3-24

are also qualified for meditation. are alsoqualifiedfor also puranasanddharmasasthras Since ithihasas, will beprai qualities thatexistalone inhishand,etc.ThesevajrAyuDHa passages beseen ascould bodies having of thedevas there aremanthrasa karmakanda Even inthe andthelike. ofIndra theembodiment which implies staying with on handand samith with Virochana If it is said that the embodiment involves contradiction with respect to words, it is not so so not is it words, to respect with contradiction involves that theembodiment said is it If PRATHYAKSH S who wassupposedto as inthecaseofsoubari powers theirsuperhuman several bodiesthrough accept havirbhAgasimultaneously Ifit is said that if devashave bodiesit makes them impossible to be present at variousyajnas to PRATHIPATTH SUTHRA toIndra,thelatte instruction Prajapathi giving placestillbrahmaloka occupythe plants. They describefo and meditation.Allthescriptures body ashaving others aredescribed Indhra and thatth The objectionforwarded purANa.] have meditatedonNarayana Brahma issaidto and even troubles othersfacing lorewherewefindIndraand seeninthepurAnic [This canbe by evila is untouched who inBrahman, found sufferings and wishes,hardships have desires, bythesuthra.Meditation isposs is refuted This ofdevas. the embodiment texts referto vedanta text Neither the the jinjnAsAdhikaraNa. sADHana disciplines, thespiritual cannot observe becaus not The poorvapakshinsaysthattheyare question ariseswhetherthosehigherth Since it is saidbecause ofthepossibility. in the previous saysthat meditation ispossible suthraSUTHRA that onlyD human beings are qualified to meditate the UTHRA H E VATH -26- -25- -27- THADHUPARYAPIB VIR SABDHA A A E NUM ODH RDHARSAN DHIKARA A

ITHI AH N A

BHY KARMA

CHETH A N TH A M A AM ey do not possess abodyis not correct as prajApathi and -1-3-26 NI DHAR -1-3-27 the suthra refutes it saying th the suthrarefutesitsaying , sed not those which are nonexistent. which arenonexistent. notthose sed NA ITHI -1-3-7 an humans are alsoqualifiedornot. an humans , A ATHAH YA 111

CHETH N nd arthvAdhAs (laudatory passages) which speak (laudatorypassages) which nd arthvAdhAs nd possessed of infinite auspicious qualities. auspicious ofinfinite nd possessed take several bodies to please his many wives. many wives. please his take severalbodiesto AH ur kinds of creation, deva, human, animal and ur kindsofcreation,deva,human,animal ible for the higher beings also because they also forthehigherbeingsalsobecause ible for beings higher than humans like dhevas thanhumanslike forbeingshigher r wassaidtohaveappr

PRABHAV and know that the highest bliss can only be blisscan thehighest that and know cannot be ignored as laudatory because the cannot beignoredaslaudatorybecause in the upanishads in the chapters on creation creation chapters on in theupanishads in 'vajrahasthahpurandharah,'Indrawith . Even yogis were found to have such powers powers were foundtohavesuch . Evenyogis before starting the creation, in BhAgavatha in BhAgavatha beforestartingthecreation, e they do not have prAkrtha sarira and hence sariraand have prAkrtha they donot e s nor the injunctions in thepuravamimamsa in injunctions the s nor according to their karma. In the section on In karma. their to according

speak of devas as having embodiment they embodiment ashaving speakofdevas him ashisdiscipleforthirty-twoyears,allof SAMBHAV , sapthaka like viveka and vimoka outlined in viveka andvimokaoutlined like sapthaka NA , AN A E TH ATH-1-3-25 KA

at theyarecapableofassuming oached himalongwith

sadagopan. org sadagopan. org creative process happens as before starting from starting as before happens creative process allbe entering into beforeand everything as prajAyEya,' etc bahusyAm theLordcreates text'thadhaaikshatha Chandhogya As saidinthe 29 Avrtthou suthra29samAnanAmarupathvAthcha raised andthenextsuthaanswersthat. naimitthikapralya, in as remembrance ofthevedas cease Brahma himself dissolution, at reason.But for thesame and notcomposers Vedicwords.Thers of the hence theeternity deluge each words after the Brahma remembers RESULT S bodies does not inanywaymake does bodies veda fromwhicheverythingoriginated.(M In thebeginningcreatorgaveoutdivinesp sarvAh prasoothayah' sv hyEshAvAguthsrshtA niDHanO 'anAdhi From smrithialsoweknowthateverythingwas sky. the andcreated 'bhuva' andUtteredtheword theearth created and 'bhoo' theword He uttered sabhuv asrjatha; vyAharathbhoomim 'sa bhoorithi And and nonbeing. Veda, being through createdthenamesandforms PrajApathi prajApathih.(Taitt.Aran.2-6) vyAkarothsathAsathee 'vEdhEna rupE says Sruthi andsmrthi. sruthi Thereisvalidproofforthisth denoting them. detrimen not is body corporeal a having and their arecreatedever awordandnew intobeing.Hencetheentities theformcomes Brahma utters why the is That particular entitybutaclass. inthevedaarenotrelatedtoa indrafound suthra.Thenames like This viewisrefutedbythe being justanappellationlikeDevadatta. andtheir na bodies aresubjectedtodestruction asthe they willnotbeeternal tohaveembodiment aresaid eternal andifthedevas denotedby andentities theforms Hence thinkers. This means,allthewords inthevedaandth as because beingsoriginatefromthem(words) UTHRA

-28- FROM ATHA

THIS E

VA REASON

CHA

NITHYATHVAM

ONLY s the vedic words meaningless. meaningless. vedicwords s the s toexistandhowcanthecreati . 112 ayambhuvA,Adhou vEdhamayee dhivyA yathah dhivyAyathah vEdhamayee ayambhuvA,Adhou -1-3-28 seen from perception andinference. fromperception seen ings gives them nameandformhencethe ings givesthem vedic words are said to be eternal.Thecreator, said tobe vedic wordsare his are called manthradrshtas, seers of manthra seersofmanthra are calledmanthradrshtas, his created by Brahma through words of veda. words ofveda. byBrahmathrough created api avirODHO dharsanATHsmrthEScha-1-3- api avirODHO mes denoted in the veda will lose their meaning meaning denotedinthevedawilllosetheir mes eech beginning less and endless in the form of form lessand endlessinthe beginning eech rough perception, inference, that is, through thatis,through rough perception,inference, eir meanings are eternal eir meanings as acceptedbyall and creates the devas and rshis as before and rshis as devasand the creates and that of Brahma himself. This is how the veda how the is himself.This ofBrahma that B.shanthi.231)Therefore thedevashaving B.shanthi.231)Therefore the vedic words like indra, etcarealso indra,varuna the vedicwordslike the intermediate dissolution, is the question dissolution,isthequestion the intermediate a ithi vyAharath so anthariksham asrjatha' asrjatha' soanthariksham a ithivyAharath tal to the eternity of the word in the veda veda the in word ofthe the eternity tal to the time of prAkrtha pralaya,complete thetimeof THE

ETERNITY on take place based on the onthe placebased take on

OF

THE

VEDAS

can meditate on Brahman in themselves. In madhuvidhya there istwoparts there themselves. Inmadhuvidhya onBrahmanin can meditate They infuture theirposition thatin ordertomaintain theymaywishtocontinue Brahman and because oftheprobability thattheyhaveonlyac that even vasus,adhityas Badharayana thinks QUALIFICATION SUTHRA ki fortheother that theyarenotqualified this of specialmention the dueto Brahman and bydevason meditation thelight Mentions the amrtham'(Brhd.4-4-16) AyurhOpAsathE jyothishAmjyOthih dhEvA 'tham The textinBrhadhAranyaka S of poorvapaksha. and thenextaresuthrasinnature as onthemselves cannotmeditate and thevasus thesun like Adithya, saysdevas etc.Jaimini Adhithya of vasus position of the is theattainment being producedastheresult ofcertainsacrific parts some meditate on to instructed 1) oneis they ar that opinion the is of objects. Jaimini theyarequalifiedfo as towhether doubt arises that previous suthras by the It wasestablished NOT SUTHRA M on creation. So the devas also on creation.Sothedevas cameoutfr describehowBrahma Both passages prajAAh srjamahAmathE.' ch nAbhipadhmE medhevi 'Evambhoothasya findthetext Also invarahapurANawe (Nara.10) mahAmathE.' srja prajAh thEnOkthah brahmOthpannah,sa pAragah; vEdhavEdhAnga padhm nAbhou 'thathra supthasyadhEVasya this. alsowefindpassagestosubstantiate gave thevedas and created Brahma first he who thasmai,' prahiNOthi yOvaivEdhAmscha poorvam vidhaDHAthi 'yO brahmANam There isscripturalevidenceforthis memory. butit ofthevedasasbefore the sameorder cme tobecalled apourushEyam,uncreatedbyan UTHRA A

DH ENTITLED -32- -30-- -31- VA BH MA JY DHI A O

DH ( FOR VAM THISHI FOR V KARA

MADHUVIDHYA A THU

THE DHISHVASAMBHAV

BH

B

N DEVAS A A are qualified for brahmavidhya. are qualifiedfor DHARAYA AM V A CCHA -1-3-8 ) as we find in svetAsvathara upanishad we findinsvetAsvathara as

DUE -1-3-32 B nds of meditation such as madhuvidhya. asmadhuvidhya. such meditation of nds N 113 AH

A TO e not. In the madhuvidhya for example (Chan.3-1- forexample Inthemadhuvidhya e not. happens spontaneously for Him and not through Him andnotthrough for spontaneously happens amajAyAtha;thasmin padhmE mahAbhAga padhmE mahAbhAga amajAyAtha;thasmin TH athurmukhah;uthpannah;sa mayAchOkthah athurmukhah;uthpannah;sa of thesun,called 'madhu'becausecertainnectar -1-3-32 F devas are also qualified for brahmavidhya But a brahmavidhya Buta for devas arealsoqualified

r in which they themselves are the the themselves are they in which r meditations hieved their present status through upasana on upasanaon through status present hieved their IMPOSSIBILITY ial rites in rkveda. The fruit of such upAsana upAsana Thefruitofsuch ritesinrkveda. ial they alreadyenjoy thefruitofvidhya.This

and others are qualified for madhuvidhya madhuvidhya for qualified othersare and om thenavalofNarayanaandwas instructed ANA y individual.The supreme person also follows supremepersonalsofollows y individual.The ECAUSE to him. In the puraNas like nArasimha and puraNaslikenArasimha the In tohim. particular upasana for devas it is concluded is concluded it fordevas particular upasana of lights as life and immortality, which is whichis aslifeandimmortality, of lights DH OR IK OF B A ADHARAYA

RAM MEDITATION -J AIMINI

JAIMINIH . N A

ON D THERE EVAS

LIGHT

IS ARE

.

sadagopan. org sadagopan. org rshis in the form of swans, who,wishingtoki rshis intheformofswans, otherwise.This isexplainedinth be interpreted The exampleofRaikvaand JAnasruthiwherethefo sudrajanmaduetoprarabdha. acquired their upasana.People likeVidhurawerewellvers for thesudras purana,prescribed and ithihasa of Merelistening acquiredbrahmajnAna. thevedasonly mastered have puranas onlythosewho and ithihasa in upAsana.Even the do sudra hecannot a for isprohibited vedADHyayana and the procedure of meditation and theprocedureof meditation and vedAngas Ramanuja refutes the view becauseoftheabsen Ramanuja refutestheview meditation onBrahman. qualified for hewascalledsudraby on brahmavidhya instruction ofthis have instances like. Evenupanishads the and theexampleofVidhura from brahmajnAna is evidenceforsudrashaving Also there andpurANa. toithihasa listening through the canbeobtained ofBrahman knowledge answersthatthe The poorvapakshin ? prohibited, vedaofwhichthey are without studying attaining brahmajnAna.The argument isthat meditationisonly karamasthe the vaidhhika beca theyarequalified viewisthat poorvapaksha whether su under discussionhereis The subject REFERRED SOOCHYATH SUTHRA A meditated. Hence devas are qualified for madhuvidhya. formadhuvidhya. Hence devasarequalified meditated. onlyemph enjoinedfordevas on light meditation le of vasuhood as theattainment mentioned ofmadhuvidhya tothewhole day. Thisrefers the thereis always knows thisbrahmopanishad, Hewho sets. nor rises sun neither the For him vedha,' brahmOpanishadham sakr nimlOchathi 'na havAasmAudhEthina self. sun asitsinner inthe asabiding oncausalBrahman meditation the textisabout the above of the latterpart themanifest implies has risenup' there he when from udhEsya,(Chan.3-11-1) text 'aThathadhoordhvam uptothe section First Other inthestateofeffect inhiscausalstateand with Brahman one dealing PASUDHR -33-

TO SHUGASYA E , ADH HI ON -1-3-9 G

J A NASRUTHI IKARA

THADHAN RIEF N

DUE

ation of Brahman astheeffectinformofvasusetc.and ation ofBrahman AM APPROACHING A DHARA

TO -1-3-9

THE 114

ddhivA naiva asmai bhavathi ya EthAm Evam EthAmEvam naivaasmaibhavathiya ddhivA SRAVA ndle the desire of knowing Brahman in him, flew inhim, Brahman ndle thedesireofknowing

CONTEMPTUOUS as brahmOpanishad and the fruit of upasana is fruitofupasana the and brahmOpanishad as how can it be possible to attain brahmajnAna brahmajnAna attain possibleto it be can how its culmination arenot culmination its e suthra.Janasruthionhearing thetalkoftwo ading to the attainment of Brahman. The The ofBrahman. attainment the ading to a mental act it does not prevent them from prevent them mental actitdoesnot a ce ofcapabilities.With , are for removal of sins and not for doing doing and notfor , areforremovalofsins dras are also qualified for BrahmajnAna. The BrahmajnAna. arealsoqualifiedfor dras . WhenJAnasruthiapproachedRaikvafor use even though they are not expected to do not expectedtodo use eventhoughtheyare ed invedastheirpurvajanma,who R asizes the fact that Brahman alone is tobe alone thatBrahman asizes thefact NA rmer is heard to callthelatterassudraisto isheard rmer . So this shows thatsudrasarealso this Raikva.So AIKVA TH

THADH

TALK A DHRAVA

THAT possible andsincethis out knowing the vedas the knowing out

NA GRIEF TH

WAS

The person thumb sized describedinthe text B S two suthra remaining Nowthe devas andsudras. of humanbein thequalification which mentioned the secondsuthra digression promptedby isa suthrasandafterthe twothere first arefour there In thepramithADHIkaraNa-1-3-6 P . the fourth vediclearningto prohibit also Smrthis S isimpossible. brahmajnAna which theVedaswithout and studying hearing from varna isprohibited thefourth andstudying onhearing the prohibition Because of S for brahmavidhya. qualify one not does asudra being that shows This truth. spokethe because he must beabrahmin that he said Theguru father was. his who know not that hedid guru tothe thetruth servant andtold a maid of son the Hewas onlyabrahmin. hewas that afterascertaining jAbAli SathyakAma to theBrahmavidhya imparted Gouthama guru the inwhich wehavethesection In Chandhogya THE SUTHRA upasana. qualified for onlyprescribedfor are the vedas.Sincethese like In thescripturespurificationceremonies OF S descendent of ChithraraT withthissamesamvidhyaJAna In connection KSHATHRIYA INDICATION S kshathriya. villages asgurudhakshina several also gaveRaikva upanish inChandhogya described was JAnasruthi KNOWN S 'sOchathi ithi sudhrah' meaning one who grieves. meaning onewhogrieves. sudhrah' 'sOchathi ithi becaus but ofhisbirth called himsudranotbecause heapproachedRaikvawho Brahman, knowingabout for not grief Thenwith mentioning. the othersaidthatunlessheacquiresbrahmajn be for him was praising whileone past himand UTHRA UTHRA UTHRA UTHRA UTHRA UTHRA RAMITH RAHMAN

THE

ASCERTAINMENT

-37- PURIFICATORY -38- -36- 35- -34 - -40- -39- ADI . THADH UTTHARATHR SAMSK KAMPAN SMRTH

SRAVA KSHATHRIYATHVAGATH

ON KARA

BEING A NADH N E A RA ATH-1-3-40T BH SCHA ASESHAH

OF

PAR

RITES A CONNECTED Ha whowasakshathriya. VA

-1-3-39 THE YAYAN CHAITHRRA A

NIR MARS

AND -1-3-6

ABSENCE D A A H HE

R THEIR TH A CONTINUED TH E

WITH RA TREMBLING THE SCHA

THADHABH 115 APRATHISH NE (

OF 'hrdhyapEkashyA thu manushyADHikArathvAth' thumanushyADHikArathvAth' 'hrdhyapEkashyA ABSENCE

THE -1-3-34 NA CHA

ing a generous person and adhering to dharma dharma to adhering personand agenerous ing SUDRAHOOD s of the pramithADHIkaraNa aredealtwith. of thepramithADHIkaraNa s the first three varnas he fourth varnaisnot fourth varnashe three the first are prescribed beforelearningofupanayana areprescribed Ana from Raikva his greatness is not worth fromRaikvahisgreatnessisnotworth Ana sruthi is mentioned with AbhiprathArin, a a withAbhiprathArin, mentioned is sruthi

gs for upAsana which led to the question of to thequestion whichled upAsana gs for LING ad as bestowing giftsandfoodliberally ad asbestowing

. So this shows him to be a king and thus a thus be akingand to him shows . Sothis DESCENDENT

e of his grief. Thewordsudraisderivedas grief. e ofhis PRAVRTTH

DESCRIBED A BECAUSE ( E V A IN DH A TH

BHIL SUDRAS A -1-3-35B TH ) E

A HIS - 1-3-38 H P (

A OF ) - 1-3-37B OF

CCHA BEING C

ECAUSE OTHERS HITHRARATHA -1-3-36 B

A

ECAUSE KSHATHRIYA

OF ) DENOTES

THE ECAUSE

OF

, A

IS

sadagopan. org sadagopan. org that whichiscalledAkAsatherevealerof AthmA,' nAmanAmarupayOrnirvahithA,thE 'AkAsO vai reads The textofChandhogya B 1-3-10 - AR Brahaman only. is brahman. HencetheangushTamAthrapurusha byandreflectsHislight.Thisideais shines or lightening or thestars There nosun,moon vibhAthi.' bhAsasarvamidham sarvamthasya anubhAthi bhAntham agnih;thamEva ayam kutho bhAnthi vidhyuthO nEmA na chandhrathArakam 'na thathrasuryObhAthi pur two textsonthethumbsized Between the S 'asva iva rOmANi viDHooya papam chandhra iva rAhOrmukhAth pramuchya, DhoothvA DhoothvA pramuchya, rAhOrmukhAth chandhra iva papam viDHooya 'asvaivarOmANi is aboutth precedingthis The textimmediately of PrajApathi. teaching ofthe the form in intervenes soul individual section onthe the and this, asBrahman between thesectionteachingaboutdaharAkasa, whichhasbeenestablished is thereleasedsoulorBrahman.Th this AkAsa and formsisBrahman,theimmortalself.(Ch which meansalmostthesame. panchamah.,' mrthyurDHAvathi indhrascha agnischa pava vAthah thishTathah;BheeshAdhASmAth 'Ethasya vaaksharasyaprasAsNe text intheBrhadhAraNyaka substantiated is This brahman. elsethan none therefore is byHimwho purusha andruled sized anddeathrun.Thisdeclarestheelemen from thunderbolt; like anuplifted a greatfear and move emerges all thisuniverse means, This panchamah,'(KaTa.2-3-2,3) mrthyurdDHAvathi vAyuscha suryah;bhayAdhindhrascha bhayA bhavanthi; ya EthadhvidhuhamrthAsthE Ejat kimcha jagathsarvamprANa 'yadhidham antharAthmA'(KaTa.2-3-17) mAthrAh purushah becausebetweenthisandthetext'angushTa Is Brahman bhoohabhavyasya' (KaTa.2-1-12) eesAno thishTathi; Athmani madhya 'angushTamAthrah purushah UTHRA RAHMAN T H SUTHRA A -41- NTHARATHV

BECAUSE JYOTHIRDHARSANATH -42-A

IT K A T

IS S HUS O

MENTIONED there is this passage this passage there is A AR

ENDS DHIVYAPADH TH gargi suryAchandhramasou vidhrthou vidhrthou gargi suryAchandhramasou ANTHAR

THE -1-3-41 B

AS

116 PRAMITH

expressed in other upanishads also speaking about about alsospeaking upanishads inother expressed SOMETHING usha mentioned abovethereisanother mentioned usha ADHI VYAPADH thE bheeshAdhEthi suryah;bheeshAdhasmAth suryah;bheeshAdhasmAth thE bheeshAdhEthi name andform;thatwhich hi nissrtham;mahadhbhayam vajram udhyatham vajram udhyatham hi nissrtham;mahadhbhayam ECAUSE e soul in the stateofrelease,which is soul in e shines and where couldbethefire!Everything shines andwhere yadhantharA; thadhbrahma thadhamrtham sa thadhamrtham yadhantharA; thadhbrahma ts and the world as emerging fromthethumb ts andtheworldasemerging s because there is the supreme Brahmanwhois supreme is the s becausethere fear of Him the fire burns sun shines, indra indra shines, sun burns the fire Him of fear dhasya agnisthapathi bhayAth thapathi agnisthapathibhayAth dhasya e poorvapakshin says it is the former because is says it e poorvapakshin an.8-14-1) a doubt is expressed as to whether an.8-14-1) adoubtisexpressedastowhether E S ADH ADH

OF

IKARA

DIFFERENT LIGHT IKARA N E

BEING S AM A TH AKAS N . . AM is inside these names insidethese is

SEEN

. A

IS

is onlyBrahman. only all, sethuh,bridgeetcapply protector of sarvEsvara, kingofall,sarvabhoothADHipathi sarvasya eesanah,'theLordofall, master and letterintheupa is denoted self This embracing ETC S self. Hen something differentfromthesupreme In selfitdeparts. thesupreme over presided yAthi,'being uthsarjan AthmanaanvArooDah 'prAjnEna (Brhd.4-3-21)Again and inside. bythesupremese beingembraced In deepsleep na 'prAjnEna AthmanAsamparishvakthah be different. selfisshownto theindividual anddeath Bothindeepsleep theargument. This suthrarefutes in the and hencetheAkASa different fromBrahman whichaffirmsunitywhiledenying asthikimchana thatdue raisesanobjection The opponent DIFFERENCE S meant by the text as the nirvahithA of names andforms. textasthenirvahithAof meant bythe with is notconnected individual soul state the nAmarupE anupravisya 'anEna jivEnaAthmanA only theBr is it but forms revealer ofnamesand reas soul.The the individual different from something ofbeing AkAsa refersto that thepassage which says refutedbythesuthra is This view " thebrahmalOka. Rahu Ienter off allsinslikeahors "shedding means, This abhisambhavAmi.' brahmalOkam krthAthmA sariram akrtham UTHRA UTHRA

T -44- -43- HIS E

PATHY SUSHUPTHYUTHKR IS

ND SHOWN

THE

OF A

END

DHISABDH THE

BETWEEN

OF THIRD

AR THA E A

DEEP P BH NTHY A DHA Y NTHARTHV AH

SLEEP O 117 bAhyam kimchana vedha nAntharam,' vedha nAntharam,' bAhyam kimchana

-1-3-44 B OF RBH to Brahman. Therefore the AkASa in the context AkASainthecontext the Brahman. Therefore to

both instances the individual self is denoted as selfisdenoted the individual instances both FIRST e sheds its hairs and Moon frees himself from freeshimself hairs andMoon its e sheds ce the AkASa in the context is onlyBrahman. the context ce theAkASain

nishad as 'sarvasya aDHipathih,sarvasya vasee, aDHipathih,sarvasya nishad as'sarvasya to the texts thathvamasi and nEha nAnA tothetextsthathvamasiandnEhanAnA ahman who is the revealer. As shown in the text in ahman whoistherevealer.Asshown E the world. Hence it is only Brahman who is the world.HenceitisonlyBrahman AND ruler. Thequalificationsnamely, mentioned DH , master of all bein masterof , lf the individual self knows nothing outside outside selfknowsnothing theindividual lf vyAkaravANi,' (Chan.6-3-2) inthereleased vyAkaravANi,' (Chan.6-3-2) A duality mean that the individual soul isnot soul thattheindividual duality mean text could be the individual self in release. selfinrelease. betheindividual text could ECAUSE DHIVYAPADH

E A DEATH on for this is the individual soul is not the soul isnot the is individual the on forthis D NA HY -1-3-43 O A

. OF YA

OF THE E

N SRIBHASHYA S

ADHI WORDS ACCOUNT gs and bhoothapAlah, bhoothapAlah, gs and KARA

LIKE

OF . N L

AM THE ORD

sadagopan. org sadagopan. org unmanifest prakrthi,that is praDHAna. ispraDHAna. prakrthi,that unmanifest causeof the this sankhya. From of thatthva said totbebeyond is theinnerselfofall, hold thatBrahman whodonot selfinsankhya, individual purusha,the only and beyond buddhi it ispraD says sAnkhya ornot.Theopponent of means praDHAna avyaktham mahAn unmanifest, theword is thatwhether Here thedoubt andthegoal. isthegreatlimit andhe beyondpurusha isnothing purusha. There is which beyond the unmanifest is that intellect;beyond great selfisbeyond the and the mind mind is thesenses, the objects arebeyond The sense (KaTa.1-3-10,11) kimchi parah;purushAnnaparam purushaH paramavyakthamavyakthAth mahAnparah;mahathaH buddhErAthmA parAbuddhih 'indhriyEbhyaH parAhyarTHAarTHE reads asfollows: The textinkatopanishad innerse astheir nothavingBrahman that is prakrthi, the unmanifest tobe is said the theoryofSankhyaadvoca Now elucidated inthesuthras. who isthe and qualities auspicious and infinite omni kind, ofany ofimperfection has notrace andse likepraDHAna entities from insentient So farBrahman,whoisthegoaloflife know ithi. nirankusaisvaryam guNA sankalpamsamasthakalyANa nirasthasamastha hEyaganDham praDHAnAdhehchethanAcchabaddhamuk brahmaachidvasthunah jagajjanmAdhikAraNam jijnASyam mokshasADHanathayA paramapurushArTHalakshaNa Uktham pAdha thus: aDHikarana ofthefourth Ramanuja startsthefirst isexplained. referred toasthebodywhich word is the so because isnot the cause,it is (praDhAna) inferred is that what is said it If SARIRARUPAKAVINYASTHAGRHEETH SUTHRA F A IRST NUM

-1-A A A DH NIK NUM ADH Y A A NIKAMAPI YA - IKARA FOURTH E K N E sarvajnam sarvashakthi sathya sathya sarvashakthi sarvajnam ted by , in which the cause of origination of the world world the of cause oforigination the byKapila,inwhich ted thmakam sarvAnthrAthmabhootham sarvAnthrAthmabhootham thmakam AM SH

E A bhyasthu param manah;mansasthu parammanah;mansasthu bhyasthu P

HDHARSAYATHICHA M A 118

thObhayAvasTHAth vilakshaNam vilakshaNam thObhayAvasTHAth DHA ITHI th sA kAshTA sA parA gathiH' parA gathiH' sA kAshTA th sA avyaktham, the unmanifest, being the last and 25th avyaktham, theunmanifest, beingthelastand praDHana and the concept of the individual souls, souls, the individual of concept andthe praDHana ledge of which leads to mOksha,who is different ledge ofwhichleads tomOksha,whois lf, is refuted by the suthras that follow. suthrasthat refuted bythe lf, is the world is known to be the avyaktha, the be the avyaktha,the theworldisknownto hAna because the unmanifest is said to be the issaidto becausetheunmanifest hAna ntient souls both in bondage andrelease,who bondage ntient soulsbothin

scient, omnipotent, posse CHETH inner self of all andunlimitedglory,hasbeen inner selfof

beyond the objects, the intellect is beyond beyond theobjects,intellect

NA , -1-4-1 ssed of infallible will ssed of the self should be restricted by the quiet self, that is, Brahman. the selfshouldberestricted bythequietself,thatis,Brahman. ofeach control explain the passages The subsequent ofsankhya. thepurusha of allandhencecannotbe self, highest passage refers only to those entitiesmentione being theevolutesofthatther towhich according ofsankhya the concept with the expressionthatsenseobjectsar Moreover ofallbeings the heart in The lordstands mAyayA.' yanthrArooDAni arjuna hrddhEsE 'IsvarassarvabhoothAnAm heart ofall"and in the "I am sannivishto' hrdhi 'sarvasya chAham by alsoconfirmsthis Smrthi etc. thishTan,' Athmani and;'ya dhrashtA,' ruler by 'nAnythOsthi negatesanyother Sruthi sAparAgathiH.' sA kAshTA paramkimchith 'purushAnna the jour self ofallandthegoal The onewhoisevenhigherthesupremeself avyaktha, beingthe itisthe the body.Hence parANyAhuh etc.allthe constituentsinthe 'indhriyANi In the passage the purushArThas. towards attaining aspirant made bythe than theindividual evenhigher said tobe is which his biddingbywill.SoistheAthmA.late ma firm. Theselfwhoisthe he canholdthereins thechario unable tocontrolthehorses.Theintellect, than cont ismoredifficult mind to controlthe objects. with thesense incontact are indhriyas findsitdiffic his horses controlled has man who ishigher astheroad The senseobjectspictured with it. as thech the personinchariotandbody th is thevishnupadha attain to desires one who mind isthereins.Thehorsesaresenseorga the oneinachariot,whichis The selfis 4) paramampadham.'(KaTa.1-3-3, thadvishnOH paramApnOthi 'sO aDHvanaH hayAnAhuH cha;indhriyANi manah pragrahmEva sariram ra viddhi raTHinam 'ATHManam earlierpassage bythe it canbeunderstood the bodyas by avyakthabutitis ismeant isnotwhat This isrefutedbythesuthrasayingthatpraDHAna e is no question of one being higher than theother.As higherthan of onebeing e isnoquestion ney. This is evidentfromthetext ney. This , whirling them around as onamachine. , whirlingthemaround 119 THamEva cha;buddhim thu sAraTHim viddhi sAraTHim viddhi thu cha;buddhim THamEva thishTathi; bhrAmayan sarvabhoothAni sarvabhoothAni bhrAmayan thishTathi; only remaining constituent of the metaphor. metaphor. of the constituent only remaining metaphor of the chariot have counterparts except chariot have ofthe metaphor body, the intellect being the charioteer and the the charioteer being body, theintellect d in the metaphor the purusha is the supreme supreme isthe purusha the metaphor d inthe ariot andtherestareotherthingsconnected indicated by the word purusha, who is the inner inner whoisthe bythewordpurusha, indicated thesenseslikereinsletloosebeing rolling because indhriyas thatthe is higher mind The ns and thesenseobjectsare ns theroads.Here r what is described in the passage asavyaktha, r whatisdescribedinthe than the horses, the indhriyas because evena because theindhriyas thanthehorses, ult once they are on the road, that is when the are ontheroad,thatiswhen ult oncethey buddhi is identical with mahath and all others mahath and with identical is buddhi e individual self metaphorically referred to as referredtoas metaphorically self individual e ster, raTHee, controls even theintellecttodo ster, raTHee,controlseven e higher than the sense etc is not compatible isnotcompatible sense etc the e higherthan self is the body which is the seat of all efforts efforts is theseatofall body which self isthe vishayAmstheshu gocharAm' which ends as which gocharAm' vishayAmstheshu teer is higher still because if he is efficient he isefficient if is higherstillbecause teer by the higher entity and finally saysthat bythehigherentityand

sadagopan. org sadagopan. org supreme self. Thatself,theselfofallis supreme 4,7) Thustheprakrthianditsevolutesalongwith There isnoneelsehigherthanMeandallthis iva.' " maNiganA 'matthah paratharmnAnyathkimchidhasthi further ofallandtheannihilator." I amthesource " jagathahprabhavahpralayasthaTHA' 'aham krtsnasya theworldand supports lord, saysthe prakrthi, higher This prakrthi. my higher is lower andotherthanthis which isthe AkAsa an Earth, waterfire,wind, prakrthirashTa DhA;aparEyamithasthv buddhi mano 'bhoomirApO analovAyuhkham of theLord have thedeclaration finally thethamasbecomesonewithsupreme and inthethamas turnmerges its whichin imperishable inthe merges which the unmanifest

The opponent quotes the sruthi text sruthi quotesthe The opponent MEANT TO S word avyakthainthepassage. bythe whichisdenoted pradhAna is not Hence it it wereth if been mentionedassuch would have to at purusha aretobeunderstood evolutes and ofitsbeingsometh There beingnostatement S merges inthatsubtlerth element leeyathE,'the earth merges text 'prthivyapsu haveBrahmanasthei soul, sentient purusha, the smrthi itisunderstoodthatprakrthiandits and whose self Isvara whoisitsinner of control in the matteris Thesubtle evolving. concept ofitbeingindependent isthe But whatisrefuted ofsubtlematter,saysRamanuja,is The existence FOR S this. state.Nextsuthrarepliesto subtle which isalsomatterin praDHAna arguesth be calledavyaktha.Buttheopponent bodywhich isthesubtle The avyaktha,unmanifest MEANT S UTHRA UTHRA UTHRA UTHRA

HAVE

ITS

.

AS -5- -4- -3- -2- USEFULNESS

BEEN

IT SOOKSHMAM THADHA JN VADHATHEETHI

E IS YATHVA

CAPABLE MENTIONED DH .

EENATHV AVACHAN

THU

CHETH ,

THADHARHATHV IT an itselftillalltheelements d themind,intellectandeg

IS A A

CCHA NOT TH

Vishnuglorifiedinthevedasandvedanta. NA anyAm prakrthim viddhi mE parAm' mEparAm' viddhi anyAm prakrthim

AR 120 , SO -1-4-4 PR TH Dhananjaya,mayi sarvamidham prothamsuthrE sarvamidham Dhananjaya,mayi

BECAUSE A rEva cha;ahamkAra itheeyam mEbhinnA cha;ahamkAraitheeyam rEva is strung on Me asthebeadsonastring.(BG-8- is strungonMe tain release according to sankhya, the pradhAna thepradhAna sankhya, to releaseaccording tain evolutes,that is, the insentient matter and the matterandthe theinsentient evolutes,that is, in water, and it proceeds today that the each today that in water,anditproceeds JN body is the subtle matter. Both from sruthi and and from sruthi Both matter. the subtle is body AVATH ing tobeknownastheparadhAna andits ing e term avyaktha. But it is not found to be so. tobeso. not found is termavyaktha.Butit e r inner self. In Subala upanishad we have the we innerself. InSubalaupanishad r A not denied in visishtadvaita becauseitisreal. invisishtadvaita not denied the individual self all these are merged in the the individualselfallthesearemergedin O at inwhichcaseitcouldaswellbe the transforms into gross body, so it deserves to soitdeserves body, intogross transforms TH divine being. (sub.2to7) in smrthi also we alsowe (sub.2to7)insmrthi divine being. HI -1-4-2 B -1-4-3 I

PRAKARA ONLY merge in mahath and mahath in in mahath and mahath in merge

T UT THE

IS NA

o form my eightfold prakrthi my eightfold o form THE

DEPENDENT

SUPREME TH

SUBTLE -1-4-5 I

SELF

F BODY

ON IT

IS IS H

IS SAID IM

neither born nor dies,' and thegoalofattainment and nor dies,' neither born selfbyexpressions the natureofindividual everything in thepast,presentand future.Ther everything agent whicharedifferent from means andtheeffecting namely, the object, The threethings 'sakala itharaatheethaanagathavarthamAna on questions again NachikEthas By this (In thebody,seatofmisery) in thedarkness. exists and heart),ancient thecave(of andentered seenhidden difficult tobe by meditating andsorrow The wiserelinquishesjoy DHIr mathvA dhEvam yOgADHigamEna aDHyAthma purANam guhAhithamgahvarEshTam anupravishtam gooDam dhurdharsam 'tham toreceive his fitness boon. Yamaaftertesting to Yama asks Nachikethas and does not some sayit This referstothedepartureofsoulafterde ahamvarANAmEva anuisishTasthvayA asth yEyam prEthEvichikithsAmanushyE mOksha, isaboutattaining Thethird theagnividhya. and his father of of theLord three boons only asked NachikEthas OF S buddhErAthmA mahAn parah, beyond the intellect is the great self, in the previous passage. passage. self, intheprevious isthegreat theintellect parah, beyond mahAn buddhErAthmA self asthemahathisalreadyshow supreme '(Mund.1-1 from 'yaththadhadhrEsyamagrAhyam evident ismade onlywhich areallappliedtobrahman theopponent quotedby in thepassage only brahmanis ' paramkimchith 'purushAnna inall selfhidden issaid beings Thus thesupreme (KaTa.1-3-12) sookshmadharsibhih.' buddhyAsookshmayA 'Esha sarvEshubhoothEshu and (KaTa.1-3-4) padham,' thadvishnOh paramam paramApnOthi 'sO aDHvanah from thetext beseen passage ascould sayingthatitisonly refutesthis This suthra on. bemeditated to asthat is whatdenoted the mahath than ishigher pradhAna which willconquerdeathandsaysthatthe unchangeable, mahath and without andsmell, taste without imperishable, and is andform is withoutsound,touch on that,which onewhomeditates meaning, pramuchyathE'(KaTa.2-3-15) mrthyumukhAth tham nichAYya mahathah paramDHRuvam yath;anAdhyanantham avyayamthaTH asprsamarupam 'asabdham UTHRA

THREE -6-

ONLY THRAY

AND ANA

THE M E

QUESTION VA gooDAthma na prakAsathE; dhrsyathE thvagryA thvagryA dhrsyathE na prakAsathE; gooDAthma

CHAIVAM varasthrtheeyah.' (KaTa.1-1-20) varasthrtheeyah.'

ON 121

UPANY eethyEkE nAyamastheethyEkE;EthadvidhyAm nAyamastheethyEkE;EthadvidhyAm eethyEkE A arasam nithyam aganDHavaccha aganDHavaccha A arasamnithyam

sADHyasADHanasADHakavilakshanathraya', THEM theinstructionimpartshimBrahmavidhya the supreme self prAjna who is denoted in the inthe thesupremeselfprAjnawhoisdenoted eafter Yamainstructshi ath, some saying he soul exists after death and ath, somesayinghesoulexistsafterdeath like 'na jAyathE mriyathE vA vipaschith, heis like 'najAyathEmriyathE indicated as purusha. The qualities mentioned mentioned Thequalities aspurusha. indicated than higher is end,andwhich and beginning the meditation on Brahman is instructed. instructed. the meditationonBrahmanis n to be the individual self by the term selfbythe individual tobethe n as the supreme self, by descriptions suchas self,bydescriptions as thesupreme A death, the first two being the forgiveness of theforgiveness two being first death,the ( to be seen only by the subtle intellect. By tobeseenonlybythesubtleintellect. SAH ontheSelfandtherebydivine,whois -6) etc. the term mahathah param is the paramisthe -6) etc.thetermmahathah tell him this and says that this is thefinal is thefinal that this says and tellhimthis IN

O harshasokO jahAthi.' (KaTa.1-1-12) (KaTa.1-1-12) jahAthi.' O harshasokO

THE PRASNASCHA

PASSAGE -1-4-6 T ) m onpraNavaandthen HE

MENTION

sadagopan. org sadagopan. org of sankhya. of sankhya. tothepraDHAna not pointout does Sothis createsindependently. theprakrthi denoting that also themereexpression thattheprakrthiis Here isthehead. skull) (the above bulging mouth)and below(the opening has the bowlwhich arvAgb Eshahi thcchirah 'idham headismeantbythedescription made clearthatthehuman alonecannotbetakenliterallywithout refe meaning meant here,becausethederivative bowl is of kind what to understand enough not explicit meaning, thereisabowlwhichhasopeningbelo 'arvAGbilaschamasa oorDHvabhugnah,' example fromthemanthra The suthrakAracitesan entity. only unborn not the is asthepraDHAna evidence sufficient isnot ThewordajA this. prove to mentioned there was never a mention of praDHAna inthepassage. there wasneveramentionofpraDHAna etc(KaT Finally 'asabdamasparsam', meditation. theunity shows (KaTa.1-3-1) ibanthou,' 'rtham pravachanEnalabhyah.'etc.Nextthesloka AthmA 'nAyam by ofdevotion the form subtlerthanthesubtle etc. Fina aNOraNeeyAn, C to herself. To this the suthra replies that it is it repliesthat thesuthra this to herself.To respect toprakrthiandthereferencein of itisthepraDHAna claimsthat The opponent by sankhyaortheoneensouledBrahman. to prakrthi obvious reference This the pleasures. withherandlayshe associates One unborn black colo whiteand of red, unborn There isone (Svet.4-5) ajOanyah.' bhukthabhOgAm anusEthEjahAthyEnAm jushamANO hyEkO sarupAh;ajO bahveeh prajAhsrjamAnAm lOhithashuklakrishnAm 'ajAm is apassage there upanishad In thesvethasvathara and itsevolutesareen the prakrthi smrthi. That which has existence ofitanditsevolutes, not the but ofBrahman independent refutes thepraDhAnaofsankhyabeing This suthra CASE praDHAna of sAnkhya. not the is avyaktham theterm synonymous areshowntobe mahAn and Since thewordsAthmA S UTHRA HAMAS

OF

-7- ADH BOWL BUDDH IKARA . E N R A AM THM -1-4-2 T T HUS A MAH ilaschamasa oorDHvabhugnah,'

ENDS HERE A N A

PARAH

NUM BEING 122 notsobecausethereare dependent production of many offspring similar many offspringsimilar of production dependent A producing many offspring is not conclusive in in isnotconclusive offspring many producing souled by Brahman is established bythesuthra. byBrahmanisestablished souled been accepted on the testimony of sruthiand been acceptedonthetestimony ur produces many offspring of similar offspring ur producesmany form. -1-4-7 raises a doubt whether it is the one described one described is the it raisesadoubtwhether r and another unborn leaves her after enjoying leavesherafterenjoying anotherunborn r and N sankhya because of the term 'ajA' is used with used with is 'ajA' oftheterm sankhya because

lly the upAsana on Brahman is enunciated in in lly theupAsanaonBrahmanisenunciated of the devotee and the object of devotion in devotion of object andthe thedevotee of w and bulging at the top, which expression is whichexpression top, w andbulgingatthe NO a 1-3-15) describes the nature of Brahman.So Brahman.So of thenature a 1-3-15)describes ADH rence to the context. Later in the text it is context.Laterinthetextitis rence tothe

SPECIAL IKARA

N CHARACTERISTICS AM

no specialcharacteristics

AS

IN

THE

the subtle state, without nama rupa and it is deno andit nama rupa state,without the subtle Inthe ofmayacreatedallthis.' that theLord mentio Brahman is of theworldby creation As thecreatormadesunandmoonas yaTHA DHAthA 'yaTHA sooryAchandhramasou in thetext denoted meanscreationas The wordkalpanA MADHUVIDHYA OF S answers it. nextsuthra it. The to termajA,unbornbeapplied howcanthe suthra, inthis by jyOthirupakramATH asdenoted byBrahman iscreated prakrthi if the The objectionthat Brahman. passage an this with inaccordance interpreted inthepassa of Brahman.HencetheajA knowledge the theonewhohasacquired selfundertheinfluenceofkarmaandisabandonedby individual toallenti givingbirth Brahman from originated which the prakrthi Theajareferredtois origin and theirinnerself. to haveBrahmanastheir cause ofeverything. So asthe Brahman showing fr thasmAth' prabhavanthi says 'sapthaprANAh That whichissmallerthanthesmall,greater AthmA guhA maheeyAn mahathO 'aNOraNeeyAn etcisfoundprecededbythetext about theajA In theheavens. shinesabove That lightwhich (Chan.3-13-7) dheepythe,' 'aTha yadhathahparahdhivOjyOthir lightoflights,and whichisthe The devasmeditateonthat jyothih, (Brhd.10-4-16), jothishAm dhEvA 'tham can beseenfromthetexts Brahman as is The light READING S having Brahman as its inner self in both states. selfinboth asitsinner having Brahman the causalstateandthe in prakrthi denoting the similarlythereis contradiction, there isno only butinthestateofeffect itistemedas being one,standsinth neither risesnorsetsbut he up and rises there he from (Chan.3-11-1) Ekala EvamadhyEsThAthA.' nAsthamEthA naivOdhEthA thathaoorDHvamudhEthya 'aTHa as ends honey,' (Chan.3-1-1)which wefindthetext'asouvA madhuvidhya In andblackcolours. by red,white itself into andrupadivides acquires nama UTHRA UTHRA

THE

TEACHING -9- -10-

HAS JY KALPN O

PRAKRTHI THIRUPAKRAM . O

OF PADH

CREATION

AS E

S ORIGINATING A A CCHA TTHU

THERE

MA

THA 123 DH madhu, honey to be enjoyed by the vasus and hence enjoyedbythevasusand honey tobe madhu,

IS ned as 'asmAnmAyee srjathE visvamEthath, from as'asmAnmAyeesrjathEvisvamEthath, ned TH

FROM no contradiction here also between the unborn, unborn, herealsobetweenthe contradiction no MahAnarayaNa upanishadtheidenticalpassage MahAnarayaNa

V than thegreat,whichmeansBrahmanandthen causal statethe prakrthi remainsinBrahman NO fire, water and fire, earth, tEjObannarupa,indicated A d means prakrthi originated andensouledby originated prakrthi means d ties like mountains and seas isenjoyedbythe ties likemountainsand AHYA e middle.Asthesunincausalstate is one all things other than Brahman are mentioned thanBrahman arementioned other allthings AdhithyO dheEva maDHu,this sun is the isthe sun maDHu,this AdhithyO dheEva ted as ajA, that is, unma ted asajA,thatis, DHIVATH om Him the seven prANAS originate,thus sevenprANAS om Himthe poorvam akalpayath, (maha nara.1-13) (mahanara.1-13) akalpayath, poorvam

before’. In svetasvatara upanishad also the svetasvatara upanishadalsothe before’. In yAm nihithOasya janthOh,'(Maha.12-1) yAm nihithOasya CONTRADICTION gross form of fire etc in the state of effect, the stateof in gross formoffireetc

LIGHT ge quoted at the outset should also be alsobe should attheoutset ge quoted DH EEYATHA .

AVIRO DH E

AS AH K

E-1-4-9 S IN nifest. As the effect, it nifest. Astheeffect, -1-4-10 B

THE

CASE OME ECAUSE

OF

sadagopan. org sadagopan. org again with respect to the sentient soul. soul. the sentient again withrespectto be Eka,one. AlsothewordajAcannot of theword The viewthatthetermajarefersto three the mind. The AkAsa in the 'panchajana' textre in the'panchajana' AkAsa the mind.The thenumber, both smellandtaste,which completes it isconnectedwithair,the eyestandsforthe 'in annam,'prANa includesannasya version which In the illuminated. theyare bywhom is Brahman of lights light andthe organs the sense as of 'light' is madeup five the number others above suthraand in inthe mentioned tothepassage In sometextsannasyaannamisadded S entities thatrestinandenso of thefoodandmindasBrahman, thefirstandancientreality.Hence of theprANa for certain means, theyknow which (Brhd.4-4-18) agryam' brahma purANam nichikyuh thE yEmanOvidhuh annam, manasO srOthram,annasya srOthrasya uthachakshushaschakshuh 'prANasyaprANam text the subsequent We find BY S aredi of thegroup constituents notmean does pancha janafive'fivepeople' of the sankhyancategoriesbecauseonaccount This suthrarefutesthe contention above saying 25ththatthva. andpurusha,whoisthe ahamkara,manas (buddhi), fivethanmathras,(subtleelemen jnAnendhriyas, saysthepoo be thethattthvasofsankhya, Here immortality.' Iattain which Brahman, knowing in whomthese five groups of five and AkASa (Brhd.4-4-17) amrtham, brahmAmrtho prathi panchajanAAkAsacha 'yasmin pancha reads upanishad BrhadAraNyaka and theexcess. ofnumbersisnot(sufficient Even themention S If it is so, what couldbethepanchajanament so, what If itis mean expression 'sevensaptarshis,'which immortal.Hence the and knowerof'that'becomes and theself separately. Moreover allthefiveare sa UTHRA UTHRA UTHRA

THE

SUBSEQUENT -13- -12- -11- NA PR JY O ANA

SANKHY THISHAIK DHY

PASSAGE O O PASANGRAH E uled by Brahman areprANaetc. uled byBrahman V SH A KYASESH fferent from each other andalso each other from fferent A . M

ASATHYANN A A DHAPI s only seven and not seven times seven. s onlysevenandnottimes 124 TH rvapakshin, namely the five karmendhriyas, five five thefive karmendhriyas, namely rvapakshin, shTithah thamEvamanya ioned therein? The nextsuthraanswersthis. therein?The ioned -1-4-12 I elements fire,waterandearthisrefutedbecause sense of sight, ear for sound and foodrepresents sense ofsight,earforsound rest, Him alone I consider the Self, the immortal immortal IconsidertheSelf, rest, Himalone evidence of praDHAna) because of the diversity ofthediversity evidence ofpraDHAna)because jyothishAm jyOthih. The lights referred toare referred Thelights jyOthih. jyothishAm

diversity and excess. The expression pancha pancha diversity andexcess.Theexpression that the mention of numbers do not indicate not indicate do ofnumbers mention thatthe N ts) five gross elements and pradhana, mahath ts) fivegrosselementsandpradhana, mahath the groups of five because the individual of fivebecausetheindividual the groups E-1-4-13 taken as a she-goat because the word is used taken asashe-goatbecausetheword the prANa,eyeofeye,earear,food id to rest in 'that' which is the self, Brahman istheself, Brahman 'that'which id torestin A prAnasya indicates the sense of touch since since prAnasyaindicatesthesenseoftouch presents the elements,allofwhichrestin presents the five, denoting the five senses together with senses together with five, denotingthefive word pancha is to be interpreted as in the word panchaistobeinterpretedasinthe NABH the five groups of five totaling offivetotaling to the could 25 five groups T

IS A

THE V A TH there is the mention of AkAsa AkAsa of thereisthemention

PR

ATHIREK A N AthmAnam vidhvAn vidhvAn AthmAnam A WHICH A CCHA

IS

MEANT -1-4-11

14 B Brahman. therefore the thatthvas of sankhya are not meant by the text. bythe arenotmeant ofsankhya thethatthvas Brahman. therefore self within the sentient self is different from from isdifferent self sentient the self within an vijnAnamayathanyO ethasmAth va 'thasmAth The passage BEING S answers this. be thecausewhenitisclearlystatedthatnonbe can infalliblewill possessing and Brahmanallknowing 'How can the asks The poorvapakshin oftheworld. isthecause bythescripturaltextsthatBrahman Thus itisproved originated, (Tait.2-1)and AkAsa from thatself AkAsahsambhoothah,' EthasmAthvAAthmanah vA 'thasmAth by this the scripture confirms Further of theworld. origin is the omnipotent, ofinfalliblewi omniscient, who is AkAsa etc.Fromthesuthra'janmAdhyasayayath Brahma This suthrarefutestheaboveviewbecause toit. allpervadingqualityofAthman,apply greatand brhathva,being praDHAna as andthewords saystheopponent, by praDHAna, be prajAyEya'etcshould bahusyAm 'thadhaikshatha caseofBrahman.Thetexts dosointhe to possible itisnot while conradiction without of th on account Nonbeing and The termsBeing creation. the about speaks forms asnamesand it manifested (Brhd.1-4-7) Eva vyAkriyatha, 'thannAmarupAbhyAm text thepraDHAna.,andsubsequent denoting unmanifest the word as PraDHAna, show unmanifest,' wasthen this Aseeth,(Brhd.1-4-7) avyAkrtham tharhi 'thadhEdham like texts through of theworld origin the being forthepraDHAnA is proof handthere theother ofBrahman.On the causality th So beginning. in the Only thesathalonewas (Chan.6-2-1) Aseeth,' 'sadhEva soumyaidhamgra namely, that inChAndhOgya in contrastto beginning wasinthe Only non-being agraAseeth,thathsadhA 'asadheva idham like passages ofthesruthi onthebasis thecausalityofPraDHAna trytoprove The sanKhyans S KA UTHRA UTHRA RA RAHMAN

DOES N -14- -15- ATHV K SAM

NOT

A IS RA

A THE N

KARSH ADH INDICATE ATHV

CAUSE A E IKARA TH NACHA

AS ABSOLUTE -1-4-15 B

ing that the world of beings was unmanifest in the beginning beginning inthe was unmanifest beings thattheworldof ing IT

N IS A

AM DESCRIBED K A ASED S

seeth thath samabhavath'(Tait.2-7-1) seeth thath 125 NON -1-4-4 A DHISHU it and made of bliss,' describes Brahman as being asbeing Brahman describes of bliss,' made it and

ON ll, free from imperfections and the supreme self supreme self the imperfections and ll, freefrom - 'thathEjO asrjatha, (chan.6-2-3) it created fire.' fire.' 'thathEjO asrjatha,(chan.6-2-3)itcreated ing only was in the beginning?' the next suthra suthra thenext only wasinthebeginning?' ing BEING ey say that there is no conclusive evidence for saythatthereisnoconclusiveevidence ey tharah AthmA Anandhamayah,(Tait..2-5) the tharah AthmAAnandhamayah,(Tait..2-5) e texts quoted can be applied to praDHANa praDHANa canbeappliedto e textsquoted ah,' ithasalreadybeenshown thatBrahman Brahman andAthmancanalsobeapplied to

THE AS n is explicitly described to be the cause of to bethecause n isexplicitlydescribed

YA

interpreted to mean the start of creation startofcreation tomeanthe interpreted THE .

PASSAGES THA

ORIGIN VYAPADHISHT

ON

OF B A RAHMAN K A SA O

ETC KTH

NON . E H - -1-4-

sadagopan. org sadagopan. org praDHAna is not referred to as the cause oftheworld. toasthecause is notreferred praDHAna ofBrah state istheunmanifest that not exist, The wordasathrefe beginning.' the Nonbeing wasin only Aseeth, agra idham hasthewords'asadhva The nextpassage He createdallthisandafterwardsenteredin tyacchaabhavath, saccha (Tait.2-6) anuprAvisath;thadhanupravisya srshtvAthadhEva kimcha;thath sarvam asrjatha,yadhidham ‘idham the origin ofall and the selfofallandnexttext'sOakamayatha S by karma. agent butacts onlyinfluenced the he isnot The wholeworldisnotthe creationoftheindivi of maker is the entitiesbutHe these sentient on which AjAtha sathru proceedsto instruct hi mention. ActuallyBalaki misunde is it meant that is self individual is the it If who isfreefromallimperfections, experiences and merit and demerit, to gives rise soul,thepurushaofsa individual not meanthe worldonly. It does suthrawhichsaysthatthewordworkmeans refuted bythe This viewis will betautology. maker of the 'whois statements two separate so, the meantheBrahman.If bravANi' will inwhich casethesentence'BrahmathE this world, works, karma, in the form of merit and demerit. the connected with soulalone is individual asthe belongs,' thiswork 'towhom of thephrase saysthatthis'm Thepoorvapakshin belongs to. the cr is knownwho be Heisto means, Which vEdhithavyah,' (Kous.4-19) chaEthathkarma,savai karthA,yasya purushANAm EthEshAm 'yO vaibAlAkE say onto will tellyou andgoes about Brahman,' bravANi,I thE 'brahma beginswith The passage AjAtha sathru: BAlAkiand asaconversationbetween passage the following find textwe In Kousheethaki only thepur Kousheethaki upanishadtoshowthat and purusha praDHAna other thanthe be known tobethe mention asentientprinciple scriptures raiseanotherobject philosophers The sankhya S J AGADV UTHRA UTHRA -16- -17- A JAGADV JIVAMUKHYAPR CHITHV A CHITHV ADH A NALING A IKARA rs to Brahman before creation when the names and forms did did Brahman beforecreationwhenthenamesandforms rs to TH rstood Brahman as the person abiding in the sun, moon etc. the sun,moonetc. asthepersonabidingin Brahman rstood possessor of infinite auspicious possessor ofinfinite -1-4-16 B A N NNA 126 AM already known to Balaki and does not need special special need anddoesnot to Balaki known already ECAUSE

to everything and became Being and Nonbeing. andbecameBeingNonbeing. to everything ITHI man. Hence there is no discrepancy. Therefore Hencethereisnodiscrepancy.Therefore man. these persons' and 'to whom the work belongs’ belongs’ and 'towhomthework persons' these bahu syAm prajAyeya ithi,denotesBrahmanas bahusyAmprajAyeya eator of these personsan eator of all and the world is His work, that is, creation. is, creation. His work,that is andtheworld all The word 'work' cannot be construedtomean cannot The word'work' -1-4-5 dual soul and even of the works andtheresults soulandevenoftheworks dual m that Brahman isnottheperson residingin m thatBrahman aker' referred to is the individual soul because referredtoistheindividualsoulbecause aker' the result of them. It means only the Brahman onlythe the resultofthem.Itmeans nkhya, whoisunderthe spellofkarmathat nkhya, cause of the world, there is no other entity to world, thereisnootherentity ofthe cause usha is said to be the cause of the world. said tobethecauseofworld. usha is ion now. They say that even though the ion now.Theysaythateventhoughthe of Sankhya as the cause. They quote from Theyquote ofSankhyaasthecause.

CH

IT E

TH DENOTES

TADHVY qualities andthecause ofall. qualities

THE A KHY d whom doesthework d

WORLD A THAM

-1-4-17 E prana means Brahman, which has prana for its body, and is prescribed for meditation. meditation. for foritsbody,andisprescribed prana meansBrahman,whichhas prANaEvaEkaDHAbhavati text 'aTHAsmin In the andtheindivi So thetextsonprANa knowledge.' overcome allsinsheattainsexcellen Having paryEthi,ya EvamvEdha, 'sarvAn pApmanahapahathyasarvEshAmbhoo passage endofthe Atthe already beenexplainedasdenotingBrahman. are the passage middle of the in Brahman,' and about Iwilltellyou bravANi, thE 'brahma said, is it outset Atthe text. ofthe and theend The subjectmatterofthepassageisconfirme mentione being soulandprAna individual be arguedthatBrahmanisnotrefe Should it th tothequestion himselfreplies Ajathasathru kuthaEthadhAgAth.'(Kous.4-19) 'ka vAEthadhabhooth, he. in hissleepandwhowas was theman thatwhere asksBalaki Ajatha sathru him up. notwakeuphewaspushedbyastickto etc. Whenonbeingcalledthemandoes body the from is different soul the that show man to asleeping to takesBalaki Ajatha sathru others. purport has another thinksthatit But Jaimini S In the vAjasanEya version of the text in the of In thevAjasanEyaversion self(insleep)hedi Embraced bythesupreme vedhanAntharam, kimchana nabAhyam samparishvakthah AthmanA (4-3-21) 'prAjEna bhavathi, then(meaning,insleep)hebecomes thadhAsampannO (6-8-1)as'sathAsoumya ChandhOgya in states. Thesameideaisexpressed experiencesofjoyandsorrowthat free fromthe sl means Brahman.In prana alone,whichhere the supreme self. the supreme dhaharadhikarana. Thevijnanamayais Brahman in the heart.TheAKas in theAkAsawithin rests the sentientsoulisasleepabsorbin When this. vijnAnEna vijnAnamAdhAyayaEsha antharhr prAnAnAm thadhEthaishAm purushah yaEshavijnAnamayah supthO abooth 'yathra Esha conversation occurs,readsas UTHRA K E-1-4-18 -18- ANY A R T T HAM HUS

ENDS THU

JAIMINIH

THE

JAGADVACHITHVA d, this has beenalreadyexplained? has d, this 127

PRASNA d not know anything inside or outside.' inside knowanything d not d as being Brahman from the beginning, middle middle beginning, fromthe d asbeingBrahman brahadhAraNyaka upanish brahadhAraNyaka because of question and answer and so do some some andsodo ofquestionandanswer because g all prAna, meaning the senses andintellect, it the prAna,meaning g all rred to because of the in of the tobecause rred at the man in deepsleep at theman ce and rulership over all beings through this through ce and rulershipoverallbeings dhaya AkAsahthasminsEthe,'Themeaningis dhaya thAnAm sraishTyam svArAjyam ADHipathyam ADHipathyam svArAjyam sraishTyam thAnAm the words 'yasya chaEthathkarma,'whichhas the words eep the individual self merges with Brahman, withBrahman, selfmerges eep theindividual are present both in the waking and dreaming arepresentbothinthewakinganddreaming one with theBeing,' and in BrhadhAraNyaka dual soul have to be interpreted accordingly. accordingly. dual soulhavetobeinterpreted a within the heart is already shown to be a withintheheartisalreadyshownto

the individual self, thus distinguished from self,thusdistinguished the individual VY ,' then he becomes one with prana alone,' alone,' becomes onewithprana ,' thenhe A KHY D HIKARA A N A BHY N AM A has become one with become has M ferential marks of the of the ferential marks . ad, wherealsothis

API

CHA E VAM

sadagopan. org sadagopan. org replied that the immortality cannotbeattain replied thattheimmortality told MaithrEyiwhoasked himthereasonforhi purportofallthem only whenthe connected the because suthra by the refuted is This view only. ofprakrthi constituents guNas,the ofthethree intermingling the totheprkrthipariNAma, isonlydue andthedifference nature plants areofuniform knowledge ofallbythe oftheself the are knowntobethesame, thenatureofallreleased souls soul. When him afreed makes andits evolutes,which praDHAna ofthepurushafrom knowledge ofthedistinctness the selfacquiredthrough individual real natureofthe hereisthe because whatismeant evident thatonly the Brahman is who referred to as be the self.But cannot an objection this ca money vitthEna, AsA asthi 'amrthathvasya thuna po be apossibleargument,saysthe There may astheknower. selfisindicated the sameindividual theknower Who canknow arEkEnavijAneeyath'(Brhd.II-14) 'vijnAthAram thedestructionofso origination and Thus the samjnA asthi.'(Brhd.II-4-12) Eva EthEbhyahbhoothEhyahsamu 'vijnAnaGHana thesouldepa them andwhen vijnAnaGhana theterm by denoted soul, sentient selveslikehusband,wifesonetcare individual because ofthereference to theindividualself from orthe self,thepurushaofsankhya, individual isthe astowhether theselfdescribedtherein by thepoorvapakshin Here adoubtisraised allwillbe known.' meditated uponwhen of and thought Self istobeseen,heard, This idhamsarvamvidhitham, mathEvijnAthe dhrshtE,sruthe nidh srothavyah 'Atma vaarEdhrashytavyah The textendswith (Brhd.IV-5,6) bhavathi.' 'na vAarEsarvasyakAmayasarvampriyam finallysayingthatever inthismanner possessions islovednotbecauseofhimself,' The husband bhavathi, pathihpriyO 'na vaarEpathyuhkAmAya upanishad thereisthistext In theBrhadhAraNyaka BECAUSE S VA UTHRA KY A -19-

NVAY OF V

THE A KY ADH

A CONNECTED NVAY IKARA A TH rts thereisnothingleft. -1-4-19 S

MEANING N AM ELF -1-4-6 128

bhavathi;Athmanasthu kAmAya sarvam priyam sarvam priyam kAmAya bhavathi;Athmanasthu . iDhyAsthavyah;maithrEyi Athmani khaluarE iDhyAsthavyah;maithrEyi IN meanings of the various passage are found to be arefound variouspassage ofthe meanings are taken to mean Brahman. When YAjnavalkya When YAjnavalkya Brahman. taken tomean are ed through wealth. Then she wanted to know wealth.Thenshewantedto know ed through

makes sense since all beings from devas to the allbeingsfromdevastothe makes sensesince which continues to enumerate all relations and which continuestoenumerateallrelationsand THE supreme self. He claims that it is the former supreme self.Heclaimsthatitistheformer s leaving all his property and going away he and goingaway s leavingallhisproperty ul is mentioned and in the end bythewords andinthe ismentioned ul ything is loved because of the loveofSelf becauseof isloved ything , rises from the elements and goes back into back and goes , risesfromtheelements the itissaidthat Inthemiddle mentioned. orvapakshin, that by the words in the text, text, the in words the thatby orvapakshin, the beginning to the end. At first the various various At firstthe totheend. thebeginning tthAya thAni Eva anuvinasyathi;na prethya tthAya thAniEvaanuvinasyathi;na

n never arouse desire for immortality, ‘it is ‘it forimmortality, desire n neverarouse PASSAGE

SHOWN

IS B RAHMAN

Meaning, that which gives pleasure turns out to out gives pleasure turns Meaning, thatwhich nA cha jAyathe;thasmAthduhkhAthmakam prasAdhAya kopAya yathah thdhEva jAyathE, bhoothvapunarduhkhAya 'thadhEva preethyE tohappinessorsorrowby conducive selfmakesallhappy.'Itisalsoindi Supreme is knownfromthetextinTa self ofall.This dear,but,theyareso andhence joy bythemselves man allthethingswhicharedearto is asfollows: inaccord willnototherwisebe denote Brahman proved to hasbeen etc.which dhrashtavyah,' arE vA seen,'AthmA self isindeedtobe 'the other handtheconnectionclearly of themaithreyibrAhamanAbecauseconn Ramanuja takesupnexttheclaimofopponent Self. namely, the greatness,infinity, mahathbhootha vAareidham passage, 'Evam elsebut Brahmanfrom eliminates everything sarvamvedha,allthesementioned Athmanah This couldbeonlyBrahman.Theprecedingsentence'sarvamthamparAdhAthyOanyathra yadhayam AthmA,'--(Brhd.2-4-6) idhamkshathramimElokAh,im brhma 'idham andall a beings devas kshathriya brAhmaNa, universe?The te the knowledgeofinsentient selfallis individual one said thatbyknowing That byseeingtheAthmanallisknown,canbe (Brhd.2-4-5) aredharsanEnasarvamvidhitham,' vA 'AthmanO Brahman., whoisthecauseofuniverse.Also willapplyonlyto EthathyadhrgvEdha' nisvasitham bhoothasya mahathah Being,' asya thedeclarationthat etcMoreover dhrashtavyah' is clearly. The sameBrahman this Show 'thamE vidhithvAathimrthyumEthi,and 'thamEva Thetexts ofBrahman. theknowledge only through be attained is Brahma selfbutit theindividual is not taught started inst make herimmortal.Thereuponhe wealth he no useofallthe there is Meaning, as broohi,' (Brhd.2-4-3) thEna kury kimaham nAmrthAsyAm 'yEnAham about immortality limitlessness and essence of knowledge suit only the Supreme Supreme onlythe suit ofknowledge andessence limitlessness is established only with the supreme self because the phrase becausethephrase is establishedonlywiththesupremeself 129 sthi na cha kimchith sukhAthmakam,' sukhAthmakam,' nachakimchith sthi nd says that all this is onlytheSelf, nd saysthatallthis ittiriya 'Esha hyEva AnandhayAthi, (tait.2-7) this ittiriya 'EshahyEvaAnandhayAthi,(tait.2-7) E dhEvAh,imAni bhoothAni idham sarvam known is not correct because it does not involve known isnotcorrectbecauseitdoesinvolve is giving her she wanted to know that which will will know thatwhich wantedto she giving her is referred to in the passage 'AthmAvAare in thepassage to referred being theself.Theattributesfoundinalater being n, as the scriptures say that the immortality can as thescripturessaythatimmortality n, Am;yadhEva bhagavAn vedha thadhEva mE thadhEva bhagavAnvedha Am;yadhEva ance withtheopeningtext.Hence context cated that the things by themselves are not not are bythemselves things thatthe cated ructing her on brahmavidhya. Theselfthus heronbrahmavidhya. ructing be the cause of sorrowand that whichangers be thecause all thevedaswerebreathedoutbygreat like wife son, wealth etc. are not productive of productive wealth etc.arenot like wifeson, ection with husband etc. He says that on the Hesaysthatonthe ection withhusbandetc. true only with respect toBrahman. What is m anantham apAram vijnAnaGHna Eva,' vijnAnaGHna apAram m anantham vam vidvAn amrtha iha vam vidvAn xt mentions of different categories such as because of the will of the Lord who is the is the the willofLordwho becauseof leave himwho sees the selfelsewhere,' that the individual self is the subject matter matter the subject that theindividualselfis bhavathi,' (svet.3-8)

sadagopan. org sadagopan. org individual self is not Brahman before departure fr before Brahman isnot self individual inrealit word denotingitrefers to Brahman the Self and the self which is to be seen areoneandthesame. the Selfandselfwhichistobe supremeself ofthe onlyinthesense self isused toeternalhappiness, issetasideby conducive bethesupremeselfonaccount seen etcmay inthebeginningmay thewordself The viewthat joyfulorpainful. inherently andhencethereisnothing peace itself gives B The viewthatbecausethe indi self, saysKAsakrthsna. selfrefersto theindividual The wordsdenoting S self individual denoting the of thecharacteristics soulpossesses individual the form,' itstrue in appears light highest reachesthe the body from self rising serene This (Chan.8-3-4) abhinishpadhyathE; samutthA sarirAth asmAth Esha samprasAdhO notbe for mokshawill aspiration the identity its claylosing potbecoming the like withBrahman merge if they sense and of the result world beingcreatedaccordingto doesno and self isnotborn the discriminating fr origination have no to isshown soul that the and soulwithBrahman the individual of identity does notaccepttheviewthat Aoudulomi NATURE S the promissorystatementofknowingoneresult ofBr soulsbeingtheeffects individual Hence the praj bhAvAh soumya aksharAth viviDHAh sa visphulingAh pAvakAth 'yaTHA sudheepthAth the end. in Brahman into mergeback fire and from the as sparks from Brahman produced of allbeings is shown of Brahman theeffect being former theonenessofi agra Aseeth,(Aith.2-4-1-1) By thestatementthatselfalone was existi the promissorystatement.Becaus wordindicatingthein thatthe thinks Asmarathya S UTHRA UTHRA UTHRA RAHMAN -22- -21- -20-

OF ,

SAYS UTHKRAMISHYATHA PRATIJN AVAS THE A

T INDIVIDUAL OUDULOMI HITH A SIDDH E refers to Brahman only. refersto RITHI E

vidual self becomes Brahman when selfbecomes Brahman vidual . SOUL RLINGAM there. Therefore as per the text Thereforeasperthetext there. e oftheidentitybetweenBrah

K E A VAM SAKRTSNAH

WHICH

130 A BH ayanthe thathrachaEvaapiyanthi.' SMARATHYAH A

ndividual soul with Brahman is declared and the soulwithBrahmanisdeclaredandthe ndividual by the text in mundaka upanishad which speaks which mundaka upanishad the textin by RISES ng in the beginning 'AthmA vAidhamekaEva 'AthmA inthebeginning ng Ramanuja who says that in the section the word Ramanuja whosaysthatinthesection V ya param jyOthrupasampadhya svenarupENa param jyOthrupasampadhya ya Brahman initsstateofrelease.Hencetheword Brahman ing in the knowledge of all is proved. ing intheknowledgeofallis om the text 'na jAyathe mriyathe va vipaschith, vavipaschith, jAyathe mriyathe 'na om thetext of the realization that the husband etc arenot of therealizationthathusbandetc t die,' If the souls are created by Brahman, the t die,'IfthesoulsarecreatedbyBrahman, y, is refuted by Kasakrthsna because, if the because,ifthe by Kasakrthsna y, isrefuted karma of the individual souls will not make notmake soulswill individual karma ofthe A as everything is said to exist for the pleasure of pleasure of as everythingissaidtoexistforthe Brahman because it resides in the individual intheindividual becauseitresides Brahman promissory statement is proved through the isprovedthroughthe statement promissory ahman they are identical with it and therefore it andtherefore with identical they are ahman dividual self is the indicatory mark of proving markof dividual selfistheindicatory om the body due to its essential nature itcan its essentialnature due to body om the denote the individual soul while the self to be tobe while theself soul individual the denote hasrasAh prabhavanthE saroopAh, thaTHA thaTHA saroopAh, hasrasAh prabhavanthE -1-4-22 TH by its being the effect of Brahman. Hesays of the effect by itsbeing

FROM

ITHI

-1-4-20 AOUDULOMIH THE man and the individual self individual man andthe

BODY it rises from the body, the fromthe itrises

DENOTES -1-4-21 T

THAT HE

IT

IS

nature isMayaandthesupreme Lordisthecont the thu mahEsvaram, mAyinam vidhyAth thu prakrthim following textthatsays 'mAyAm which me srjathE visvamEthath' textsto provethis.Fo they quotevedantha while theyclaimthatthematerialcauseof The sEsvarasankhyaknownasatheisticsankhya, andnowtheviewofsEsvarasAnkhyaisrefuted. andpurusha, theprakrthi Isvara above of The precedingsuthrasrefutedthearguments and theexamplestatedtherein. Brahman isalsothematerialcauseasthisview S PRAKRTHYA Brahman is known only through meditation wh meditation only through known Brahman is That contracted,hasbeen destroyed. whichmadeitsknowledge knowledge asthekarma when selfofthemeditator, that theindividual self,Brahman,theca meditation onthehighest which willle When Maithreyiwantedtoknowthat follows: as istobeexplained upanishad BrhadhAranyaka of brAhmaNA inMaitreyi Hence thepassage presented afterit. more argument krthsna asthereisno the causeofuniverseetc.Thereforesuth such of Brahman the characteristics proclaiming bhAvarenders Brahman, namelythesarirasariri that saying by Ramanuja clinchestheargument also confirmsthis. pravishtah sAsthA janAnam sarvAthma’ The one who theinner selfandim Heis within, the selffrom the selfwhom He whostaysinside antharOyamayathisatha AthmAnam thishTan Athmanahantharahya 'ya Athmani suchas selfisBrahman that theinner texts areseveraltoshow se theindividual theworddenoting by Brahman, st saysRamanuja, AchArya Kasakrthsna, Therefore Brahman. reality, being itcannot If itisunreal removed. be it cannot realnatureisob issaidthatthe adjunct. Ifit that thesoulwasBrahmanev means adjunct, it fromBr If thedifference never becomeBrahman. UTHRA 23- PRAKRTHISC DH W ITH IKARA

HA THIS

PRTHIJN N

ENDS AM the self does not know, whose body is the selfandwhorules selfdoesnotknow,whosebodyisthe the ans that the ruler of Maya projects this world and the andthe this world projects ruler ofMaya thatthe ans

-1-4-7 AthmA anthryAmyamrthah,(Brhd.3-7-22) AthmA anthryAmyamrthah,(Brhd.3-7-22) THE A DHRSHT 131

V scured while in the body, if the obscurationisreal body,ifthe whileinthe scured mAthmA na veda yasyaAthmasariramya mAthmA naveda A r instancethesvethasvathara text'asmAnmAye KY mortal. The text in Taitthiriya (1-3-21) -- 'anthah (1-3-21)--'anthah inTaitthiriya Thetext mortal. ich alone is the road to immortality. immortality. to alone istheroad ich world is PraDHAna, the primordial nature and and nature world isPraDHAna,theprimordial obscure the soul which is self illuminated in in is selfilluminated soul which obscurethe is not contradicting th isnotcontradicting use and the ruler of all beings. Then he shows Thenheshows use andtherulerofallbeings. it departs from body is no longer limited in longer limited it departsfrombodyisno as omniscience, blemishlessness and being being and blemishlessness as omniscience, A lf can be taken to mean Brahman. Scriptural tomeanBrahman. can betaken lf en before departure but only limited by the bythe butonlylimited en beforedeparture A nirisvarasAnkhya,whichdoesnotaccept ahman before departure is due to a limiting departureisduetoalimiting ahman before roller of Maya, show that the Isvara is only roller ofMaya,showthat theIsvaraisonly this relationship of the individual this oftheindividual soul relationship and accepts Isvara but only as an efficient cause anefficientcause butonlyas accepts Isvara rakAra also accepts only theviewofKasa rakAra alsoacceptsonly ad toimmortality,Yajnavalkyaexplainsthe NVAY ates thatthe individual self being ensouled NTH explanation of all the scriptural texts, explanationofallthescriptural has enteredintoallbeingsastheirself,' A ADH NUPAR IKARA ODH A N e promissory statement e promissory AM TH . -1-4-23

sadagopan. org sadagopan. org experience andtosaythat botharethesameis theefficientandma It isarguedthatnormally in deepsleep. like one darkness, unperceived, This universeexistedas sarvathah,'(Manu-1-5) prasupthamiva aprajnAtha bhaootham thamO 'Aseedhidham inthesmrthias thamas. Thisisalsoshown istheabsence which one withBrahman becoming parE dEva Ekee bhavathi,itisnotlaya,me imperishable. ThetextofSubalaupanishadco mergingintheunmanifes universe manifest gross great oneismergedintheunmanifest,unman leeya as'mahAnavyakthE such Even thetexts Brahman istheselfofallboth shown that is it which Brahman,by by ensouled is allthis 7) sarvam,'(Chan.vi-8- idham 'EthadhAthmyam the selfelsewhere,and'sarvamkhaluidhambrah Athmanah sarvamveda,' anyathra parAdhAth yO isBrahmanin name andform.Thateverything KaRAnaVAStha, causalstate,whereeverything ex inthe Brahman Ramanuja,meanonly thetextsquoted,says in prakrthi The word whichprohibits adhvitheeyam' sectio made clearbytheopeningtextof is This the universe. causeof andefficient thematerial isboth hence Brahman known and namely, clay, goldandiron.Similarlybyth b andinstruments ornaments effects likepot, bycitingtheexampleofclay,gold statement thepassage becomesknown.Then is unknown heard, become of whichwhatisunheard knowledge matham 'yEna asruthamsruthambhavathiamatham of knowledge sarvavijnAnam,the EkavijnAnEna is the prathijnA, statement, promissory it.The tosubstantiate given and theanalogy also thematerialcauseinorderthatthereis isonly refutes theviewthatIsvara This suthra cause. theefficient opponent, Brahmanisonly are always different likethepotterandcl the worldwh in citestheexample The opponent insentient.' the and producestheworldofsentient prakrthi 'mayA aDhyakshEnaprakrthihsooyathEsachar help ofprakrthi. withthe universe created this any material or efficient cause other than Brahman. causeotherthan any materialorefficient in their causal andeffectivestate. in their 132 n, 'sadhEva soumya idhamagra ASeethEkamEva idhamagra soumya n, 'sadhEva no discrepancybetweenthepromissorystatement m alakshaNam, apratharkyam avijnEyam apratharkyamavijnEyam m alakshaNam, and iron,(Chan.6- 1-4) that the knowledge of the 1-4)thattheknowledge ofthe and iron,(Chan.6- ecome known by the knowledge of their causes, oftheir ecome knownbytheknowledge e knowledge of Brahman everything becomes Brahman everything e knowledgeof thE avyakthamakshareleeyathe,(Subala-2)the ntinues as 'aksharam ntinues as'aksharam The smrithi also supports this as shown in Gita inGita asshown this alsosupports smrithi The the efficient cause by saying that Brahman is Brahmanis cause bysayingthat theefficient indistinct, beyond reasoning, unknowable and unknowable reasoning, beyond indistinct, rging that is denoted but only EkeebhAva, onlyEkeebhAva, rging thatisdenotedbut self contradicting statement like the sentence likethesentence statement self contradicting cause areseentobedifferentthrough terial ay, in making a pot. Therefore, claims the claimsthe ay, inmakingapot.Therefore, ere the efficient cause and the material cause causeandthematerial ere theefficient t which is the kAraNAvastha of Brahman, the the ofBrahman, t whichisthekAraNAvastha (Brhd.II-4-6) everything leaves him who sees sees leaves himwho everything (Brhd.II-4-6) ists in Brahman in their subtle state without statewithout intheirsubtle ists inBrahman dicated bysruthitextssuchas'sarvEtham ifest intheimperishable,'onlydenotes and allthisisBrahman, ma,'(Chan.3-14-1) all by the knowledge of one declared by of onedeclaredby allbytheknowledge Acharam,with Me as the supervisor the the Acharam,with Measthesupervisor what is not thought of is thought and what and thought of is thought whatisnot is continued to illustrate the promissory thepromissory toillustrate is continued of name and form that is referred to as avijnAtham vijnAtham, that is, by the is, avijnAthamvijnAtham,that thamasi leeyathethamah thamasi efficient causes being different. Hence Brahma causesbeingdifferent.Hence efficient infalli and absenceof power oftransformation of toaccomplishanything.Theabsence omniscient, allpowerfuland everything, from whoisdifferent for Brahman appropriate ‘It isquite upapadhyathE. 'sakalaitharavilaks hanasyaparasyabrahmanahsarvasakthEhsarvajnasyaEva sarvam replies Ramanuja this fire.'To with 'sprinkle svaleelA upakaraNabhootha samastha samastha svaleelA upakaraNabhootha sa avAptha sankalpam sarvajnam sathya 'asEsha hEyaprathyaneekakalyANa ikathAn is explainedbyRamanujain This S amarah,'etc.(Brhd.6- 4-25)The from bliss,' 'apahathapApmA,(Chan.8-1-2).free knowledgeandinfinity 1-1) truth (Tait-Anan. world not asindi will mean that theBrahmanis Brahman createdthe if that objection To the cause. shows thatBrahmanmanifested Himself as the wo svayamakurut text'thadhAthmAnam The Taittiriya S Himself. out of itis of theworlds..Thus supporter Brahman, the thetree is thewoods, Brahman that meaning brahma vO manasAvibraveemi maneeshiNO nishTathakshuh; dhyAvAprthivee vanambrahmasavrikshaAseethyathO 'brahma where itstood,'wasthequestionas What wasthewoodswhattreebywhichheaven and theearthwasshaped 9) prthiveenishTathakshuh,'(Tait.2-8- yathO dhyAvA kausavrkshaAseeth kim svidvanam scripture. ' There isdirectreferencetoBrahmanbeingthe MENTIONED S causeoftheworld. efficient material and isboththe itisevidentthatBrahman fromwhich many,' tobecome Chandhogya 'itwilled akAmayat wehavethetext'so In Taittiriya TEXTS S UTHRA UTHRA UTHRA UTHRA

ABOUT 26-A -25- -24- -27- S ABHI PARI

THMAKRTH A

WILLING KSH NA DH A CCH M Y A O . T P

E -1-4-26B

A

H ADH

UBHAY -1-4-27 B next suthraanswersthis. E his own special way asfollows: own special his S ked towhichtheanswergivenwas A A CCHA MN ECAUSE chcidhachitvasthujA thasarirathayA thasarirathayA chcidhachitvasthujA ECAUSE masthakAmam anavaDHIkAthisayAna ndham anavaDHIkAthisayAna masthakAmam A 133 - 1-4-24B aDHyathishTath buvanAni DHArayan,' DHArayan,' aDHyathishTathbuvanAni am svEtharasamastha vasthuvilakshaNam vasthuvilakshaNam svEtharasamastha am

n is both the material and efficient cause. cause. the materialandefficient n isboth IT ha, bahu syAm prajAyeya,' (Tait.6-2) andin (Tait.6-2) bahu syAmprajAyeya,' ha,

world world out of Himselfthe imperfections of the cated bythe texts ’sathyamjnAnamanantham, cated OF ble will, are the reasons for the material and ble will,arethereasonsfor ,' AnandhObrahma,(Tait.brg.6)brahmanis evil' and 'sa vA Esha mahAnaja AthmA ajarO evil' and'savAEshamahAnajaAthmAajarO which shapedtheworldandstoodon directly said that Brahman createdtheworld that Brahman directly said

- 1-4-25B material aswelltheefficient causeinthe CREATED

MODIFICATION rld. Hence it is the material and efficient material andefficient the rld. Henceitis ha,' (Tait.2-7) that itself manifested itself, manifesteditself, thatitself ha,' (Tait.2-7) intellect inthecaseofclayandlack RAHMAN OTH

ITSELF

IS

BEING

BOTH

IT

IS

DIRECTLY

BECAUSE

POSSIBLE

OF .

THE

sadagopan. org sadagopan. org modifications of the body only, of which He is the innerself. only,of whichHeisthe ofthebody modifications sentientsoulnorthechanges of defects ofthe Allthesentient of play. matter is a creation thesame in whoremains adhere toBrahman became thewo But eventhoughBrahmanHimself the causal Self ofallin self whoremainedasthe Having createditHeenteredintoandbecame (Tait.6-3) thadhEva anuprAvisath, 'thath srshtvA thadhE theworl Himselfbecame brahman But eventhough divinity, thatisBrahman. the supreme merges in avyaktha in avyakthawhile merges which in mahath, elementswhichmerge intheirturnthe thammAthras, whichmerge merging inwater,water in fire,firewind,wi self.InSubalaupanishadthepro the individual earth, andotherelementsindhriy enumerating upanishadwhichmentionsBrahma BrahadhAraNyaka in texts bythe shown is place.This took the involution inwhich reverseorder in the again form and ofname forththeworld many gives tobecome ThenBrahmanwilling with Brahman. inseparabl andform, byname distinguishable socalled darkness, Him whatremainedwas sarira,usedforHissp whichareHis insentient, omniscient, ofinfalliblewill, of th abod imperfections, isfreefrom Brahman who means isthis: longpassage What this upadhEsah.' jagccharirathayA AthmAnampariNamayath anchas idhachnmisraprap vibhakthanAmarupach EkathAm ApannEsathithaTHAbhooth thamasi chasvasarirathayAapiprthangnirdhEs yAthamassabdhavAchya ikAraNaparampara Brahmasvasarir param thadhAthmabhootham creates andabsorbs,etc. asaspider grhnathecha,(Mund.1-1-7) srjathE world,and'yathAoornanAbhih of the origin dheerAh paripasyanthi source, 'yadhbhoothayOnim brahmayOnim,'(Mund.3 Isam purusham 'karthAram textssuchas asthesourceof all bythesruthi mentioned Brahman is ORIGIN S UTHRA

-28- Y O NISCHA

HI

GEEYATHE e nature ofinfinitebliss,is e -1-4- 28B a thamassariram brahmapoorvavadh a thamassariram 134 i ihti sarvEshu vEdAnthEshu pariNAma pariNAma vEdAnthEshu sarvEshu i ihti athisookshma achidvas athisookshma and the insentient being His modes, neither the neitherthe modes, His being and theinsentient abhoothE prapanchE thanmAthrAhamkArAdh abhoothE prapanchEthanmAthrAhamkArAdh the insentient matter touch Him astheyarethe mattertouch insentient the akshara and akshara in thamas which merges in thamas whichmergesin akshara andin va anupravisya sathcha thyath chaabhavath. sathcha thyath va anupravisya e from Brahman being its sarira, becomes one itssarira,becomesone being e fromBrahman a anarhaathisookshmadashApatthyAsvasmin nd in AkAsa, AkAsa in indhriyas, indhriyas in in indhriyas in indhriyas, inAkAsa,AkAsa nd real and unreal.' This means that the supreme thatthesupreme realandunreal.'Thismeans state, became the world in the state of effect. ofeffect. the state in the world state,became ariram syAm ithi sankalpya apyayakramENa ithi sankalpya ariram syAm ort. When this entire world wasabsorbedin ort. Whenthisentireworld cess ofinvolutionisdescribedastheearth ECAUSE e of auspicious qualities,unparallelled, e ofauspicious d as stated in Taittiriya anandhavallitext in Taittiriya d asstated as etc. one by one, and finally mentioning as etc.onebyone,andfinallymentioning because of its highly subtlestatenot because ofitshighly unlimited nature of bliss, for whom the the bliss, forwhom natureof unlimited rld, the imperfections of the world donot rld, theimperfectionsofworld ,' (Subal.1-1-7) whom the wise see asthe see the wise ,' (Subal.1-1-7)whom -1- 3) meaning, He is the creator and the and the isthecreator meaning, He -1- 3) n as the inner self and controller ofall, n astheinnerselfandcontroller B RAHMAN the self of the sentient and the of thesentient the self thvEkaseshE sathi, sathi, thvEkaseshE

IS

CALLED

THE

Therefore Brahman is the material and efficient cause. materialandefficient Therefore Brahmanisthe andomnipotent. sarvashakthi,omiscient sarvajna beings, insentient and sentient who is explained todenoteonlytheBrahman oftheworldare totheorigin chapterallvedantatextsthatrefer the of pAdhAs In thefour ARE S SARVAVY UTHRA

EXPLAINED -29-E A T HE KHY TH .

E END NA A N

OF SARV T ADH HUS

THE E

ENDS VY

FIRST IKA A KHY

THE

RA ADHYAYA A

TH N PRAKRTHYA 135 AM A VY chEthanAchEthana vilakshaNah, different from vilakshaNah,differentfrom chEthanAchEthana

-1-4- 8 A OF KHY S RIBHASHYA DH A TH IKARA A H - 1-4-29B N

OF AM R . AMANUJA Y

THIS

ALL

TEXTS

sadagopan. org sadagopan. org In BhagavathGitaalso we havethedeclar inthem. waters andplacing Hisseed creating the fromthedarknessandLordcr others came and unmanif originated theLord,self This means, Eva sasarja Adhou thAsuveeryamapAsrjath.’(Manu.1-5-8) apa prajAh, viviDHAh sisrkshuh chasarirAthsvAth sOmiDHya thamOnudhah prAdhurAseeth vrtthoujAh mahAbhoothAdhi avyakthOvyanjayan idham; ‘thathah svayambhoorbhagavAn say this bhootham, thamO ‘Aseedhidham Manusmrthi thefollowi in obsolete. Wefind of to acceptthesmrthi worldand cause ofthe isthe that Brahman doteach thatofManu like smrthis suthra.The refuted bythe is This view it have tobeinterpretedaccording theKapila otherwise As happiness. the pathto Kapilasm karamkAnada onlywhereas relevance to purpo main saying thatthe by opponent by the in therearearguments that ofManu like smrithis inthe that objection possible The asauthoritative. hastotaken which explainsthethatthvas passages. Herethemeaningofvedanthatext when ther this viewcanbetrueonly aside. But Itistruethatifthe material causeoftheworld. bysageKapilaclearlyshow smrthi the sankhyan textsand elucidating thesruthi of purpose textsservethe thesmrthi arguesthat The opponent willbehaving noscope. otherwise someothers If itisclaimedthattherewouldbenoscopefor 2-1-1 smrthyanav akAsadhOshaprasa S in ordertorefuteallargumentsagainstthis.Firs in of sentientand of theworld auspicio andpossessorofinfinite imperfections means ofcognitionandalsofrom other and known fromperception matter fromtheinsentient isdifferent and thatBrahman chapter ithasbeenshownthatBrahmanisthesubjectmatterofallVedantatexts In thefirst S F UTHRA MRTHYA IRST

-1- PADHA DH IKARA

N S AM RIBHASHYA - 2-1-1 sentient beingsandtheinnerso nga ithi chEth na anyasmrthyanavakAsa dhOshaprasangATH- dhOshaprasangATH- anyasmrthyanavakAsa nga ithichEthna the sentient soul, while inand in. Brahman, who is free from sentientsoul,whileinandin.Brahman,whoisfreefrom the world existed in the form of darkness,’ and continues to andcontinues of darkness,’ the form in worldexisted 136 - SECOND ation ‘aham sarvasya prabhavah matthah sarvam sarvam ‘aham sarvasyaprabhavah matthah ation e is no ambiguity in the meaning of the sruthi of the meaning in the e isnoambiguity t the view of sankhya is taken up and refuted. upandrefuted. sankhya istaken the viewof t smrthi will be meaningless the vedantha texts thevedantha bemeaningless smrthi will us qualities, has been understood as the cause asthe beenunderstood qualities,has us smrithi is contrary tothesruthiithasbeset smrithi iscontrary certain smrthis (like of sankhya) it is not soas (likeofsankhya)itisnot certain smrthis favour of the causality of Brahman is set aside isset ofBrahman ofthecausality favour s that praDHAna, the primordial natureisthe theprimordial s thatpraDHAna, rt of these smrthis is dharma and hence has andhence is dharma smrthis ofthese rt s isnotexplicitandhencetheKapila smrthi eated from His body all these beings, first first His bodyallthesebeings, eated from est, madethisentiremanifest.Thegreatand Kapila will result in their beingrendered Kapila willresultin ng passage: Beginning with the words words withthe Beginning ng passage: rthi deals with the metaphysical and shows metaphysical and deals withthe rthi

ADHYAYA ul of all. Now chapter has begun chapter has ul ofall.Now

46) svakarmaNAtham abhyar thatham sarvam idham of theSupremeself. all theworksonlyasworship aresa ofManuwhich that Even thesmrthislike whic such asKapilasmrthi to theworks the of thepurport elucidating and reliablepersons But ofcognition. means other perception and knowledge becausethesubjectmatte with limited meanin the it istruethat Ramanuja saysthat validity. be ofno gunas.IfKapilasm ofthree constituted prakrthi manifests asthe worldfu who eternal andinfinite, he Athm answers ‘nArAyaNOjaganmoorthirananth whom allthis in objectsarecreatedand immovable proceeds”. InMahabharathaBhishmawasasked,fr (BG.7-6) meaning “Iamtheso pravarthathE’, Kapila. Hence, Ramanujaconcludesthat thetheo Kapila. Hence, but yogicperception Manu andothersalsohad B S the truth, his view must be true. The next suthra answers this. true.Thenextsuthraanswers be viewmust the truth,his sayssinc cannot beaccepted.Buttheopponent to opposed asbeing cannotbe accepted , meansisthatjustasthema What Ramanuja materialistic viewofthe mostco the as mentioned being Brahaspathi inacco be interpreted vedanta textshaveto ascompet mentioned on thebasisofhisbeing What thepassagemeansisthis:Ifsmrthiof vyavasTHApana prasakthEhithi” lOkAyathEna sruthyarTha thathpraNeethEna samkirthanAth nidharsanathvena jnAnAnAm brhaspat nyAyyamithi--thadhasath; THApanam samkirthanAththat kapilasyaApthathayA Ramanuja concludesbysaying self. tothesupreme an offering actually other world, inthisand getting result Soeven maya istranscended. own worksthis EthAm mAyAm AthmavimukthayE, following text originate andbywhomall are pervaded,th UTHRA ECAUSE whichmeans,manachievesthehighestby -2-

OF ITHR

THE ‘yaih svakarmaparaih nATHa narairArADHithO bhavAn, thE tharanthyakhilAm tharanthyakhilAm bhavAn,thE narairArADHithO nATHa ‘yaih svakarmaparaih E

SH NON A M smrthi composed by him should be held as being authoritative as well. asbeingauthoritative byhimshouldbeheld composed smrthi

PERCEPTION

CHA

ANUPALAB ’ meaning, by those who worship you, Oh Lord, with their withtheir you,OhLord, worship thosewho by ’ meaning, h are opposed to the vedanthic view. view. h areopposedtothevedanthic

OF “yadhuktam ‘rshim prasootham kapilam’ ithi ithi ‘rshimprasoothamkapilam’ “yadhuktam 137 DHE

OTHERS emphasize the performance of the same works as as performance ofthesameworks emphasizethe hsmrthyanusArEN a vEdhAnthArThavyavas avEdhAnthArThavyavas hsmrthyanusArEN there are many smrthis composed by competent smrthis composed there aremany g of vedanta texts are not understood by those by those understood arenot g ofvedantatexts the smrthis which enjoin the various works for variousworksfor enjointhe which smrthis the rough his own actions. In vishnupurana the actions.Invishnupurana rough hisown mpetent and wise person, the atheistic and theatheistic wise person, mpetent and H rthi is taken as authoritative these smrthis will taken asauthoritativethesesmrthiswill rthi is Kapila is to be accepte Kapila istobe id todealwiththekarmakandatheyinculcate ent in the svethasvathara upanishad and the and the upanishad inthesvethasvathara ent rdance with it, then, it would follow that rdance withit,then,itwouldfollow they did not come tothesame conclusionas they didnot e Kapila by his yogic perception hadintuited Kapilabyhisyogicperception e ry of Kapila is based on misconception. misconception. basedon ofKapilais ry hEh sruthismrthishu sarvEshAm athisayitha athisayitha sruthismrthishusarvEshAm hEh urce ofeverythingandfromMe rther it is said that from Him the unmanifest worshippingHim,fromwhomall beings chya siddhim vindhathi mAnavah, ’ (BG. 18- mAnavah, ’(BG. vindhathi chya siddhim - 2-1-2 terialistic and atheistic view, that of the of the view, that atheistic and terialistic vedantic texts and there is no need to resort need is no texts andthere vedantic merges back at the timeof annihilation and r of those texts, beingBrahman,isbeyond r ofthosetexts,

the vedas, similarly the Kapila smrithialso similarlythe thevedas, OF om where is this universe of movable and is thisuniverseof om where A sanAthanah’, that it is Narayana, the Narayana, the is thatit A sanAthanah’,

THE ‘yathah pravrtthibhoothAnAm yEna ‘yathah pravrtthibhoothAnAm

VIEW

d as being authoritative d as being authoritative

sadagopan. org sadagopan. org ofsmrthyaDHikaraNam is theend This H praDHAna of sankhya. praDHAna etc. example ofpotandclay, gold andornaments shown throughexperience thatthecauseisnot theconcep of itself,getsbound,with beingmaster not soul, theindividual bhOkthrbhAvAth, baDhyathE ‘and’aneesaschAthmA helplessness. in immersed individual self tree the In thesame aneesay ‘samAnEvrkshEpurushahnimagnO perception not onlyknownthrough difference is omnipotent, free fromimperfections and possesse contrary impureand full ofsorrow,insentient, of theworld. prove thatBrahmanisnotthecause reasoning,to tharka, opponentto Herethe suthras. arepoorvapaksha and thenext suthra This scriptures also. the from known is andthis the cause be cannot it, Brahman to of contrarynature World being S VILAKSHA karaNam. ends theyOgaparthyukthyaDHi whichisalsobasedonerror,canno Hence, yoga, liable totheinfluenceofrajasandthamas. thesmrthi,namely 4. Theonewhoexpounded the world. andthecause of qualities isnottheBrahma cause only theefficient who is not brhm becausetheselfis contrary tovedas, Isva self andthe meditation onthe of 3. Theyoga cause. 2. Isvaraiscitedonlyastheefficient as thecauseofworld. ismentioned Brahman 1. ThepraDHAnaandnot for reje following reasons This view is refutedvedantic texts. by the suthra tobeinaccordancewiththe andproclaimed byHiranyagarbha because itwaspropounded as thissm it recognizes much as to beauthoritativeinas The doubtthateventhoughthesankhyasmrthima S Y UTHRA UTHRA O ERE GAPRATHYUKTHYA

BY -4- -3-E

N THE NA ATHV TH

VILAKSHA YOGA E ADH NA

Y IS DH O

IKA REFUTED cting theyogasmrthi. GAH N I

ATHV RA

KARA

PRATHYUKTHAH N AM A N

TH - 2-1-3 AM

ASYA

138

THA Isvara, as the one who directs pradhAna andalso pradhAna astheonewhodirects Isvara, A sochathi muhyamAnah, (Svet.4-7) muhyamAnah, A sochathi rthi is also based on error. Ramanuja gives the Ramanuja givesthe onerror. is alsobased rthi Athmaka, ensouled by Brahman, and the Isvara Athmaka, ensouledbyBrahman,andtheIsvara but also from the scriptural textslike the scriptural alsofrom but sorrow grieves, being overpowered by hisown being overpowered sorrowgrieves, n of vedanta, endowed with infinite auspicious infiniteauspicious of vedanta,endowedwith n - 2-1-3 Hiranyagrbha is himself a created being and a createdbeingand ishimself Hiranyagrbha t be used to support the vedanthic texts.Thus thevedanthic be usedtosupport t Therefore the cause of the world can only be Therefore thecauseofworld can only be t of being anenjoyer. (Svet. 1-8) As it has been been of being anenjoyer.(Svet.1-8)Asithas t THA ra as outlined in the yoga smrthi is avaidhic, to, who, to the vedantin, is omniscient, to,who,tothevedantin,isomniscient, The reason given for this is that the world is The reasongivenforthisisthatthe y berejected, theyogasmrthi canbetaken different from the effect in nature by the innature theeffect from different d of infinite auspicious qualities. This qualities. d ofinfiniteauspicious THVAM

CHA

SABDH ATH- 2-1-4 in the world and hence brahman cannot be the material cause. bethe cannot and hencebrahman in theworld blissas knowledge and defects, having free from effect, becausetheessent cause andtheworld, the inBrahman that persists characteristic is the sattha,existence the that be argued cannot ot itfrom the causeandeffectwhichdistinguishes fromthe in whichcasetheeffectwillnotdiffer be simila Of coursetherecannot ofcauseandeffectbetw show therelationship which mutual dependence Brahman, isbasedon things andbecaus presentininanimate sentiency the sruthi the through is established of Brahman thecausality thatjustbecause say woman. T whichisneverexhi Tohavepotency not sentient. Sincethesentiencyisnotpresentin nonexistence. whensome answersthat this thepoorvapakshin To beings. andinsentient betweensentient and thisisthedifference manifest is not swoon it not correct.Eveninthecaseofpotetc,sentiency inse being that theworld effect, andhencesaying determined on basis the texts of sruthi sentienc being ofBrahman the causality that anargumentbythevedantin presupposes The opponent ‘fire.’ and words‘sprinkling’ betweenthe incompatibility thesentence‘sprinkl instance, For the words. of inthemeaning compatibility is intervals. YogyathA long not with and succession in quick means thatasentencewillbe juxtaposition which a meaningfulsentencewithoutsomeotherword otherword sentencewithout meaning ofa convey the above mentioned conditionsfor andanupalabDHi,noncognition. presumption arthApatthi, namely, upamAna,comparison, threemore, cites thoughadvaita visishtadvaita, generallymeans verbal testimonywhich ofcognition valid means to Now itrequiresalittleexplanationas provedbytharka. andhencethesearetobe yOgyatha, compatability and proximity sannidhi, as avalidmeansofcognitionrequiresthr in replyto latersuthra full verseina the quotes else. (Actua itandnone reasoning, understands nEtharah’, vedha saDharmam anusanDHatthE explained inaccordancewiththarka.He pramANa becauseofitscontentbeingsomethin other of any independent tobe is said thescripture saysthatthough poorvapakshin the Further , namely, Perception-prathyaksha, Inference- anumAna and Sabda- Sabda- and anumAna Inference- Perception-prathyaksha, , namely, rity of all the characteristics of all thecharacteristics rity validity. AkAnksha,expectancyis 139 what these three conditions mean. Thereare what thesethreeconditionsmean. ee conditions,namely, AkAnkshA, expectancy, een two things which arebasically different. een twothingswhich the vEdha, accepted by both sankhya and both the vEdha,acceptedby cause buttheessentialchar cause quotes from Manusmrthi ‘yastharkENa Manusmrthi‘yastharkENa from quotes His nature and the Lordship are all not found found areallnot Lordship the natureand His this). Moreover thesast this). Moreover y must be present in the world, which is the isthe in theworld,which present y mustbe Of these, the sabdhapramANa requires the requiresthe sabdhapramANa Of these,the lly this is only half the verse and Ramanuja andRamanuja halftheverse is only lly this is presentbutasinthecaseofdeepsleepand bited is like the procreative power of a barren power ofabarren procreative bited islikethe meaningful only when the words are uttered only whenthewordsare meaningful g beyondthesenseexperience, ithastobe es with fire’ is not valid because of the of the because isnotvalid es withfire’ ial characteristics’ of Brahman such as being Brahman suchas of ial characteristics’ only who investigates dharma by means of dharmaby investigates only who the inanimate objects it proves that theyare objectsitprovesthat theinanimate ntient itcannotbetheeffectofBrahmanis cannot be ascertained. It is not possible to notpossible It is be ascertained. cannot thing is always absent it only proves its isalwaysabsentitonlyprovesits thing her things as clay is distinct from gold. It gold.It from asclayisdistinct her things e it is present itprovesthecausalityof e itispresent denoting their connection. Sannidhi is s. example, ’ a cow, a horse a man, ’ is not ’is man, ’acow,horse s. example, between the cause and the effect cause andtheeffect between the the inability of a word to to of aword theinability hra, verbal testimony, hra, acteristic persists in in persists acteristic three three

sadagopan. org sadagopan. org next suthrareplies. abraveeth’ theearthsaidtohim,‘ApOvAakAm as‘thamprthivee textssuch the asin things insentient tothe isattributed that sentiency There isafreshobjectiontotheviewofsankhya partofthecausepersistsineffect. the insentient di webcomingout.Butpoorvapakshin insentient the spider sentient or fromthe cowdung from being, orthescorpionoriginating sentient of the out coming insentient, whichare hair andnails, caseofthe different natureasinthe therelation may bearguedthat It oneness. inthecaus nonexistent If theeffectissaidtobe S fromBrahman. originated couldhave fromBrahman, to bedifferent Butitisnotsointheex in theeffect. be present thecharacteristic contention oftheopponent therela only has both in part insentient that the seen tooriginatefromhoneya is as worms not correct.Intheworldthereareex Brahman is cannotbethecause thatBrahman The argument B S cause. is thematerial praDHAna hence and provedfromthescriptureandreasoning whichhasbeen causeofit, cannot bethe th since bysayingthat concludes The opponent organs. thesense of deities presiding theno airandentered thevital became the wind mouth, the the speech andentered Fire became nAsikEprAvisath, ObhoothvA vAyurprAN Adhi prAvisath, mukham bhoothvA ‘AgnirvAg Aranyaka inAithrEya elements. Also 2) wherefire,waterandeartharedenotedasdeit 6-3- ’(Chan. dhEvathAh, thisrO imA such as‘hanthAham passages in thescripture It isfound deities. presiding the isto But thereference S UTHRA UTHRA UTHRA UT

IT

IS -7- -6- -5-

SEEN DHRSYATH ASADHITHI ABHIM

TO A

NIVY BE E

SO CHETH

THU APADH . -2-1-6 , NA ship ofcauseandeffectisseen E SASTHU , PRATHISH 140

nd thescorpionfromcowdung.Theexplanation VIS thyaschkshurbho othvA akshinee prAvisath, prAvisath, akshinee othvA thyaschkshurbho which distinguishes the cause from others must must others thecause from which distinguishes tionship of cause andeff of cause tionship amples cited. So the world, even if it is assumed is assumed it if So theworld,even amples cited. E sun became the sight and entered the eyes and theeyes sun becamethesightandentered e world consists of insentient beings Brahman beingsBrahman insentient of world consists e E strils, where the fire, sun and the wind are the strils, wherethefire,sunandwindare ies which means the presiding deities of these of these deities thepresiding means which ies ayantha, ’ the waters desired, etc. To this the ’thewatersdesired,etc.Tothis ayantha, amples of the cause andeffectbeingdifferent amples ofthe e, no, it is only denialofsimilarityandnotof no,itisonly e, SH sagrees, sayingthateveninthesecasesonly put forward now. In the scriptures it is seen put forwardnow.Inthescripturesitisseen DFHAM A of the world becauseitisdifferentfrom of theworld NUGATHIBHY A THRA in the world between things of the worldbetweenthingsof in

THV A M A ect is wrong. As per the the is wrong. Asper ect -2-1-5 TH -2- 1-7 significance of the scriptural texts which are of thescripturaltexts which significance thereal understand who donot ofthose onthepart reasoning is onlyakutharka,malicious of brahmana bhava thesarira-sariri To saythat Brahman. affect anddonot beings insentient and world ofsentient changes areonlywithrespecttothe who is the inner self. When Brahman expands and self.WhenBrahmanexpands the inner who is youth etcbelongonlytothebody,imperfect arenotfoun and theattributeslikejoysorrow of thebodyli Thedefects states. different in two tothesoul and the of thebodydonotadhere causalityofBrahmanis the are notvalidinproving world donotaffectBr ofthe The imperfections N S world willfindaplaceinBrahman. Hence thesarirasariribhavacannotbeaccepted body. notconstitutehis by asentientbeingdo obeythewillofth dead doesnot is injuredor soulandexistsforits sentient whic that is body that the said be it Nor can cannot have toenjoyanyexperienceHe indhriyas andgraspswithoutfeethands,sees, moves (Svet.-3-19)He akshuhsrnOthyakarNah, javanOgrheethApasyathyach body ‘apANipAdhO while Brahmanisfreefromkarma.Vedantatexts will affectBrahmanalso. of Brahman as thebody Ifit because, theveryrelationshipisuntenable. affect the body donot ofthe the imperfections between body-soulrelationship claiming the saystheopponent.This meaningless, will become all thevedanthavakyaslike‘yassarvajnahsarva imperfect effect. Inthatcaseallthe one withthe th admissible. Indissolutiontheeffectbecomes dissolution thecausebeco time of the Since at S of the cause and effect. Brahman is the causewh andeffect.Brahmanis of thecause thetwoisdeni similaritybetween it isonlythe notexistentinthecause,says the effectwas differentre though and theBrahman, If theworld which is not different from Brahman in reality. Brahman different from which isnot UTHRA UTHRA OT

SO . -9- -8- BECAUSE NA APEETHOU

THU

OF

DHRSHT

EXAMPLES THADVATH A use, (that is seshathva) says use, (thatisseshathva) NTH .

A PRASANG BH A 141 V A e soul inside and the puppets which arecontrolled thepuppets e soulinsideand h is subservient and controlled by the will of the ofthe bythewill and controlled issubservient h TH same entity can remain with and without defects andwithoutdefects same entitycanremainwith A ahman and the contention that the vedanta texts contention thatthevedanta andthe ahman Brahman andtheworld thatas explaining soul, those of the world do not touch Brahman, the worlddonottouchBrahman, soul, thoseof ed asanessentialrequisiteandnottheoneness ed nd the world is not appropriate, says Ramanuja, saysRamanuja, not appropriate, is the world nd vith’, ‘apahathapApmA, vijarO vimrthyuh’, etc vith’, ‘apahathapApmA,vijarOvimrthyuh’, causeitbecomes isthe e causeandifBrahman mes the effect the causality of Brahman isnot thecausalityofBrahman mes theeffect substantiated by logical reasoning. There are There by logicalreasoning. substantiated ions of the world willa ions oftheworld opponent. But this suthra refutes itsayingthat, refutes thissuthra But opponent. ke old age, disease etc are not found in the self found intheself ke oldage,diseaseetcarenot TH is assumed to be so, the defects of the world, ofthe be so,thedefects isassumedto hears withouteyesandears.has no SinceHe - 2-1-9 a body which is the seat of enjoyment. ofenjoyment. istheseat a body which a asnothaving also clearlydescribeBrahman ions of the world do not belong to Brahman ions oftheworlddonotbelongtoBrahman d in the body. Such as the state of childhood, d inthebody.Suchasstateofchildhood, and if it is accepted the imperfections of the and ifitisacceptedtheimperfectionsof lated ascauseandeffect not correct. It is seen that the imperfections notcorrect.Itisseenthattheimperfections Moreover sarira is the result of karmaphala resultofkarmaphala sarira isthe Moreover contracts by creation contracts by

ich is modified into into modified ich is ASAMANJASAM difficulty, he says, cannot be got rid ofby gotrid be says,cannot he difficulty, the poorvapakshin. The body which poorvapakshin.Thebody the - 2-1-8 dhere to Brahman. Then Then toBrahman. dhere and dissolution, these these dissolution, and the effect, the world, the effect,

it wouldmeanthat

sadagopan. org sadagopan. org toHim. whichistotallysubservient and His purposes itfor and supports beings insentient and ofsentient whole universe since thesoulhaslefta to becalledassuch fit etc. are fire of heat obstructed as is of control power bodythe injured byit.Inthe soulandcontrolled of that forthepurpose soul, tobeused asubstanc be definedas is to body Therefore the curse likethatofAhalyaandothers. of joyandsorrowalways, as canbeseen inthe inthem have noplace vital breaths life, thefive sourceoflife which thefivevitalbreathsare tocitepradhAna asthecause. of fiveelements manifestations of is notmade no definition sincethereis not satisfy this definition. Thesarira of the re Thedeclarat saysRamanuja. not correct, is opponent bythe given fruitofactionsas of the enjoyment as theinstrument The definitionofbody Narayana whois Lord Thisisthedivine 7), (Subal. EkonArAyaNah, dhivyOdhEva hmAapahathapApmA ‘Esha sarvabhoothAntharAt upanishadalso Subakla In bhava ofBrahman. and eachsentient enumerates soul isthebody, soul individual sariram,whoisinthe yasya Athma thishTan---- with ‘yahAthmani andending 3-7-12) inner self,‘(Brhd. earthasits Hewho isin (Brhd.3-7) sariram, ---Yasyaprthivee thishTan ‘yah prthivyAm from passagesbeginning upanishad the to prov scriptures enough evidenceinthe the changesandhence cannot causethem.Ifon on superimposition to the worlddue and createthe whoischangeless. be duetochangesinpurusha oran it theveryexistenceofprakrthi purusha. Is what exactlycausesthesuperimpositionofth ithivivechaneeya kim rupam prakrthisannidhAnam ahethubhootham prakrthidharmAdhyAs chinmAthra rupasya Ramanuja asks,‘nirvikArasya him, while duetothe bound gets turn inhis purusha, who purusha issaid the world.PraDHAna,thatis,prakrthi,is said to be chinmAthra intheview discrepancy out the points suthra This A S UTHRA LSO

BECAUSE -10- SVAPKSHAD

OF

DEFECTS

H O karma for them. The body assumed by the supreme self inHis supreme self bythe karma forthem.Thebodyassumed SH

elements and hence the body cannot be said to be a combination to beacombination said be thebody cannot andhence elements OF A

THE CCHA

POORVAPAKSHA - 2-1-10 free fromevilandtheinnerselfofall. 142 obstructed by external agents. A dead body is not Adeadbodyis obstructed byexternalagents. similar passage is found ending with ending similarpassageisfound e the sarira-sariri bhava. In BrhadhAraNyaka BrhadhAraNyaka sarira-sariribhava.In e the nd it is only a congregation of matter. Hence the the matter. Hence of is onlyacongregation nd it , pure intelligence free from all changes. Now, all changes.Now, freefrom , pureintelligence . Nor or is cause ofindhriyas the the body abode Again the body can neither be definedasthatof neitherbe Again thebodycan case of body of stone or wood acquired through case ofbodystoneorwoodacquiredthrough leased souls also fall outside the scope of this ofthis leased soulsalsofalloutsidethescope y modifications in it or in purusha. It could not not Itcould inpurusha. initor y modifications constitutes the sarira of the Lord, who controls who controls the sarira ofthe Lord, constitutes to create the world by the mereproximityof to createtheworldby e which is in subordinate relation to a sentient relation toa subordinate e whichisin because inthecaseof insentient entityanddeclaresthesarira-sariri The prakrthi is said to undergo modifications modifications The prakrthiissaidtoundergo of sankhya that the praDhAna is the cause of isthecause thatthepraDhAna of sankhya e attributesofprakrthionthechangeless superimposition of the gunas of prakrthi on of prakrthi gunas ofthe superimposition as its inner self and of whom the individual self andofwhomtheindividual asitsinner the purusha and therefore it is the effect of is the thepurushaandtherefore it the otherhanditis mere existenceof m.’ This means, it has to be made clear made tobe has means, it m.’ This ion of earth etc as the sarira of Isvara does ion ofearthetcasthesarira

VIEW

the, though they have have they though the, E 1-12 rational. is not release becauseofthepermanentexistencepr proximity thatcausesthesu prakrthi andits B is said that this has already been answered in the earlier suthra ‘sambhOgaprApthirit hi chenna hi ‘sambhOgaprApthirit earlier suthra alreadybeenansweredinthe this has that is said like theindividualsoul beembodied bodyhe will ifBrah is that oftheopponent The argument THE I S B the vedas. different ineachandhenceallare to refutedbeingcontrary creation are beingbasedonthecausalityof against sankhya, anytheory that merereasoningcannotestablish All theotherschools,namely,nyAya,buddhism, ja B S SISHT T tothescriptures. beingcontrary sankhya istobedismissed accordance withthescriptures.’Hence,conc on it,in whocansupporttheteachings ofthershis healoneknowsdharma, the poorvapakshin) nEtharah’, (the vedha sadharmam anusanDHatthE which says‘ArshamDharmOpadhesamchav authorit only thesasthracanbe perception transcend thesensory matters which opponent.In beoutdonebyacleverer ability canalways onreasoning theory dependent Any this. refutes suthra this but ofargumentation different way a schoolscouldbequashedbyadopting thecriticismsofother claimsthat The opponent ARGUMENTS S aside. have tobeset and sankhya aremutuallyconflicting ofalltheotherscho arguments defective. The established the causeofworldas is Brahman S F UTHRA UTHRA UTHRA UTHRA ECAUSE H Y HUS VEN

IT

O THIS

INDIVIDUAL KTHR IS A

ENDS IF

PARIGRAH SAID

-13-E -12- -11- -14-

THE IT

OF A

THARK IS

GOTHR

PATHYA VIKAJSHA

ANYATH

THAT THE

DEFECTIVE

TH REMAINING SAID E

ADHI SELF DIFFICULTY NA

A BEING A THAT PRA DH PAT A

N SISHT , ANUM NO ATHV K

IKA

THISH

TH

REASONING THE

ARA THE SYSTEMS . A

AS E RA E PARIGRAH ADH N H

DISCREPANCIES YAM

CANNOT N CAN TA ENJOYER

AM AVIBH AM N

IKA -2- 1-4

ITHI OF BE A -2-1- 5 ( DHAPI

A OF RA PHILOSOPHY SEEN

A 143

BE GASCHETH

CHETH WILL N

API SANKHYA ative. Ramanuja here quotes from Manusmrithi Ramanujaherequotes ative. ludes Ramanuja, the praDHANakAraNavadha of ludes Ramanuja,thepraDHANakAraNavadha

SURMOUNTED AM man has the sentient andthe insentient asHis hasthesentient man - 2-1-11

perimposition, there would be no question of be noquestion perimposition, therewould

IN ols like nyayavaiseshika, buddhists, jaina and jainaand buddhists, ols likenyayavaiseshika, VY akrthi near purusha. Hence the sankhyan view view thesankhyan Hence akrthi nearpurusha.

atoms, thenatureofatomsandprocess

and will be the enjoyer of joy and sorrow. If it sorrow. If and willbetheenjoyer ofjoy and . MAKE by sruthi because the reasoning of sankhya is sankhya of because thereasoning by sruthi against that of the vedas. Although these are of thevedas.Althoughthese against that CAN

edhasAsthra aviroDHinA, yas tharkENa aviroDHinA, yastharkENa edhasAsthra

E THE A inism etc are also refuted by the argument inism etcarealsorefutedbytheargument VAM KHY same text partly quoted at the outset by outset by text partlyquotedatthe same

-

BE

AND B

ARE WORLD SY A

RAHMAN API RESOLVED THAH A

OTHERS LL ALSO

. ANIRM O . 2-1-13 KAVATH

EXPLAINED

NON O )

BY KSHAPRASANGAH

- DIFFERENT DIFFERENT - 2-1-14 .

FROM -2-

sadagopan. org sadagopan. org theory of causality of pradhAna of sankhya alone is valid. sankhya aloneis of ofpradhAna theory ofcausality ofthe theimperfections gold andornaments, material cause,thenature ofcauseandeffectbe heleavesthebodythereisno sorrow butwhen heart. But Brahman having a body like thejiva abodylike having heart. ButBrahman inthe meditatedasbeingwith toBrahman ‘(BS. 1-2-8)itwasonlywithreference visEshyAth, priyApriye sprsathah, priyApriye sathah priyApriyayOh sasarirasya ‘na havai will ariseasinthecaseof ’ that as long as the soul is inthe ’ thataslongthesoul “Lakshmana Muni at Thiruvallikkeni” MuniatThiruvallikkeni” “Lakshmana individual self. This has been confirmed by the sruthi also saying sruthialsosaying bythe self.Thishasbeenconfirmed individual 144 contact with joy and sorrow.Brahman beingthe contactwithjoy the contingency of experiencing joy andsorrow of experiencing the contingency world willaffectBrahman also.Thereforethe ing thesame,asincase ofmudandclayor apahathirasthi, asariram vA va santhamna vAvasanthamna apahathirasthi, asariram body there is no escape from joy and body thereisnoescapefromjoy

and the cloth is one while the threads are many. and theclothisonewhile thethreadsare the lu innumbers, difference 6. sankhyAbhEdha- -theformisalsodifferent. 5. AkArabhEdha 4. kAlabhEdha-thecausebelongstopa by pot. constructed forboth 3. kAryabhEdha-thepurposeisdifferent Soaretheclayandpotetc. different names. 2. SabdhabEdha-thecause,thanthu,thethread different concepts. aretwo thecauseandeffect 1. BuddhibhEdha from itscausearegivenasfollows: The oppositetothatofsankhya. is diagonally According tothenaiyayaikasca is takenup. raNam. ends thebhokthrApathyADHika changesthecomparis imperfections and free from bhramathsAmarthya chAmarahdhOsh His powe bythedefectsofworld, touched allcomforts andgiven beingfanned discomfort in anuncomfortable just asaprincestaying ’ adhEhah, vyajanAdhyavaDHooth pradhEsEvarthamAnah ‘yaTHAloke rAjaprachuradhantha point. illustrate this to from DhrmidabhAshyakAra Ramanuja quotes by them. not affected th embodied likethem.Likewise me the kingisnotaffectedbypunishment of body, Heisnottheenjoyer His universe as gross subtleand havingthe eventhough fromkarma resulting nobondage karma andhence not dueto and caused bymeritanddemerit and Brahmanaswe experience can see fromthe that the suthrasaying is refutedby This view Brahman is the material and efficient cause of th of cause is thematerialandefficient Brahman After answeringthecriticismofsankhyath ‘A T S A UTHRA RAMBHA HE RAMBHA

NON -15- - NADH N DIFFERENCE THADHANAN AM . ’ IKARA N

IS

AM YATHVAM

KNOWN -2-1-6 e Lord also being the dispenser of e Lordalsobeingthe sookE GHOrE anarTha sankatEapi sookE GHOrE use is totally different from the effect and hence this school hencethisschool theeffectand use istotallydifferentfrom

FROM A airna sprsyathe. ’ As the sruthi vakyasthat brahman is airna sprsyathe.’Asthesruthivakyasthatbrahman RAMBHA

145 st and the effecttopresent. st and

THE sukha and duhkha.. We see that in ordinary life, ordinary life, sukha andduhkha..Weseethatin there is difference between the individual soul soul betweentheindividual isdifference there the embodiment alone. Since Brahman hasno alone.SinceBrahman the embodiment e causality of Brahman andestablishingthat causality of e arguments to show that the effect is different arguments toshowthattheeffectis r acting as the fan, ‘thaTHA asou lOkesvaah lOkesvaah fan,‘thaTHAasou the as r acting e world, nowtheviewof e fested with mosquitoes etc does not feel the etcdoesnotfeelthe fested withmosquitoes

N TEXTS mp of clay being one and the pots are many are many thepots one and of claybeing mp on withclayandgoldisnotapplicable. by his attendants, so too the Lord isnot too theLord byhisattendants,so and the effect. pata the cloth are called by patatheclotharecalledby and theeffect. . Waterisnotcarriedbyclaynorthehut ted out to his subjects though he is also heis though subjects his outto ted in the ordinary life.The joy andsorroware in theordinary A

SABDH

BEGINNING A DHIBHYAH the fruit of actions to all,is of actions thefruit

WITH Naiyayika, logicians, Naiyayika,logicians, - 2-1-15

THE

WORD

Thus

sadagopan. org sadagopan. org unreal because it is identical withBrahma unreal becauseitisidentical The perception ofth two. of the of cognition It couldnotbearguedthat theperceptiondenies and whom?’ another, sees thereone is plurality Where there (Brhd.2-4-13) thathkEnakampasyEth. abhooth Athmaiva bhavathithadhitharai ‘Yathra hidvaithamEva thereisnoplurality,’ (Brhd.4-4-19) kimchana, ‘’nEha nAnAsthi true, allthishasthatasselfandis (Chan. 6-8-7) sarvamthathsathyam, idham ‘EthadhAthmyam world areunrealasBrahmanaloneisreal. areunrealbutstrict real andtheeffects,potetc. thatthecaus saysthatonlytoshow further Advaitin indefinable. anirvachaneeya, or sadhasadhvilakshana, thesenseofanon-existingthinglike not unrealin be real.Similarlythecause, Brahmanaloneisre only theclayetcwhichpersiststhroughoutwhile are provedtobeunreal by latersublationtheth that whilein said unreal. Itcannotbe the worldis forms, similarly,thea etc. isonlynamesand is onlyanappearancedueto effect because the ‘vAchArambhaNam vikArah nAmadDHEyam mrtt vikArah ‘vAchArambhaNam nAmadDHEyam claimed inthetext the causealoneistrueas thereis and saysthat interrupts Advaitin here cause. andnotameretransformationofthe new something theclay apotexistsin producing of The potency onlythateffect toproduce has thepotentiality produce apot,na process ofweavingcan then the before notexist did which something isforproducing ifthecausaloperation that argument operation, the need of which proves thatth which proves of operation, theneed in theca effect exists if the this meansisthat it manifestation of if theeffectisindependent anotherma asmanifestationrequires manifest, then inth existent whichiseternally If theeffect of transformationthecauseintoeffect. process If thecauseand 7. KArakavyAparavyarThyam- n as could be seen by texts such as beseenby textssuchas n ascould 146 This is confirmed by the texts such as such thetexts by confirmed This is ttribute less Brahman alone is real and the effect, ttribute lessBrahmanaloneisrealandtheeffect, identity between the causeandeffectbecause between identity use then it must be per then itmust use e cause requires acausaloperationmake it e causerequires to will beperceivedeternally.Insimpletermswhat e effect is something e effect e world does not make the individual soulalso individual make the does not e world but when all became th butwhenall which it is capable of. What they mean is this. is capableof.Whattheymeanthis. which it ly speaking even the causal substances in the inthe the causalsubstances ly speakingeven ings of the world arenotsublated.Sinceitis ings oftheworld avidhya. As the clayaloneisrealandpot avidhya. As al and the effect the world is unreal. But it is is unreal.Butit theworld al andtheeffect this because the sruthi is the stronger means is the stronger thisbecausethesruthi tharam pasyathi,yathrathuasya sarvam which thecaseofshell-silverandrope-snake the effects like pot are destroyed, it is said to said to it is the effectslikepotaredestroyed, but the pot produced, that is,theeffect,is produced, the pot but effect are one then there is no need of the the of isnoneed there one then effect are the horn of a hare and hence it is said to be tobe the hornofahareandhenceitissaid iyayaika replies that it is not so. The cause cause itisnotso.The that iyayaika replies e aloneisrealitsaidthatclayetc areonly nifestation it will run into infinite regress or or regress nifestation itwillrunintoinfinite hikEthyEva sathyam,‘ (Chan. 6-1-4) sathyam,‘(Chan. hikEthyEva ceived without the causal ceived withoutthe produced anew. To the To the produced anew. e selfe how one will see

because if there is a later declaration by someau because ifthereisalaterdeclaration of anysubl be trueonthebasisofabsence asitisbased isundifferentiated, that Brahman scri of the knowledge the based on is it vain as scriptures alsobelongtotherealmofavidhyaa unreal then is If everythingelseexceptBrahman real only. selfare aswellthe individual otherthings thepotsand place andtimehence at thesame is sublated unrealonlyifit is Athing permanent. not being showsits butitonly is unreal that it perceive different time.And,thequalityofbeing pr does not andtime one place in the absence says sound, isnot anddestructible it isperceived aloneisrealbecaus thatthecause The argument effect on thebasisof the unreality of the effect. the from is different thecause that tocontradict There canbenovalidargument knowledge. by avidhya isaffected and seesplur self-illumined, contrary tothesruthis.Moreoversaythat is which avidhya, of theabode be itwould then is Brahman it If avidhya. of theeffect itself soulas Itcannotbetheindividual is insentient. totheindividua or due totheavidhya reflection is whether illusion of the Advaitin isquestioned duetoavidhya. because ofthelimitingadjuncts from Brahmanandnotdifferenteachothe avidhya. namely medium, of thereflecting account the facereflected,joyandsorrow,painpl asthefacesreflectedinmirror. of Brahman This isexplained awaybytheadvaitinsayingth theteacherandstude distinction between beexperi sorrow ofanyoneembodiedbeingwill here,naiyayika,says The opponentofadvaitin, dhrashtA, ’(Brhd.3-3-23) ‘nAnyathO asthi pervadingallandtheselfof in allbeings, hidden Thatselfis sarvavyAp ‘Eko dhevassarvabhoothEshugoodah andform,’ makename willenterwiththisselfand 6-3) rupevyAkaravANi(Chan. nAma ‘anEna AthmanAanupravisya its cause. real anddifferentfromthe causeand, theworld, later sublat ofany be trueintheabsence taken to nt and released and bound souls etc. souls andbound nt andreleased 147 there is no other seer. thereisnootherseer. Brahman, which is pure, non-differentiated and ispure,non-differentiated Brahman, which nd allendeavorstoattainreleasewillalso bein eclude the presence of the object elsewhere at object elsewhere ofthe eclude thepresence ptures. So is all the reasoning, put forth prove prove forth put ptures. Soisallthereasoning, the difference and the imperfections of the imperfections ofthe andthe the difference on avidhya. The vedic declarations claimedto avidhya.Thevedicdeclarations on ation but that alone cannot prove the validity validity the prove that alonecannot ation but d and destructible not the criterion for proving forproving and destructiblenotthecriterion d the existenceoftheindividuality ofthesoulis at theindividualsoulsareonlyreflections at As thedefectsofmirrorseemtoadhere ee sarva bhoothAnthrAthmA, (Svet. 6-11) (Svet.6-11) ee sarvabhoothAnthrAthmA, r and free from impurities butseemtobeso r andfreefromimpurities the naiyayika. It has been provedearlierthat Ithas thenaiyayika. enced byalland willnot besides there be any that if Brahman is the self ofall,thejoyand that ifBrahmanisthe the effect is real and different from Brahman, the effectisrealanddifferent fromBrahman, e it persists while the effect isunrealbecause e itpersistswhiletheeffect ion. Hence the conclusion is that the effect is is thattheeffect conclusion ion. Hencethe l self or Brahman. It cannot be avidhya which beavidhya Itcannot Brahman. selfor l thority that everything thority thateverything ality in itself is contrary to all valid means of iscontrarytoallvalid meansof ality initself easure etc.onlybelongtothereflectionon even the scriptural learning is futile as the learning isfutile even thescriptural In reality the individual self is not different different not selfis individual In realitythe is a void, that will be a void,that is

sadagopan. org sadagopan. org The suthra refers to the passages beginning with the word‘ referstothepassagesbeginningwith The suthra by Ramanuja. andthe rests hisargument Thus thepoorvapakshin previous form only and again when broken assumes the form of potsherds. ofpotsherds. the form assumes whenbroken onlyandagain previous form out asexistingthrough iscognised substance isorig that ifanonexistingform ofthecause the caus from is theeffectrealandnon-different ofthecause andthatal form only adifferent is Whatoriginates destruction. and origination of knowledge hasno the onewho argument of orig the causethenits in the effectpre-existed theeffect makes anddestruction that origination theargument theclay persistsinallstagesandhence but andotherforms exists aspotsherds asit andnotthesubstance, particular formisdestroyed onlythe isdestroyed When thepot old manetcaccording boy, youth, isseen Devadattha individual the same substanceas buton arenotdifferentaltogether etc ornaments pots, because the of cognition means tobetruevalid known is The clayorgoldalone This meansas follows: dhrsyanthE. hayah kAryAvisEshAscha hithibuddhisabdhAntharAd bAlah,yuvA,sTHavira avasTHAbhedhaih dhevadhatthasya athvamAthrENa buddhisabdhAnthrAdh ayah mrdhi athahthasyaiva dravyAntharathvEna; ‘mrtthikEthyEva sathyam’means‘pramA is lost even whenthenameandform it is clay only.Therefore persistsas the substance suchasfetching ofactivities For thesake from theworld,itseffect. is are knownetc.,thusshowingthatBrahman saying thatbyknowingeverythingisknown him, the fatherinstructs andwhenheansweredinthenegative, learnt allthatistobe ofthewholepassagebegi This isthepurport Brahman. ofBrahmanfromtheworldwhich non-difference truth that isthe all thisisensouledbyBrahman ‘ with passage ends vyAkaravANi and ‘ fire,’ many andcreated to become only withoutasecond’and‘ Aseeth,EkamEvaadhvitheeyam soumya idhamagra ‘ vAchArambhaNam vikArahnAmadh , I will enter along with this individual self and make names and forms,’ and the make namesandforms,’the selfand individual alongwiththis enter , Iwill EthadhAthmyam idham sarvam thath sa thath sarvam idham EthadhAthmyam thadhaikshatha bahusyAm parajAyEya thatthEjo asrjatha parajAyEyathatthEjo bahusyAm thadhaikshatha to different stagesinlife. to . Ramanujasaysthatthestatement Eyam mrthikWEthyEva sathyam Eyam mrthikWEthyEva 148 anEna rupEna AthmanA anupravisya nAmarupE anEna rupEnaAthmanAanupravisyanAmarupE one isdestroyed.HencethesathkAryavAdha,that raNyAdhEh dhravyasya samsTHAnAntharabhAv samsTHAnAntharabhAv dhravyasya raNyAdhEh nning with the question whether Svethakethu has withthequestionwhetherSvethakethu nning er etc theclayattainser etc anewnameandformbut inated it is asathkAryavAdha becausethesame inated itisasathkAryavAdha NEna upalabhyatha ithyarTHah, na thu NEna upalabhyathaithyarTHah,nathu thou art svEtha kethu.’ These texts confirm the the textsconfirm kethu.’ These thou artsvEtha ination is meaningless, says Ramanuja, is the saysRamanuja,isthe meaningless, is ination as when the clay becomes pot it gives up its it gives pot becomes as whentheclay the cause of the world and also non-different causeoftheworldandalsonon-different the as by knowing the clay all its effects like pots theclayallitseffectslikepots byknowing as a new substance is not correct. To say that if isnotcorrect.Tosaythat a newsubstance e, is not affected. It is not also correct to say It isnotalsocorrecttosay e, isnotaffected. ly another state of existence of the causal causal the ly anotherstateofexistence said that the clay alone is true as it persists persists it clayaloneistrueas the said that , theBeingonlywasatbeginning,one to change into different forms such as a refutation ofitbythe refutation suthra isexplained exists in the relation of body and soul exists intherelationofbodyand upapadhyanthE, yaTHaikasyEva thyam thathvamasi svEtha kethO, thyam thathvamasisvEtha ,’ followed by ‘ ArambhaNa,’ , it willed , itwilled sadhEva sadhEva namely namely

from Manu the text beginning with ‘thathah sv with‘thathah from Manuthetextbeginning andpur Ithihasa invisishtadvaita. synonymous andnarayanaare There was asBrahman no otherdeitythanNarayanainthebeginning, sooryah,’ sOmOna nApOnAgnirna ‘EkO havainArAyaNaAseethnabrahmAne Mahanarayana upanishad from declarationespecially theabove prove fromseveraltexts to Ramanuja quotes bl entity, ofunlimitedtranscendental will, freeof of infallible all-powerful, knowing procla withsmrthiandpuraNa All sruthialong purANas. alsoasbeing inconflict of bhEdhAbhEdhavAdhin difference betweenthecauseandeffectcannotbees ofth theoryofunreality Ramanuja dismissesthe Brahman. different from world isnot is it form nameand by cognisable gross state is thecaus andform byname distinguishable sarvasabdhAbhiDHEyam. His sarira,saysRamanuja,‘ Thus all words denote Brahman onlyasthesent Thus allwordsdenoteBrahman he willsee,bywh has becomehisselfwhat kam pasyEth, thath kEna itharampa bhavathithadfhithara iha dvaitham pluralityhere,‘ is no (Brhd.4-4-19)there nAnasthikimchana’ brahman ‘nEha ‘sarvamkhalu the effect- causeand between the theworld,thatis, betweenBrahmanand non-difference textsalsotoprovethe other scriptural Brahman whoisfreeformevilandtheabodeof theimperfectionsof hence and of Brahman body the constitutes beings andinsentient sentient of allthewholeworld theself Brahman being abhavath, thetext‘ also statedin AthmanA anupravisyanAmarupEyvAkaravANi Brahman. Then‘ from many,’ provesthattheworldisnon-different become well astheefficient ca material as ‘sath’ isthe s a Oneonlywithout andforms. without names only one wasinthebeginning beings andnonsentient ofsentient that theworld means This adhvitheeyam,sathalonewasin Aseeth, EkamEva the passage proceedstoexplain Then Ramanuja ’ (Tait.3-2) thath srshtvA thadhEva anuprAvisath thadhanupravisya sacchathyaccha anuprAvisaththadhanupravisya thadhEva thath srshtvA ’ (Brhd. 2-4-13) where there is plurality one sees another but when all but another one sees plurality ’ (Brhd.2-4-13)wherethereis ’ When the sentient and the insentient are in subtle state non- subtle state arein andtheinsentient ’ Whenthesentient chidhachitvasthu sarirathayA thatprakAram brahmaivasarvadhA chidhachitvasthu sarirathayA brahmaivasarvadhA thatprakAram iss, as the one supreme cause. iss, astheone 149 om? That is,non-differenceisonlyreal. om? That ayambhoorbhagavAn, the self manifested Lord,’ ayambhoorbhagavAn, the selfmanifested al state,kAraNAvasTHAandwhentheyarein syathi, yathrathvasya sarvam Athmaiva abhooth syathi, yathrathvasyasarvamAthmaiva econd shows that Brahman which is denoted as is denoted which Brahman that econd shows ana alsoconfirmthis,says Ramanuja, quoting , denotes that Brahmanis the self of all. This is Brahmanis theselfofall.This , denotesthat sAnO nEmE dhyAvaprthivee nanakshatrANi nEmEdhyAvaprthivee sAnO ient andinsentientbein ient the stateofeffect, use. This and the next statement’ it willed to the nextstatement’itwilled use. Thisand im in one voice that the Lord of Lords,all- Lord one voicethatthe im in beginning with ‘sadhEva soumya idham agra idham ‘sadhEvasoumya beginning with all divine attributes. Ramanujaquotesfrom all divineattributes. blemish, notconditioned the beginning one only withoutasecond.’ one only thebeginning the body cannot adhere to the soul, that is soul, thatis tothe adhere cannot the body withthedeclarationsofsruthismrithiand e world saying that in thatcasethenon- e worldsayingthat idham brahma,’ (Chan. 3-14- 1) all this is 1) allthisis (Chan.3-14- brahma,’ idham tablished. Like wise he sets aside the views tablished. Likewisehesetsasidetheviews kAryAvasThA. Hence the the Hence kAryAvasThA. gs are His modes being gs areHismodesbeing byplace,timeor anEna jivEna anEna jivEna yathra hi

sadagopan. org sadagopan. org answered bythenextsuthra. di terms andideasassuchtheycannotbemerely arekn To thepossibleobjectionthateffects it.’ seed into and plantedHis tosay,‘apaEVasasarjAdho and continuing B particular shape and that it does not exist before exist before not and thatitdoes particular shape the in itisseen when pot exists the say that us makes Reasoningalso proved. is it syAm ithi,’ willing passage thatthenonexistent created, as such,beforeitscreationandbyname.Fromthesubsequent the potwasnonexistent andru worldofnama ofbeingthe The attribute text fromanothersubsequent attribute, wasinth ‘asadhEva idhamAseeth‘nonexistence saidthattheeffectwasnon-existe It cannotbe V S the beginning. alonewasin thatsath is said it Similarly morning.’ as inthecause The effectexists B S cause andtheeffectarenotdifferent. recognized topersistinthesm Ramanuja repliesthatitisthecontactwithwe thatin theargument comesupwith opponent it istheearthenelementwhichpersistsas no continuation sees in whichtheopponent dung saidth Whileitis ofaneffect. the origination bothdisprove karana,because thesamavayi cause, the inherent due to or property the generic thatthesimilarityof Ramanuja refutestheview there isnoneedtoassumethat hence and and form inname whichaloneaccountsforthedifference tothecause, as compared naiyayika whoclaimsthattheeffectisdifferent childhood, youthandoldage,the cause itselfexists the caseofDevadatta,who clay. Thereforeasin gold, thecause,thatisgold In theornamentsof S UTHRA UTHRA UTHRA A ECAUSE ECAUSE KYASESH -18- -17- -16-

THE OF A SATTHV BH ASADVYAPA

TH THE

CAUSE A

V YUKTH

E EXISTENCE A CHA

TH IS

DH E SEEN

UPALAB CHA H E

SABDH S

oke throughsmell,andnotfire.Th the effectisanewsubstance.

A APARASYA IN OF provedbysuchstatementsas TH

DHE

THE THE

AN NA , byreasoningandothertexts.

EFFECT HR H ITHI EFFECT 150 -2-1- 17 -2- 1-16 A to become, ‘thadhasdhEva samabhavOakurutha tobecome, ‘thadhasdhEva samabhavOakurutha u thEshu veeryam apAsrjath, He created waters He created veeryamapAsrjath, thEshu u at scorpion etc are perceived to emerge from cow etcareperceivedtoemergefromcow at scorpion CCHA

CH the body of the worms or scorpion. Then the or scorpion.Then worms body ofthe the , is recognized and not any other cause such as andnotanyothercausesuchas , isrecognized , acknowledges the different state of the effect thedifferentstateofeffect , acknowledges own to be different onaccountofthedifferent tobedifferent own nt in the cause on account of the declaration nt inthecauseonaccountofdeclaration pa was alone nonexistent in the beginning, as in thebeginning, wasalonenonexistent pa

smoke there is no presence of fire to which is nopresenceoffire smoke there E t fuelthatisthecause of smoke,whichis IN of the causal substance, Ramanujasaysthat ofthecausalsubstance, its creation when it is present in the form of form in the it ispresent its creationwhen

e beginning becauseitwasdue toanother e beginning TH cause andthe effectisduetothejati,that

is recognized in all his different stages of inallhisdifferent is recognized fferent states of thesame This is entity. astheeffectinadifferentstate.Even

THE

NA

; CAUSE DHRM ‘all these pots were clay in the in the ‘all thesepotswereclay

A erefore itisprovedthatthe NTHR EN A ; L A objection. The nextsuthraanswers this destructio concealed byajnanawillresultinself of ajnAna,andajnanacannotrestwithBrahman, sh due toajnAna,ignorance,it the differenceis If th against itwillbe isunaware, Brahman and if it couldnotha the identity is awareof If Brahman putsaquestion. theopponent by thetextsofidentity, isstressed of thebhEdhAbhdhavAdhin) by thedifferent isdenoted which adjuncts, upADHi, due to is difference the that said is it If advaitin.) be directedagainst to seems (This criticism haveb thedifference textsdenoting The sruthi out ofdestiny,elementsand Adhibout namely,Adhidaivika, the thApathraya, increatingaworldnot conduciveto responsible the soul if opponentsaysthat Brahman. The such as‘thathvamasi’,‘ayamAthmabrahma,‘etc. texts raisedonthebasisof Anobjectionis ofpoorvapaksha. isofthe nature This suthra doing whatisbeneficialwillaccrue(toBrahman). (asno stated soul)being The ‘other’(individual S ITHARAVYAPADH Arambhanadhikaranam. Thus ends cause,namelythesupremeBrahman. different fromthesupreme ananya parasmAthbrahmaNah ‘paramakAraNAth variegat onlymanifestsasthe Brahmanone body, the within etc APana names like prANA different assumes breath Just asthesamelife S world initskAryAvasthA. As thethreadsalonebearname of acloth S establishing thattheexistenceonlywasth soumya EvamsyAth,howcanthiscomeabout, clay or when it is broken into pot shreds. Also UTHRA UTHRA UTHRA IKE ND

LIKE PR ANA ANA 21- -20 -19-

THE ITHARAVYAP YA PATAVACCHA ETC THA

PIECE E ’ S A CHA DHI

OF

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CLOTH -2- 1-19 KARA own attitudeandactions. ANA E S N A . DHIH AM TH -2- 1-7 HITH -2- 1-20 ere, ‘sadhEva soumya idhmagra Aseeth.’ ere, ‘sadhEvasoumya 151 A KARA from another text which says ‘kuthasthu khalu khalu ‘kuthasthu whichsays fromanothertext is identical with Brahman, the latter would be the latterwouldbe identical withBrahman, is een relinquished by those who profess identity. profess identity. bythosewho een relinquished n of Brahman who is of the nature of light. oflight. nature isofthe Brahmanwho n of e sarvajnathva, omniscient nature of Brahman. nature ofBrahman. sarvajnathva,omniscient e ed world.Therefore, concludesRamanuja, in their state of effect Brahman becomes the in theirstateofeffectBrahmanbecomesthe n different from Brahman) n differentfrom the Brahman) defects of not ’ thusdismissingtheasathascause and hika and AdhyAtmaika, the three ills arising threeillsarising the hika andAdhyAtmaika, ould be real difference if the soul is the abode the soulisabode difference if ould bereal ve createdtheworldfullofsufferingforitself welfare to its own self as the world contains own selfastheworldcontains welfare toits declaring identity of the individual soul with soulwith of theindividual declaring identity who is self-illumined, the light of which whoisself-illumined,thelightof NA ial texts while the natural identity (the view view identity(the thenatural ial textswhile thvajagathah siddham, the world is not theworld thvajagathah siddham, DHIDH O SH

APRASAKTHIH - 2-1-21

sadagopan. org sadagopan. org B and hence Brahman cannot be both material and efficient cause. cause. bebothmaterialandefficient and henceBrahmancannot material such asclay,goldetc. The materials cause, isable toprod the efficient represents is al it that in theworld says The opponent thecreationby showsthat now, thissuthra infalli not inanywayhampersHisomniscience, inner selfof thatBrahman,the After establishing case ofmilk. said thatBrahmancannotcreatewithoutex If itis S UPASAMH agra Aseeth. ‘sadhEva soumyaidham state ofeffect.Thisiswhatexpressedby ingross samewhenmanifested Brahman, the inst existing and forms world, devoidofnames the causeandeffectistrueinresp difference of andjoysorr oftheinsentient imperfections soulsar Both theobjectsandsentient svarupa. glory asHis multifarious Faultless, changeless,freefromallevil,abode brahmasvarupa,’ Anandhaikas haNa-ananthajnAn sthavasthuvilaks ‘niravadhya- nirvikAra- nikhilahEyaprathyan eeka-kalyAnaikat hAna-svEtharasam selfisalso the individual inanimate thin stones, logsandother Just asthe I SUTHRA At tha antharO yamayathisa AthmAnam Athmanahantharahya ‘ya AthmanithishTan soulbytextssuchas individual morethan the something asbeing tobrahman The sruthirefers S Brahman looks on, without being affected. HenceBr Brahman lookson,withoutbeingaffected. that meaning sweet fruit, and latter eatssour atthi, svAdhu pippalam ‘thayOh Ekah knowetc.andinthepassage whomAthmadidnot the Atmanand DENTITY UTHRA UTHRA ECAUSE -23- -24- -22-

OF

IS A A UPASAMH

ASM

IMPOSSIBLE RA DHARSAN THE DH A IKAM

DHIVATH DIFFERENCE A Thus ends the itharavyapadhEsADHi karaNam itharavyapadhEsADHi the Thus ends

THU R different. The nature of Brahman, saysRamanuja,is nature ofBrahman, different. The

A AS

DHARSAN

BH CHA IN ADH

E

THE STATED

DHA THADHANUPAPATTHIH IKARA

’ of the two birds, Brahman and the individual self, the self,the individual the and Brahman ’ ofthetwobirds, CASE A

NIRDH hmA antharyAmyamrthah,(Brhd.3-7-22) TH 152 B mere willisnotinanywayinappropriate. the sathkAryavAdha by the passage beginning with bythepassagebeginning the sathkAryavAdha N

OF RAHMAN NA AM 2-1-8 cause is always different from the efficient cause cause efficient from the cause isalwaysdifferent ect of Brahman and the world, on account of the ofthe andtheworld,onaccount of Brahman ect ways seen that the agent of production, who of production, seenthattheagent ways

state with names and forms is Brahman in the inthe is Brahman andforms withnames state m AthmA na vedha yasya AthmA sariram ya ya sariram navedhayasyaAthmA m AthmA it experiences joy and sorrow while the other, joy andsorrowwhiletheother, experiences it E

ow experienced by thesentientsoul.Thenon- ow experienced gs are different from Brahman in the same way from Brahmaninthesame are different gs STONES e differentfromBrahmanbecauseof,the uce anything only with the help of external the help ofexternal only with anything uce ITHI ate, which is denoted by the causalstateof denoted by whichis ate, S all, having the chit and achit as His body isachit asHis all, havingthechitand ble will and being different from everything, will fromeverything, and beingdifferent ble of auspiciousness, of of auspiciousness, varup a- nAnAvidha anantha mahAvibhoothi mahAvibhoothi anantha a-nAnAvidha varup A ternal aid, itis not so, as can be seen in the TH ahman is different from the individual self. theindividual different from ahman is

CHETH

IS -2- 1-22

ETC SOMETHING - 2-1-23 . , NA , KSHEERAVATH

MORE

‘dvAsuparNA’it is said issaid ‘dvAsuparNA’it infinite bliss and has infinite blissand

He who is in in is Hewho

HI -2-1-24 objection issetasidebythenextsuthra. henceBr a secondetc. parts, oneonlywithout becomestheworld,byitself. Brahman Likewise tomake instance for tomilk isadded that substance material. Similarlywater extraneous without any citingtheexampleofmi by The suthrarefutesthis S brahmaNObhyupagamya thE’, brahmaNObhyupagamya ya suddhasyApyamalAthm ‘nirgunasyApramEyas anah kaTHam sargAdhi karthrthvam answersthequestion, In Vishnupurana powers. supreme Brahman has sentientselfisdifferentfrom and soisthe the worldthatfireandwaterhave It isseenin The selfalsohasdifferentproperti S scripturealoneistheauthority. sensory perception beyond the So itcannotbegeneralized onthebasisof be withou to declared byscriptures is Brahman SCRIPTURES T S case it intotheworld.Ineither transformed sentient either ithaspartswhichbecomethe parts fromthetextslike‘EkaEva adhvitheeyam’ Theopponent suthra. is apoorvapaksha This again parts. world isagainstthedeclar the Brahman becoming KRTHSNAPRASAKTHYA ends. hikaraNam upasamhAradharsanAD As thedevascreatebytheir willintheirownwo E S UTHRA UTHRA UTHRA UTHRA HERE VEN

LIKE

IS -27- -26- -25- -28-A

NO

DEVAS

SRUTH KRTHSNAPR DH

THMANICH DISCREPANCY E V

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THEIR DH

ASAKTHIH

U AIVAM ADHAPI

IKARA SABDHAMOOLATHV

BECAUSE OWN es that the insentient matter. matter. theinsentient es that

VICHITHR N

L WORLDS AM

O NIRAVAYATHVA K

- 2-1-9 OF E-2-1-25 153

the matter and possesses special powers. Similarly powers.Similarly special andpossesses the matter THE will oppose the texts that will opposethetexts . A worldly experience becausethecaseofmatters special characteristics other differentfromeach t parts and also of possessing wonderful powers. powers. wonderful of possessing andalso parts t SCH ahman cannot be the cause of the world. This oftheworld. be thecause ahman cannot and the insentient or the whole Brahmanis the or theinsentient and rlds Brahman can also create through his will. hiswill. can alsocreatethrough rlds Brahman

POWERS etc.becomestheworld,itwouldmeanthat A turns into ice without any external aid. Any externalaid.Any icewithoutany into turns lk. Itisseenthatthemilkchangesintocurd ation of the sruthi that Brahman is without Brahman iswithout sruthithat of the ation

TH curd out of it is only to hasten the process. curd outofitisonly to the process. hasten HI says that if Brahman, said to be without

-2-1-28 - 2-1-27 SABDAK

OF B O RAHMAN P O V sayBrahmaniswithout A-2-1-26

DECLARED

IN

THE

sadagopan. org sadagopan. org The bhavanthithap sakthayah, bhAva sargAdhyA thAsthu yathOathObrahmaNah gOcharah, achinthyajnAna sarva bhAvAnAm “sakthayah follows toBrahmanwho How canthecreationattributed The objection is raised based onthe declaration The objectionisraisedbased I S power.(Chan.8-1-5) whichshowsHissupreme willandwish,’ Of infallible ‘sathyakAmah sathyasankalpah, andthen andthirst,’ oldage,death,grief,hunger Free fromevil, vijiGHathsOapipAsah, vishOKO vijarOvimrthyuh ‘apahathapApmA fromallelseisdenoted bythetext differsinnature and Brahman mi knowledge, andHis are supreme powers His ‘para asyasakthih viviDhaivasrooyat as bythesruthitextssuch are confirmed of Brahman The powers withallpowers. endowed denoted asbeing Brahman is S claim thatpraDHAnaistheprim evolution, buttheyarenotso, andif specified to rise gunas areconstituentsofpraDHAnatheymustbeincludedunderthethathvasgiving three guNasaretheparts thatcombinetopro naiyayika arealsowithoutparts. al on thepartof the opponents holds good be thecauseof The objectionthatBrahmancannot because of indisputable the causeis Brahman as S else. supreme anddifferentfromall power is do observations general Hence the fashioned. Brahmanisthewoodsandtreefromwhichheavenearthwere nishtathakshuh,’ vanam as ‘brahma and suppliestheanswer whichisthewood nishtathakshuh,’ dhyAvAprthivee Aseeth yathah kausavrkhsha also says,‘kimsvidvanam The sruthi creationpossible. actionslike the makes to thefirewhich F UTHRA UTHRA UTHRA

IT numerous powers of Brahman beyond allthough beyond of Brahman powers numerous

IS

OBJECTED -31- -30- -29- SARV SVAPAKSHA O

ON P N E AT TH

ACCOUNT

DH HV A O A CHA TH SH This difficulty cannot be surmounted by the sankhyan that the that the sankhyan bythe surmounted be difficulty cannot This al causewillbedisproved. A

THADDHARSAN NA OF CCHA s, whatisthetreewhichheavenand earthwere created hE svAbhAvikeejnanabalakriyAcha,

ITHI BEING - 2-1-29 154

CHETH athAm sreshTapAvakasyayaTHOshNathA”.

brahma sa vrksha AseedhyathodhyAvApr thivee thivee AseedhyathodhyAvApr savrksha brahma WITHOUT so. PraDHAna ofsankhya andtheatomsof PraDHAna so. duce the world, says Ramanuja, because if the theworld, says Ramanuja,becauseifthe duce praDHAna istheeffectofguNasthen not hold good inthe caseof Brahman whose the defects of the view of the opponent also. the defectsofviewopponent ght and action arespontaneous.’ (Svet.6-8) ght andaction is attributeless,immeasurableandpure, as A

the world because of being devoid ofparts being devoid becauseof theworld THADHUKTHAM TH t are the nature of Brahman as the heatis t arethenatureofBrahmanas - 2-1-30

ORGANS , IT

1-2-31 HAS

BEEN

EXPLAINED . omnipotent. and omniscient organsbeing forsense hasnoneed that Brahman ofBrahmanfromallelse. Thete the difference sabdamoolathvAth,’ (BS.2-1-27)thepowerofBr Ramanuja saysthattheanswerhasbeen chavidhyathE,there ‘na thasyakAryamkaraNam The objection that in the beginning only Brahman alone existed and hence no karma can be aloneexistedandhencenokarmacan only Brahman beginning The objectionthatinthe toscriptures’. andaccording is reasonable less,which beginning inthe that there wasnokarma said If itis UPAPADHYATH S work.’(‘Brhd.3-2-13) badby and goodwork by ‘A manbecomesgood bhavathi, pApo bhavathi pApakAree sAdhurEva ‘sAdhukAree diff of thesoulsincreating the karmas scripture thebeingssuffer. But the and making andcr withpartiality He willbecharged Brahman su previous onthe based raised is An objection Partiality andcrueltycannotbe,considering DHARSAYATHI S a meresport. thisworldas annihilates and sustains has everythingundertakessomeaction A kingwho T S be asananugrahaor must creates forothersit andth because BrahmanisavApthasamasthakAma world use orforthat either forone’sown of othe onewhohas nounfulfilleddesire.Usuallythingsareproducedinthe kAma, avApathasamastha moti is no there powers endowed withsupreme Theoppone isofpoorvapaksha. This suthra ofmotive not thecauseofabsence Brahman is SUTHRA PRAY this. replies to full ofmercy.Thenextsuthra asHeis ofsorrow, full have createdthisworld UTHRA UTHRA UTHRA HE

O CREATION JANATHV -32- -34- -33- LO -35- NA VAISHAMYA NA - 2-1-34

E PRY KARMA

ADH KAVATTHU IS CHA

A O

LEELA

JANAVATHV This is the end of krthsnapraskthyaDHi karaNam karaNam ofkrthsnapraskthyaDHi is theend This APYUPALA IKAR

AVIBH

NAIR

A ,

LEEL N A G A

SPORT AM R G B N A A A -2-1- 10 HYATH TH TH YE KAIVALYAM

AS - 2-1-32 ITHI NA erent conditions of the beings in the world in the beings the of erent conditions

155 IN E , S other reasons, alsodeclaredby other sruthi

A CHETH beginning, it is not so because karm is anAdhi, karmis it isnotsobecause beginning, CHA THE forshoweringgrace in xt ‘pasyathyachakshuh srNothyakarNah,’ proves xt srNothyakarNah,’ ‘pasyathyachakshuh P declares that Brahman takesintoconsideration nt says that even though Brahman may be may be even thoughBrahman nt saysthat ahman beingbasedonthesruthiwhichshows E - 2-1-33 ve for His creating theworld,beingHimself forHiscreating ve rs. The first alternative is shown to be absent absent tobe shown is alternative Thefirst rs. already giveninthesuthra‘sruthEsthu thra that if the creation is a meresportfor -2-1-35 KSHATHV is no effect nor any instrument for Him,’ and for is noeffectnoranyinstrument

WORLD uelty in creating a world full of inequalities inequalities fullof uelty increatingaworld e secondalsocanbedisproved.IfBrahman as a mere sport, so also Brahman creates asameresport,soalsoBrahman

NA , AN . A

A TH DHITHV

THA which case He would not caseHewould which THA A

TH HI

.

sadagopan. org sadagopan. org souls. individual of the asthesolepurposeand powerful, havingsport is thecauseofworld, alone That is,Brahman jagathkAraNam.’ thbrahmaiva vichithrasrshtiyOgA uNyEna kshEthrajnakarmAnug thsarvasakt ‘athah sarvavilakshaNathvA saying, Ramanuja concludestheargumentby andpur nature prakrthi,insentient the know that In theBhagavatgitawefindverse‘prkrt yaTHA poorvamakalpayath’,(Brhd. 3-4-7) thecr (K nordies,’ soulisneitherborn sentient beginningless. Thesruthiconfir attributed tothefirstbeingcreatedisanswer B sathkAryavAdha of the scriptures and hence may lead to misconceptions. hence mayleadtomisconceptions. and scriptures ofthe sathkAryavAdha upwhic istaken ofsankhya thetheory First to believe lead somedullwittedpersons in thescriptures out set nonconforming tothat demolishing Ramanuja givesthereasonfor thatBrah firmlytheview to establish non-vedant ofthe Nowthetheories Brahman only. and and thecauseofworldsentient In theprevioussectionsobjectionsraised activity. the causebecaus cannotbe is inferred That which R R PADHA ofsribhAshya ofthesecondaaDhyAya The endofthefirstpAdha aNam prayojanathvADHikar the Thus ends the insentient. and sentient ofthe inpraDHAnaoratoms,Brahmanisthecauseofworld are shownasbeingabsent the Since allthe attributes essentialforbeing S UTHRA ECAUSE ACHAN ACHAN -36- A A 2

ALL NUPAPATTH NUPAPATTHI SARVADHAR

THE

ATTRIBUTES E

A

SC M DHI O

HA PAPATTHESCHA

KARA N ms this by saying ‘na jAyathE mriyathE va vipaschith.The by saying‘najAyathEmriyathE ms this

ARE A NUM man is the onlycauseofworld. man is N

PROVED AM that these views areauthoritative. that these hithvAth leelaikaprayOjanathvAth A 156 NAM 2-2-1 atO. 1-2-18) and ‘sooryAchandhramaso u DHAtha uDHAtha atO. 1-2-18)and‘sooryAchandhramaso him purusham chaiva viddhyanAdhee ubou api’, ubou chaivaviddhyanAdhee him purusham cause oftheworldareprovedinBrahmanwhich ed that the individual souls and their karma are andtheir souls ed thattheindividual againstthecausalityofBrahmanwererefuted - 2-1-36 created theworldinaccordancewithkarma h, Ramanujasays,isin accordancewiththe as otherwisethroughcleverreasoningitmight

usha, the sentient self to be beginningless. beginningless. usha, thesentientselftobe IN PRAVRTTH the insentient has been established as being asbeing hasbeenestablished the insentient eator created the sun and the moon as before. eator createdthesunand the moonasbefore. because of being different from all, being all being differentfromall,all becauseof e of the impossibility of construction and the and the construction of impossibility e ofthe the views of others whose theories are are the viewsofotherswhosetheories ic schools areexaminedandrefutedinorder ic schools B RAHMAN E SCHA

- 2-2-1 karmendhriyas andthemanasare created.From karmendhriyas thesathvik sathvik, rajasikandthamasik. From and fromthattheahamkara. Accordingtothe Fromthe which areotherwiseinequilibrium. ofthegunas intermingling the which resultsin startsthecreation ofthepurusha sheer nearness has purusha the before creationand equilibrium respect actionanddelusion oflight, the nature ofthr isconstituted ofsankhya The pradhana is neitheranevolventnorevolute. soul thesentient and thepurusa, eleveninnumberandthefivegrossel indhriyas, aham Namely, mahath, evolutes. evolvents and changeless, isthecauseandnoteffectofan karika isasfollows:the The meaningofthe purushah(SK.kArika-3) prakrthirnavikrthir moolaprakrthih avikrthih mahadhAdhyAh prakrthi philosophy. on Sankhya Isvarakr of Sankhya kArika from Ramanuja quotes “Melkote Bhashyakarar Thiruveedhi Purappadu” Thiruveedhi “Melkote Bhashyakarar 157 ee gunas, satthva, and thamas, which are of ee gunas,satthva,rajasandthamas,which moola prakrthi the mahat or buddhi is produced is produced themahatorbuddhi moola prakrthi ything. Therearesevenentitieswhichboth ahamkara, the five jnanendhriyas and thefive and jnanendhriyas ahamkara, thefive the thamasik ahamkara the five thanmathras, the thamasikahamkara fivethanmathras, three gunas the ahamkara is of three kinds kinds isofthree ahamkara three gunasthe ively. The three attributes areinastateof ively. Thethreeattributes moolaprakrthi, primordial nature,whichis moolaprakrthi, primordial ements are only evolutes, totaling to sixteen totalingtosixteen ements areonlyevolutes, kara, and the five thanmathras, while the kara, andthefivethanmathras,while vikrthayah sapthashod ishna, whcih is at present the basic authority authority thebasic present isat ishna, whcih no action or attributes. The prakrthi by the The prakrthibythe or attributes. no action asakascha vikArOna

sadagopan. org sadagopan. org substances. And that is why theyare calledgunas. is why Andthat substances. a cowisnotitscausebut aquality.Similarlysath are onlythe causes oflight,actionorinerti or chariotswithouttheoperationofasentient othermate Woodand being. involves asentient cannotbethecauseofth insentient Pradhana being the activity. beca isnotthecause isinferred’ as ‘thatwhich bysa ofsankhya the argument suthra refutes This theircomb that is,before equilibrium, it points ahamkara arealsofinite mahath and effect isofthenaturecauseasin thecase always seenthe is it that thisbysaying justifies gunas.Sankhyan three upof made world is ofthethree guna constituted prakrthi unmanifest the andhence a cause which issimilartoitsnature itmusthave The worldbeinganeffect cause andeffectthemergingofwholewo due totheefficiency evolutionbeing homogeneity, because The unmanifestcause(prakrthi)exists avibhAghAth vaisvaroopya vibhAghAth kArya pravrtthEschakAraNa sakthithah parimAnathsamnvayAth bhEdhAnAm karika inthe is shown gunas. This this produce powerto will havethe equilibrium wh So primalcausesuchaspradhana combine. from theirpartsetc.Thedoesnotendeveninth itspartsis producinganeffect through substance as otherwise primal causefor be one There must thatprad toprove ofthesankhyas The argument that. just to accomplish out sets oftheBrahmasuthra second chapter padha ofthe oftheca Sankhya thusdismissesthewholetheory in based onanumana, pradhana is causality of The releaseofSankhya. istheapavarga, this itand different from thatheis understands of Bytheknowledge on prakrthiinitsturn. identifi is activityofprakrthi red flowerthe ofprakrthi.Justas himself withthethreegunas imagines purushawho the on are superimposed Purusha is the sentient soul different in eachsa Purusha isthesentientsouldifferent activity. onlyas ahamkara Therajasika elements. gross that is,thefiveelementsintheirsubtleform sya, kAraNam asthi avyakt sya, kAraNamasthi ining to produce the finite world. ining toproducethefinite 158 a andtheycannotproduce effects.Thewhitenessof ed with purusha, whose sentiency is superimposed issuperimposed purusha,whosesentiency ed with out to a cause which is unmanifest with gunas in withgunas unmanifest is which out toacause of pots and ornaments. since the thathvas like thethathvaslike since of pots andornaments. are created which in their turn produce the five are created whichintheirturnproducethefive ference and by demolishing of the reasoning of ofthereasoning andbydemolishing ference sisting the other two being the fountainhead of thefountainhead twobeing other the sisting soul. Thethreegunas,sathvarajas and thamas the crystal appears red due to the nearness ofa crystalappearsredduetothenearness the rira. Duetoignorancethe use of the impossibility of construction andof construction of use oftheimpossibility rials cannot transform themselvesintopalaces rials cannottransform hana isthecauseofworldasfollows: ich has for its constituents the three gunas in the in three gunas constituents has forits ich e case of atoms which also must have parts to havepartsto alsomust caseofatomswhich e the prakrthi and its evolutes the purusha purusha the prakrthianditsevolutes rld of effects in theca rld ofeffects variegated world by the combination of the ofthe combination world bythe variegated va rajas andthamasare there will be infinite regress because a causal acausal because infinite regress there willbe ying that the pradhana of sankhya, referred to sankhya, referred pradhana of that the ying of the cause, the differentiation between the the between thedifferentiation ofthecause, thedoerandenjoyeridentifying himself as usality of pradhana. This adhikarana of first of first adhikarana This usality ofpradhana. itself created from its parts whichinturn itselfcreatedfromitsparts s must be the cause, as everything in the s mustbethecause, as everythinginthe e worldasitisseenthatanycausalactivity of thefinitenaturespecialobjects, ham (SK. karika-15, 16) ham (SK.karika-15, use in dissolution. use also qualitiesandnot attributes of prakrthi hence being all pervading they cannot become less or more to combine and create theworld. and or moretocombine become less all pervadingtheycannot hence being one. and not three gunas the from world iscreated mustbeonlyone cause The contentionthatthere I inequalities in various beings areallduetoka beings inequalities invarious nowcomeswiththequestion,if The opponent the earliersuthra. explained in aredue the inequalities sportand is like creation accrue defects likecrueltyandpartialitywill desire, ofnature withno avAPthasamasthakAma, world.Buttheoppone cause ofthe be thesole ofpralaya no possibility at all.Sopradhana sentie ofanyguiding independent Pradhana being S activity. asBrahmanis th principle sentient presence of intocurdisonlytodenotethe milk turning ksheeravath’ controller and self.Eventhesuthra whois as thosewhichsaythatitisBrahman the scripturaltextssuch by hasalreadybeenshown things inanimate in even principle sentient a and milkdoesnotbecomecurdwithoutsomeone th thateven meaning intelligentagent, without the This isrefutedbythesuthra.Evenoncaseof byasentientprinciple. capable ofcreationunaided pradhana is yaviseshAth’ sankhya karika in the This isindicated as intodifferentobjectsdue toth creation changes andotherfruits.Similarlythepr wood apple when in into the plants, taken by istransformed curdandthewaterwhichisof milk becomes wi is seentotransform and waterit case ofmilk above objectionthatitne Sankhyan answerstothe S To this Ramanuja says, the opponent is ignorant To thisRamanujasays,the isignorant opponent ofthe world. to be thecause isfit and hencepradhana experiences the individu karmaof states accordingtothe it hand other Onthe annihilation? and creation F UTHRA UTHRA

IT

IS

SAID -3- 2- PAY VYATHIREK

(BS. -2-1-24) where it is said that Brahman does not need any external aid like (BS. -2-1-24)whereitissaidthatBrahmandoesnotneedanyexternal aid like (SK-16) the pradhanachanges according (SK-16) the THAT O MBUVACC

IT

IS A

LIKE NAVAS

H E

MILK TH THIT H

THATHR

OR

WATER 159 EH must be controlled by brahman andhencecannot bybrahman mustbecontrolled supreme power of Brahman and not to dismiss the the powerofBrahman andnottodismiss supreme A ‘upasamhAra dharsanAth na ithichETh na ithichETh na ‘upasamhAra dharsanAth PI

‘pariNAmathah salilavath prathiprathiguNAsra salilavath prathiprathiguNAsra ‘pariNAmathah CHA to Brahman. But, says Ramanuja, which the saysRamanuja,whichthe toBrahman.But, is pradhana which acquires different forms and and forms different whichacquires is pradhana adhana also, though of homogeneous before before ofhomogeneous adhana also,though same taste being discharged from the clouds, clouds, fromthe discharged same tastebeing rma then what is the f rma thenwhatisthe -2- 2-2 thout any aid of sentientprinciple.Thatis,the thout anyaid to the karma of the individual souls, is already souls, of the individual karma to the

e disturbance in the equilibrium of the gunas. ofthegunas. e disturbanceintheequilibrium inside earth and other entities as their inner inner otherentitiesas their inside earthand of the nature of merit and demerit, puNya and anddemerit,puNya and of thenaturemerit nt says that if Brahman who is described as saysthatifBrahmanwhois described nt THERE milk and water there is no creational activity creational there isno milkandwater the state of bondage and release and the thestateofbondageandrelease palm, juicesofdifferent in tastes cocoanut, is also disproved by their own theory that the own theorythatthe is alsodisprovedbytheir The gunas are also said to be unlimited and and tobeunlimited alsosaid Thegunasare nt principle therewillalwaysbecreationand nt principle e sentient principle required for creational sentientprinciplerequiredforcreational e al selfwhichexplains the differencesin e plants need some one to take care of them of them someonetotakecare e plantsneed eds a sentient principle to create, that in the tocreate,thatinthe eds asentientprinciple of bliss etc. is the cause of the world the ofblissetc.isthecauseworld

dding curd into it. Moreover,thatthereisa dding curdinto ANP EK

ALSO to the gunas like water.Therefore, gunaslike to the SHATHVAM . unction of Brahman in in ofBrahman unction - 2-2-3

sadagopan. org sadagopan. org this. a cow. in milk andwaterchangesinto likegrass principle sentient argues the causeofworld. The opponent ofcompassionbythe of ignoranceout darkness gives jnanatothosewhore says thatHe The lord THah jnANadheep nAsayAmyAthmabhAvas ajnAnajamthamah aham EvAnukampArTHam thE;thesham upayAnthi yEna mAm bajathAm yukthAnAm sathatha ‘thEshAm isforrede His retribution tendency ofevil,sotoo in administratingjustice. cruelty orpartiality karma,as work outtheir instruments to and other of thefrui dispenser the is etc. nature ofbliss Hence theLordwhohasinfalliblewill,withno sukahduhkE’ cha thathphale hE thadhanugrahanigrahAyatt rupEkarmaNeepuNyApuNyE; aArAdhana ‘Paramapurusha and sorrow. in joy of actionresulting thefruits are retribution theLOrdand acti worship etcwhichplease like the actions of consists pApa and the puNya that the scriptures in said is It the sathras. areresponsibleforthekarmaphala pApa, which and hencethecreation. his releasethetwoare obtain different fromit) self,purushama theindividual In orderthat samyogah thathkrthassargah.’ ubhayOrapi pangvanDHavath praDHAnasya, thaTHA kaivalyArTHam dharsanArTHam ‘purushasya itissaid-- sankhykarika attracts actionless stone,though the magnetic able to move about with the help of alame foundinthe create. itiscommonly pradhana to personwhom he carries on his shoulders.takes placebythe actionless, thecreation Similarly is andthepurusha thepradhanaisinsentient though thateven by theopponent It isargued I S agen when noteatenatall.Itisthesentient grass etcdoes not correctasthe is The example N S F UTHRA UTHRA OT

IT

IS LIKE

SAID -5- -4-

GRASS PUR ANYATHRAAB

LIKE A SMAVAT

ETC

MAN

BECAUSE

AND

H H

A ITHI

THE V A

CCHA MILK

CHETH

STONE

DOES THRN 160

preethipurvakam dhadhami buddhiyogam tham buddhiyogam preethipurvakam dhadhami

THA t, the cow which turns the grass into milk. t, thecowwhichturnsgrass THAT Ena bhAsvathA.’(BG.X-10-11)

As the punishment for a crime is to check the the punishmentforacrimeistocheck As NOT ts of actions and bestows on all beings the body body the all beings on bestows of actionsand ts mere proximity of purusha which induces the whichinduces of purusha mere proximity A connected like a lame and a blind persons would would a lameand blindpersons connected like ons that displease Him are pApa. His grace and ons thatdispleaseHimarepApa.Hisgrace THA DHIVATH light of wisdom. Therefore pradhana cannot be cannotbe Thereforepradhana ofwisdom. light world also as a blind man who could not seeis who couldnot world alsoasablindman . This cannot be understood unless one learns. This cannotbeunderstoodunlessone that pradhanacantransformitself withouta that mption, as it is said is said asit mption, y perceive pradhana and (knowing himself perceivepradhanaand(knowing y

sort to Him with devotion by destroying their their by destroying devotion Him with sort to effortlessly asasport.Thereisnoquestionof ALSO not turn into milk when eaten by a bull or eatenbya milkwhen into notturn the iron by its mere proximity. Inthe itsmereproximity. theironby

desires, omniscientomnipotentandofthe EXIST PI -2-2- 5

- 2-2-4 OTHER

THAN in theBhagavatGita, The next suthra answers suthra The next

COW . A T ‘ThasmAnna baDHyathE asou na muchyathE nApisamsararthi kaschith, samsarathi kaschith,samsarathi nApisamsararthi asounamuchyathE baDHyathE ‘ThasmAnna andreleasednotpurusha. be bound to 2. Theprakrthialoneissaid enjoyer andwhoaspiresforrelease. their and of thegunas agency isthecontrolling gunas and fromthe whoisfree that ispurusha, of because theaggregates The purushaexists 17) hEScha’(SK. kaivalyArTHapravrtt bhOkthrbhAvAth purushoasthi aaDHIshTAnATH thriguNAdhiviparyay parArTHathvAth ‘sanGHAtha ofpurusha. andrelease thebondage of both is thecause which prakrthi gunasof by the bound to get said is andchangeless freeinreality,actionless intelligence, pure who is 1. Purusha by summarily dismissed The theoryofsankhyais SANKHYAN S always near, there willneverbereleaseforthe purusha. If get released. to him togetbound possible for inadmissible. Purushaactionless,pureintellige for th The purposepradhanaasbeingworking E S bethecause. itcannot cogniser,thatis,notsentient, pradhana canneverbethe establish reasoningto all dismisses suthra This S asentientprinciple. cannotcreatewithout Sothepradhana creation always. takeplace. and hencecreationcannot equilibrium others resultinginthevariegatedworl of the maintained bytheopponentthatcreati It is S purusha is ever free there will not be any creation at all. is everfreetherewillnotbeanycreationat purusha near toeachothertherewillalways be creation someone inorderthatattractionwillresult. magnetic ston ofthe Inthecase able tomove. sentient areboth persons The lameandtheblind point. the not prove Theexamplesciteddo inappropriate. thisalsoasbeing The suthrarefutes UTHRA UTHRA UTHRA UTHRA NY HE VEN

OTHER RELATIONSHIP

SO -9- -8- -7- -6-

BECAUSE

VIPRATHISH ABHYUPAGAM ANYA ANGITHVA THEORY

INFERENCE THA

OF

IS OF

ANUPAPATHESCHA ANUMITHOU

ABSENCE BECAUSE E

PRINCIPAL

E IS DH

FUTILE API A TH

AR

OF OF

ASAMANJASAM THA

AND AS PURPOSE CHA CONTRADICTIONS

PRADHAN BH 161

SUBORDINATE JNA - 2-2-6 Moreover the pradhana and purusha being always Moreover thepradhanaandpurushabeing A e and the iron they need to be brought close by e andtheirontheyneedtobebroughtcloseby V

on takes place by the overpowering of one guna one takes placebytheoverpoweringof on

SAKTHI d. But in pralaya all the three gunas are in allthethreeare in gunas d. Butinpralaya A it is due to the nearnessofpradhana, its being the causality of pradhana by saying that since since that by saying of pradhana the causality whichwillbeeternaland norelease..Ifthe this suthra as being full of contradictions. contradictions. being fullof this suthraas the gunas are created for the sake of another, createdforthesakeofanother, the gunasare TH nce, immutableandpure.Thusitisnot e enjoymentandrelease ofthepurushais If thereisinequalityeventhenwillbe - 2-2-9 souls, one is able to guide and the other is andthe is abletoguide souls, one

IS - 2-2-8

INSENTIENT

VIRO

IS

DHA NOT

APPROPRIATE TH

-2- 2-7 .

sadagopan. org sadagopan. org sankhyas is refuted. sankhyas is refuted. Therefore concludesRamanujathatduetoallthes andprakrthiareeternal. as bothpurusha perception ofeachother itself. If all this is attributed to the mere prox tothemere itself. Ifallthisisattributed nor experiencessuperimp prakrthi perceive the pur because inappropriate is this Ramanuja says thTHAthmAnamprakAsy avinivartt purushasya yaTHAnrthyAth, narthakee nivarthathE rangasya dharsayithvA withdraws asthedancerwouldaftershehasbeenseen. 4. Theprakrthi,asadancer iseverfree? purusha who tobehelping said prakrthi isthe (vide kArikA62)thenwhy released and bound is alone if theprakrthi Ramanuja asks, amcharathi.‘(SK.60) thasyARTHamapArTHak asyasathah gunavathagun pumsah, akArNianupakAriNah ‘nAnAvdhArupAyaihup indifferent. ishe that praskrthi, of attr is devoid her threegunaswhilepurusha andac be benevolent, to said is 3. Theprakrthi on acco permanent itwillbe as, ifithappens, of mereproximity changeless, 2. Purushabeing doerandenjoyerbecauseitisinsentient. cannot bethe because eventhe indifferent and being changeless ca due tosuperimposition etc 1. Thedoership ofsankkhya the theory in Ramanuja nowexplainsthediscrepancies and thesentiencyofpurusha. who isindifferentbecomesthedoerduetomutu of the sakeofenjoyment creates for the prakrthi purusha ar and prakrthi earlierthe mentioned As prakrthih’(SK62) cha nAnAsrayA baDhyathE cause whichcreatesthe world bycombiningin atoms arethecauseof worldand is the atom Th atoms aretaken upforrefutation. causality of now the hasbeenon fallaciousand ofsankhya thebasisofbeing The theoryofcausation is untenable. Even so the theory of big andlongproducedfr Even sothetheoryofbig S M UTHRA AHDDHEER -10- MAHADDHEE GHAD This is the end ofrachan HIKARA

R GH N after exhibiting herself onth herself after exhibiting AVATHV AM hathE prkrthih. ’ (sk.59) hathE prkrthih. -2-2-2 A 162 HRASVA AnupapathyaDH ikaraNam. unt oftheprakrthibeingalwaysproximate. unt ts for the good of the purusha in many ways with with many ways in ofthepurusha for thegood ts nnot happen with respect to purusha due to his tohis purusha due nnot happenwithrespectto imity, which exists always whichexists imity, om short and atomic (of shortandatomic om purusha and for his release, while the purusha for hisrelease,whilethe and purusha to dyadsandtriads.Two atomscombineand usha being ever free and changeless will never will freeandchangeless ever usha being e connected like the lame and the blind where blind where and the connected likethelame e osition. prakrthi being inanimate cannot see see cannot inanimate being prakrthi osition. the prakrthi will not result in superimpostion notresultinsuperimpostion prakrthiwill the invisible and indivisible and are the ultimate andaretheultimate invisibleandindivisible e school of Nyaya vaiseshaikas claimthatthe e schoolof ibutes and does not co e discrepancies the theory ofcausationthe thetheory e discrepancies al superimposition of the gunas of prakrthi gunasofprakrthi ofthe al superimposition illusion of superimposition is a change also also achange is superimposition of illusion

PARIMANDAL e stage for the sak of purusha the sakofpurusha e stagefor A BHY the nyaya vaiseshikas) A nfer any benefits on on nfer anybenefits there, willbe eternal

M - 2-2-10 world. cause ofthe meaning, theyhaveno alternative thantoaccep Ramanuja towhich solution,’ ‘what isthe asks vaiseshika Thenthe beproduced. paramanu can thana bigger asnothing impossible the atomshavingnodimensionveryidea repliesthat Ramanuja to which amountain betweenamustardseedand difference not beany me may objectthatsincethiswould Vaiseshika regress. infinite must haveorig those parts then they haveparts, oflong,shortet anymagnitude would notproduce atomsbeingwithout the dyads etc.Otherwise atoms must Soalsothe produce apieceofcloth. consistingofpartslikethreadscomb The things long etc be anyquestionofshort, would not which casetheycannotcombineandevenif world has originatedfrom atoms. ofatomsitself thetheory The suthrarefutes produced. manner grosselementsarecrea hencereferredtoasdh and acquires magnitude thrayaNuka to makea combine dyads short’three anddenotedbytheterm‘hrasva, whichisalsoinvisible become adyad isdisproved. causality ofatoms in thesuthra asalreadyshown cannot beproved, because th this of asthecause cannot becited for time atthe same cannot fructify all thesouls as adifficulty Thispresents forever. creation opponent maysaythatsince thefruitionofka beginnin soul,the adhrshtabeing individual themotioninatoms.If for cannot beresponsible in causal forthecreationandthiscannotabide of effect Adhrshta, theunseenprincipleis untenable. soul theindividual in atomsor in the either whichmustabide principle motion byadhrshtaorunseen tobesetin supposed The atomsare O S UTHRA N

BOTH -11-

ASSUMPTIONS UBHAYATH A

THERE HAPI

NA They say that the atoms have no dimension and no parts in parts no and dimension no have saythattheatoms They ted and the process goes on till the world ofobjectsison tillthe ted andtheprocessgoes

or thrasarENu which stage it becomes perceivableand it orthrasarENuwhichstage CAN

KARM

BE 163 A

NO . Ramanujaexplainsthisasfollows: THAH the pralaya cannot be explained as all the karma of the pralayacannotbeexplainedasallkarmaof and hence theviewofNyayavaiseshikathat and and this suthra says that both assumptions are are assumptions says thatboth suthra this and

MOTION gless there will be always creation. But the gless therewillbealways creation.Butthe rma differs in respect of time there cannot be rma differsinrespectoftimetherecannotbe the atoms. Adhrshta abiding in the individual individual the in abiding atoms.Adhrshta the karma on the part of the individuals which is which individuals part ofthe the on karma an the atoms having infinite parts there would would there parts infinite having theatoms an dimension even a thousand atoms combining atomscombining dimension evenathousand replies ‘vaidhikahpakshahparigrhyathAm!’ inated from other parts and thus will result in thuswillresultin other partsand from inated t the view of the vedanta that Brahman isthe t theviewof the vedantathatBrahman the creation to stop. The will of the Lord also ofthe the creationtostop.Thewill e Isvara ofNyayavaiseshikaisinferred,and e do, sinceatomsdonothavedimensionthere of a mustard seed or a mountain itself is itself seedoramountain of amustard it is due to the contact of the atoms with the contact oftheatomswith the isdueto it eerGHa and mahath, long and big. Inthis mahath,longandbig. eerGHa and ‘sAsthraonithvath’ (BS.1-1-3)Thereforethe ‘sAsthraonithvath’

ine inalltheirsixsideswitheachotherto have parts in order to combine tobecome have partsinordertocombine THADH c. Ifontheotherhanditisadmittedthat

AND A BH

HENCE A VAH - 2-2-11

NO

CREATION .

sadagopan. org sadagopan. org B because of its sathkaryavAdha, though it has been it though because ofitssathkaryavAdha, byKAPILA,is The theoryofsankhyasadvocated S S refuted. way the th Soeither other elements. of earthand havecolo atoms do not handifthe On theother A S andhaveparts.Thisis non-eternal be to found theyceasetoof colouretc beeternal and partless be eternalan to the atomsareclaimed smell. And thepeculiarcharacteristicsof which possess are saidtocreatethewo The atomsoffourkinds B S arealsoeternala things connected samavaya is According tothenyayavaiseshikas B S bynature. areinseparable two thingswhich tothe beattributed connection can hence doesnotneedanotherconnectiontoexplai inse is saidthatthe regress, anavasTHA.Ifit must bealso are madeinseparableby its presence inseparabl twothings explains therelationbetween refutes theconceptofsamavayaon The suthra to thejati,etc. movingob andquality,motion the substance explained thus.Samavaya,inherence,istheeter inherence,isaconceptpeculi these, samavaya, namely, substance,quality,action,genarality,p theclassification Categories are of thesevenca is one SamavAya orinherence S by the nyayavaiseshakas. by thenyayavaiseshakas. INCE UTHRA UTHRA UTHRA UTHRA UTHRA S ECAUSE ECAUSE ECAUSE

THERE

IT -16- -15- -14- -13- -12-

(

IS OF THE

THE IS

NOT SAMAV RUP NITHYAM APARIGRAH UBHAYA

OBJECTION THE

ATOMS

WORLD A

ACCEPTED DHIMA

CONCEPT A Y HA A E

POSSESSING B ) V A

CHA

WOULD

HYUPAGAM THV IN A THCHA

CHA

IT EITHER OF

DH A

IS CCHA

of everything in the world which falls into one of the seven, in theworldwhichfallsintooneof of everything

SAMAVAYA BH

nd hence the world willbeeternal. nd hencetheworld O BE

COMPLETELY ATHYANTHAM

SH COLOUR A

ETERNAL

A V

CASE A VIPARYAY CCHA A TH TH 164

-2-2- 15

-2-2- 13 parable connectionisthenatureofsamavayaand THERE

ETC S contradictory totheco contradictory A eculiarity, inherence and non-existence. Out of eculiarity, inherenceandnon-existence. ur and other qualities they cannot be the cause cause they cannotbethe andotherqualities ur nal relation between two things inseparable as nal relationbetweentwothingsinseparable

four elements,thatis, eternal and if the connection is eternal the the is eternal eternalandiftheconnection eory of atoms being the cause of the world is oftheworld the cause being eory ofatoms accepted partly by the followers of the Vedas acceptedpartlybythefollowers ofthe n it, Ramanuja argues that the same nature of n it,Ramanujaarguesthatthesamenature MY rld, namely those of air, fire, water and rld, namelythoseofair,fire, earth, tagories, padhArTh as of nyayavaiseshikas. tagories, padhArThasofnyayavaiseshikas. O

ject, genus, jati and the individual belonging belonging genus,jatiandtheindividual ject, d partless. If theypossessthecharacteristics d partless. ar to the system of Nyayavaiseshika. Itis of ar tothesystem as all the things that have these qualities are thesequalitiesare as allthethingsthathave proved to be contrary to the vedic concepts. be contrarytothevedicconcepts. to proved REJECTED .

the basis of infinite regress. As samavaya Assamavaya regress. the basisofinfinite e the relation of samavaya to the things that that tothethings e therelationofsamavaya by samavaya and thus it results in infinite bysamavayaandthusitresultsininfinite ANAP WILL DHARSAN A

RESULTS DHANAVAS E

PROVE KSH

ATH-2- 2-14

A-2- 2-2-16 AN

THE TH

INFINITE ITJH ncept ofatomsprofessed

CONTRARY touch, colour, taste and touch, colour,tasteand E H

REGRESS -2-2-12 . . Thus ends the mahaddheerGhADHikar aNam. mahaddheerGhADHikar the Thus ends KaNadha, by expounded theory ofatoms, But the E join in aggregates andproducethefourelemen join inaggregates colour a except smell,offirewhich hasgotonly of smell, possessing thequalities arefour According totherealistschools,there ofatomsandreal. theproductofaggregates everything as whoconsider therealists sarvAstivAdhins, firsttwo, view ofthe refutes the The suthra orsunyavAdhins) (mADhyamikas Ramanuja,consider The fourthschool,says, entitylikeAkAsa. or anypermanent accept apermanentsoul All threeofthem holdtheview thatallthings vasthukshaNikamAchcchakshathE’ ‘ThrayOpyEthe svApyupagatham oryOgAchAras) ns seen inadream.(vijnAnavAdhi like things ideas wi isonly thatthereality say Yet others kalpAh ithyAhuh.’ svapnArTHa paramARTHasath,bAhyArTHAsthu vijnAnamEva ‘aparE thu-arTHasunyam Others saythattheexternalthingslikeearth vadhanthi.’ vijnAna anumEyAn ‘anyE thubAhyAnarTHAnsarvAnprthivyAdheen and real. (vibhAshikas) inferrable and theyareperceptible mind andthementalexperiences areallmadeup of Some holdtheviewthatallexternalthings,el They areoffourkinds. siddhAnabhyupayanthi’. Amscha bhoothabouthikAnchitthachaaittharup ‘the chathurviDhAh;kechithpA bysaying, of Buddhism Ramanuja himselfclassifiesthefourschools refuted. upnowand taken The realisttheoryis while hinayanasectofbuddhism belong tothe tw other the realistsand being firsttwo Buddhism are thecauseofwo believe thattheatoms nyayav theory ofthe theatomic After refuting S S UTHRA AMUDH VEN

WITH -17- A Y ADH SAMUDH

THE

IKARA AGGREGATE A YA N

AM UBHAYAH -2-2-3

rthiva Apya thaijasa vAyaveeya paramAnusangGHAthar upAn rthiva ApyathaijasavAyaveeya paramAnusangGHAthar WITH taste, colour and touch, of water whichhasallthequalitiestaste, colourandtouch,of E

TWO THUK 165

CAUSES etc. are also only inferred. (sauthrAnt hikas) etc. arealsoonlyinferred.(sauthrAnthikas) th no corresponding things outward which are allth nocorrespondingthingsoutwardwhich experiencedare momentary. Thatis,theydonot E ements and their products, and all internal like like and allinternal products, their ements and aiseshika the Buddhist realistschoolwhoalso aiseshika theBuddhist

abhyantharAn arTHAnprathyakshaanumAna ts which further forming aggregates to become forming aggregates to which further ts API nd touch, of air with touch alone. These atoms nd touch,ofairwithtouch alone.Theseatoms kinds of atoms corresponding to that of earth of tothat corresponding ofatoms kinds the other two belong to the school. mahayana the othertwobelongto school. rld is taken up.There ofrld istaken are fourschools everything asnon-existent‘sarvasunyam’. everything the founder of vaiseshika, istotallyrejected. of vaiseshika, the founder

o being idealists and nihilists. The realists The nihilists. and idealists o being THADHAPR

thefouratomsofearth,water, fireandair IT

IS

UNESTABLISHED A PTHIH - 2-2-17 .

sadagopan. org sadagopan. org experiencer arenotthesame. the and cogniser Thatis,the moment. the next in thatappears not theone is moment theflow is said both aremomentary.Evenifit knower,andtheon in amomentandsoisthe asthe beingimagined aggregates. Eventheideas combine toformanaggregate.Similarly ex momentary untenable. Aseverythinghasonly latterform ofthe elements andtheaggregates thatthe saying theory The suthrarefutesthis is This of actionandenjoyment. bodies, senseorgansandobjects.Theselfis I ‘ sakyam kalpayithum. pina samskArAnuvritthira anabhyupagacchathAm right toassumethepermanency ofsamska belong. Ramanujasaysthatthosewhodonota anditseff the avidhya permanent subjecttowhom Moreover theperceiverofmomentarythings oftheshell as silverthe misconception can cannotberesponsi causes ofavidhya subsequent aggregation. The suthrarefutesthissayingthattheconcep theoryofaggregates isproved. hencethe aggregates and byjarAmaraNa,oldageand death. Allthesebirth, succeeded cannothappenwithoutthe bhAva, theobjectofdesire, clinging towards addfive again withavidhya.Butthebuddhista feel samuthpAdha. AccordingtoRamanujafrom wheelof Ramanuja explainsthetheoryof which thebodycalledsparsaandfrom organs from andtouc taste,smell sparsa, colour, ganda and mental,thenameandformlike and chaittha, or consciousnessprovoc From thesearisevijnAna are ment which thesamskaras avidhya springs wrong notionofperman inthe Avidhya consists cause ofeverything. thatthoughall by theopponent It isargued BECAUSE SAN S F UTHRA

IT GHA

IS

SAID -18-

THA THEY

ITHAR

THAT Avidhya causing the sense of permanency in things that are not, and the thatarenot,andthe things in thesenseofpermanency Avidhya causing

BH

CANNOT A E

VA THIS THA

ANIMITTHATHV

COULD

RA BE

PRATHYAYATHV THE how theempirical world is created. how theempiricalworldiscreated.

BE

CAUSE

EXPLAINED A TH 166

OF things aremomentaryavidhyaornescienceisthe - 2-2-18 ras, ‘samskArAsrayam sTHiramEkam dhravyam dhravyam ras, ‘samskArAsrayamsTHiramEkam

al impressions like and dvesha. ragaand al impressionslike the elementsbeingmomentarycannotform AGGREGATION theory of the aggregates of the atoms forms the forms the theory oftheaggregatesatoms earth and other elements possessingrupa,, earth andother t of successive causality cannotbethecauseof t ofsuccessivecausality A causationofthebuddhistscalledpratheethya more to the cycle, thrishNA, desire. upAdhAna, desire. upAdhAna, more tothecycle,thrishNA, ccept apermanentabodeofsamskarashaveno of ideas are continuous the ideathatexists this of ideasarecontinuousthe e who perceives is not the one who knows, as onewhoknows, isnotthe e whoperceives beginning of existence, which causes janma, causesjanma, which of existence, beginning cause theformationof ence inthingsthatare momentary. Fromthis TH h and from these the shadAyathana or sense shadAyathana thesethe andfrom h ing the bodies, sense organs etc., both are organs etc.,bothare ing thebodies,sense ation of the mind and from this chittha, mind ation ofthemindandfromthischittha,

only the flow of ideas, imaginedastheagent ofideas, only theflow ble for forming of aggregates, no more thatmore no ofaggregates, forming ble for THROUGH ings, vEdhana, the cycle of samsara starts ings, vEdhana,thecycle of samsara as permanent, ishimselfand thereisno aspermanent, knower, is not possible as the known is lost islost astheknown possible knower, isnot that vEdhana or feelings arise. This is how ects like samskaras, such as desire etc will etc asdesire such samskaras, ects like istence it is impossible for the atoms to to fortheatoms is impossible istence it

UPAPANNAM

SUCCESSIVE

ITHI

CH aggregates ofshell. aggregates

E CAUSALITY TH

NA , , NO , besimultaneous. andthecognitionmust senseorgan contact ofthe mome the If up. be given should momentariness of andtheconcept astheyarenotperceivedsimultaneously not happen which does itwould orderthatitisperceived in destroyed Ifth momentary. is objectwhich perceive the pr TheprincipleofaDHipathi be contradicted. andeverywherealways.Furthe everything else O I B aprathisankhyAnirOD Ha. aprathisankhyAnirOD Ha. thedestructionis toBuddhism According tobeuntenable. of destructionisshown their theory has ofthe Buddhists The theoryoforigination P AVICCH S effectwi if therecanbe Ramanuja saysthat prathyaya samananthara prathyaya- sahakAri aDHipathi prathyaya Alambanaprathyaya- prathyaya. samananthara from fourkindsofcauses schoolof sauthranthika tothe cause. According The difficultycannotbe bysaying surmounted S thenext in ispossible no cognition momentary being thethingperceived pots.Moreover causeofallsubsequent willbethe momentarily toth belonging the causeofonlysomething ifit toacowetc.Even rise give existence can cause ofan may bethe anything non-existence first. of the be thecause cannot arises andhence beingmomentaryceases The precedingexistence NEXT S F UTHRA UTHRA UTHRA RATHIASANKHYA ECAUSE THERWISE

THE

E CAUSE -19- -20- -21- DH

OF UTTHAR PRATHISAN ASATHI

A

THERE THE TH

IS

NONEXISTENT - 2-2-21

CESSATION

IS The light which illumines the object the The lightwhichillumines In the cognition of the object the objectshouldbepresent. object of the Inthecognition

- The sense organ should be in contact with the sense object. in contactwiththesense shouldbe - Thesenseorgan PRATHIJN

O WILL

NOT TH -The impressionofearlierperceptiontorecognisetheobject.

KHY , Alambanaprathyaya,aDHipathipr

P

BE ESTABLISHED A A DH

SIMULTANEITY A OF APRATHISANKHY E

UPAR IT

THE CHA

WILL O

PREVIOUS

POORVANIR DHOU 167

BE BECAUSE is said that the momentarily existing thing canbe thing existing momentarily the that is said

moment when the thing no longer exists. the thingno momentwhen CONTRARY . thout a cause everything thout acause e effect comes into being before the cause is before thecause intobeing effect comes e been refuted in the foregoing suthras and now suthrasand the foregoing refutedin been Otherwise if the origination comes about from from about comes origination if the Otherwise

buddhism perpetual cognition is said to result to is said cognition perpetual buddhism result insimultaneityofthecauseandeffect, that the effect could be produced without the that theeffectcouldbeproducedwithout athyaya requires that the sense organ should athyaya requiresthatthesenseorganshould of two kinds, prathisankhyAnirODHa and prathisankhyAnirODHa of twokinds, YOUGAPADHYAM ything else, like the pot having momentary momentary pot having else,likethe ything e same species, thenthepotthatexists e samespecies, A r thepropositionoffourcauseswillalso

ONE ntariness then of objectsis the retained NIR

to exist when the subsequent existence subsequent existence the to existwhen OF O DH

OD

THE AT

TO A

HA THE TH

athyaya, sahakAriprathyayaand

ABSENCE THE

- 2-2-19 APR

ORIGINATION

ANYA PROPOSITION A PTHIH

OF THA-2-2- 20 may originate from from may originate

INTERRUPTION

OF .

THE

.

sadagopan. org sadagopan. org in another form but being too subtle, is not perceived. toosubtle,isnotperceived. in anotherformbutbeing exists aspotsherdsetc.inanotherform.Even of oneness the proves substance which permanent was shownthattheoriginationanddestructionis impossible of complete destruction has been pr impossibil the of this because The suthrarefutes andhenceappearsto destruction isnotseen every moment That is,anobjectisdestroyed perceived isnot is thatwhich The second byahammer. whichisperceivedsuchaswhenthepotbroken The formeristhedestruction of AkAsa is not sublated andisreal.Bytheex not sublated is of AkAsa that AkAsaisalsoprovedtobeapositiveenti to Bu is notaseparateelementaccording AkAsa I S is untenable. sauthranthika Buddhism willnot ofnothingness aworldout is possible it of origination the and nothingness into will pass be ofthesamenaturetheircauses.If as willalsobenothing it nothing from originates nordestructio nothing from Neither origination I S exists. which thing absolutely. non-existe non-existing Moreover the is things, butthereis.Absolutenon-existence ca inwhich impossible isalso nonexistence forthesamereasonas non-existence subsequent Neithercanitbe therewouldnotbeanyspace atall on theabsenceofAkAsa. into existence of th nonexistence Akasa cannotbetheantecedent and present oneis when wesay‘apotisnotacloth’thelast andthesecondisitsnon-existen its origination anyOnyAbhAva orabsolute,athyanthAbhAva.The mutual, orsubsequent,praDHvamsAbhAva mustbeantecedent,prAgabhAva ofeartha Akasa cannotbemerenon-existence intheAkAsa. hawk’ etcdenotesthedifferenceinspaces N N UTHRA UTHRA

THE BOTH

CASE -23-AK -22-

CASES UBHAYA

OF AS

IT A E

K IS A CHA THA

DEFECTIVE SA

AVIS ALSO CHA

NOT E

DH SH . O

A BEING TH-2- 2-23 SH A because of the momentariness ofthings. momentariness because ofthe 168 TH

be continuous like the flame of a lamp. theflameof like be continuous DIFFERENT destruction isabsolute,theworldwhendestroyed se there should not be any space between two se thereshouldnotbeanyspacebetweentwo ty aslikeearthandotherelementsthecognition -2-2- 22 not AkAsa as the earth and other things are not other things earthand the AkAsa as not ce afterdestruction.Themutualnonexistenceis ovedthe suthra ‘thadhanyathvam’ (BS. 2-1-14) it (BS. 2-1-14) suthra‘thadhanyathvam’ ovedthe the non-existence of a thing in the past, future future past, the in ofa thing non-existence the and another originated in its place but the in itsplacebutthe originated another and ity of such destruction. Ramanuja says that the that the says ity ofsuchdestruction.Ramanuja theeffectslikepotsandornamentsareseento the case of flame the light extinguished exists extinguished thecaseofflamelight pressions ‘there fliesth pressions ‘there the wholeworldwillbe withoutspace. Mutual the world again will be impossible and evenif beimpossibleand will the worldagain nd other things because the non- existence, becausethenon-existence, nd otherthings ddhism. This is refuted by the suthra saying thesuthrasaying is refutedby This ddhism. n into nothing can be proved. If the effect canbeproved.Ifthe into nothing n nce ofathingisthecountercorrelate cause and effect. When a pot is smashed it smashed a potis causeandeffect.When ings like earth etc. because whenthey come earthetc.because ings like be real. So in either case the theory of the of be real.Soineithercasethetheory onlydifferentstatesofoneandthesame first is the non-existence of a thing before ofathingbefore non-existence first isthe

FROM

OTHERS e eagle, there flies the therefliesthe e eagle,

B does not prove the difference ofthepresentobject does notprovethedifference permenen of aharearenot so likethehorn not thosewhichare while purpose ispermanent and servesa which exists That prove thecontrary. But Ramanujasaysthatthe veryarguments give ofnon-existence. momentary onaccount isnot horn ofthehare likethe purposeful not and exist not does What and purposefulness. through can beproved times. indifferent have hadexistence the two much as the thing seen a presentmomentisdiffe is maysaythatthemomentariness The opponent similarity mustnecessarilyacceptaperceiver whoisnotmomentary. Thos by another. berecognised person cannot perceivedbyone andifso, athing theBuddhistsevenperceiverismomentary Moreover for validmeansof and differentthrough momentary th similarity. In dueto is flame therecognition and itisrecognisedassuchwhenperceivedagai The theoryofmomentarinessisrejectedbecaus S because the speaker himself is momentary! momentary! speaker himself is because the that saying by the argument Ramanuja clinches different is thecogniser so because more the thetheoryof of existence. state Therefore thatmoment. Alsoth toexisttill object continues is duetoavi destruction object likepot,the is seen purpose.Whenit cannotserveany a moment in whichperishes asthething momentariness the willonlydisprove Further thepurposefulness UTHRA ECAUSE -24-

OF ANUSMRTH

RECOGNITION E SCHA

-2-2- 24 “Melkote Udayavar” 169 Moreover, says the Buddhist, the momentariness themomentariness saystheBuddhist, Moreover, momentariness cannot explain therecognition, cannot explain momentariness sible cause such as hammer, it means that the that the means it ashammer, causesuch sible from the recogniser, bo recogniser, from the t because they do not exist. Also theperception do notexist. t becausethey e of recognition. A thing seen is remembered e ofrecognition.Athingseenisremembered n to support the momentariness serve only to serve themomentariness to support n the opponent cannot prove his theory at all theory his cannotprove theopponent e who claim that the recognition is dueto e whoclaimthattherecognition rent from the one seen in the past moment as moment as the past oneseenin the rent from e destruction is nottotalbutonlyachangeof e destruction from thepastbutonlythatoftime. cognition but a pot is not cognised as such. such. cognition butapotisnotcognisedas itisknowntobe e perceptionofaflame, n. It cannot be said that as in the case of a proved by perception and inference inas and inference perception by proved thatatthelastmome th being momentary. being th nt ofexistencean

sadagopan. org sadagopan. org A as longtheimageremainsinfront. that athing,whenitceasestoexist,leavesits Ramanujaexplainsth not perceived. because itis N the yOgachAras or vijnAnavAdhins, oneofth the yOgachArasorvijnAnavAdhins, been have schoolsofbuddhism The twohinayAna becauseofexperience true isnot Non-existence S U samudhAyADHikaraNam. the untenable. Thusends the onewhoacts.Ther would bedifferentfrom withou the resultwouldbeattained momentary, therealisticschools refutesboth This suthra S th saying the suthra by refuted is view This can ariseevenwhentheobjectisnon-ex knowledge the blueness. So of that arise after ot as knowledge necessary forthesubsequent arguethat They after thebluethingperishes. intheca cognitionas impression behind,causes that argument an with Theynowcome but inferred. the external arereal.Buttothelatterth things The theoryofmomentarinessiscommontobo S support thevedaandsays thattheclaim support to thoughheappears indisguise, advaitin, whomhecallspracchanna bauddha,buddhist theworldlyexperience.HereRama in confirmed ‘jna’, toknow,isrela is realwhentheveryverb practical sense.Itisridiculous, the object in are experienced. to deny possible it isnot that Ramanuja says areexperienced. because they their view in this suthrawhichsays that the callsthemvijnAnam is consciousness.Ramanuja that noextern declare the yOgAchAras middle path mahAyAna schoolstheyarenot.While for the buttothehinaYana isconcerned momentariness asfarthetheoryof aresimilar twobranchesofbuddhism Boththe by thissuthra. UTHRA UTHRA UTHRA ND PALAB OT

THUS FROM D -27- -26- -25- HYA

THERE NON N N UDH A A DH

BH SATH The cognition in the form of “I know the pot” serves as a means to realise the the servesasa means torealise in theformof“Iknowpot” The cognition

A ENTITY IKARA A SEEN

WILL VA O

UPALAB ADHRSHTATHV A

N BE

AS N A

A

ATTAINMENT M THIS M -2-2-4 DHE

API

IS

CHAIVAM

NOT H istent at the momentofcognition. istent atthe -2- 2-27 A 170 TH

SEEN

says Ramanuja, to claim that the knowledgealone Ramanuja, toclaimthat says WITHOUT the existence of the externalobjectsbecausethey of the existence - 2-2-25 attributes on another. Even a reflection lasts only attributes onanother.Evena reflection lastsonly non-existence of external things is not accepted non-existence ofexternalthingsisnotaccepted e two schools ofmahayA e twoschools of external objects are through inference which objectsarethroughinference of external e reality is not perceived duetomomentariness e reality isnot ted to a subject and an object. This fact is also and anobject. Thisfact to asubject ted

at cognitioncannotar herwise the knowledge of yellowness will not yellowness herwise theknowledgeof th vaibhAShikas and sauthranthikas for whom andsauthranthikasfor vaibhAShikas th SIDDHIH the mADHymikas or sunyavadhins follow the orsunyavadhins the mADHymikas of buddhism by sayingthatifeverythingis of buddhism se of the cognition of blueness continues even of thecognitionbluenesscontinues se the prior state of knowledge isnotalways the priorstateofknowledge t effort as the one who experiences the result one whoexperiencesthe the effort as t is asfollows:Itno nuja equates the buddhistic viewwiththatof equatesthebuddhistic nuja only consciousnessisreal hasbeenrefuted

efore the doctrines of these two schools are of thesetwoschools efore thedoctrines buddhiststheexternalthings arerealwhile refuted by the foregoing adhikaranam.Now the foregoing by refuted Athraasthit hvavAdhins and starts refuting andstartsrefuting hvavAdhins Athraasthit al objects exist in reality and all that exists in realityandallthat al objectsexist even though a thing perishes it leaves its itleaves perishes eventhoughathing

EFFORT -2-2- 26

t thecommonexperience ise from non-existence ise from non-existence na buddhism is refuted isrefuted na buddhism B S S m. end ofupalabDhyadhikaraNa oftheyOga subject andanobject.Thustheview as eveninthedreamknowledge existsonlywitha will neverbe cognised knowledge The existenceofmerecognitiondevoid T S object ingeneral. hasno theknowledge concluded that iskn inference eventhis that out Ramanuja points to be devo theBuddhist knowledge isinferredby becaus inthedream state isdifferentfromthat Commenting on this bythesuthra. are not.Thisviewisrefuted suthraob the soalso realtothedreamer appear tobe Ramanuja byperception.Astheobjectindream isnotproved says thattherealityofobjects says Buddhist th B S onlybeduetothevariet knowledge can subseque thatofthe produce moment cannot Theref destruction. continuous hence undergoes established. The mean theory ofmomentariness thecont not acceptablebecause impressions is ob of external cognition that the Contention itself. thatthing different from isnot thing only meansthattheyarerealanddifferent.Soit together being things since two statement hisown the buddhist by this sayingthat criticisesby as idea aloneisrealwhichappears hence the ofan wordstheidea it.Inother of cognition is objective.Butwear knowledge That is,the light ofknowledgebecause,hesays,theknowle The externalobjectsaccording tothevijnAnavA ownstatement. his disproves or simultaneous perceptionoftheobject the contention declaresthatthe Further, Ramanuja advaita. of already inthecricicism UTHRA ARVA UTHRA UTHRA ECAUSE ECAUSE HE

EXISTENCE THA -28- -30- -29-

OF IT

VAI SARVA NA ANUPAPATTHYA IS

DIFFERENCE

NOT

DH BH

IS THA A

RMY

NOT PROVED VA

ANUPALAB A

ANUPAPATTH ON CCHA

IN

DH ACCOUNT IN

NATURE

ANY NA IKARA DHE

SVAPN

WAY y ofexternallyexistentobjects. E , N

OF SCHA NOT 171 H

AM - 2-2-29

A and its knowledge implies that they are one which thatthey which are implies one and its knowledge NON DHIVATH object andtheareonesame 2-2-5 e always conscious of the object along with the with the object along of the e alwaysconscious

jects inthewakingstateappearasrealbutthey e the latter is sublated in the waking state. The e thelatterissublatedinwakingstate. LIKE - 2-2-30 of the vijnAnavAdhin that the sahOpalamBHa that thesahOpalamBHa ofthevijnAnavAdhin at the knowledge ofthethingsinwaking at theknowledge jects arises from a ceaseless flow of mental mental of from aceaselessflow jects arises though it is external. This is what Ramanuja Ramanuja iswhat This external. is it though objects is never perceived.Moreover such objects isnever nt moment.Thisshowsthatthevarietyin chAra or vijnAnavAdhin is refuted. This isthe isrefuted.This chAra orvijnAnavAdhin is meaningless to say that the cognition of a tosaythatthecognition ofa ismeaningless dge always shines in the form of object only. dge alwaysshines only. inthe formofobject s that the knowledge isalsomomentaryand s thatthe dhin appear as real being illuminated by the illuminated dhin appearasrealbeing - ore the knowledge existing at the previous ore theknowledgeexistingatprevious owledge and it has an object. So it cannot be Soitcannotbe owledge andithasanobject. PERCEPTION id of objects because it is knowledge, but of objectsbecauseitisknowledge, id inuity of mental impressions cannot be mental impressionscannot of inuity

DREAM - 2-2-28

sadagopan. org sadagopan. org theories ofcausation. aDHikaraNa thesarvaTHAanupapatthy Thus ends rejected. sunya.So,he sa is nonexistent, everything pr ofthe mean acceptingtheexistence would asthis anypramAna proved by be cannot the sunyavada that saying by Ramanuja concludes but non-exis topot withrespect isexistent potness furtherin thispoint elucidates Sudarsanasuri only. respective knowledge regarding themare all reated experi only. Inworldly things of the existence sunya, ‘sarvamsunyam’theydisp the Ramanuja doesnotagreewith in allways. anup accordance withtheabovesuthra‘sarvaTHA theargumentsof Ramanuja proceedstoexamine is sunya. Soeverything else. from anything produced entirelydi froman cannotbeproduced If athing it. action toproduce sinceit itself from produced be cannot A thing existent cause. from anon- unless itis mud A potcannotbeproducedfrom be causeless.Thisisexplainedasfollows: th another of out or itself of created anywhereout thatno ofcausation The mADHyamika’stheory existence. only anillusionbecausecreationis Causality is middle eith no mADHyamika arguesthatithas saidthatthe SinceBuddha his disciples. of intellect limited the suit to order in were admitted things of external thereality implies which ofB thisisthetruemeaning professes that comes mADHyamika The nihilist, After the refutation of the Buddhisttheory After therefutationof ofimpossibility because is refuted Jaina theory S E UTHRA KASMIN -31-

ASAMBHAV NAIKASMIN ADH

ASAMBHAV IKARA rove their own theorybecause rove their N forward to present his view that everything is a void. He thateverythingisavoid.He forward topresenthisview AM A view that sunya istheonlyre view that TH -2-2-6 - 2-2-31 172 of causation the Jaina viewtaken upnextas of causationtheJainaviewtaken uddha’s teachings and the theory of momentariness ofmomentariness uddha’s teachingsandthetheory ys, the view of the mADHyamika is summarily issummarily ys, the viewofthemADHyamika of contrary attributes being in sameplace. being contrary attributes of notpossibleeitherfromexistenceornon- his commentary to sribhashaya bysayingthat tosribhashaya commentary his already exists in the cause and needs no further no the causeandneeds already existsin ence, thelike existence, non-existence and the and the non-existence ence, thelikeexistence, world has no beginning and no end, the andnoend,the world hasnobeginning er. In other words this world is non existent. thisworldisnon existent. Inotherwords er. fferent cause as in that case anything may be fferent causeasinthatcaseanything destroyed and also production is not possible isnotpossible alsoproduction destroyed and amAna which goes against the theory that the theorythat against goes amAna which ing or from itself as well as another nor can it itself aswellanothernor from ing or tent with respect topots respect tent with thing is createdbecauseathingcannotbe thing the mADHyamikainordertorefutethemin apatthEscha. ‘That is, the view is unproved apatthEscha. ‘Thatis,theviewis to the different conditions of existent things things existent of conditions different to the m and with it the refutation of Buddhist the refutationofBuddhist withit m and the word sarvam, all, the word denotes ality. Saying everything is ality. Sayingeverything herds and vice versa. herds andvice they too they greed, mAna, prideand greed, mAna, resulting mind ofthe Ramanuja. Theattitude as‘j It istermed as follows. liberation is theca andsoulis matter The unityofthe space. partsof occupyseveral have formand andAKAsnamely, jiva,dharma,adharma,pudgala areatom than thosethat The substancesother space. infinite is alsoatomicandthecauseofconcept elementsa four formofthe inthe sanGHAtharupa, two kinds of is It taste, smellandtouch. that whichcausesrest.Pudgalaisthematterconsis substance released. Dharmaistheall-pervading bound, yO as baddha, classified The jivasare namely,jiva,ajiva,dharm components, andinse sentient of jivaandajiva, consisting result ofinteractionbetweenthesoulsand world. Asjivasare cause ofthe the efficient Pudgala ormatteristhematerial cause and the ajivas. and of jivas up ismade universe the two.The between the interaction matter and The Jainatheoryofcausationisbasedonthei believe inatomsbeingth 1. SyAdhasthi - a thing exists. exists. -athing 1. SyAdhasthi of sevenpropositions consists The syAtvAdha a cloth. whole likesomanythreadswoveninto accrdingtothem,isprsented complete reality, called because theybelieveinviewingathing The conceptofrealityaccordingtojainasisbase modification. pariNAma, through the particularcharactere nature and of thesame tothefour belonging The atomsarenotdistinct and ajivaare togetherwithjiva five stages shinesinitspristine separated frommatterand nirjara. Whenthelastpartic existing karmais whichstag in, flowing from karma fresh the stop right conduc and following right banDha. By isknownasAsrava,and passions the through iscalleddravyabanDha.Thisstat into thesoul mAyA e causeoftheworld. , delusion is the bhAvabhanDha, and the actual influx of karma karma andtheactualinflux of is thebhAvabhanDha, , delusion a, adharma,pudgala,andAkAsa. ivAjivAsravabandh a nirjarasamvar mokshAh’ to quote toquote mokshAh’ anirjarasamvar ivAjivAsravabandh described as the seven thatthvas of . thatthvas astheseven described 173 sentient beings they cause the bhAvakarmas. Asa causethebhAvakarmas. they beings sentient

past, future and present. AkAsa is one occupying past, futureand isoneoccupying present. AkAsa which point out different aspects ofan entity aspects pointoutdifferent which use of bondage. The process of bondage and and bondage Theprocessof of bondage. use , paramANurupa, in the form ofatomsand form inthe paramANurupa, , le of karma is exhausted and the soul becomes becomes exhausted and thesoul is of karma le different bhAvakarmas or thought processes are are processes or thought bhAvakarmas different r concept of jiva, individual soulandpudgala, individual r conceptofjiva, onlywhenall theview-pointsaretakenasa in the four passions of krOdha, anger, lObha, anger, ofkrOdha, passions thefour in gasiddha, perfect through yOga and muktha, muktha, yOgaand through perfect gasiddha, matter the creation takes place. The world place.Theworld matter thecreationtakes e is called samvAra andexhaustingthealready e iscalledsamvAra ntient, is without Isvara and consists of six of six consists Isvara and ntient, iswithout ic are called asthikAyas and five in mumber, mumber, ic arecalledasthikAyasin andfive e when the kArmic particles flow to the soul the soul flowto when thekArmicparticles e d on anaikAntha vAdha or syAthvAdha asitis vAdhaorsyAthvAdha onanaikAntha d elements as in vaiseshaika doctrinebutallare asinvaiseshaika elements nature of infinite knowledge andbliss.These ofinfiniteknowledge nature which isthecauseofmotionwhileadhrma stics of the elements like smell, tasteetc.are of theelementslike stics when theyactuallybindthesoulitiscalled nd bodies of living crea living nd bodiesof from manyofitsaspects.Thepicture yacquiring right knowledge it is possible to it knowledge yacquiring right ting of substances with attributes of colour, ofcolour, withattributes ofsubstances ting a. Thesearecalled astikayasbecausethey tures etc. Time, kAla tures etc.Time, .

sadagopan. org sadagopan. org atoms can also be applicable here. atoms canalsobeapplicable thatthesame body. Ramanujaconcludes bysaying from is different etc omniscient is Brahman who explainedeasilyasth be soul thiscan body and therelationsh explained. Ramanujarepliesthat betweenthejivasandBrahmanorcannot be the difference which case to that according Jaina comeswithanobjection substances. nature ofkAlaisalsonotacceptable. It iseter quality, jati says Ramanuja,justas,thegeneric thejaa conceptofkA Next Ramanujacricticises attri contradictory Buttwo identical. and not that is actually oneentity existin claimed to cannotexistsimu non-difference difference and already onthe whenitissaidthatthe refutationoftheviewbhEdhAbhEdhavAdhin Ramanuja attribute. opposite an with associated whichis which cannotbetogether.Asubstance on in cannotbefoundtoco-exist nonexistence sayingthat syAthvAdha the Ramanuja criticises sapthabhanginyAya. known asthe is also This acombinationof 3 and4. inexpressible, 7. SyAdhasthichanAsthiavakthavyam- and 4 6. syAnnAsthichaacakthavyam-athingdoesnot of1and4 Combination 5. SyAdhasthiachaavakthavyam-athin When theaspects2and3takentogethersimultaneously. is inexpressible. 4. SyAdhavakthavyam-athing asp and negative the positive Considering existanddoesnotexists. cha-athing 3. syAdhasthichanAsthi view of fromanotherpoint It isnonexistent notexist. 2. syannasthi-athingdoes particular timeandplace. ofview aparticularpoint from exists A thing

g exists and is inexpressible. g existsand ects of an entity together (ie.2and3) ects ofanentitytogether 174 for example a pot does not exist as acloth. for exampleapotdoesnotexist butes cannot co-exist in one substance. in cannotco-exist butes of the subsatance and its mode which aredifferent itsmode subsatance and of the

nal andall-pervading andisonlyanadjunctof . For example a pot exists as asubstanceat . Forexampleapotexists ip between Brahman and the jivas being one of jivasbeing andthe Brahman between ip e place because they are like light and shadow becausetheyarelikelightandshadow e place e body and the soul are of different nature and different natureand soulareof the body and e cannot be an independent substance. Atomic substance. independent cannot bean the sentient and the insentient which form His His form which insentient the and sentient the ltaneously. The difference and non-difference ltaneously. Thedifference further says that this point has beenexplained that thispoint further says a thing exists and does not esist and is notesist existsanddoes thing a qualified by one attribute cannot possibly be be cannotpossibly one attribute by qualified la, time. It is not an independent substance, substance, la, time.Itisnotanindependent exists and is inexpressible. Combination of 2 Combinationof2 exists andisinexpressible. vedantin one Brahman is the self of all in of allin Brahmanistheself one vedantin contradictory qualities like existence and likeexistence qualities contradictory objectionsadvancedagainst thetheoryof T A ‘janmAdhyasaya yathah,’ the terms sath, Brahma ‘janmAdhyasaya yathah,’ thetermssath, cause.Asitca material andtheefficient both Th anyotherauthority. Vedanta textsandnotby the onlythrough beknown Brahmancan reality, supreme declarethatthe The upanishads Agamas which followtheirrown of devotion mutually contradicting. sectsare different of the namely, kApAlas,kAlA are fourfold, Pasupathas suthra andrefuted. the vedasaboutrealit of the teachings against inthislifeandthenextwhich are happiness all ofattaining of invent means them various thatthvaprakriyAm aihikaAmushmikanissrEyas vEdhaviruddhAm chaEthE ‘sarvE tothevedasbecause isalsocontrary of pAsupatha the tenetsof inaccordancewith of BAdharAyaNa, th refuted the vedasand thepaleof outside being schools ofSankhya, Ramanuja classifiedthe suthra. inthis is refuted ofcausation cause andhencetheirtheory as theeffi only The PasupathasacceptIsvarabut inconsistency. to owing are discarded The viewsofpAsupathas S P the and ikaraNam Thus endsEkasminnasambhavADH inthestateofbondage. difference cannot beany The soulissaidtobeeternalandattain ETERNITY S superior to them. itwillbenodiff If thesoulgoesonchanging N S refuted inthenextsuthra. is expands accordinglyit ofanelephant innext not beabletofillthebody whenitisbornas space will nothavesufficient size ofthe the of The jainassaythatthesoulis S UTHRA UTHRA UTHRA UTHRA ASUPATHYA ND HERE OR

NON CONSISTENCY

IS -32-E -35- -34- -33 -

NO . ENTIRETY PATHYURAS ANTHY DH NA

VAM DIFFERENCE

CHA IKARA

CHA A

BECAUSE VAS

OF PARY A N A

TH THE AM THMAKARTHSNYAM MANJASY A

IN 2-2-7 Y ITH

A OF SOUL

THE DHAPI E

CHANGE H A

SIZE

CHA TH

AVIR 175

BECAUSE

are in conflict with thevedas. areinconflictwith permanency atthetime ofreleaseandhence there UBHAYANITHYATHV

ODH buddhism, vaiseshika and jaina as vedabAhyas, andjainaasvedabAhyas, buddhism, vaiseshika erent than other things like potandwilltobe like things thanother erent - 2-2-32 mukhas, pAsupathas and saivas. The practices saivas. Thepractices and mukhas, pAsupathas y andhencetheirviewsaretakenupbythis body itoccupies.Ifso, Their, practices of meditation and their forms meditation andtheir of practices Their, n be seen from the exposition on the suthra on thesuthra n beseenfromtheexposition an antinnextlife.Similarlythatofwill n and Athman are synonymous and so are the soare and are synonymous and Athman n eir thoeries of causation, following the suthras the ofcausation,following thoeries eir e Vedantatextsclearlyshow thatBrahmanis cient cause and cite pradhana as the material material pradhana asthe andcite cause cient birth.Ifitissaidthatthesoulcontractsand a sAdhankalpanAscha kalpayanthi,’because a sAdhankalpanAscha visishtadvaita. Now he says that the system system visishtadvaita. Nowhesaysthatthe AHVIK

OF refutation of jaina theory of causation. refutation ofjainatheorycausation.

PERMANENCY A R A DHIB A TH

HYAH

AVISESHAH the soul ofanelephant the

AND 2-2-33

AND

-2- 2-34

sadagopan. org sadagopan. org only Narayana. denotes term Brahman quotespr Ramanuja or sambhu. Siva epithets like S jAyathe,’ ahamkArO manOjAyathEthasmAthaniruddhasajnO pradhyumnasajnam sankarshaNAth udE prabrahmabhoothavas ‘paramakAraNAth T objectionable. bothmaterialand ca efficient Brahman being This suthrapointsoutthat even though the pA isauthoritative. system the pAnchrAthra other two whilethe of poorvapaksha the nature areof twosuthras thefirst system. of pAncharathra the authority and toestablish such doubts beauthor cannot thevisishtadvaitin authoritative heldtobe thepAncharAthra, thateven theopponentmayargue ownAgama their based on wasonof system refuted account Since PAsupatha O PA pasupthyaDHikaraNam. inconsistent. being ofcausationisdiscarded theory The pAsupatha dissolut Isvara willbesubjectto S toIsvara. cannot apply due soul getsembodiment because the so, is not If it issaid that the Lord rules overENJOYMENT pradhAna I S He willbefinite. which case to Isvarain Pasupathi creates thepotfrommud.Buttothem potter the as frompradhAna createstheworld a bodyand musthave he then potter cause likea Ifit Ramanuja,isfictitious. to which according caus The conceptofIsvaraasonlytheefficient B S T UTHRA UTHRA UTHRA UTHRA ECAUSE HE RIGINATION

IS NCHAR

NOT THEORY -39- -38- -37- -36-

OF A AS THR UTHPATTHA ANTHAVATH KARA A

JIVA ETC THE DH

OF BEING AD

.

N ISH

BHAGAVATHAS RULES IMPOSSIBILITY AVAC HIKARA TA

IMPOSSIBLE

N

THE

CHETH SAMBHAVATH VAM

A N

ANUPAPATTH

BODY

ion and will not be omniscient. omniscient. ion andwillnotbe AM ASARVAJNATH

-2-2-8 CLAIM NA OF

AND

BH RULERSHIP - 2-2-39

O 176 THAT

SENSES GADHIBHYAH E SCHA as thesoulrulesoverbodyandsenses,it e is supported by arguments based on inference, oninference, argumentsbased by e issupported ncharAthra system accepts the Vedic concept of the Vedicconcept systemaccepts ncharAthra A refutes the poorvapaksha view and proves that that andproves refutes thepoorvapakshaview

use thereareotheraspectsinitwhich VA is asarira as embodiment cannot be attributed cannotbeattributed is asariraasembodiment to adhrshta as a result of karma andthesame of aresult to adhrshtaas is contended that Pasupathi is the efficient istheefficient thatPasupathi iscontended itative. ThisaDhikarana isstartedtoremove ath sankarshaNahnAma jivOjAyathe ofusely from the upanishads toshowthatthe the upanishads ofusely from

- 2-2-38 - 2-2-36 FROM being contrary to the vedas becauseitis the contraryto being

- 2-2-37 WITHIN , BECAUSE

Thus ends the Thus endsthe OF

THE

tothevedas. Vasudeva,Brahmaniscontrary from thejivaisborn sankarshana, is the sentientbeing II-18) (Kato. vipaschith, says thatthejivaissaidto opponent Now the theego. andfromhim mind the pradhyumna him theBrahmanwhoisva From thesupremecause, andprANa. the words AkAsa denoted by Brahman is The sankarshaNaandtheothersaretermedas towardsdevotees. ’Theseare love boundless bahuDhA vijayathE. ssumedthrough is noco own willandhencethere Therefore thevyuhaformslikesankarshaNaare qualities. six vAsudeva, with as known the Brahman is form The subtle pradhyumna andaniruddha. sankarshaNa, vAsudeva, forms, the four Vyuhasare andKrishna. likeRama incarnations form, worshipping which he reachesthe subtle in theLord byworshipping that It issaid incarnationsa vibhava, subtle, sukshma, byth isworshippd knowledge, might andjnAna tejas,bri BhagavAn, namely,aisvarya,rulership, six qu the complete with is The Brahmanwho sayssAthvathasamhithaalso. iscalledvAsudeva, Brahman who self. The fold natureofthe four isthe of thatwhich toworship areenjoined whichbrahmanas doctrine is theauthoritative This thath,’ thu brAhmaNairAgamam sva sajnAbhih aih kramAgath upAsyathE; ‘KarthavyathvEna vaiyathrachAthurAthmyam said in vyuhas. Itis pra four formsasvasudeva,sankarshaNa, itproperly.BrahmanHimselfwhoisvA understand cricismofbhagavath Ramanuja saysthatthe IS T S jiva, thedoer. the from originate cannot cognition of instrument the mindbeing jiva,butthe the sankarshaNa, from born to be is said themind Pradhyumna, N S UTHRA UTHRA HERE , B O

ORIGINATION RAHMAN

IS -41- -40-

NO VIJN NA

. CONTRADICTION

CHA A N Poushkarasamhitha

OF A

KARTHUH DH

THE

IBH

INTRUMENT A worship of the four forms ofvAs forms ofthefour worship V

ntradiction with sruthi texts wh sruthi with ntradiction KARA

E IF

VA THEY N

THADHAPRATHISH nd vyuha, the fourfold manifestation. nd vyuha,thefourfold AM 177

FROM ALL -2-2- 40 His vibhava form, thedevoteereachesvyuha form, His vibhava dhyumna and aniruddha, whicharecalledHis dhyumna andaniruddha, be unborn by the sruthi ‘najAyathE mriyathE vA vA mriyathE sruthi‘najAyathE be unbornbythe

ARE never born nor dies.’ so this statement that statement bornnordies.’sothis never lliance, veerya, prowess, shakthi, power, bala, power, veerya, prowess, shakthi, lliance, form of vAsudeva. Of these, vibhavas are the form ofvAsudeva.Ofthese,vibhavas

jiva, mind and ahamkAra in the same way and ahamkArainthesame jiva,mind a doctrine is made by those who do not do a doctrineismadebythosewho THE sudEva, sankarshaNa the jiva is born; from jivaisborn; sudEva, sankarshaNathe also the manifestations of Brahman by His also themanifestations ofBrahman alities that go to signify the meaning of of meaning the signify goto that alities e devotees according to their capacity as to theircapacity e devoteesaccording sudeva, out of kindness, comes to reside in in comestoreside sudeva, outofkindness,

THE

DOER

NATURE E . DHAH udeva etc is the worship of that udeva etcistheworshipofthat ich declareclearly‘ajAyamAno

OF -2-2-41

INTELLIGENCE , THAT

sadagopan. org sadagopan. org ‘idhamsrEyam idham brahma idham hithamanutthamam; rgyajussAmabhirjush tam rgyajussAmabhirjush hithamanutthamam; idham brahma ‘idhamsrEyamidham extollstheAgama as Furtherhe PAncharAthra. of comprising Upanishad great Meaning, this itham.’, pancharAthrAnusabdh ‘idham mahOpanishadham chathurvedasamanvit ham;sAnkhyayOgak rthAnthEna mahabharatha and endswith in system thatVyasa,theau Ramanuja says vedas. in were who and forms hisglorious worshipping taughtthepancharathra,essence qualities, outofcompassion,beingtheoceanlove,andother thefourpurusharthas, and pursuing knowledge andbliss,ofinfalliblewill,seeinghi qualities,theoceanof ofauspicious possessor evil, the vedas, whoisfreefrom knownonlythrough whoisBrahman, The LordVasudeva, passage isasfollows: The meaningofthelong svayamEva niramimeetha panchrAthrasasthram yATHAthmyAvaboDHi chaavaDHAryathadharTHa duravagAhAn viDhyarTHavA thashAkhan bhedhabinnAnaparimi vedhAnrkyajussAmATharva yaavaboDHinah thathphalayAtTHAthm thadhArAdhana svavibhoothi svasvarupa mahOdhaDHih oudhArya vathsalya souseelya kAruNya avalokyaapAra n bhakthAn purushArThAbhimukhA mOkshAkhya dharmArThakAma sathyasankalpah chAthurvarnya gunasAgarah udhAra hyaparimitha thanaananthajnanAnandhAd prathyaneeka kalyANagunaika dhyahpara ‘athah sa bhagavAnvedhaaikave R tovedas. opposed vedaviruddha, itisnot Agama. Hence outofcompassiontaughtthees Lord Narayana ofrealit meaning can understsandthe to praise alsoitis Similarlyhere bhumAvidhya. buttoextoll thevedas Thatwasnottoundermine taughtbhumAvidhya. grief andwas allthevedaswi Narada thathehaslearnt of be heldauthoritative.But hence theagamacannot tothevedasand vedas.Thisisopposed theknowledgefrom whosAndilya, didnotget pAncharA forththat the isput Another objection is dismissed. individual soul,jivaisdenied. Ramanuja saysthatinpAncharAtharaaswell A S UTHRA ND AMANUJA

BECAUSE -42-

CLAIMS VIPRATHIS

OF

DENIAL

THE

H

AUTHORITY ithi niravadhyam.‘ EDHA

OF Therefore the objection on account of the origination of thesoul onaccountofthe origination Therefore theobjection

THE thor thepAnchrAthra of thor brahmasuthras, the codifierofvedas CCHA

ORIGINATION y as declared in the vedaseasily y asdeclaredin

OF

- 2-2-42 178 P ANCHR thangas, ithihasas and puraNas but yet came to yet but andpuraNas thangas, ithihasas chAthurAsramayavyav asThayAvyavasTHithAn s devotees engaged in the duties of varanasrama inthedutiesofvaranasrama s devoteesengaged one which through ofpAncharAthra system the brahmAb hiDhanah vasudevo nikhilahEya hiDhanah vasudevo brahmAb the four vedas, Sankhya andyOgaiscalled Sankhya the fourvedas, as in all other Agamas the origination of the ofthe as inallotherAgamastheorigination capable of comprehending the teaching of the of the teaching ofcomprehending capable sence of vedas in the form of pAncharAthra ofpAncharAthra sence ofvedasintheform thra Agama was said to have beentaughtto thra Agamawassaidto of the vedas, to those whowere bent on of thevedas,tothose Ramanuja replies that it is like the utterance Ramanuja repliesthatitisliketheutterance limitlessgenerous attributes,infinite of dhamant hrarupAn svEthar sakala suranara sakalasuranara hrarupAn svEthar dhamant

A OF THRA J

IVA

IN

HIS

OWN . It is for this purpose the the purpose this for is . It

STYLE

THUS :

of thesecondaDhyAya. padha ofthesecond is theend This are criticised. a the universe sole causeof accept Brahmanasthe oftheviseshikasan cognition etc techniques ofyogaareacceptedas well as causation andconceptofreality.Sa of only their intoto,asitdoes andpasupatha vaiseshika sAsthra thesAriraka Finally Ramanujasaysthat indisputable. all thescripturaltextsandhenceitis Brahman by taug is pAncharAthra the But with limitations. expounded theothersystemsbeing by sayingthat chapteronthe refutation Ramanuja concludesthe sAnkhyAnAm karmayOgEnayOginAm. jnanayOga andkarmay they referto systems but mean therespective donot andyOga hetermsSankhya vedas.Here with thefour accordance in is beneficialand most isthe this and isBrahman this best, the is agama this that means It aTharvAngirasaistha THA.’ replies. nextsuthra etc. thisthe wasproduced AkAsa vAyu (Taitt.2-1) fromthatselfAkAsa sambhoothah,’ AkAsah Athmanah VAEthasmAth ‘thasmAth text inthetaiitiriya when itissaid discrepancy beencreated. Butthereis have selfnot parts liketheindividual andwithout pervading creation ofother the th but elements mention thatthEjO asrjatha’(Chan.6-2-3)it willed tob prajAyEya bahusyAm textwhichsays‘thadhaikshatha Chandhogya quotethe asruthEh. They not -na viya is it saysthat opponent The or not. bythe above suthra A doubtisraisedinthe regarding thetheoryofcreationareexaminedan scriptures from the may becited that discrepencies thepossible twopadhas the next Now schools arerefuted. nonvedantic the ofcausationby second adhyayathetheories of the second padha Inthe are refuted. second adhy padha ofthe first inthe the worldand of only cause the Brahmanas textsdenote allscriptural that shown itwas In thefirstadhyaya is created becauseit is not AkAsa S V 3 PADHA- UTHRA IYADHA -1- DH NA Thus ends the pAncharAthrADhikara Nam. Thus endsthepAncharAthrADhikara IKARA

VIYADHASRUTH N AM - 2-3-1 E d the conceptof pasupati isno not so stated in the sruthi. in the stated so not H - 2-3-1 179 with repect to but refutes Jainism but and with repecttoBuddhism poorvapakshinas to whether the AkAsa is created poorvapakshinas towhethertheAkAsais the argumetative techniques and themeansof techniques the argumetative e AjkAsa was not mentioned. e AjkAsa AkAsa was notmentioned. all- being dh- because it is notstatedso in the scriptures- ht by Narayana Himself, who is professed as professed is who Himself, by Narayana ht ecome many and created onto fire andgoes ecome many d the objections based on them are refuted. d theobjectionsbasedonthemarerefuted. nkhyan principles like the 24 thathvas and the thathvasandthe likethe24 nkhyan principles Oga as mentioned in the Gita, jnAnayOgEna Gita, jnAnayOgEna Oga asmentionedinthe does not deny the systems of Sankhya, yoga, Sankhya, of thesystems deny does not was created and it goes on to saythatfrom was created and itgoes aya alltheobjectionsra by humans are liable to be contradictory and and are liabletobecontradictory by humans of the non-vedantaic schools of philosophy ofphilosophy schools ofthenon-vedantaic nd the inner self of all and only these points selfofallandonlythese nd theinner t rejected. These systems do not donot t rejected.Thesesystems ised againstthisview

sadagopan. org sadagopan. org B texts. mentioned inother AkAsa Brahman. Moreoverthestatement ‘itcreatedfire’ AkAsa, aseverything that everything denotes that the sathalonewasin Chandhogya declaration F S will betrueon one everythingelsebecomesknown textbecaus Chandhogya cannot beassumedforthe This suthrarefutestheobjectionexpressedin S the primarysense. used in theBrahmanswellsbyis brahma,meaning knowledge, ’thewordbrahma ‘thapasAcheeyathE text theprevious whilein Hiranyagarbha creator the denote to is used brahma jAyathE, (Mund.1-1-9)fromHimisbornbrah cha annam nAmarupam Ethadhbrahma ‘thasmAth hesays, as inthesentence It ispossible, isintheprimarysense. sense whilethatofvayuetc of and fromAkasa,vayuetc.theorigination in theobjectionthat anticipates The opponent T S (Brhd. chaithadhamrtham’ ‘vAyuschAnthriksham aretexts there sensebecause the secondary The poorvapakshinnowsaysthatthetextsreferring from thetexts. in second taken to be The creationofAkAsais S Ramanuja. pa without onitsbeing isnotbased unorigination sruthi beca bythe its creation the declarationof is by anypramANa.ThefactthatAkAsa be proved capable of the perceptionthroughsensesare of There isscripturalreferencetothecreation B S N

UTHRA UTHRA UTHRA UTHRA UTHRA ROM RAHMAN UT HERE ON

THERE - ABANDONMENT

TEXTS

MAY -6- -5- -4- -3- -2- . SY GOUNYASAMB SABDH ASTHI PRATIJN

IS BE

A . TH

PRIMARY

THU E

CHAIKASYA BHYAH A H -2-3-2

OF A NIH

HAV AND THE -2-3-6

AVYATHIR

A

BRAHMASABDHAVATH

SECONDARY PROMISSORY TH

SABDH 180 E K A A

AkAsa alone cannot be taken in the secondary secondary inthe taken AkAsa alonecannotbe CCHA MEANING AkAsa. Sruthi which deals with matters beyond with matters which deals Sruthi AkAsa.

TH STATEMENT the previous two suthras. Secondary meaning Secondary theprevioustwosuthras. ary sensebecauseofthe validating the creation of AkAsa which cannot of AkAsawhich creation validatingthe the statement ‘from the self AkAsaoriginated the self the statement‘from ma, nameformandmatter,‘wheretheword else, istheeffectof use eveninthecaseof 2-3-3) vayuandAkAsabothareeternal.’ rts, whichpointwillbemadeclearlater, says - 2-3-5 is not sufficient to disprove the origination of of theorigination todisprove is notsufficient ly iftheAkAsaiseffectofBrahman. declaring that AkAsa is eternalsuchas declaring thatAkAsa e the promissory statement that by knowing thatbyknowing e thepromissorystatement without parts is not sufficient tocontradict sufficient isnot parts without -2- 3-3 to the creation of AkAsa must be taken in mustbetakenin tothecreationofAkAsa the beginning and that it is the selfof andthatitisthe thebeginning - 2-3-4

FOR

ONLY

A

WORD

FROM

and non-different and non-different from AS the individual selfits theindividual impossibility and also also and impossibility

NON IN

THE - DIFFERENCE

CASE

OF

ThisistheendofviyadhDHikaraNam. general truth. E U B T of earth, the term denotingthe e of earth,the h kAra 1. ‘adhaneeyasyasarvasya prthiveevikArathvAt reasons: The wordfoodmeansearthforthefollowing B S th created (food)earth,andisshown prthivee’,‘thAannamasrjantha’,(Chand.6-2-3)meaning,thewaters From thetexts‘adhbhyah S ‘agnEhApah,waterfrom From thetext W S it sh fire’ (originated) air ‘from statement directly. Th ones orfromBrahman precedent effectsareproducedfromthe subsequent whether the etc.adoubtarises ‘vAyoragnih’, as Butfromthestatementsuch from Brahman. It issaidthateverythingoriginated S S T All therestareeffectsofBrahman.Theorig S is also theair of The origination S thattheyexistforlo meaningonly by Brahman, sense as in thesame immortal isused vAyu is se have Brahmanastheir allthese sarvam’, idham world whenwesayallthese menarethesons inthe Aksa alsoas of theorigination includes it Brahman; effect of tobethe All beingsaid S UTHRA UTHRA UTHRA RUTHI UTHRA UTHRA UTHRA UTHRA Y Y H HE ARTH NORIGINATION ATER

E FOOD THIS

JO ORIGINATION DH

FROM FROM

-7- -12- -11-A -10- -9- -8-E 13- DECLARES THE , EARTH ASAMBHAVAS Y A IKARA PRTHIVEE TH A DH TH

PAH

AIR VATHVIK

WATER FIRE E E IK J

N

O

NA - 2-3-11 IS PERTAINS IS A

AM THAT

EXTENDS ATHAH RARU ALSO

MEANT M

2-3-2 2-3-2 - 2-3-12 A A

THRISV THU

RAMTHUVIBH

FIRE EXPLAINED PASABDH

THA

FROM TO

SATHAH TO ffect is appliedtothecause. ffect

explained in the similar manner. similar manner. explained inthe IS B A THA A

PRODUCED ALL RAHMAN at water is the causeofearth. wateristhe at VY

SUBJECT A A NTHR

fire, thefireiscauseofwater. . AS

KHYATHAH ows that fire is the effect ofair. ows thatfireistheeffect ANUPAPATTHEH A HA 181

G IN O -2-3-10

E devasareimmortalwhereastheyalsocreated

ONLY

THE MATTER LOKAVATH . nger durationascomparedtothemortals. BHY of Devadattha, similar to ‘EthadhAthmyam similarto‘EthadhAthmyam ofDevadattha, ination ofAkAsaandair e poorvapakshin claims that in the above in the e poorvapakshinclaimsthat lf. The statement that AkAsa is immortalor AkAsa that lf. Thestatement

WORLD .

AH - 2-3-8 NE’ -As all that is eaten is a modification all thatiseatena NE’ -As , -2-3-13 FORM - 2-3-9 -2-3- 7 .

AND

OTHER are to illustrate the are toillustrate

SRUTHI

TEXTS .

sadagopan. org sadagopan. org theelementsaredescribedasea only principle happensfromthepreceding mahathetc saysthatastheevolutionfrom The poorvapakshin food. to asAnnam, andearthisreferred belongs toearth fire thewh to In fire,whatappearsredbelongs (6-4-6) thadhannasya’, thEjasasthdhr rupam, ‘yadhagnErOhitham the coloursrespectivetofire,waterand to tothatreferring passage 2. Thesubsequent H being the instruments of knowledge, and the mind found in between prANa and the are in the prANaandthearein in between found ofknowledge, andthemind being theinstruments theterm indhriyas, whichisdenotedby knowledge thatthevijnAna, It arguedbytheopponent IS I AVISESH S the texts cause both is thedirect AkAsa,air,fire,wat mind,senses, born prANa, cha,kham manssarvEndhriyANi jAyatheprANO (Taitt.2-1)theMundakatext‘EthasmAth text quotedbythepoorvapakshin. Upanishadtheorderofcreationisqu In Mundaka B S only. thishTan andsoon’(Brhd.3-7-3)whichalsosh yasthEja thishTan, upanishad, ‘yahprthivyAm of everything.MoreoverBrahmanismentioned etc. thephraseisrepeated.Soactofwilling pr many,’ and‘thAApaaikshanthabahusyAma aikshath as ‘thatthEja such the precedingone Brahman, indescribing meaning become many, bahu ‘thadhaikshatha creation. From passage on the in repeated ‘bahusyam’ phrase the means The wordreflection reflection. by supplied cause inherent isthe In alltheeffectsBrahman THAT S T F UTHRA UTHRA UTHRA RAHMAN HE

E

NOT IT

IS

REVERSE IS

IS KNOWN

SO SAID , 16- -15- -14- A REFLECTION TH

BECAUSE . ANTHAR VIPARYAY THADHABHI

2-3-16 IT (

ORDER

IS TO

THE

BE

A OF E N

VIJN

.

THE OF SAME

NON DH

CREATION A A

CAUSE NAMANASEE THU - ORDER Y DIFFERENCE A would be conflicting each other. each other. beconflicting would vAyurjyothirApahprt hvee sarvasya DHAriNee, from Him are hveesarvasyaDHAriNee,fromHimare vAyurjyothirApahprt N

KRAM A

OF DH

ONLY

IS earth, refers to earth as annam. earth, referstoearthas EVERYTHING E O

POSSIBLE 182 VA

KRAM ATHA .

WITH THU upam, yacchuklam thadhapAm, yadhkrshnam yadhkrshnam yacchuklam thadhapAm, upam, ch being originated from the preceding one. originated fromthepreceding ch being erand earth which bears all. So unless Brahman erand earthwhichbearsall. So unlessBrahman the creation of prthivee from water mentioning mentioning the creationofprthiveefromwater denotes it is Brahman only, whichisthecause denotesitisBrahmanonly, a bahusyAm prajAyeya, fire willed to become become a bahusyAmprajAyeya,firewilledto ajAyEmahi thewaterswilled tobecomemany’ and this is known through the indicatory mark mark theindicatory through and thisisknown ite colour belongs to water andwhatisblack colourbelongstowater ite si thishTan, yO vayou thishTan, ya AkAsE AkAsE yO vayouthishTan,ya si thishTan, the creationofeachelementproceedingfrom

EN ows that everything istheeffectofBrahman ows thateverything as the inner self of all in BrhadhAraNyaka self of allinBrhadhAraNyaka as theinner UPAPADHYATH syAm prajAyEya,(Chan.6-2-3)it willed to

ite the reverse of that found in the Taiitiriya intheTaiitiriya ite thereverseofthatfound THALLING

INDHRIYAS ONLY A )

THALLING FROM

IF

THE

A THE

TH AND E

A EFFECTS

SAH INDICATORY CHA TH

MIND

-2-3-14 ITHI - 2-3-15

IN PROCEED CH

BETWEEN E

MARK TH N

FROM , A , , IT

to connotations separate their contrary to say th objectsthatto opponent creation. Butthe etconlydenotesthateverything sarvEndhriyANi The suthra refutesthisview saying that order. there isnoreverse addedandhence onlyprAnaandotherthingsare elsewhere, same orderofcreationpresented S etc. Becausethestateof beingtheeffectcons the causalsubstance.This avasTHAntharaofthe thee mean thatthesoulisoriginated because the causeandeffectisindicate soulal can betrue.Ramanujarepliesthatthe sarvavijnAnam EkavijAnEna statement nothowpromissory ifthesoulis asksthat The opponent (KatO.1-2-18) when thebodyisdestroyed. eterna sarirE’, thisselfisunborn, hanyamAnE nahanyathE ayampurANah sAsvathO nithyam dies’,and‘ajO bornnor selfis neither the sruthi.Thetextssuchas‘najAyathEmriyathE beshownfrom could originated as selfisnot individual thatthe this saying The suthrarefutes individual self is created. Thereforethe unoriginated. andhence iseternal mean thateverything Brahman,’ itwould sarvam,allthisisensouledbyBrahman’ idham the AtmaniseternalsinceBrahmanso,b of theAt theunity professing art’ `that thou jAyanthe, (Tait.3-1-1)fromwhomallthesebeings bhoothAni it, and‘yathOvAimAni it andrestin in ‘sath’,abide havetheirroot these beings, sarvAhprajAhsadhAyath imAh soumya `sanmoolAh such as thetexts from known as originated, it is that says Thepoorvapakshin self. individual of After confirmingthecreation N A vyAkaravANi.‘(Chan.6-3-2) nAmrupe anupravisya on Brah isbased saying thattheirdenotation bythissuthra, entity.Thisisrefuted individual their istodenote meaning primary since their fire etc The viewoftheopponentiswords power. denoting fortheir on Brahman immobile and moving the The wordsdenoting BH S UTHRA UTHRA THM OT A KTHASTHADHBH

SELF ADH -18- 17-

BECAUSE CHAR IKARA N A TM A N A CHARA AM

STRUTH OF A - 2-3-3 VAB

SCRIPTURAL

VYAP

H E A AkAsa and others from Brahman now the question is about the is question the now fromBrahman andothers AkAsa d by the promissory statement. But being an effect does not does not aneffect being But the promissorystatement. by d H VITHV A

SRAYASTHU NITHYATHV

TEXTS A TH which the next suthra gives the reply. givesthereply. nextsuthra the which 183 - 2-3-17 the words ‘EthasmaAth jAyathE prAnah manas ‘EthasmaAthjAyathEprAnah the words man with Brahman cannot be taken to mean that mean taken to cannotbe with Brahman man

can denote Brahman only in the secondary sense can denote Brahmanonlyinthesecondarysense AND ecause from the texts such as ‘EthadhAtmyam the textssuchas‘EthadhAtmyam from ecause man only as shown in the text ‘anEna rupENa onlyasshowninthetext‘anEnarupENa man

so being the effect, the non-differencebetween so beingtheeffect, ffect is only avasTHAnthara oranother stateof ffect isonlyavasTHAnthara ists in theinteligencebecoming expandedwith ists SYATH A things arenotsecondarybecausetheydepend things l, ever existentandancientwhoisnotkilled and‘sarvamkhaluidhambrahma,allthisis originated from Brahman and not the order of and nottheorder originated fromBrahman CCHA at everything is denoted by Brahman only is Brahman by is denoted everything at originate,’ etc. they say that the texts such as originate,’ etc.theysaythatthetexts individual self is different from that of AkAsa from thatof self isdifferent individual vA vipaschith, (KatO. 1-2-18) theintelligent (KatO. vAvipaschith,

thus ends the thEjODhikaraNam. the thus ends THE anAh sathprathishTAh, (Chan. VI-8- 6)all (Chan.VI-8- anAh sathprathishTAh,

THADHVYAPADHESAH

TH

ETERNITY A BHYAH

-2-3- 18 FROM

THEM

.

sadagopan. org sadagopan. org AtMADHikaraNam. tothepromissorystatement. Brahman anditisnotcontraditory natureof change intheessential there isno declarethat theorigination whichdeny whilethose andnotorigination mean itsembodiment actions. of thefruit it toexperience enabling sentie the and becomestheobjectofenjoyment change insentient the state ofeffect while inthe sarira its as form in theirsubtle insentient the and sentient hasthe stateBrahman In thecausal self wherea respect totheindividual (Brhad. 4-4-2) VAsariradhEsebhyah’, vAanyEbhyO VAmurDHnO chakshushO ‘Esha AthmanishkrAmathi upanishad’ In BrhadhAraNyaka pervading. it isall possibleif is not which inetc. out,andcoming soulgoing the mentions The sruthi B S everywhere thenextsuthrareplies. be cognition To theobjectionthatifselfisaknower,it self. seer, hearersmeller,tasterthinkerknowerdoerandtheknowing (Pras.IV-9)thispersonisthe purushah’, vijnAnAthmA karthA manthA bOdDHA rasayithA GHrAtha srothA dhrashtA and‘Eshahi prAnas.’ the in theheart within is thelight knowledge rush hrdhyanthrjyothirpu prANEshu vijnAnamayah it issaidasareplyto ‘katha the question “Ismell” onewhoknows saAthmA, jiGHrANeethi and thereleased where prajApathidescribes knowledge norinert.Thisisprovedfromthesr these by sayingthat refutes this The suthra leavesthebody.’ when hesoul with the body, as the sruthi also sa Theknowledge,they ofdeepsleepetc. the state Others saythatknowledgeisonlyanadventitious and theactions. yajnam thanuthE,karmANithanuthEpicha,(Tai formerview the whoholds quality. Theopponent is it the vaiseshikas for pure consciousnesswhile Buddhists ofthesoulisexamined. Now thenature T J N UTHRA ECAUSE HEREFORE ADH IKARA -20-

OF UTHKR

PASSING THE N AM

KNOWER - 2-3-4 A NTH

OUT

IGATHY ,

GOING declares that ‘na prEthya sajnA declaresthat‘na s it is a change of essential natureinthecaseofAkAsaetc. s itisachangeofessential A

AND GATHEEN

184 RETURNING being infiniteandallpervading,there willalways being ma AthmA,whoistheself,’that‘yO ayam The texts that speak of origination of soul only only soul of origination of speak textsthat The s in its essential nature attainingname and form form and natureattainingname essential s inits unreleased souls by saying ‘aTHayovedha soulsbysaying unreleased A lf is of the nature of knower and not mere andnotmere ofknower the nature is of lf the soul. Thus the soul is also the effect of effect soul isalsothe the soul.Thus uthi itself. In ChAndhOgya text in the section textinthesection ChAndhOgya uthi itself.In M quality as there is no intelligence present in intelligence qualityasthereisno y, is present only when the soul is connected soul onlywhenthe y, ispresent inert having knowledge as its adventitious adventitious asits knowledge having inert quotes from sruthi texts such as’vijnAnam sruthi textssuchas’vijnAnam quotesfrom and sankhyans hold the view that the soulis view thatthe holdthe and sankhyans he is the self. Similarly in BrhadhAraNyaka heistheself.SimilarlyinBrhadhAraNyaka tt. 2-5-1) the knowledge performs sacrifice the knowledgeperformssacrifice tt. 2-5-1) nt soul attains an expansion of itntelligence anexpansionof nt soulattains -2-3-20 ah, (Brhd. 4-3-7) he who is consisting of isconsisting 4-3-7)hewho ah, (Brhd. , THE

SELF asthi, thereis no consciousness

IS

ATOMIC . Thus ends Thus in thesection. introduced who knowsthesentient he Athma, prathbuddha ascan texts to inthose isreferred Brahman who is it sayingthat the view suthra refutes this atomic but itisnot that toprove and unborn,’ text‘savA Esha mahAnaj quotesthe The opponent forkarma’. this world asmailOka lokAthpunarEthi likewise ‘thasmAth throughtheeyesorskull self departs This I A OTHERWISE S is atomic. thatit indicates andcoming going but infinite outof Passing from the body, meaning separation ATOMIC S F UTHRA UTHRA “SrI Ramanujar and Sri Kuratthazhvan wentto “SrI RamanujarandSri ND

IT

AS IS

SAID . THE -22- -21- SV , NA

THAT GOING IT A

A THMAN IS N

NOT

UH IT

AND

IS

ATHATHSRUTH

SO A

NOT

COMING CHA , AS

ATOMIC

THE UTTHARAY

BEING SUBJECT

BECAUSE E 185 H

O EFFECTED ITHI H

MATTER gether to Kashmiram (Mission Sribhashyam)” (Mission toKashmiram gether -2- 3-21 self, ’ meaning Brahman, which was the topic Brahman, self, ’meaning be understood from thetext‘yasyaanuvitthah be understood

CHETH ya karmaNE, from those worlds, returns to worlds,returns those from ya karmaNE, OF any other part of the body, and the return the body,and part of anyother a AthmA, (Brhd. 4-4-22) that self is infinite a AthmA,(Brhd.4-4-22)thatselfisinfinite the body, is applicable even if the soulis evenifthe the body,isapplicable

SCRIPTURAL

DIRECTLY OF

NA

THOSE

ITHAR

BY STATEMENT TEXTS ADH

THE

IK IS

SELF B A R RAHMAN A

AS IT TH

IS - 2-3-22

.

sadagopan. org sadagopan. org I 2-3-25 the knowledge. `shows theknower, part of on the of knowing L S The text B S is thequalityofself. knowledge The replyis given that,asthesmellisquali self is thatiftheessenceof To theobjection T S over. all spreads consciousness As thelightplacedinonecornerlightsupth O S found intheheart. the selfis The sruthitext NOT S place. appliedinone the wholebodythough coolness for The self though atomicS is able topervade the selfisatomic. the show that The lowerone, (meaningtheindivi (Svet. 5-8) ‘ArAgramAthrOhyvarO pidhrshtah, known,and self shouldbe This atomic (Mund.3-1-9) chEthsAvedhithavyah’, ‘EshO aNurAthmA B S F UTHRA UTHRA UTHRA UTHRA UTHRA UTHRA UTHRA IKE Y ECAUSE HERE R

IT

SEPARATE DUE

SO IS THE

DUE IS

BECAUSE -28- -27- -26- -25- -24- -23- -29- ‘na thu vijnAthuh vijnAthEh viparilOpO vidhyathE, (Brhd. 4-3-30) (Brhd. vidhyathE, viparilOpO vijnAthEh thu vijnAthuh ‘na TO

THE DISTINCTION SANDALPASTE

SVASABDH VYATHIR GUN AVAS AVIR THADGU ITS TO PRTHAGUPADH

MENTION

‘yO ayam vijnAnamayah prANEshu hrdhanthrjyothih, ‘(Brhd.4-3-7) hrdhanthrjyothih, ‘yO ayam prANEshu vijnAnamayah VERY

QUALITY PARTICULAR A ODH TH

THE THV

ITH N WORD E

O A AS K HEART AS

O

AS ,

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THU 186 THE

OF ITHI CHA knowledge howcanitbethequality oftheself. knowledge

THA

the distinction betweentheknower,selfand the

AS SMELL - 2-3-24 HADVYAPADH ANALOGY e whole room so does the AtmAintheheartwhole roomsodoesthe e whole body like thesandalpastethatcreates whole bodylike -2-3-23

ty of the earth yet inseparable from it, so too ty oftheearthyetinseparablefromit,sotoo

CHETH THA . THE

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SRUTHI there is no absence absence no thereis . - 2-3-27 ATH -2- 3-29 . HRDHI shows that showsthat ,

HI - T 3-30 B be only pertaining to the gunas. InKathopanisha tothe be onlypertaining astheselfhasbeensh is not, says it opponent The selfhas been shown astheknowerandnowth T S K atothertimes.Iftheself and non-perception or nonperception.butexperienceproves perception andallknowledg The selfbeingomnipresent LIMITATIONS O ANYA S no knowledge. meanthattheselfhas boundstateand doesnot the pain asin 2-4-12)onlymeansthatinrelease, asthi’ (Brhd. Therefore theselfisknowerandof waking up. existing inthedeepsleeponlymanifeststh inamalechil whichispotential As virility ETC S suthra. soulasitisnotseento inseparable qualityofthe self illuminedandhenceitisdepictedas cowness persistsevenifthepartsofbodyar soul byit.Ramanujasaysthatacowwithbr the indenoting wrong outlifethereisnothing through isthequalitythatpersists As knowledge S fact that of the infinity onaccount As thetext‘sathyamjnAnam T B knowledge for its quality. knowledge foritsquality. always everywhere. Henceto avoidthesedifficul UTHRA UTHRA UTHRA UTHRA ECAUSE RAHMAN ARTHRA HE HERE HE THERWISE

INDIVIDUAL DECLARATION THA-2-3- 32

IS 32- -31- -30- -33-

DH MANIFESTATION NO

IS NITHYAUPAL PUMSV Y KARTHA

THERE

A

SAID IKARA OF DEFECT VATH

EITHER

SELF TO A N

DHI

IS A WILL S

AM A BE

THMABH SO DUE

IS STHR Thus ends jnADHikaraNam. Thus endsjnADHikaraNam.

VATHVASYA - 2-3-5 AB

KNOWLEDGE

OF AN LONG BE

IS D TO

anantham Brahma,’denotesBrah A

THE

AGENT HI PERPETUAL POSSIBLE R

KNOWLEDGE these areHisessentialqualities. these

A TH

AS ANUPALAB VITHV

TWO

THE ATHV

ACCORDING SATHAH . .

187 A ONLY SOUL A TH

PERCEPTION d manifests only on youth, similarly knowledge onlyonyouth,similarlyknowledge d manifests TH DH own to be action less and the actions are said to to aresaid actions lessandthe tobeaction own cannot manifeston it e wakingstate.Otherwise self. Theobjectionthatknowledgeisnotan is omnipresent therewi isomnipresent

CHA BEING e lost. Moreover the self also like knowledge is e lost.Moreovertheselfalsolikeknowledge

oken horns is still called a cow because the oken hornsisstillcalled a cowbecausethe the self does not experience birth, death and birth,deathand theselfdoesnotexperience - 2-3-33 e assomeassumetherewillbe permanent A EXISTS IF atomic size. Thetext‘naprEthyasyasamjnA atomicsize. existindeepsleepetc.isrepliedbythenext d while describing the self as having no birth birth d whiledescribingtheself ashavingno B IMPRASANG e questioniswhetherit thedoeralso. The

IT ties theselfiistakenasatomicandhas HIVYAKTHIY

otherwise as there is perception at times perception at is asthere otherwise TO NA

EXISTS

THE

SASTHRA DH BECAUSE

OR

O ESSENTIAL

SHAH

IN

NONPERCEPTION AHANYATHARANIYAM

man as truth, knowledge and and knowledge man astruth, O DEEP

IT G

THADDHARSAN A

IS TH

SLEEP

ll be‘I’consciousness SO QUALITY - 2-3-31

SEEN

LIKE .

OR AS

VIRILITY A

TH AH - 2-

V A

sadagopan. org sadagopan. org 18-21) self withthegunas.’(BG. ing yOnijanmasu, thecause of theembodiment mentioned th natural totheselfasitis not is inducedbythegunasand thestateofbondage that theactivityduring only means etc. istoshowthatiteternalandnotde te thatthe bysaying thepoint Ramanuja clarifies agent.’ (III-7-18) prayokthari, declares‘sAsthraphalam purvamimamsa Thatiswhythe thatisthegunas. pradhana andnotinsentient soul case ofasentient givingcertain actionby command. Sasthrasinduce scriptural self.Theword sasthra means individual for releaseshouldmeditateonBrahman,’that aspiring one upAseetha, ‘mumukshurbrahma sacrifice’ and perform should heaven of desirous one ‘yajEthasvargakAmah, textslike sruthi in the is found It accordance withthesasthras. above view.Onlytheself refutesthe isthekarthaandnotgunas.Thisin This suthra doer.’ the that heis egothinks is deludedby the onewho gunasand donebythe All actionsare manyathE, (BG.3-27) sarva ‘prakrthEh kriyamANAniguNairkarmANi Gitaitissaid Eveninthe killed nor gets neither kills theself truth because the know killeddonot killsorget self thatthe onewhothinks meaning, nAyam hanthinahanyathE.’(Kata.I-2-19), hathaschEth hanthum ‘hanthA chethmanyathE of theself. th jAyathEmriyathEvAvipaschith,’ and death‘na T ‘vijnAnam yajnam thanuthE karmANi thanuthEpicha.’ (Tait.2-5). thanuthEpicha.’ thanuthE karmANi ‘vijnAnam yajnam as as theagentintextssuch mentioned been definitely The selfhas BEEN S around inthebody. organs) wander (sense thepranas taking asakingwilltakehissubjectsand This means, EvamEva EthathprANAngrheethvAsvEsarirEya sv jAnapadhAngrheethva ‘yaTHA maharAjah I S B N UTHRA UTHRA ECAUSE HE B

RHADH SELF

DIFFERENT -35- -34-

OF

MENTIONED UP VYAPADHES A

THE RA A DH N

. TEACHING YAKA A N A

AT AS UPANISHAD T

H

THE H

VIH

OF CHA

AGENT A

THE R

KRIY O

THERE PADH

SELF

188 IN A Y ny the agency. Similarly the sloka quoted from Gita agency. SimilarlytheslokaquotedfromGita ny the

ere itself‘kAraNamgunasangOasyasadhasath A SCRIPTURES

E e janapadhe yaTHAkAmam parivarthEtha, parivarthEtha, e janapadheyaTHAkAmam TAKINGSENSES

M IS S sah, ahamkAravimooDAthmA karthAham ithi ithi karthAham ahamkAravimooDAthmA sah, A wander around in his kingdom, so too, the self sotoo, inhiskingdom, wander around manyathE hatham, ubou thou na vijAneethou manyathE hatham,ubouthounavijAneethou

the agency of action is ascribed only to the the agencyofactionisascribedonlyto NA ood and evil wombs is the association of the wombsistheassociationof ood andevil A injunction originated from the word sAsana, injunction originatedfromthewordsAsana, CCHA THA kAmamaparivarthathE, (Brhd.2-1-18) THA kAmamaparivarthathE, e acts of killing and get killed etc.aredeniede actsofkillingandget xt about the self not killing orgettingkilled self not xt aboutthe

PASSAGE instructions and it is possible only in the possible onlyinthe anditis instructions

CHETH the fruit of isonly to the injunctions the - 2-3-34

AND

NIRDH

AND

IF

NOT

WANDERING E SAVIPARYAYAH

SO

IT

WOULD

ABOUT

- 2-3-35 HAVE .

theintellect. been‘vijAnEna’bytheintellectandnot‘vijnAnam,’ text wouldhave agent, the andnot of action theinstrument itbeing means theintellect, vijnAna that theword said is Ifit andactions ofsacrifice istheperformer theselfdenotedasvijnAnam Meaning that O T individual self is not free to act by itself. actbyitself. freeto selfisnot individual by andprohibitions injunctions otherwise the as independent is it saysthat The opponent self. supreme onthe ordependent independent the agencyof The questionraisedisthatwhether F S PAR beinginsentient. the powerofdiscrimination intellect is only ifthe otherhand to act.Onthe thesoul ornot, instruments his the willtouse thatlikeacarpenterwhohas Itisreplied willbeperpetualaction. being alwayspresentthere thatif theobjection isinreplyto This suthra S happen. thiswillnot of prakrthi, itself isaproduct intellect is the difference knowledge of release, inwhich,the of actionitwillbe If intellectistheagent B S there mustbesomeexperience. bhO asthi ‘purusho tothestatement self, contrary must bethesame,inwhichcasetherewillnot must alsobethe it If theintellectisagent S different resultstodifference organwillbeexcl nointernal are omnipresent it, all actions equally associatedwith souls being 2-3-32)willresult.Thatis,ifth (vide. suthra- inthecaseofconsciousness asmentioned thenthesamedifficulty notthedoer If theselfis S A UTHRA UTHRA UTHRA UTHRA UTHRA ROM ND ECAUSE HERE N

A ACCOUNT

EVEN YATTH

THE

WILL -39- -38- -37- -36- -40-

OF

AS HIGHEST YA SAM SHAKTHIVI PAR ADH

UPALAB

IMPOSSIBILITY BE

A OF THA

A A

CARPENTER NO

TTHU IKARA DHYAB INVERSION

DH DEFINITE CHA

ONLY

NA PARYAY THACCHRUTH IVATH

H THAKSH A

souls will notbepossible. souls will AS

M

OF V ARE

-2-3-6 OF A

DECLARED

RULE

ANIYAMAH A CCCHA SAM

TH

POWER BOTH O BHAYATH ADH - 2-3-37

AS E - 2-3-38

. 189 IN H

I

- 2-3-40 IN

-2-3- 36

so even in which is the state prior to priorto is thestate which so eveninsamADHi Thus ends the karthraDHikaraNam. endsthekarthraDHikaraNam. Thus THE enjoyer as both the doer and enjoyer ofanaction the doerand enjoyer asboth the soul is the doer, the instruments of action ofaction doer, theinstruments soulisthe the e agency of action is ascribed to pradhana, all topradhana, e agencyofactionisascribed thedoer,therewillbeactionalwaysasitlacks also, being sentient, has the power toactornot sentient, hasthe also, being

THE A- 2-3-39 A- usive to one soul and hence distribution of soulandhencedistribution usive toone the scriptures will be meaningless if the willbe ifthe thescriptures meaningless will result in the enjoyment of all. If the souls will resultintheenjoymentofall.Ifsouls kthrbhAvAth, (SK.17)thesoulexistsbecause anyprooffortheexistenceofindividual

of thesoul fromthe prakrthi dawns. As the CASE action on the part of the individual self is self individual on thepartof action

SCRIPTURES

OF

CONSCIOUSNESS .

sadagopan. org sadagopan. org machine, ‘bhrAmayan sarvabhoothAni yanthrArooDAni mAyayA.’ mAyayA.’ yanthrArooDAni sarvabhoothAni machine, ‘bhrAmayan them wi is whirling of all,’andsaysthatHe theLorddeclares,‘sarvasy Even inBhagavatgita one.’ inward ruler,theimmortal within, HeisthySelf,the from theSelf,whomSelfdoesnotknow,wh antharO yamayathisathaAthmAantharyAmyamrtha antharahyamAthmA Atmani thishTanatmanah andselfofalletcby ruler the inner Brahman as mentions which in BrhadhAranyaka passage self. ’andthe inner insideastheir entering declared by ‘anthahpravishtahsAst the sruthi onlyth bysayingthat refutes this The suthra ‘thAn aham dvishadhah kroorAn samsArEshu narAdhamAn, kshipAmi ajasram ashubAnAm ajasramashubAnAm kshipAmi narAdhamAn, samsArEshu kroorAn ‘thAn ahamdvishadhah transmigration, thosewhoareevil, attain Him.AndHehurls lovesothat theycan Himwith who worship tothose theLordgiveswisdom It meansthat thE.’ yEna mAmupayAnthi tham buddhiyOgam dhadhAmi preethipoorvakam bajathAm yukthAnAm sathatha ‘thEshAm says fo so thatthepropensity the souldescendfurther soul torisefurtherandwhenonepursuesthe toproceedalong when onechooses means that self.Ramanujarepliesth oftheindividual effort baddeed goodand to do one makes Himself Lord only the deeds,’means that do bad them Hemakes from theseworlds down to send wishes tothe wishestoraise whomHe He makesthose aDHonineeshathi, thamyam kArayathi asAdhu karma EshaEva unnineeshathi, yamEbhyOlOkEshu kArayathitham ‘Esha hyEvasAdhukarma withanobjectionthatth comes The opponent says Ramanuja,whileexplaini alreadyproved, has been Heismerciless that indicate not Thatthisdoes gives punishment. Lordbe goodkarmathe soul does to act.Ifthe permission gives onewho self,whoistheanumantha, supreme of the sanction act withoutthe effort suthra thatthe value itisrepliedinthis independent The objectionthatifthesoulisnot Since theeffortistakenby AVAIYAR S UTHRA -41- TH KRTHAPRAY Y A DHIBHYAH

ATN -2-3-41 ng doctrine ofsankhya. doctrine ng individual soultheinjunctions individual A P E KSHASTHU 190 th action by His MAya, as though mounted on a mounted ona MAya, asthough th actionbyHis e text in Kouseetaki upanishad which says whichsays upanishad inKouseetaki e text is taken only by the individual selfbutitcannot is takenonlybytheindividual

stows His grace and if indulges in evil deeds He He inevildeeds andifindulges Hisgrace stows hA janAnAmsarvAthmA,Heistherulerofall path thatleads away fromtheLord,Hemakes VIHITHAPRATHISHIDDHA e supreme self is the cause of all actions as self isthecauseofallactionsas supreme e a chAham hrdhi sannivishtO, I am in the heart heart Iaminthe a sannivishtO, chAham hrdhi He says, into demonical wombs in perpetual He says,intodemonicalwombsinperpetual higher worlds to do good deeds and whom He andwhomHe higher worldstodogooddeeds enumerating each categoryendingwith‘yah enumerating na vedha yasya AthmA sariram ya AthmAnam sariram yaAthmAnam vedhayasyaAthmA na the injunctions and prohibitions willhaveno theinjunctionsandprohibitions the path approved by the Lord, He helps the Lord, Hehelps the pathapprovedby at this does not apply to all beings but only apply toallbeingsbutonly at thisdoesnot ose bodytheSelfis,whorules from r evil will be exhausted. In the Gita the Lord evilwillbe Lord exhausted. IntheGita r s and this goes contrary to the independent contrarytotheindependent goes s andthis h,’ who dwelling in the Self is different dwellingintheSelfisdifferent h,’ who and prohibitions arerelevant. prohibitions and

by adjuncts.Thereforeto reconcilethebothkind cl as illusion.Fromtheabove italsobecomes the worldenteringintoeveryt and aftercreating thetextsthatdescri manner In thesame denied. declare thedi moksha ultimately,allofwhich and purushArTHas the grace ofBrahman, bythe thejivaobtains,, which devotee through a norbeing by,Brahman andannihilate protected belonging to,beingthesariraof,supported, so theindividual Neither thetextsthatdescribe be acceptedasanamsa,partofBrahman. Brahman. To allpervadingqualityof the implying `Brahman aretheslav another text There isyet andtheservantetc. ofit,master the opposite im pureand dependent, and independent ignorant, and ofthecreator relationship as havingthe of bothdifferenceandunity.Some declaration that and says refutes alltheseviews The suthra adjuncts. limitedby jiva isBrahman isthatthe The thirdview ‘thathvamasi’ etc. and thisselfisBrahman,’ the textslike‘ayamAthmAbrahma, quote They imagines. viewisthat dualist, dvaithaschool.Nondualist of the contention Thisisthe meaning. beinterpretedasconveyingsecondary unity should involvescontradictio between them saythattheknowerandignorant hold thisview theother servile.’Thosewho themaster one theothernotknowing,bothunborn one knowing are‘j speakofabsolutedifference The textsthat a part(a it or is adjunct(upÃdhi) by alimiting determined different fromBrahmanoritself dependent onthesupremeself.Nowquestion the have declaredthat SÃstras The foregoing etc. fisherman, slave selfisapartofBrahman as The individual KITHAV S AMS Thus ends the parAyatthADHikaraNam. parAyatthADHikaraNam. the Thus ends yOnishu.’ aAsureeshvEva UTHRA A DHIKARA A 42- DHITHVAMA AMS N O AM N A - 2-3-7 N DH A VYAPADH E

EYATHA n like saying ‘sprinkle with fire. So the textsthatspeakof fire.Sothe with like saying‘sprinkle n E E S A K TH E-2-3-42 191

ANYA ear that the jiva cannot beBrahmanconditioned that thejiva ear the difference declared otherwise mention of declaredotherwise mention difference the Other texts like thathvamasi etcdeclareunity. Othertextslikethathvamasi fference between the jiva and Brahman canbe Brahman betweenthejivaand fference under theinfluenceofavidhyaorBrahman hing as the indwelling soul cannot be dismissed dismissed soulcannot be indwelling asthe hing na ajnou dvou eesa aneesou, (Svet. 1-9) the two, two, na ajnoudvoueesaaneesou,(Svet.1-9)the texts speak of Brahman and the individual selfindividual the Brahman and of speak texts es, Brahman are these fishermen, ’ and so on, thesefishermen,’andsoon, Brahman are es, the jiva is Brahman deluded by avidhya and byavidhya deluded the jivaisBrahman created, ruler and the ruled, omniscient and omniscient rulerand theruled, created, are entirely different and to ascribe any unity entirelydifferentandtoascribeanyunity are ul beingthecreationof,undercontrol ul s of texts the jiva is the amsa of Brahman. of textsthejivaisamsa ofBrahman. s be the `willing’ of Brahman to become many tobecomemany Brahman be the`willing’of individual soul is an agent, andassuch agent, soulisan individual THA jiva is a part of Brahman since there is part ofBrahmansince jivaisa is, whethertheindividualselfisabsolutely both types of texts to be true the jiva must truethejiva be oftextsto types both pure, possessing auspicious qualities and CH m sa) of Brahman. sa) ofBrahman. A PI

D A SA

sadagopan. org sadagopan. org I andso study thevedas as somearequalifiedto soulsaretheamsaof if all objection that To the of . sarvEva thath sambhoothou Lord. ‘thasyasrjyasya indivi Also the wholeworld. pervades the Brahman of thatexistsinoneplacespreadsaround,thepower body Just asthelightofaluminous akhilamjagath,(VP.1-22-56) thTHEdham visthA gnEh jyothsnA ‘EkadhEsasTHithasyA Pa In VishnupurANa T S respectively. the attribute, the substanceand of attribute andthedistinctness denote thetwoaspects, identity anddifference the attributearein the objecthaving visEshya the and attribute visEshaNa, mode. A its forms selfwhich individual from the different theyquali object object, thoughbeingpartofthe genericchar of aluminousbody,the As thelight A S Brahman too.ThenextSUtrAanswersthat. An objection is raised that if the soul is part soul. has becometheindividual an eternalpartofMyself sanathanah’,(BG.15-7) jivalOkE jivabhoothah ‘mamaivAmsO Lord declares In Bhagavatgitathe S isusedassoulsaremany. bhoothani, Thepluralterm amsa. denotes ThewordpAdha areimmortalinheaven.’ three quarters constituteonepart(qua All beingsandtheworld 3-12-6) dhivi,(Chan. thripAdhasyAmrtham thAni ‘pAdhOasyavisvAbhoo declared itis upanishad In chandhOgya A S

T UTHRA UTHRA UTHRA UTHRA S LSO HE

IS IN

ALSO SMRTHIS

FROM THE -46- -45- -44- -43-

STATED CASE

MANTHRAVA SMARANTHI PRAK API THE

ALSO

SMARYATH

OF

A WORDS

S IN

A rAsara states rAsara LIGHT STATE DH

THE

CHA

OF IVATTHU R

E-2- 3-44 NA IT SMRITHI THIS

MANTHRA -2-3-46

IS TH

. NOT -2-3- 43

NAIVAM .

SO

192

of Brahman all imperfections of thesoulwillbe allimperfections of Brahman

PARAH me arenotetc.Thenextsuthra answers. the Lord why should there beinequalitysuch there should theLordwhy riNee yaTHA,parsyabrahmaNahsakthih the inseparability of the substanceandits ofthe theinseparability separable yet different. The declarations of declarations separable yetdifferent.The i harEsthanuh,’ all these created are the body i harEsthanuh,’allthesecreatedarethebody rter) of the supreme self and the rest of the of the and therest self the supreme rter) of acter(jati) of an entity and the colour ofan thecolour acter(jati) ofanentityand fy aredifferentfromitsoalsoBrahmanis dual self is declared to be the body of the of body be the dual selfisdeclaredto -2-3-45 T B S regarding thecaseofadhrshtas. Neither cantherebeany definite rule S S willbeconfusion. hencethere souland adhrshta actsfortheparticular fromthejivadueto appears asthoughdifferent that si itbysaying refutes suthra But this upAdhis. whichcause unseen principle, adhrshta, less beginning of the cause to be differencesaretaken arerealandthe upAdhis saysthatthis bhEdhAbhedhavAdhin The opponent, B S fromBrahman. self isdifferent individual the show that Of thetwo,oneeatsfruitssweetandsour anasna svAdhu atthi ‘thayOranyah pippalam ruler,and fromthe himselftobedifferent thinking mathvA, ’(Svet.1-6) cha ‘prthagAthmAnam prErithAram sruthi also,asindicate it isagainst view. And of thesvarupaBrahmanasalre destruction if itdoesnot isselfillumined Brahman Since S upADhis. but unde with soulisidentical the individual karma isdifferent result ofthe Even thoughall soulsare part ofBrahmanthey SUTHRA the bodysouloccupies. otherwise of the purityor same ever the is ground isnot,thoughthefire whichisfrom of the a the fire Like household P S UTHRA IMILARLY UTHRA UTHRA UTHRA UTHRA ERMISSION ECAUSE ECAUSE HE

ARGUMENTS -48- -47- -50- -49-A -52- -51-

OF OF

THERE ASANTHATH ABHISAN ANUJN ADHRSHTA PRADH

AND NON NON BH A

( - - EXCLUSION SA

DETERMINATION CONNECTION A CAN E OF PAR E SAB D

OTHERS H VA

ANIYAM BE

E

IH H Y

CHA A

H E NO A DHISHVAPI

DH RAOUDHEHASAMB CHA for each. This would not have been possible, says Ramanuja if possible,saysRamanuja nothavebeen for each.Thiswould

-2-3-49

IS ) RESTRICTION A A

ARE DUE

TH TH THERE AVYATHIKARAH

-2- 3-50

ITHI FALLACIOUS OF

TO

193 CHAIVAM

ADHRSHTAS

IS THE

n anyah parichAkaseethi, (Svet. 4-6) n anyahparichAkaseethi,(Svet. CHETH nce thehave theirsubstratumasBrahman,who nce

NO ady shown in the arguments against the advaita the advaita ady shownintheargumentsagainst brahmana is acceptedwhilethatfromcremation brahmana r the influence of ignorance or conditioned by by orconditioned ignorance of influence r the ywhere, the difference in qualification is due to thedifferenceinqualificationis ywhere, and the other looks on without eating,’clearly onwithout and theotherlooks d by the’ cha ‘kAra in the suthra, as the texts texts suthra, asthe the by the’cha‘kArain d

upADHis, there can be no rule that a particular canbe norulethataparticular upADHis, there being atomicanddifferentfromeachotherthe IN

shine because of avidhya it will result in the the resultin itwill shine becauseofavidhya CONNECTION

CONFUSION

AH THE -2-3- 51 .

- 2-3-48 NA DHA difficulty can be surmounted ifthe can be surmounted difficulty

, CASE ANTHARBH TH

OF .

JYOTHIR

WITH

PURPOSE A

THE V A A TH DHIVATH

ETC BODY - 2-3-52 . . - 2-3-47

sadagopan. org sadagopan. org

thershis. to attributed ‘all-knowing’ ofthemeaning onlyBrahman because rshi usedinthepassage quoted denotes andalsotheword whichcould beonlyBrahman, that, emergefrom inprANaand merge beings prANama abhisamvisanthi prANamEva bhoothAni se the same in because ithasbeenused prANa th individual soul.Inthepassagequotedat thereisnomention origination ofthese.Moreover andsens mind (Mund. 2-3-1)fromthisvitalairs, cha, sarvendhriyANi manah prAnah jAyathE ‘EthasmAth and asecond, one onlywithout declare that (Chan.6-2-1)adhvitEEyam,’ whichtheSelf,Brahmanonlywasatbeginning, as ‘s as declaredbythetextssuch This suthra refutes the above view sayingthat time beforecreation. in theprevioussectionbecausesentence of existence tomeanthelongduration construed wordprAnAsusedinpluraldenotesallthesenseorgansaswell.Thiscannotbe creation. The andsaysth thershisareprANas, beginning; inthe to bepresent said are thenon-being rshis wasatthebeginning; Meaning, non-being VI-i-1-1-) vAvarshayah,‘(sathapatha brAhmaNa kethErshayahithi;prANA thadhAhuh kimthadhA Aseeth;thadhAhuh ‘asadhvA idhamagra text, quotesthe The opponent upinthispAdha. organs aretaken selfnow the individual worldand the insentient airsa Here thewordprAnareferstovital L S PR P Brahman. of those theview suthrasrefute The lastthree beingone,thesuffe and therealsoBrahman by is refuted who saystheopponent is possible, upADHiswhichoccupy Brahman beinglimitedby NOT I F UTHRA IKEWISE A

A IT DHA N

SO IS T O HE

, THPATTHYA CLAIMED -1- BECAUSE 4 Thus ends amsADHikaraNam. endsamsADHikaraNam. Thus

THE END THA

THA

ORGANS OF

THAT

THEY

THE DH PR

ANA PLURALITY IKA

THIRD ARE

RA

H ALL -2-4-1 N

P AM A

WITHIN DHA

OF -2-4- 1

UP OF 194

adhEva soumya idhamagra Aseeth EkamEva AseethEkamEva idhamagra adhEva soumya ADH .

nd the senses. After discussuing the origination of theorigination nd thesenses.Afterdiscussuing THE asadhvA idhamagra Aseeth clearly denotes the Aseethclearlydenotesthe idhamagra asadhvA like the AkAsa etc. the prANas arealsocreated the AkAsaetc.prANas like who profess the absolute unity of the soulwith absolute unityof the profess who the suthra saying that the upADHis move here move upADHis thatthe suthrasaying the e outset, only Brahman is denoted by the word word by the isdenoted e outset,onlyBrahman ring in one place willaffectthewhole. ring inoneplace es are created, ’ which specifically mention the the specifically mention ’ which es arecreated, the the creation of vital breath and the sense the creationofvitalbreathandsense

nse elsewhere also as in ‘sarvANi ha imAni ‘sarvANi ha in nse elsewherealsoas I as in the case of air and AkAsa as explained AkAsa as and the caseofair as in SECOND of eternity for the senses as in the case of the as inthecaseof of eternityforthesenses

at it shows that the sesnses existed before thesesnsesexistedbefore at itshowsthat IS different places the difference of experience thedifferenceofexperience different places bhyujjihvath E, (Chan. 1-11-5) all these E,(Chan.1-11-5)allthese bhyujjihvath

DUE seeth ith;rshayO vAva thE agrE Aseeth; thEagrE vAva seeth ith;rshayO

TO

A DH

DIFFERENCE Y A YA

OF

SRIBH

OF

PLACE A SHYA

IT

IS

I S B T reproduction and excretion are also assisting th andexcretionarealsoassisting reproduction of organs and the speech of feet,organ hands, thekarmendhriyas, because mind, manas, the and andfivekarmEndhriyas elevenonlywhicharethefivejnAnEndhriyas are Indhriyas THE S itdepartsfrom the soulwhen with moving andskin,(thatisthepowerbehind them tongue ofrelease.Th the state means state The highest state.’ that theycallthehighest alongwi knowledge of instruments five When the paramAmgathim, mansA jnAnAni ‘yadhA panchAvathishTanthE text in the moving theplural the repetitionto indicate but fourteen mean not Thewordsevenanddoes move.’ prAnas the heart) where placedinthecave(of worlds(Sea seven (fromHim)these (Mund. 2-1-8) saptha, saptha nihithAh guhAsayA thetext‘sapthaimElOkAEshuharanthi prAnA He quotes sruthi. the in given only sevenas that theyare argument withan comes opponent Butthe mind. eleven, fi as are usuallycounted The senses being specifiedso. The organsareseenin number asknownfrom S T differentiation before to perform function andthenwasdifferentiated then unmanifested was thisworld vyAkriyatha, thannAmarupAbhyam Aseeth avyAkrtham tharhi ‘thddhedham know thatthe There isanadditionalreasonto S taken inthesecondarysense. is tobe word prANa ofthe thepluralform aloneexisted, thatsath been mentioned it has Since IMPOSSIBILITY S T UTHRA UTHRA APTHAGATHYA UTHRA UTHRA ECAUSE HUS HE

IS

BODY NOT PLURAL

ENDS -2- -1- -3- -5-

OF SO . SAPTHAGATH GOUNYASAMB THATHPOORV HASTH

THE

SPEECH ON IS

AND

TO DH

ACCOUNT PR A

BE DHAY

ANO IKARA THE

HAVING

TAKEN E

EARLIER

THPATHYA HAV AKATHV ASTHU N H

OF

AM CVIS

A

IN

FOR HANDS TH -2-4-2

E THE S

A T

DECLARATION SHITHATHV THATHPR ITS TH HITH DH

SECONDARY

AND ANTECEDENT into name and form, theywerecreated. into nameandform, V 195 thebody.Thenextsuthraanswersthis. A IKAR E CHAH

ATHAH FEET ve jnAnendhriyas, five karmEndhriyas and the andthe karmEndhriyas five jnAnendhriyas, ve saha, buddhischa na vichEshtitha thAmAhuh navichEshtithathAmAhuh buddhischa saha, A is shows that the jnAnendhriyas, eye, ear, nose, shows thatthejnAnendhriyas,eye,ear,nose, is e soul residing in the body. The text ‘dasEmE Thetext‘dasEmE the body. in soul residing e

senses werecreated,saysthissuthra.Thetext senses ity of souls. the prANas are also mentioned as also mentioned prANasare ofsouls.the ity A and not the gross organs,) mind and intellect mindandintellect andnotthegrossorgans,) KRTSRUTHESC th mind rest and the buddhi also does notact alsodoes and thebuddhi th mindrest A their goingwiththesoulatdeathandfrom N by names and forms. So,asthere by namesandforms. was no -2-4-3 CCHA ts of sense ts ofsense life) are bornsevenand seven

. AM ETC

SENSE NAIVAM .

THE

2-4-1 ASSIST

BECAUSE CREATION -2-4-5

THE HA -2-4-2

SOUL

OF

OF

THE

RESIDING

THE

SENSES

IN

sadagopan. org sadagopan. org text ‘yahprANahsavAyuh, prANaisair.’Oras the from as known is air thatit states Thepoorvapakshin of air. condition specific it some or is given it refers totheparticularaspect given itrefers mindwndwhere lessnumber is ofthe itistodenotethefunctions ismentioned more number (BG. dhasaikancha smrthi itissaid‘indhriyANi mind, namely, tothefunctionsof according ’ tha, ittha sabdhaihvtapadhisya thmanaEvebuddhyahankArach chinthabuddhibhEdhA ahamkAra areall differentstatesofmind onthe senseisnotcorrectand the secondary this.Theviewthatthe is theeleventh,’confirm theself in manand tenorgans these arethe 2-4-2) EkAdhasa, (Brhd. Athma prANAh purushE A doubt is raised regarding prANaastowhetherit regarding is raised A doubt N S VA the beginning. existedin whoonly windistoBrahman, without one breathing thisthepr jAyathEprANah,from ‘EthasmATH it is specifically MundakOpanishad mentioned evidence of viewthe the refutes suthra This existed beforecreation. the prANA quotedshowsthat thepassage (Brhd.6-1) srEshTascha,’ jyEshTascha ‘prANO vai wind.’ (Rk.V.X-129-2)Sincethewordbreathin ‘AneedhavAtham svaDHayathadhEkam,byit viewthatthevitalair, the holds The opponent A S asinfinite. onthem meditates hewho upAsthE, yO hyEthAnananthAn ‘aTHa by as shown ofmeditation isforthesake character infinite of Themention the organs. thelattermeaning vitalairand the meaning prana first it,’ the with body alltheorgansdepart prANAanoothkrAmanthi, sarvE anoothkrAmantham butthese (speech,mindandprAna)areequal andinfini thisFrom thetext‘thaEthEsarvachaEvasamAhsarvEananthAh,’(Brhd.1-5-13)whichsaysall A suthraS P confirmsT that they are atomic. This is known from ‘prANam UTHRA UTHRA UTHRA R ND ND HUS EITHER ANAN YUKRIY

THE THEY

ENDS -8- -7- -6-

UTHV BEST AIR ADH

SR NA A ARE

N THE E

AVASCHA NOR V SHTASCHA

ADH A ATOMIC IKARA

YUKRIY SAPTHAGATHYA

FUNCTION IKARA N - 2-4-6 . AM E

PRTHAGUPADH 2-4-4 N AM . -2-4-3 DH s suchasaccompanyingthesouletc. IKARA 196 E only, says Ramanuja, ‘adhyavasAyAbhimAna saysRamanuja,‘adhyavasAyAbhimAna only, N other hand the inclusion of buddhi, chitthaand buddhi, inclusion of handthe other S karmEndhriyas arereferred to asprAnasonlyin karmEndhriyas A the word breath is adopted to indicate prANa prANa toindicate thewordbreathisadopted XIII-5) the ten indhriyas and the one. Where and theone. indhriyas XIII-5)theten g refers to the mukhyaprANa, as indicated by asindicated mukhyaprANa, the refersto g prANa isnot created as statedinthe sruthi, AM s own law it was alone breathing without s ownlawitwasalonebreathing that the prANA was createdfromBrahman. that theprANA ANA wasborn.’Hencethereferenceto TH deciding, egoistic and thinking. Even in the inthe Even andthinking. deciding, egoistic sruthithattheprANAwascreated.In is onlyair,theelemen te,’ itlooksasthoughtheyare all pervading

- 2-4-8 when the vital breath passes out ofthe vitalbreathpassesout when the t or the motion ofair t orthemotion motion. likefire.Alsothebr air likeanythersubstance assumed has thatit only identical withairbut ’Thetext andVAyu, andAkAsa organs the sense cha,khamvAyuh,(Mund. mansasarvEndhriyANi jAyathEprANah ‘EthasmAth things. andairare that thebreath twodifferent arerefutedbythesuthraonth Both theseviews exha and motion ofinhalation and itisthe B S ofthesamebreath. functions are onlyfive only.’ SimilarlythefiveprANas, are ofmind faithlessness, couragean doubt, faith, desire, will, sarvam manaEva,(Brhd. 1-7-3) ‘kAmasankalpO vichikithsAsraddhaasraddha from mind, not different is functions different intheir The desireetcthough I S organs. istoth organs theother Therefore prANa,like it andtheyha leave itpulledalltheotherswith to vitalairstarted facultybutwhenthe thatparticular without activethough body remained who isthesuperioramongthema to prANa as isanacco there soul. InChandogyaupanishad not correctasthescripture is function has no denotes akriyathva,abse The wordakaraNathva I S but it must besomefunctionascribredtoit To theobjectionthatifprANaisalsohelpfu andthevitalbreathasmukhyaprANa. asprANas organs of sense the mention ch jAyathE prAnahmanssarvEndhriyANi ‘EthasmAth by thetext is shown soul. This of the instrument Breath isnotaboothavisesha,specialelementbut S

T T R UTHRA UTHRA UTHRA UT

E IS IS SH

LIKE SAID NO TAN -11- -10- -9-

DEFECT

THE TO CHAKSHUR PANCHVRTT AKARA UTHV

HAVE

EYE

AS ADH N

AND

FIVE ATH SHOWN A IKAR D

HIRMAN THE

FUNCTIONS V HIVATTHU A

TH IN A

REST N

THE CHANA AM O , VATH -2-4- 5

BEING

SCRIPTURE

THATHSAHASISHTY LIKE

197 DH Thus ends thevA Thus ends lation it could be the motion of air. motion ofair. could bethe lation it is not so, the next suthra gives areply. gives thenextsuthra so, is not

VYAPADHISYATH namely, prANa, apAna, udana, vyana and samana namely, prANa, apAna, udana,vyanaandsamana

O THE TAUGHT dhrthiradhrthih hreerdheerbheeerith yEvam hreerdheerbheeerith yEvam dhrthiradhrthih e soul and hence instrumentallikeeyeandother soul andhence e mentions the action of prANa as supporting the the assupporting theactionofprANa mentions a special form and not altogether different from and notaltogetherdifferent a specialform d toacceptthatprANaisthebestamongthem. eath is not only motion but a substance having having a substance motionbut eath isnotonly SHAH nd when each one departed from the body the the body one departedfrom nd wheneach which mentions it along with the other organs, organs, other the with mentions italong which unt of a dispute among the senses, mind and and amongthesenses,mind unt ofadispute e basis of separate statement of the scriptures statementofthescriptures basisof separate e nce of action. The objection that the prANa nce ofaction.Theobjectionthatthe l to the soul like the sense organs then there organsthen l tothesoullikesense d the lack of it, shyness, wisdom and fear all wisdom and of it,shyness, d thelack 2-1-3) from HIm prAna originated, mind and and mind originated, 2-1-3) fromHImprAna

. MIND prANa isair does not mean that breath is likeothersensestheeyeitisalsoan

THA a,’ the phrase ‘for other reasons’ refer to a,’ thephrase‘forotherreasons’

WITH

THA yukriyADHikaraNam. A

E- 2-4-11 DHU THEM HI

BHYAH

DHARSAYATHI

AND

OTHER -2-4- 9

REASONS - 2-4-10 .

sadagopan. org sadagopan. org 1-18) grheethvAsvEsa ‘EvamEva EshaEthAnprANAn the senses isknownfromthe text soul over the ruleof the and organs thesense over deities rule and oher fire that the been shown st suthra‘abhimANivyapadhEsa In aprevious S prANa are the organs because they are so mentioned. theyaresomentioned. organsbecause prANa arethe (the mukh the sreshTa, of With theexception S I supreme Himself, allshowthatrulingbythe declares th jagath, (BG.10-42)wheretheLord sThithO EkAmsEna krtsnam idham ‘vishtabhyAham also smrithi of it,’. and into He entered a thadhEva textslike‘thathsrshtvA The sruthi T S apart.’ the sunandthemoonstand,held the imperishable, thishTathah, viDHrthou suryAchandhramasou gArgi thefollowi upanishadwehave In BrhadhAraNyaka thatof fearfromHimtheairSun,fire,Moon means (Taitt.II-8-1)which panchamah,’ mrthyurdhAvathi agnischendhrascha bheeshASmAth all. Alsothetext,`BheeshAas of the self Athmani thishTAn’etc.(Brhd.II-1-18)whichdecl `ya thishTan’, ‘yaAdhithyE `yOvAyouthishTAn’, depends onthewillofsupremeself. declarationthatit basisofthescriptural whichthesuthrarefuteson are independent powerordependsonsomeotherhigh independent The doubtisthatwhethertherulingbypres andof fire andothers Ruling overthesensesby SABDH J aNam. srEshTANuthvADGikar covered withprANa,’areonly toindicate texts like tothe according is allpervading it prANO anukrAmathi,(Brhd.4-4-2)theprANafollow thetext‘thamuthkrAmantham shownfrom organsas atomiclikethesense isalso PrANa S Y NDHRIY UTHRA UTHRA UTHRA UTHRA HE O THR takingtheseprANashemoveswi

RULING ATH-2-4- 13 -14- -13- -12- -15- A AD DHYA A THASYA JY THA HIKARA

N OF O USCHA DH THIRA

INDHRIY ALL ISH

N CHA

BY - 2-4-12 AM D H TA

THE

NITHYATHV - 2-4-7 AN N ISH ADH

I SUPREME

TA THADHVYAPADH NAM IKARA thin the body as he wishes.’ thin thebodyashewishes.’ A

THU

TH 198 SELF N ‘sarvamheedham prANENa Avrtham, all these are alltheseare Avrtham, prANENa ‘sarvamheedham - 2-4-14 AM self is permanent and His essential nature. Hisessential permanent and self is mAth vAthah pavathe, bheeshAdhEt hisuryah,

THADH nuprAvisath, (Tait. 2-6) after creating the world nuprAvisath, (Tait.2-6)aftercreatingtheworld

the soulisduetowi IS hu visEshAnugathibhyAm,’ (BS. II-1-5) it has (BS.II-1-5)ithas visEshAnugathibhyAm,’ hu yaprANa) all the others denoted by the word word bythe alltheothers denoted yaprANa) 2- 4-6 that all life depends on it.Thusendsthe that alllifedependson at He pervades the whole world by apart of thewholeworld byapart at Hepervades and the Lord of death discharge their duties. duties. ofdeathdischargetheir and theLord iding deities and by the soul is by their own own and bythesoulistheir deities iding

are thesupremeselftobeinnerrulerand PERMANENT rirE yaTHA kAmam parivarthathe,(Brhd.2- rirE yaTHAkAmam E ng text, `Ethasya vA aksharasya prasAsanE ng text,`EthasyavAaksharasyaprasAsanE er authority. The opponent says that they er authority.Theopponentsaysthatthey S s the soul when it goes out.’Theviewthat s thesoulwhenitgoes (Brhd. III-8- 9) by the command of this, of this, command (Brhd.III-8-9)bythe A A TH MANAN

ANYATHRA . A TH

PR

ll of the supreme self. ll ofthesupreme SRESH ANA VATH TA TH A -2- 4-15 astheeleventh.’ aretenwiththemind indhriyas the chEndhriyagOcharAh, the smrt by Thisisconfirmed of cognition. the srEshTa,asprANaissocalledinpassage mu name prANAh.Thissuthradifferentiatesthe they areallcalledbyits therefore (Brhd. 1-5-21) As declaredintheBrhadhAraNyakatext‘t B names and forms; let me make each of these three tripartite.’ names andforms;letme make eachofthesethree enteredth me, having let thought, that divinity (Chan. 6-3-2) karavANi, thivrthamEkaikAm thrivrtham vyAkaravANi;thAsAm nAmarupe anupravisya imAS ‘sEyam dhEvathaikshathahanthAham the text asshownin thetripartite who effected ascribed onlytotheone canbe form names and of thedifferentiation that saying suthra by the isrefuted view But this canbetakenliterally. singular person thefirst Brahman and thetwoare distinctwhereasin thiscasethejivaisa who representhimbecause, part of asinth not tobetakeninthesecondarysense usedinthepassa singular person of thisfirst by form and of name the differentiation do not agency ofth the because anEnajeevEnaindicates of the designation claimsthat The opponent names andforms.’ self andgive astheinner with thesoul vyAkaravANi, nAmarupE anupravisya ‘anEna jivENaAthmanA enter intoallbein issaidto created fireetc. self.TheOneonly that itisonlythesupreme aggreg forthecollective whostands HiraNyagarbha or by createdbythesupremeself thenamesandforms that whether says so.Tothequestion formsarebytheon The creationofnamesand S S others. from isdifferent the prANa funcion mention and specific by Hence prANAh. term by the denoted are indhriyas the is why to actasinstrumentsofcognitionwhilethat shashTAneendhriyANi’ elsewhere. indhriyas hasbeenincludedamongthe But themind mentions all indhriyasareborn’,(Mund.2-1-3) cha jAyathEprANOmanssarvENdhriyAni ‘EthasmAth THE S UTHRA AJN UTHRA ECAUSE

A TEXT MURTHYKLRPTHYA -17- -16-

OF

SAJN BH

STATEMENT E A DHSRUT MURT , says the Gita. (BG. 15- 7) The function of the indhriyas and manas is , saystheGita.(BG.15-7)Thefunctionofindhriyasand

HYKLRPTHISTHU

H

DH OF E H

DIFFERENCE IKARA

VAILAKSHA Thus ends the indhriyADHikaraNam. endstheindhriyADHikaraNam. Thus N AM 199 gs and gave them names and forms says the sruthi. sruthi. saysthe andforms gavethemnames gs and - 2-4-8 hasmAth Etha EthEna AkhyAyanthE prANA ithi prANAithi hasmAth EthaEthEnaAkhyAyanthE

without a second who willed to become many and who willedtobecome withoutasecond N THRIVRTHKURVATHA

ge, namely vyAkaravANi (let me differentiate) is namely vyAkaravANi(letmedifferentiate)is ge, AND names and forms is by the HiraNyagarbha only HiraNyagarbha isbythe andforms names prANa is to support the body and senses, which hi also as ‘indhriyANi dhasaikam cha pancha dhasaikam cha as‘indhriyANi hi also Y prANa separately from indhriyas and the mind. mind. andthe separatelyfromindhriyas prANa name as prANA,’ the senses are denoted by the aredenotedbythe thesenses asprANA,’ name itself but through the jiva only. But on account account Buton thejivaonly. through but itself e case of a king functioning through his spies his spies caseofakingfunctioningthrough e thisrah dhEvathA anEna jivEna AthmanA thisrah dhEvathAanEnajivEnaAthmanA A khyaprANa from the otherssayingthatexcept from khyaprANa e who effects the tripartite because scripture e whoeffectsthetripartitebecausescripture ese three beings with this lself, differentiate threebeingswiththislself,differentiate ese ; alltheothersareorgans,that is,instruments CCHA e jiva which means that the supreme self did self did means thatthesupreme e jivawhich

THE ate of individual selves, the suthra answers ate ofindividualselves,thesuthra , from this (Brahman) prANa, mind and prANa,mindand , fromthis(Brahman)

- 2-4-16 DIFFERENCE (Chan. 6-3-2)Iwillenter along

UPADH

IN

CHARACTERISTICS E S A TH -2- 4-17 ‘manas

sadagopan. org sadagopan. org F DhikaraNam. predominant. whichis of thatelement the name Though allthethreeelementsmentionedarepr THAT T S ex tripartition dowiththe to has nothing threeel the of of thetransformation description The suthra refutesthissayingthattripartite manner. in this referred to deaten becomesthreefold. viDHeeyathE, thefood Ch isfrom opponent bythe text quoted be prior whcihcannot individual taken byan Sinceth before thethrivrthkaraNam. is mentioned vyAkarNam thenAmarupa because order ofcreation shows thatthiswasthe suthraitclearly theprevious quotedin creationcame about. Inthetext then thetripartite evidence from could beHiranyagarbhaasthereis may betheactofoneagent and thetripartition thatth objection with an up comes The opponent THE S self as His body. self asHisbody. elements. HencethewordAthmainpassage in becausehehimselfresides Hiranyagarbha quartereach.Thiscanbetheac other twoa th other two inthe Similarly aquarter. forming of thegrosselementfireconsists instance For whiletheothertworemainassecondary. the onewhichisprimaryconstituentdominates The tripartitioneachmeansthis.Ofthethree UTHRA UTHRA LESH HE

TEXTS DESIGNATION

PARTICULAR

ETC -19- -18- .

ARE VAIS M E

A ND MS

E OF

OF SHY A

ELEMENT

DHI EARTHLY OF

THE A

THE

STHU BOUMAM

SECOND

ELEMENTS

.

NATURE THADHV

YA

e texts refer to a tripartete process with respect to the food food the respectto with process atripartete texts referto e CHAPTER THA plained earlier regarding the creation. plained earlierregardingthecreation.

A AND

200 AS DHASTHADHV SABDAM

AndhOgya passage `annam asitham thrEDHA thrEDHA asitham `annam passage AndhOgya SUCH

SO to the differentiation into name and form. The andform. into name to thedifferentiation halfand restmade up of water and earths each restmadeupofwaterandearthseach halfand

process described in the passage is only a only a passage is the in described process elements mentionedasbeingcreated,ineach, ements into different parts of human body and body of human parts into different ements OF it neednotnecessarilybethesupremeselfbut side the cosmic egg made upofthethree side thecosmicegg e primary element forming one half of it and of itand forming onehalf primaryelement e esemt on each of the three they are called by theyarecalledby the three of on each esemt ough the differentiation into names and forms and intonames the differentiation ough

means only Brahman having the individual individual the only Brahmanhaving means ARE tion of the supremeself only and not the onlyand supremeself not the tion ofthe S

sruthi that therupa were evolvedfirstand sruthithattherupawere ’ similarly the other two, waterandfireare theothertwo, ’ similarly IS RIBHASHYA

This is the end of sajnAmurthyklrpthya is theendofsajnAmurthyklrpthya This ITHARAY

DUE THE A

TO D OTHER

HAH

O THE

SCHA OF -2-4-19

TWO R PREPONDERANCE - 2-4-18 AMANUJA

ACCORDING .

TO

OF